OCT 20

16: OCT 20. Living in the Matrix / Working with Political Difference 2

Assigned

• Haidt, Chapter 8, “The Conservative Advantage”

Small Group Exercise: Working with the Moral Foundations in Political Contexts

• Bumper Sticker / Slogan reading
• Extending Haidt's examples of using bumper sticks and slogans to illustrate the moral foundations, please follow these links [1] [2] and browse political bumper stickers together. Keep these questions in mind as you browse:

• Can you identify specific moral foundations at work in some of the bumper stickers?
• Do you notice that some are based exclusively in denigrating an opposing view vs. making an affirmation?
• Why do so many people like to use bumper stickers? Do you? Why or why not?

Haidt, Chapter 8: The Conservative Advantage

• Hadit's critique of Dems: Dems offer sugar (Care) and salt (Fairness), conservatives appeal to all five receptors. Imagine the value of "rewriting" our own or opposing ideologies as Haidt imagined doing. Dems should appeal to loyalty and authority more. Neglect may be ommission and underrepresent Dems (recall discussion of labels and issues. We could add "values".)

• Republicans seemed to Haidt to understand moral psych better, not because they were fear mongering, but triggering all of the moral moral foundations. Equalizer metaphor.

• Measuring Morals

• The MFQ: consistency across cultures; large n;

• 162: Correlations of pol orientation with preferences for dog breeds, training, sermon styles. You can catch liberal and conservative "surprise" in the EEG and fMRI.(similar to early Hibbing reading).

• What Makes People Vote Republican?

• biographical note about tracking Obama on left/right triggers. Message on parental resp, but then shift to social justice, global citizenship, omitted flag lapel pin.

• 164: Haidt's argument for replacing "old story" of political difference: there's something wrong with conservatives! Note reactions to his essay: some libs/conserv found it hard to establish a positive view of their "opponents". Haidt has implicit critique of Libs by saying that organic society can't just be about 2 foundations. Experience with his essay. follow.

• Mill vs. Durkheim - responses to the challenge of living with strangers in modern society. Individualism vs. Organic society. Haidt’s essay triggers lots of political venom. From that response, however, Haidt noticed that he was missing a foundation: Fairness as proportionality. You reap what you sow. The fairness foundation mixed fairness as equality and fairness as proportionality.

• 6th Moral foundation: liberty and oppression: taking the "fairness as equality" from Fairness and considers it in terms of Liberty/Oppression. [Some discussion here. Note relation to Authority/Leadership in Hibbing. Equality here means social equality and social hierarchy. When do we expect equal treatment? When do we tolerate hierarchy? When to we rebel. Similarity to Authority/subversion, but more than legitimacy of one authority figure, rather social hierarchy.

• The Liberty / Oppression Foundation

• ”The desire for equality more closely related to psychology of liberty / oppression that reciprocal altruism.

• Evolutionary story about hierarchy.

• Original triggers: bullies and tyrants, current triggers: illegit. restraint on liberty.
• Evolutionary/Archeological story: egalitarianism in hunter gatherers, hierarchy comes with agriculture.
• Emergence of pre-ag dominance strategies -- 500,000ya weapons for human conflict (and language to complain about bullies and tyrants) takes off. This changes the strategic problem. Parallel in Chimps: revolutions: "reverse dominance hierarchies" are possible.

• Cultural Evo Theory on cultural strategies toward equality: Societies make transition to some form of political egalitarianism (equality of citizenship or civic equality). We've had time to select for people who can tolerate political equality and surrender violence to the state. (Got to mention dueling here.) Culture domestics us. "Self-domestication".

• ”The liberty/oppression foundation evolved in response to the adaptive challenge of living in small groups with individuals who would, if gen the chance, dominate, bully, and constrain others.

• Liberal vs. Conservative triggers on Liberty/Oppression:

• Liberals experience this in terms of universalistic goals like social justice, abuse of the power of the most fortunate. Oppressed individuals.
• Conservatives triggered more by group level concerns. The nanny state is oppression, taxation is oppressive, globalism is a threat to sovereignty.

• 'Fairness as Proportionality’

• After mortgage crisis recession of 2008 some like Santelli thought it unfair to bail out banks and borrowers. This is really a conservative version of fairness as proportionality, which shares some features of the "reciprocal altruism", such as necessity of punishment.

• Public Goods games (again). Setup. 1.6 multiplier. Still, best strategy is not to contribute. altruistic punishment can be stimulated (84% do) even without immediate reward. cooperation increases. 84% paid to punish because we are triggered by slackers and free riders.

• In the research on Liberty / Oppression, Haidt and others find that concerns about political equality track Lib/Oppression, so fairness is about proportionality.

• Summary: Liberals have emphasize C, F, Lib while conservatives balance all six. Libs construe Fairness in more egalitarian ways and have diff emphasis for Liberty/Oppression. Many liberals and conservatives have a hard time forming a positive image of each other, but when you think about this, it sounds like something to work on. In light of this research and theorizing, one could see that as a character flaw or unsupported bias.

Tools for working with "Matrix Differences"

• A big problem that Haidt's "Moral Foundations Theory" (MFT) leaves us with is, "How do we interact with people with different matrices and different experiences, especially concerning political value differences, when we hold our own views with conviction and sense of their truth? In other words, how do we deal with the Paradox of Moral Experience?

• Why this is soo difficult...

• We often unintentionally (and, for some people, intentionally) create "cognitive dissonance" in a discussion, leading people to find ways to stop the pain, rather than listen to the issues. This can escalate.
• We don't always have reasons for our convictions, but, as we know from the dumbfounding research, we "confabulate". We confuse intuitions with reasoned conviction. This can lead us to "pile on" arguments, thinking they are persuasive apart from the intuitions (moral matrix) that support them. But if you don't have those intuitions, the "pile on" can feel aggressive.
• We don't all react the same way when our views are criticized. (Remember Socrates' attitude here. Noble but difficult to achieve.)

• 1. Three Basic Strategies:

• A. Explore differences gently. Monitor your vital signs and those of your interlocutors.
• B. Find common goals or things to affirm. (Example of landlord interaction last semester.)
• C. Model exploratory thought. (How do you do that, specifically?) See sympathetic interpretation below.
• These strategies obviously move you in different directions in a conversation, but they can all be used together to manage "dissonance" and tension in a discussion.

• 2. Practice Sympathetic Interpretation

• In general, sympathetic interpretation involves strategies that mix "identification" (peanuts for the elephant) with "critical engagement" (rational persuasion, expression of value differences)
• Try to understand where a view is "coming from". Ask questions.
• Restate views, checking for fairness.
• Practice "strategic dissimulation" (controversial for some). "I'm still working out my views here..." when you really have pretty well worked out views, even one's you are proud of and think to be true (Paradox of Moral Experience)
• Practice "strategic self-deprecation" - Acknowledge knowledge deficits as a way of validating that the other person has a knowledge-base for their view, even if it's not likely to be persuasive to you.
• Use verbal cues that indicate (if possible) that views you disagree with are "reasonable" and/or "understandable". That could mean:

• 1. The view is reasonable, even if you disagree. Preface your disagreement by acknowledging this.

• Example: "Reasonable and well-informed people disagree on this..."... "Well, your in good company..."

• 2. The view seems unreasonable, but you focus on some intuitions that support it, even if you don't share these intuitions.

• Example: I can see how/why someone would feel this way..., but...

• 3. The view seems unreasonable and false to you, but it is one that many people hold.

• Example: Acknowledging that the view is widely held without endorsing it. You can also "deflect" to the complexity of the problem or human nature...

• 3. Other miscellaneous strategies (many contributed by students):

• Acknowledge that an opposing view may be insightful for others, even if not for you.
• Cultivate diverse relationships if possible.
• Avoid pejorative labels.
• Views can change even if orientations don't. Focus on views, not orientations.
• Accept differences that won't change (validate them in others, as you would other differences), focus on pragmatics and cooperation.
• Humor, if possible. Self-effacing humor can set the stage.
• Acknowledge physio-politics in the discussion. Give people "permission" or space to "out" themselves as libs and cons.
• Acknowledge your own orientation and expect it to be respected.
• Don't "sugar coat" differences. (Be true to yourself.)