The Righteous Mind  

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"I have striven not to laugh at human actions, not to weep at them, not to hate them, but to understand them." —Baruch Spinoza, Tractatus Politicus, 1676


"The rebirth of sociobiology [happened] in 1992 under a new name—evolutionary psychology. I date the rebirth to 1992 because that is when an influential volume appeared with the provocative title The Adapted Mind: Evolutionary Psychology and the Generation of Culture. [...] Morality (particularly cooperation and cheating) has been an important area of research in evolutionary psychology since the beginning."--The Righteous Mind (2012) by Jonathan Haidt


"I could see the dark side of this ethic too: once you allow visceral feelings of disgust to guide your conception of what God wants, then minorities who trigger even a hint of disgust in the majority (such as homosexuals or obese people) can be ostracized and treated cruelly. The ethic of divinity is sometimes incompatible with compassion, egalitarianism, and basic human rights." Footnote: "Martha Nussbaum (2004) has made this case powerfully, in an extended argument with Leon Kass, beginning with Kass 1997."


“Man cannot become attached to higher aims and submit to a rule if he sees nothing above him to which he belongs. To free himself from all social pressure is to abandon himself and demoralize him.” --Durkheim, 1897

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The Righteous Mind: Why Good People are Divided by Politics and Religion is a 2012 social psychology book by Jonathan Haidt, in which the author describes human morality as it relates to politics and religion. It grew out of his paper “The Emotional Dog and Its Rational Tail: A Social Intuitionist Approach to Moral Judgment” (Haidt, 2001).

Sam Harris, in The Moral Landscape (2010), refutes the major arguments of Haidt, although he fails to answer the anomie argument of Durkheim.

Contents

Summary

In the first part of the book, the author uses research to demonstrate social intuitionism, how people's beliefs come primarily from their intuitions, and rational thought often comes after to justify initial beliefs. In the second portion of the book, he presents moral foundations theory, and applies it to the political beliefs of liberals, conservatives, and libertarians in the US.

Haidt argues that people are too quick to denigrate other points of view without giving those views full consideration, and attempts to reach common ground between liberals and conservatives. He makes the case in the book for morality having multiple foundations (more than just harm and fairness), and said in an interview that morality "is at least six things, and probably a lot more than that" and "[religion and politics are] ... expressions of our tribal, groupish, righteous nature". Haidt himself acknowledges that while he has been a liberal all his life, he is now more open to other points of view.

Key concepts and scholars cited or critiqued


Moral foundations theory

Moral foundations theory is a social psychological theory intended to explain the origins of and variation in human moral reasoning on the basis of innate, modular foundations. It was first proposed by the psychologists Jonathan Haidt, Craig Joseph and Jesse Graham, building on the work of cultural anthropologist Richard Shweder; and subsequently developed by a diverse group of collaborators, and popularized in Haidt's book The Righteous Mind.

The original theory proposed five foundations: Care/Harm, Fairness/Cheating, Loyalty/Betrayal, Authority/Subversion, and Sanctity/Degradation. It now includes liberty. Its authors did not proscribe the possibility of including more.

Although the initial development of moral foundations theory focused on cultural differences, subsequent work with the theory has largely focused on political ideology. Various scholars have offered moral foundations theory as an explanation of differences among political progressives (liberals in the American sense), conservatives, and libertarians, and have suggested that it can explain variation in opinion on politically charged issues such as same sex marriage and abortion.

The two main sources are The Pragmatic Validity of Moral Pluralism and Mapping the Moral Domain. In the first Haidt and Graham describe their work as looking, as anthropologists, at the evolution of morality and finding the common ground between each variation. In the second they describe and defend their method, known as the Moral Foundations Questionnaire. Through various trials and a participation population that consisted of over 11 thousand people, from all ages and political beliefs, they were able to find results that supported their prediction.

Origins

Moral foundations initially arose as a reaction against the developmental rationalist theory of morality associated with Lawrence Kohlberg and Jean Piaget. Building on Piaget's work, Kohlberg argued that children's moral reasoning changed over time, and proposed an explanation through his six stages of moral development. Kohlberg's work emphasized justice as the key concept in moral reasoning, seen as a primarily cognitive activity, and became the dominant approach to moral psychology, heavily influencing subsequent work. Haidt writes that he found Kohlberg's theories unsatisfying from the time he first encountered them in graduate school because they "seemed too cerebral" and lacked a focus on issues of emotion.

In contrast to the dominant theories of morality in psychology, the anthropologist Richard Shweder developed a set of theories emphasizing the cultural variability of moral judgments, but argued that different cultural forms of morality drew on "three distinct but coherent clusters of moral concerns", which he labeled as the ethics of autonomy, community, and divinity. Shweder's approach inspired Haidt to begin researching moral differences across cultures, including fieldwork in Brazil and Philadelphia. This work led Haidt to begin developing his social intuitionist approach to morality. This approach, which stood in sharp contrast to Kohlberg's rationalist work, suggested that "moral judgment is caused by quick moral intuitions" while moral reasoning simply serves as a post-hoc rationalization of already formed judgments. Haidt's work and his focus on quick, intuitive, emotional judgments quickly became very influential, attracting sustained attention from an array of researchers.

As Haidt and his collaborators worked within the social intuitionist approach, they began to devote attention to the sources of the intuitions that they believed underlay moral judgments. In a 2004 article published in the journal Daedalus, Haidt and Craig Joseph surveyed works on the roots of morality, including the work of Donald Brown, Alan Fiske, Shalom Schwartz, and Shweder. From their review, they suggested that all individuals possess four "intuitive ethics", stemming from the process of human evolution as responses to adaptive challenges. They labelled these four ethics as suffering, hierarchy, reciprocity, and purity. According to Haidt and Joseph, each of the ethics formed a module, whose development was shaped by culture. They wrote that each module could "provide little more than flashes of affect when certain patterns are encountered in the social world", while a cultural learning process shaped each individual's response to these flashes. Morality diverges because different cultures utilize the four "building blocks" provided by the modules differently.

This article became the first statement of moral foundations theory, which Haidt, Joseph, and others have since elaborated and refined.

The five foundations

  • Care: cherishing and protecting others; opposite of harm
  • Fairness or proportionality: rendering justice according to shared rules; opposite of cheating
  • Loyalty or ingroup: standing with your group, family, nation; opposite of betrayal
  • Authority or respect: submitting to tradition and legitimate authority; opposite of subversion
  • Sanctity or purity: abhorrence for disgusting things, foods, actions; opposite of degradation

A sixth foundation, liberty (opposite of oppression) was theorized by Jonathan Haidt in The Righteous Mind, chapter eight, in response to the need to differentiate between proportionality fairness and the objections he had received from conservatives and libertarians (United States usage) to coercion by a dominating power or person. Haidt noted that the latter group's moral matrix relies almost entirely on the liberty foundation.

Applications

Political ideology

Researchers have found that people's sensitivities to the five moral foundations correlate with their political ideologies. Using the Moral Foundations Questionnaire, Haidt and Graham found that liberals are most sensitive to the Care and Fairness foundations, while conservatives are equally sensitive to all five foundations. Libertarians have been found to be sensitive to the proposed Liberty foundation. According to Haidt, this has significant implications for political discourse and relations. Because members of two political camps are to a degree blind to one or more of the moral foundations of the others, they may perceive morally-driven words or behavior as having another basis—at best self-interested, at worst evil, and thus demonize one another.

Researchers postulate that the moral foundations arose as solutions to problems common in the ancestral hunter-gatherer environment, in particular intertribal and intra-tribal conflict. The three foundations emphasized more by conservatives (Loyalty, Authority, Sanctity) bind groups together for greater strength in intertribal competition while the other two foundations balance those tendencies with concern for individuals within the group. With reduced sensitivity to the group moral foundations, progressives tend to promote a more universalist morality.

Cross-cultural differences

Haidt's initial field work in Brazil and Philadelphia in 1989, and Odisha, India in 1993, showed that moralizing indeed varies among cultures, but less than by social class (e.g. education) and age. Working-class Brazilian children were more likely to consider both taboo violations and infliction of harm to be morally wrong, and universally so. Members of traditional, collectivist societies, like political conservatives, are more sensitive to violations of the community-related moral foundations. Adult members of so-called WEIRD (western, educated, industrialized, rich, and democratic) societies are the most individualistic, and most likely to draw a distinction between harm-inflicting violations of morality and violations of convention.

Notes

See also




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