Difference between revisions of "Tem"

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==DEC 5==
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==11: OCT 6==
  
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:*Using Happiness Research in Community Development
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===Assigned===
  
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::*Core Rationale for Using Happiness Research in Community 
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:*Haidt, Chapter 5, "Beyond WEIRD Morality" (17)
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:::*1. We have a shared interest in economic activity that satisfies our community's needs.
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:*Writing exercise: How WEIRD is Morality?
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:::*2. Our primary cultural theory for how to do that is to increase GDP and rely on "non-intentional cooperation" to meet needs through self-interested economic activity.
 
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:::*3. Some critics of this approach agree that market economies are the fundamentally efficient, but argue that they can be assessed with better measures than GDP.
 
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:::*4. Happiness research allows communities to assess flows and stocks of goods, both economic and non-economic. 
 
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:::*5. The same justifications for using political and economic policy to maintain GDP growth apply to more complete measures of subjective well-being in communities.
 
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:::*C. Therefore, community development should be guided by both economic growth and broader measures of well-being.
 
  
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::*Models for Using Happiness Research in Community Development
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===Brief Survey on Student Engagement in Hybrid course delivery===
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:::*'''Macro-Economic Policy''' -- Incentives, taxes, and transfers can be used to address public well-being problems (ex. Opiod crisis, super fund sites, urban and rural development).  Unemployment policy is a major focus of Happiness and Public Policy research (Frey and Stutzer).
 
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:::*'''Zoning and Business Development''' -- This often takes the form of requirements and conditions placed on development based neighborhood community development plans.  While this is a mainstream activity of government, it is often a lightning rod for political disagreement.  Zoning requirements are often experience by entrepreneurs as an unwelcome tax or limitation on productivity.
 
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:::*'''Government agencies focused on community well-being''' -- Parks and Recreation. In Spokane, for example, Corbin Arts. Parks programming. 
 
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:::*'''Socially Responsible Entrepreneurship''' -- Many entrepreneurs (especially those who are community based) approach investing with the goal of meeting self-interested and other-interested goals.  They are hence more open to "voluntary intentional cooperation" with community planners.  Example: [http://www.lincfoods.com/linc-farmers/ Link Food in Spokane]
 
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:::*'''Philanthropic Advocacy for the Civil Economy''' -- Civic leaders and organizations from mainstream groups like Rotary, Chamber of Commerce often achieve improvements in a community's stock of social capital.  Often business leaders in local communities come to understand that their opportunities might be contingent upon solving local problems.  Examples like Riverfront Park, Riverfront Square (maybe), [http://www.sustainableseattle.org/ Sustainable Seattle], Tilth (in Seattle) suggest that civic groups can be effective in making intentional community development a product of community consensus (sort of).
 
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:::*'''Employment in the Civil Economy''' -- Organizations such as SNAP, Catholic Charities, Lutheran Services, Meals on Wheels, etc. can be thought of as part of a civil economy since they generate economic activity around solving social problems.  But so also, developers who maintain Section 8 housing projects as a matter of organizational mission.  Community development (whether government, foundation, or community based) can be thought of as a distinct sector of economic activity focused by mission on improving community well-being. 
 
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:::*'''Voluntary Philanthropic Projects and Services''' -- Voluntary work might be included here as well if you regard the research as compelling in suggesting there are non-monetary benefits from volunteering.  Examples beyond individual community volunteering include: Tilth
 
  
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===Frey and Strutzer, "Policy Consequences of Happiness Research"===
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:*Please take the following anonymous [https://gonzaga.az1.qualtrics.com/jfe/form/SV_3I98g1ecsTe59ZP survey].
  
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:*Main highlights:
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===Final Stage of Sapolsky Writing Assignment===
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::*Effects of unemployment: Research suggesting that unemployment has a negative effect on SWB of both unemployed and employed.  Psychic costs of unemployment.  Social effects: inequality, crime, disruption of family life. Why would unemployment affect the employed? empathy, fear of economic insecurity.  Main point: unemployment looks different when assessed wholistically.  Not just about the "reservation wage".   
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::*Policy implications unclear: The pain of unemployment is a motivator (Psychic costs may be functional.)  Artificial job creation might have negative effects on investment.  
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:*'''Stage 4''': Back-evaluation: After you receive your peer comments and my evaluation, take a few minutes to fill out this quick "back evaluation" rating form: [https://docs.google.com/forms/d/e/1FAIpQLSdgKCYITDTSOOHcvC3TAVNK-EZDsP4jiiyPj-7jdpRoNUsLPA/viewform?usp=sf_link].  '''Fill out the form for each reviewer, but not Alfino.'''  Up to 10 points, in Points.
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::*Externalities of Status markets:  "People do not value the absolute level of their income but compare their economic standing to others."  Positional externalities: Example [https://wiki.gonzaga.edu/alfino/images/4/43/Cartoon_ResearchersSay.jpg 1], [https://wiki.gonzaga.edu/alfino/images/4/4f/CartoonPaycut.jpg 2].  There is a rationale in mainstream economics for addressing externalities.  In this case by taxation and transfer.  But again, there are problems.  In addition to effect of taxation on growth, people might choose other ways to show status.
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::*Back evaluations are due '''Thursday, October 8, 11:59pm'''.
 +
 
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===Some samples from Henrich's, "The Weirdest People on Earth"===
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:*p. 25: "Who Am I?" task.  Show charts
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:*p. 28: sociocentric vs. individualistic
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:*p. 34: guilt vs. shame
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:*p. 44: impersonal honesty research (recall Ariely).   
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===Haidt, Chapter 5, "Beyond WEIRD Morality"===
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====WEIRD Morality====
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:*WEIRD morality is the morality of Western, Educated, Industrialized, Rich, Democratic cultures
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::*just as likely to be bothered by taboo violations, but more likely to set aside feelings of disgust and allow violations
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::*only group with majority allowing chicken story violation.
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::*"the weirder you are the more likely you are to see the world in terms of separate objects, rather than relationships" "sociocentric" moralities vs. individualistic moralities; Enlightenment moralities of Kant and Mill are rationalist, individualist, and universalist.   
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::*survey data on East/West differences in sentence completion: "I am..."
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::*framed-line task 97
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:*Kantian and Millian ethical thought is rationalist, rule based, and universalist.  Just the ethical theory you would expect from the culture.   
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====A 3 channel moral matrix====
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:*Schweder's anthropology: ethics of autonomy, community, divinity 99-100 - gloss each...
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::*claims Schweder's theory predicts responses on taboo violation tests, is descriptively accurate.
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::*ethic of divinity: body as temple vs. playground
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::*vertical dimension to values. explains reactions to flag desecration, piss Christ, thought exp: desecration of liberal icons.  (Note connection to contemporary conflicts, such as the Charlie Hebdot massacre.)
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====Making Sense of Moral/Cultural Difference====
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:*'''Haidt's Bhubaneswar experience''': diverse (intense) continua of moral values related to purity. (opposite of disgust). Confusing at first, but notice that he started to like his hosts (elephant) and then started to think about how their values might work. Stop and think about how a mind might create this.   Detail about airline passenger.
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:*Theorizing with Paul Rozin on the right model for thinking about moral foundations: "Our theory, in brief" (103)
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:*American politics often about sense of "sacrilege", not just about defining rights (autonomy).  Not just harm, but types of moral disgust.
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:*'''Stepping out of the Matrix''': H's metaphor for seeing his own cultural moral values as more "contingent" than before, when it felt like the natural advocacy of what seem true and right.  Reports growing self awareness of liberal orientation of intellectual culture in relation to Shweder's view.  Social conservatives made more sense to him after studying in India.
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===Small Group Discussion===
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:*Discussion questions:
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::*Does it make sense to talk about "stepping out of a matrix"?  Is this a temporary thing?  What value might it have in your experience?
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::*Do you have a parallel story to Haidt's?  (Mention travel experiences.)

Latest revision as of 19:51, 6 October 2020

11: OCT 6

Assigned

  • Haidt, Chapter 5, "Beyond WEIRD Morality" (17)
  • Writing exercise: How WEIRD is Morality?

Brief Survey on Student Engagement in Hybrid course delivery

  • Please take the following anonymous survey.

Final Stage of Sapolsky Writing Assignment

  • Stage 4: Back-evaluation: After you receive your peer comments and my evaluation, take a few minutes to fill out this quick "back evaluation" rating form: [1]. Fill out the form for each reviewer, but not Alfino. Up to 10 points, in Points.
  • Back evaluations are due Thursday, October 8, 11:59pm.

Some samples from Henrich's, "The Weirdest People on Earth"

  • p. 25: "Who Am I?" task. Show charts
  • p. 28: sociocentric vs. individualistic
  • p. 34: guilt vs. shame
  • p. 44: impersonal honesty research (recall Ariely).

Haidt, Chapter 5, "Beyond WEIRD Morality"

WEIRD Morality

  • WEIRD morality is the morality of Western, Educated, Industrialized, Rich, Democratic cultures
  • just as likely to be bothered by taboo violations, but more likely to set aside feelings of disgust and allow violations
  • only group with majority allowing chicken story violation.
  • "the weirder you are the more likely you are to see the world in terms of separate objects, rather than relationships" "sociocentric" moralities vs. individualistic moralities; Enlightenment moralities of Kant and Mill are rationalist, individualist, and universalist.
  • survey data on East/West differences in sentence completion: "I am..."
  • framed-line task 97
  • Kantian and Millian ethical thought is rationalist, rule based, and universalist. Just the ethical theory you would expect from the culture.

A 3 channel moral matrix

  • Schweder's anthropology: ethics of autonomy, community, divinity 99-100 - gloss each...
  • claims Schweder's theory predicts responses on taboo violation tests, is descriptively accurate.
  • ethic of divinity: body as temple vs. playground
  • vertical dimension to values. explains reactions to flag desecration, piss Christ, thought exp: desecration of liberal icons. (Note connection to contemporary conflicts, such as the Charlie Hebdot massacre.)

Making Sense of Moral/Cultural Difference

  • Haidt's Bhubaneswar experience: diverse (intense) continua of moral values related to purity. (opposite of disgust). Confusing at first, but notice that he started to like his hosts (elephant) and then started to think about how their values might work. Stop and think about how a mind might create this. Detail about airline passenger.
  • Theorizing with Paul Rozin on the right model for thinking about moral foundations: "Our theory, in brief" (103)
  • American politics often about sense of "sacrilege", not just about defining rights (autonomy). Not just harm, but types of moral disgust.
  • Stepping out of the Matrix: H's metaphor for seeing his own cultural moral values as more "contingent" than before, when it felt like the natural advocacy of what seem true and right. Reports growing self awareness of liberal orientation of intellectual culture in relation to Shweder's view. Social conservatives made more sense to him after studying in India.

Small Group Discussion

  • Discussion questions:
  • Does it make sense to talk about "stepping out of a matrix"? Is this a temporary thing? What value might it have in your experience?
  • Do you have a parallel story to Haidt's? (Mention travel experiences.)
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