Quiet: The Power of Introverts in a World That Can't Stop Talking

This short third section of the book considers how the Extrovert Ideal in American Society compares to other cultures that adopt a different model. Cain explains that nations with a Confucian tradition emphasize the individual fitting into larger units within society rather than the individual finding their own voice and freedom. This should not be mistaken, however, for meekness. Within many Asian cultures, it is still possible to make one’s wishes known indirectly—as well as to exude a quiet strength, a trait demonstrated by Mahatma Gandhi throughout his life and evidence of the Power of Introverts. Gandhi grew up shy and often went along with others, afraid to speak up and raise objections when encountering challenges. As he got older, he came to see this pliability as a strength, rather than a weakness. Having learned to compromise by remaining passive rather than speaking up for his beliefs, he later became known for his strategy of passive resistance when he finally did take a stand—an idea adopted by the American civil rights movement. Gandhi himself used the term satyagraha, a word he came up with that translates as “firmness in pursuit of truth” (199). He thought always objecting, even for incidental matters, was a waste of energy. As Cain writes about the Asian American students she spoke with, “Conviction is conviction, the kids from Cupertino taught me, at whatever decibel level it’s expressed” (202).

The Power of Introverts is borne out not only in social movements but in other areas as well. For instance, quiet persistence in academics helps Asian students achieve excellence. They consistently outpace their counterparts worldwide in the math and science portions of an international assessment called the Trends in International Mathematics and Science Study (TIMSS). Part of the reason seems to be their patience and willingness to keep working on problems, spending more time than students in other countries, until they eventually puzzle out the answer.

This chapter’s reliance on a broad-strokes East-West divide leads the author to the topic of stereotyping. She is wary that her generalizations might unintentionally “encourage rigid national or ethnic typecasting” (187). She notes, however, that a good deal of research backs up the points she makes. While of course individual differences and exceptions exist, overall, the results of study after study indicate a convergence on the introvert-extrovert spectrum between countries of the East and West.