To become a supercommunicator, all we need to do is listen closely to whatâs said and unsaid, ask the right questions, recognize and match othersâ moods, and make our own feelings easy for others to perceive.
Simplifying greatly, there are three kinds of conversation that dominate most discussions.
Whatâs This Really About?
The first mindsetâthe decision-making mindsetâis associated with the Whatâs This Really About? conversation.
Itâs active whenever weâre thinking about practical matters, such as making choices or analyzing plans. When someone says, âWhat are we going to do about Samâs grades?,â our brainsâ frontal control network, the command center for our thoughts and actions, becomes active.
The second mindsetâthe emotional mindsetâemerges when we discuss How Do We Feel?
It draws on neural structuresâthe nucleus accumbens, the amygdala, and the hippocampus, among othersâthat help shape our beliefs, emotions, and memories. When we tell a funny story, or have an argument with our spouse, or experience a rush of pride or sorrow during a conversation, thatâs the emotional mindset at work.
The third conversational mindsetâthe social mindsetâemerges when we discuss our relationships, how we are seen by others and see ourselves, and our social identities.
These are Who Are We? discussions. When we, for instance, gossip about office politics, or figure out the people we know in common, or explain how our religion or family backgroundâor any other identityâinfluences us, weâre using our brainâs default mode network, which plays a role in how we think âabout other people, oneself, and the relation of oneself to other people,â as the neuroscientist Matthew Lieberman wrote.
Miscommunication occurs when people are having different kinds of conversations. If you are speaking emotionally, while Iâm talking practically, we are, in essence, using different cognitive languages.
Psychologists who study married couples, for instance, have found that the happiest spouses frequently mirror each otherâs speaking styles. âThe underlying mechanism that maintains closeness in marriage is symmetry,â one prominent researcher, John Gottman, wrote in the Journal of Communication.
The next time you feel yourself edging toward an argument, try asking your partner:
âDo you want to talk about our emotions? Or do we need to make a decision together? Or is this about something else?â
This insightâthat communication comes from connection and alignmentâis so fundamental that it has become known as the matching principle: Effective communication requires recognizing what kind of conversation is occurring, and then matching each other.
On a very basic level, if someone seems emotional, allow yourself to become emotional as well. If someone is intent on decision making, match that focus. If they are preoccupied by social implications, reflect their fixation back to them.
âI learned that if you listen for someoneâs truth, and you put your truth next to it, you might reach them.â
Supercommunicators tend to have a few behaviors in common. They are as interested in figuring out what kind of conversation everyone wants as the topics they hope to discuss. They ask more questions about othersâ feelings and backgrounds. They talk about their own goals and emotions, and are quick to discuss their vulnerabilities, experiences, and the various identities they possessâand to ask others about
They inquire how others see the world, prove they are listening, and share their own perspectives in return.
The best communicators focus on four basic rules that create a learning conversation: Each of these rules will be explored in a series of guides throughout this book.
if itâs an important conversation, taking a moment to formulate what we hope to say, and how we hope to say it, is a good idea. And then, during the discussion, try to observe your companions: Are they emotional? Do they seem practical minded? Do they keep bringing up other people or social topics?
When a student comes to a teacher upset, for instance, the teacher might ask: âDo you want to be helped, hugged, or heard?â
Some researchers call this process a quiet negotiation: A subtle give-and-take over which topics weâll dive into and which weâll skirt around; the rules for how weâll speak and listen.
The first goal of this negotiation is determining what everyone wants from a conversation. These desires are often revealed via a series of offers and counteroffers, invitations and refusals, that are nearly subconscious but expose if people are willing to play along. This back-and-forth can take just a few moments, or last as long as the conversation itself. And it serves a crucial purpose: To help us find a set of subjects that we are all willing to embrace.
The second goal in this negotiation is to figure out the rules for how we will speak, listen, and make decisions together. We donât always explicitly state these rules aloud. Rather, we conduct experiments to see which norms will stick.
Regardless of how this quiet negotiation unfolds, the goals are the same:
First, to decide what we all need from this conversation.
Second, to determine how we will speak and make decisions. Or, put differently, to figure out: What does everyone want? And how will we make choices together?
The Whatâs This Really About? conversation
often emerges when we confront a decision. Sometimes, these decisions are about the conversation itselfâIs it okay to openly disagree, or should we sugarcoat our differences? Is this a friendly chat or a serious talk?
Once we know what everyone wants from a conversation, and how weâll make decisions together, a more meaningful dialogue can emerge.
The second part of the Whatâs This Really About? discussion is how will we make choices together?
âIf you want the other side to appreciate your interests,â Fisher wrote, âbegin by demonstrating that you appreciate theirs.â
Listening, though, is just the first step. The next task is addressing the second question inherent in a Whatâs This Really About? conversation: How will we make decisions together? What are the rules for this dialogue?
The best way to figure out those rules is by testing out various conversational approaches, and seeing how others react.
For instance, negotiators often conduct experimentsâfirst Iâll interrupt you, and then Iâll be polite, and then Iâll bring up a new topic or make an unexpected concession, and watch what you doâuntil everyone decides, together, which norms are accepted, and how this conversation should unfold.
The difference between the practical logic of costs and benefits and the empathetic logic of similarities
The first step of a quiet negotiation is figuring out what people want from a conversation. The second step is determining how weâre going to make choices togetherâand that means deciding if this is a rational conversation or an empathetic one. Are we going to make decisions through analysis and reason, or through empathy and narratives?
We achieve this in four ways: By preparing ourselves before a conversation; by asking questions; by noticing clues during a conversation; and by experimenting and adding items to the table.
Simply preparing a list, researchers found, made conversations go better. There were fewer awkward pauses, less anxiety, and, afterward, people said they felt more engaged. So, in the moments before a conversation starts, itâs useful to describe for yourself:
What are two topics you might discuss? (Being general is okay: Last nightâs game and TV shows you like)
What is one thing you hope to say?
What is one question you will ask?
Once this exercise becomes second natureâand it quickly willâyou can make your preparation even more robust: What are two topics you most want to discuss? What is one thing you hope to say that shows what you want to talk about? What is one question you will ask that reveals what others want?
Open-ended questions are easy to find, if you focus on:
Asking about someoneâs beliefs or values (âHowâd you decide to become a teacher?â)
Asking someone to make a judgment (âAre you glad you went to law school?â)
Asking about someoneâs experiences (âWhat was it like to visit Europe?â)
We need to train ourselves to notice what might go unsaid. Some important things to pay attention to: Do your companions lean toward you, make eye contact, smile, backchannel (âInteresting,â âHmmâ), or interrupt? Those are signals they want to accept your invitation. (Interruptions, contrary to expectations, usually mean people want to add something.) Do they become quiet, their expressions passive, their eyes fixed somewhere besides your face? Do they seem overly contemplative? Do they take in your comments without adding thoughts of their own? People often misperceive these responses as listening. But they usually arenât.
When someone declines our invitation, we might feel stuck. At such moments, itâs useful to remember the lesson of interest-based bargaining: Get creative. Start experimenting with new topics
We can figure out which new topics and approaches might be fruitful by paying attention to:
Has someone told a story or made a joke? If so, they might be in an empathetic logic of similarities mindset. In this mindset, people arenât looking to debate or analyze choices; they want to share, relate, and empathize.
Or are they talking about plans and decisions, or evaluating options? Have they brought up politics or finances or choosing a place for next yearâs vacation? (âIs Maine or Florida better in June?â) If so, they might be in a more practical logic of costs and benefits mindset, and youâre better off getting analytical yourself.
Listen for attempts to change the topic. People tell us what they want to discuss through their non sequiturs, asides, and sudden shiftsâor, put differently, through the experiments they conduct.
If someone asks the same question in different ways, or if they abruptly introduce a new subject, itâs a sign they want to add something to the table and weâd be wise to let them proceed. Finally, experiment. Tell a joke. Ask an unexpected question. Introduce a new idea. Try interrupting, and then not interrupting. Watch to see if your companions play along. If they do, theyâre hinting at how they want to make decisions together, the rules and norms they accept. They are signaling how theyâd like this conversation to unfold.
As an adult, Epley wondered if the psychology textbooks had it wrong. Perhaps the correct approach wasnât trying to put yourself in âsomeone elseâs shoes.â That, after all, was impossible. Rather, maybe the best you can do is ask questions. Ask about peopleâs lives, about what theyâre feeling, about their hopes and fears, and then listen for their struggles, disappointments, joys, and ambitions.
âWhen you describe how you feel, youâre giving someone a map of the things you care about,â Epley said.
Perhaps, instead of perspective taking, we ought to be focused on perspective getting, on asking people to describe their inner lives, their values and beliefs and feelings, the things they care about most.
But which questions were the right ones?
one method the Arons tested that could reliably help strangers form a connection: A series of thirty-six questions that, as Elaine and Arthur Aron later wrote, elicited âsustained, escalating, reciprocal, personalistic self-disclosure.â These questions eventually became known as the Fast Friends Procedure, and grew famous among sociologists, psychologists, and readers of articles with headlines such as âThe 36 Questions That Lead to Love.â
Emotional contagion must be triggered by something, and one of the most reliable triggers is vulnerability. We become more prone to emotional contagion when we hear someone else expressâor when we reveal our ownâdeeply held beliefs and values, or when we describe past experiences that were meaningful to us, or when we expose something else that opens us to othersâ judgments.
We become more susceptible to emotional contagion, and more emotionally contagious ourselves, when we share something that feels raw, something that another person might judge.
To get deep, we have to make an offering of our vulnerability.
Asking deep questions about feelings, values, beliefs, and experiences creates vulnerability. That vulnerability triggers emotional contagion. And that, in turn, helps us connect.
The matching principleâwhich says that communication requires recognizing what kind of conversation is occurring, and then matching itâat work. These thirty-six questions are effective because they help people match each other emotionally, and going back and forth encourages everyone to offer, and then reciprocate, vulnerability.
If you want to connect with someone, ask them what they are feeling, and then reveal your own emotions.
The How Do We Feel? conversation is a tool that functions by inviting others to reveal their vulnerabilities, and then being vulnerable in return.
if you want to have a successful conversation with someone, you donât have to ask them about their worst memories or how they prepare for telephone calls. You just have to ask them to describe how they feel about their lifeârather than the facts of their lifeâand then ask lots of follow-ups.
This is how to ask emotional questions in the real world: Ask someone how they feel about something, and then follow up with questions that reveal how you feel.
Pennsylvania, Emory, and elsewhere have found that people who ask lots of questions during conversationsâparticularly questions that invite vulnerable responsesâare more popular among their peers and more often seen as leaders. They have more social influence and are sought out more frequently for friendship and advice.
âIt is easier to judge a man by his questions rather than by his answers,â the nineteenth-century thinker Pierre-Marc-Gaston de LĂ©vis wrote.
Noticing mood and energy allows us to immediately determine whether we should flee or stay, if theyâre a potential friend or foe. Thatâs useful when, say, weâre trying to decide if a stranger is lost and frustrated and needs our help, or is angry and unstable and likely to turn their fury on us.
They need to match our arousal and valence.
One of the reasons supercommunicators are so talented at picking up on how others feel is because they have a habit of noticing the energy in othersâ gestures, the volume of their voices, how fast they are speaking, their cadence and affect. They pay attention to whether someoneâs posture indicates they are feeling down, or if they are so excited they can barely contain it. Supercommunicators allow themselves to match that energy and mood, or at least acknowledge it, and thereby make it clear they want to align.
instead of trying to decipher specific emotions, pay attention to someoneâs mood (Do they seem negative or positive?) and their energy level (Are they high energy or low energy?). Then, focus on matching those two attributesâor, if matching will only exacerbate tensions, show that you hear their emotions by acknowledging how they feel. Make it obvious you are working to understand their emotions. And when you, yourself, are expressing your own emotions, notice how others are responding. Are they trying to align with your energy and mood?
When we match or acknowledge another personâs mood and energy, we show them that we want to understand their emotional life. Itâs a form of generosity that becomes empathy. It makes it easier to discuss How Do We Feel?
She had assumed that the goal of discussing a conflict and engaging in debate was achieving victory, defeating the other side. But thatâs not right. Rather, the real goal is figuring out why a conflict exists in the first place.
Combatantsâbe they arguing spouses or battling coworkersâhave to determine why this fight has emerged and what is fueling it, as well as the stories they are all telling themselves about why this conflict persists.
They need to work together to determine if there are any âzones of possible agreement,â and have to arrive at a mutual understanding about why this dispute matters, and whatâs needed for it to end. This kind of understanding, alone, wonât guarantee peace. But without it, peace is impossible.
The first step is recognizing that within each fight is not just one conflict, but, at a minimum, two: Thereâs the surface issue causing us to disagree with each other, and then the emotional conflict underneath.
So if a listener wants to prove theyâre listening, they need to demonstrate it after the speaker finishes talking. If we want to show someone weâre paying attention, we need to prove, once that person has stopped speaking, that we have absorbed what they said. And the best way to do that is by repeating, in our own words, what we just heard them sayâand then asking if we got it right.
Itâs a fairly simple techniqueâprove you are listening by asking the speaker questions, reflecting back what you just heard, and then seeking confirmation you understandâbut studies show it is the single most effective technique for proving to someone that we want to hear them. Itâs a formula sometimes called looping for understanding.
âWhat I hear you saying,â said a woman ...
âThank you for hearing me.â
Preston later told me this was one of the most meaningful conversations of his life, even though it happened with someone who was essentially a stranger and with whom he disagreed ideologically in nearly every way.
"Did I get that right?â
We all crave control, of course.
... whether the relationship makes us feel more in control of our happiness, or less.
... why some marriages succeed while others stumble. But if, during moments of tension, we focus on things we can control together, conflicts are less likely to emerge. If we focus on controlling ourselves, our environment, and the conflict itself, then a fight often morphs into a conversation, where the goal is understanding, rather than winning points or wounding our foes.
This is also why the matching principle is so effective: When we follow someone elseâs lead and become emotional when they are emotional, or practical when they have signaled a practical mindset, we are sharing control over how a dialogue flows.
bringing emotions to the surface, which is the third rule of a learning conversation.
There is a moment, in many conversations, when someone says something emotional, or we reveal our own feelings, or we want to understand why we keep fighting, or we hope to get closer to someone who feels distant. That is when a How Do We Feel? conversation might begin, if we allow it to.
One of the best ways to start is to ask a deep question.
The desire for belonging is at the core of the Who Are We? conversation,
which occurs whenever we talk about our connections within society. When we discuss the latest organizational gossip (âI hear everyone in accounting is going to get laid offâ) or signal an affiliation (âWeâre Knicks fans in this familyâ) or figure out social linkages (âYou went to Berkeley? Do you know Troy?â) or emphasize social dissimilarities (âAs a Black woman, I see this differently than youâ), weâre engaging in a Who Are We? conversation.
When we discover overlapping social identities, weâre more prone to connect.
Itâs crucial, in a Who Are We? conversation, to remind ourselves that we all possess multiple identities: We are parents but also siblings; experts in some topics and novices in others; friends and coworkers and people who love dogs but hate to jog. We are all of these simultaneously, so no one stereotype describes us fully. We all contain multitudes that are just waiting to be expressed.
This means that a Who Are We? discussion might need to be more meandering and exploratory. Or it might need to go deep and invite others to talk about where they come from, how they see themselves, how the prejudices they confrontâracism, sexism, the expectations of parents and communitiesâhave impacted their lives.
âWe can make the bad voices in our head less powerful by remembering all the other voices in there, too.â
In a Who Are We? conversation, invite people to talk about their backgrounds, allegiances, how their communities have shaped them. (âWhere are you from? Oh, really? What was it like growing up there?â) Then, reciprocate by describing how you see yourself. (âYou know, as a southerner, I think thatâŠâ)
for a successful Who Are We? conversation:
First, try to draw out your conversational partnersâ multiple identities. Itâs important to remind everyone that we all contain multitudes; none of us is one-dimensional. Acknowledging those complexities during a conversation helps disrupt the stereotypes within our heads.
Second, try to ensure everyone is on equal footing. Donât offer unsolicited advice or trumpet your wealth or connections. Seek out topics where everyone has some experience and knowledge, or everyone is a novice. Encourage the quiet to speak and the talkative to listen, so everyone is participating.
Finally, look for social similarities that already exist. We do this naturally when we meet someone new and start searching for people we know in common. But it is important to take those connections a step further and make our commonalities more salient. Our similarities become powerful when they are rooted in something meaningful: We may both be friends with Jim, but thatâs not much of a connectionâuntil we start talking about what his friendship means to us, how Jim is an important part of both our lives. We may all be Lakers fans, but that only becomes powerful when we share what it felt like, for each of us, to go to games with our parents and watch Magic score, how we share the memory of that thrill.
There was one behavior, in particular, that consistently made people uncomfortable and upset: If a speaker said something that lumped a listener into a group against her or his will, the discussion would likely go south.
identity threat, and it is deeply corrosive to communication. âWhen someone says you donât belong, or they put you in a group you donât appreciate, it can cause extreme psychological discomfort,â
So it is important that we are mindful of the last rule for a learning conversation. This rule tells us to consider our actions during three distinct periods: before a discussion, at the beginning of the discussion, and as the discussion unfolds.
The most important variable in determining whether someone ended up happy and healthy, or miserable and sick, was âhow satisfied they were in their relationships,â one researcher wrote.
âThe most important influence, by far, on a flourishing life is love.â Not romantic love, but, rather, the kinds of deep connections we form with our families, friends, and coworkers, as well as neighbors and people from our community.