Spring 2018 Ethics Course Lecture Notes

JAN 17: 1

• First Day Notes:

• Course Content: A brief look at the major course research questions.

• Course mechanics:

• Websites in this course. alfino.org --> wiki and courses.alfino.org
• Roster information -- fill in google form
• Main Assignments and "Grading Schemes"

• To Do list:

• Send me a brief introduction through the "Tell Me" form on the wiki. (Soon, please.)
• Login to wiki for the first time and make a brief introduction on the practice page. (3 points if both are done by Friday.)
• After rosters are posted, login to courses.alfino and look around. Note "Links" for pdfs. Retrieve reading for Monday (and read it).
• Browse wiki pages.
• Get the book. Haidt, The Righteous Mind and Peter Singer, One World Now
• Start printing pdfs. Highly recommended.

• The Prep Cycle -- recommendations for success in the course!

1. Read - Check out Advice on Reading. Look at last year's class notes for the reading, if available. Be ready for quizes.
2. Make sure your in-class notes link class notes and problems and issues to readings. This is how you get a high level of information and detail to work with in your thought and expression.
3. Class -- Our pattern is to consolidate our understanding of the reading and then engage in philosophy on the basis of it. Small group discussion is a training experience. Everything is a training experience.

This is the basic pattern for our coursework. From this cycle we then develop short philosophical writing and position papers using by instructor and peer review.

JAN 22: 2

Philosophical Method

Please find time to review the wiki page Philosophical Methods. Today we'll be working with the following methods:

• Theorizing from new or established knowledge
• Identifying presuppositions
• Defining terms
• Fitting principles to cases
• Counter-examples

Ariely, Why We Lie

• Assumptions: we think honesty is an all or nothing trait.
• Research on honesty with the "matrix task"

• Shredder condition
• Payment condition
• Probability of getting caught condition
• Distance of payment condition
• Presence of a cheater condition

• Priming with 10 commandments or signature on top of form
• Implications: for current and possible new approaches to limit cheating.
• Philosophical Implications: What, if anything, does this tell us about the nature of ethics?

Method: Tips on How to report study findings

• Philosophy makes use of a wide range of evidence and knowledge. In this course you will encounter alot of psychological, anthropological and cultural studies. You have to practice the way you represent studies (as opposed to theories) and how you make inferences from their conclusions.

• observational, survey, experimental
• study setup: for observational: who were the test subjects, what were they asked to do; for survey: what instrument was used, to whom was it given?
• what conditions were tested?
• what was the immeditate result?
• what was the significance or inference to be made from the results?

Singer, Chapter 1, "About Ethics," from Practical Ethics

• Ethics and religion

• Mentions Plato's dialogue Euthyphro- review core argument. Can you think of other positions on religion and ethics that might be compatible or incompatible with Singer's?

• Singer's arguments against Ethics and relativism -- different versions of relativism:

• Ethics varies by culture: true and false, same act under different conditions may have different value, but this is superficial relativism. The different condition, for example, existence of birth control, are objective differences. The principle might remain the same and be objective (don't have kids you're not ready to care for)

• Marxist relativism and non-relativism: Morality is what the powerful say it is. But then, why side with the proletariat? Marxists must ultimately be objectivists about value or there is no argument for caring about oppression and making revolution.

• Problems for real relativists ("wrong" means "I disapprove"): consistency across time, polls could determine ethics

• Problems for subjectivist: making sense of disagreement

• 2 versions of subjectivism that might work: ethical disagreements express attitudes that we are trying to persuade others of (close to Haidt's "social agendas"). Or, ethical judgements are prescriptions that reflect a concern that others comply.

• Singer: Ok to say the values aren't objective like physics (aren't facts about the world), but not sensible to deny the meaningfulness of moral disagreement. Ethical reasoning.

• Singer's view (one of several major positions): p. 10 - ethical standards are supported by reason. Can't just be self-interested. Focus for Singer and many philosophers is that Ethics is the attempt and practice to justify our behaviors and expectations of others The focus falls on reason-giving and argumentation.

• The sorts of reasons that count as ethical: universalizable ones. Note: most standard ethical theories satisfy this requirement, yet yield different analysis and advice.

• Consequences of "equality of interests" in utilitarian thought: Principle of Utility: Greatest good (happiness) for the greatest number. 13: first utilitarians understood happiness in terms of pleasures and pains. Modern utilitarians are often "preference utilitarians".

JAN 24: 3

Cooper, Chapter 5: Cognitive and Moral Development

• Review of Piaget's stages of cognitive development:

• Sensorimotor, Symbolic, Concrete, Formal
• Critics: missing variability from rich vs. poor environments. (Vygotsky)
• Importance of Formal Operational level for "breaking" with situational control. (recall Zimbardo)

• Kohlberg's stages of moral development

• Preconventional, Conventional, Postconventional: review stages with each level.
• Note theoretical claim: hierarchy represents increasingly more developed ways of staying in equilibrium with environment. Where does this leave ethnicity and culture? p. 78.

• "Decentering" of ego crucial to post-conventional stage. Are we all supposed to get to this level? (Note similarity to Utilitarian premise: equal happiness principle)

• Application to My Lai massacre
• Questions for Kohlberg: Revisit Haidt's research story; should we all be postconventional moral agents? Is loyalty and a sense of authority an "inferior" basis for morality?

Applied Ethical Analysis: Lesson One

• News article on Freedom of Conscience Case: Masterpiece Cakeshop v. Colorado Civil Rights Commission [1]

• From the article:

• 1. Expression matters to this case. If it's expression then making Jack make the cake against his conscience is like coercing speech.
• 2. Expression doesn't matter to this case. It's a commercial matter (public accomodation law applies)
• 3. Discrimination is the issue: (1968 Newman v. Piggy Park Enterprises -- can't refuse African-Am customer.)

• Philosophical Method Lesson: Giving an Applied Analysis: You might want to just jump in at this point and start arguing along the lines of 1, 2, or 3. But a good ethical analysis might start by "backing away" from the contested issue and starting in a different place. In small group, discuss and take notes on any significant results from these questions:

• When is discrimination ok? Friendships, private clubs. What makes that ok? Think of concrete scenarios involving exemptions from anti-discrimination law. What judgements might you make of people in these scenarios?
• What other contexts should do we already give exemptions for conscience? Are they similar to this case or different?
• What are some other cases in which we should worry about violating someone's conscience?

Haidt, Chapter 1,"The Divided Self"

• Notice how Haidt's approach shifts the focus from "What is reason like and what role does it play in morality?" to "What is a human brain like and what might that tells us about what morality might be like?"

• opening story
• Animals in Plato's metaphor for soul; contemporary metaphors. metaphors for mind/emotion, but also to explain "weakness of the will" What does weakness of the will feel like? H: Just thinking about reason as information processing doesn't help. Older metaphors sort of work better.

• Haidt's unstated hypothesis is that looking at the brain's divisions will help us understand our moral experience.

• Mind vs. Body -- the gut brain. We don't just think with our brains. Embodied cognition, embedded cognition, extended cognition. (Fit Ariely and Zimbardo phenomena.)
• Left vs. Right -- confabulation - Mind as confederation of modules. (No single chariotter.)
• New vs. Old - importance of the frontal cortex. orbitofrontal cortex in particular. Attractions and failures of the "Promethean script". Damasio's study of patients with orbitofrontal cortext disorder. also impaired rationality. The old brain is still with us.
• Controlled vs. Automatic -- suggested by priming experiments, controlled processes "expensive"; tradeoffs. power of controlled processes are limited in their power over desire, but they do have the ability to remove us from immediate enivronmental and other behavioral controls. Does morality only live in controlled processes? Is that plausible?

• Failures of Self-control [[2]]
• Haidt's "disgust" stories.

JAN 29: 4

• Key Philosophical Method lessons in today's class:

• Distinction between explanatory and justificatory writing.
• Finding Paradoxes -- The Paradox of Moral Experience
• Discovery of Unsupported Assumption -- Turiel

Haidt, The Righteous Mind, Intro and Chapter 1

• Intro

• Note: starts with problem of "getting along" -- problem of ethics is settling conflict (recall contrast with more traditional goal of finding a method or theory to discover moral truth).
• The "righteous" minds is at once moral and judgemental. They make possible group cooperation, tribes, nations, and societies.

• Majors claims of each section

• Intuitions come first, reasoning second. The mind is divided, like a rider on an elephant, and the rider's job is to serve the elephant.
• There's more to morality than harm and fairness
• Morality binds and blinds -- We are 90 percent chimp, 10% bee.

• Method Note: This is explanatory writing. Not philosophy directly. Digression on difference between explanatory and justifactory writing.

• Moral reasoning as a means of finding truth vs. furthering social agendas. Paradox of Moral Experience: We experience our morality the first way, but when we looking objectively at groups, it's more like the second way.

• Chapter 1

• Harmless taboo violations: eating the dog / violating a dead chicken.
• Brief background on developmental & moral psychology: p. 5

• nativists -- nature gives us capacities to distinguish right from wrong, possibly using moral emotions.
• empiricists -- we learn the difference between right and wrong from experience. tabula rasa.
• rationalists -- circa '87 Piaget's alternative to nature/nurture -- there is both a natural developmental requirement and empirical requirement for understanding the world in the way we consider "rational" (folk physics, folk psychology). (This was supposed to move us beyond nature and nurture, but it took a bit longer. -MA)

• Piaget's rationalism: kids figure things out for themselves if they have normal brains and the right experiences. stages: example of conservation of volume of water (6) "self-constructed" - alt to nature/nurture. 7: We grow into our rationality like caterpillars into butterflies.

• Kohlberg's "Heinz story" - pre-conventional, conventional, post-conventional.

• note problems, p. 9. seems to support a liberal secular world view. Egalitarianism, role playing, disinterestedness.... Is it obvious or suspicious that that's what rationalism leads to? Haidt suspects something's been left out.

• Turiel: note different method. Probing to find contingencies in kids' thinking about rules. kids don't treat all moral rules the same: very young kids distinguish "harms" from "social conventions". Harm is "first on the scene" in the dev. of our moral foundations. (Note: Still following the idea that moral development is a universal, culturally neutral process.) (Note on method: we have, in Turiel's research, a discovery of an unsupported assumption.)

• Haidt's puzzle about Turiel: other dimensions of moral experience, like "purity" and "pollution" seem operative at young ages and deep in culture (witches -- how do human minds create witches in similar ways in different places?). 11-13 examples. Found answers in Schweder's work.

• In what ways is the concept of the self culturally variable?

• Schweder: sociocentric vs. individualistic cultures. Interview subjects in sociocentric societies don't make the moral/conventional distinction the same way we (westerns) do. (Schweder is "saying" to Kohlberg and Turiel: your model is culturally specific.) For example in the comparison of moral violations between Indians from Orissa and Americans from Chicago, it is important that these groups don't make the convention/harm distinction Turiel's theory would predict. That's a distinction individualist cultures make.

• Point of harmless taboo violations: pit intuitions about norms and conventions against intuitions about the morality of harm. Showed that Schweder was right. The morality/convention distinction was itself culturally variable. Turiel is right about how our culture makes the harm/convention distinction, but his theory doesn't travel well. Roughly, more sociocentric cultures put the morality(wrong even if no rule)/convention (wrong because there is a rule) marker more to the morality side. almost no trace of social conventionalism in Orissa.

• Identify, if possible, some practices and beliefs from either your personal views, your family, or your ethnic or cultural background which show a particular way of making the moral/conventional distinction. (Example: For some families removing shoes at the door is right thing to do, whereas for others it is just experienced as a convention. Would you eat a burrito in a public bathroom? Tell story of dinner out with a vegan friend.)

JAN 31: 5

Some structure for locating philosophical ethics theories

• Intentions (Kantian), Act (Aristotle), Consequences (Mill, Singer - utilitarian)

Hinman (exerpt), Ethics, C 9

• Basic elements of Aristotle's thinking on ethics:

• Centrality of concept of flourishing, "well-being"; eudaimonistic ethics; character ethics
• Connection between "function" and "flourishing" - virtue involves the excellences appropriate to our nature and function. (We're not trying to be excellent pigs, we're trying to excellent human beings.)
• The exercise of virtue is a holistic commitment of thought and emotion; an habituation to a high standard of conduct.
• Assessements, p. 275

• The Structure of Virtues

• Four features of a virtue: habit or disposition involving feeling and action seeking the mean of emotion relative to us. (Note my phrasing emphasizes emotional regulation.) -note glosses on p. 278.
• Virtues and typical human challenges ("spheres of existence") -- note examples, p. 279

• Courage

• Follow the discussion. Note how courage can be thought of as a response to our own fears or objective dangers. In both cases, virtue involve bringing reason to bear on the challenges that fear poses to living a good life.
• Some tough cases -- extreme risk environments,

Aristotle, Nicomachean Ethics, Book 1

• First: What do ancient Greeks mean by "virtue" (arete)?

• Opening: Noticing how arts are arranged in society.
• Politics as the master science: its end: happiness (but notice that the means is the cultivation of "excellences," of virtue)
• Defects of the life of pleasure, honor, even virtue as the meaning of happiness. Defect of money-making.

• Section 7: argument for happiness as the final end of life.

• something not desired for the sake of something else: happiness.

• But what is happiness? Search for the function of man to find the answer to the nature of happiness.

• Nutrition and growth? No
• Perception? No
• def: Activity of the soul implying a rational principle, in accordance with virtue (perfective activities that realize our "highest" and more unique capacities)

• Other characteristics needed: complete life, active life.

• Section 13: Aristotle's tripartite division of the soul:

• Rational
• Appetitive (desiring) (partly rational)
• Vegetative

• Summing up: developmentalist, naturalist, rationalist, eudaimonistic, virtue ethics. Aristotle gives us the first detailed draft of the "Western rational self" - note it's characteristics. (not really a socio-centric self, though man is a political animal for A).

• Primary ethical insights about how to think about virtue:

• the pursuit of virtue is a movement toward an "end state" of the perfection of the sort of thing we are.
• the Golden Mean, pursuing action that strikes a "mean" between extremes of emotion, is often a good guide to virtuous action. (Further topics in Nichomachean ethics: voluntary action, deliberation and choice, responsibility, moral failure, analysis of specific virtues)

• Primary claim about morality in virtue ethics: Moral virtue is an expression of a virtuous character and (in modern virtue ethics).
• Contemporary virtue ethics adds: If we value the development of human capacities, we will want to see others develop their capacities for human excellence.

• Critical issues:

• Note how developmental moralities look different depending upon one's background theories: Aristotle, Kohlberg, evo-psych.
• Aristotle's rationalism.
• The relationship of virtue to happiness.

FEB 5: 6

Method: Tips on How to report study findings

• Philosophy makes use of a wide range of evidence and knowledge. In this course you will encounter alot of psychological, anthropological and cultural studies. You have to practice the way you represent studies (as opposed to theories) and how you make inferences from their conclusions.

• observational, survey, experimental
• study setup: for observational: who were the test subjects, what were they asked to do; for survey: what instrument was used, to whom was it given?
• what conditions were tested?
• what was the immeditate result?
• what was the significance or inference to be made from the results?

Haidt, Chapter 2, "The Intuitive Dog and Its Rational Tail"

• Note the reference to "The Divided Mind" at the start -- back to akrasia --
• Philosophy's "rationalist delusion" ex. from Timaeus. but also in rationalist psych. -- Maybe humans were once perfect..........
• 30: Plato (Timaeus myth of the body - 2nd soul), Hume (reason is slave of passions), and Jefferson (The Head and The Heart)

• Wilson's Prophecy: brief history of moral philosophy after Darwin. nativism gets a bad name...
• moralism (Anti-nativism): reactions against bad nativism, like Social Darwinism, 60s ideology suggesting that we can liberate ourselves from our biology and traditional morality (as contraception appeared to).
• Nativism (natural selection gives us minds "preloaded" with moral emotions) in the 90s: Wilson, de Waal, Damasio Controversy in E. O. Wilson's Sociobiology.

• Note, for example, debate over rights: rationalists(moralists) vs. nativists: note the claims and counter-claims. brings in feminism, resistance to science, naturalism.

• de Waal (soon); Damasio -- 33 -- seems to be a very different picture than Plato's;

• Evolutionary Psychology in moral psychology (quick small group: practice your "study reporting skills in reviewing briefly these findings. Be sure to include significance.)

• Damasio's research on vmPFC disabled patients.
• No problem making moral decisions under cognitive load. Suggests automatic processing. Note this also suggests that we shouldn't think of our "principles" as causal.
• Roach-juice
• Soul selling
• Harmless Taboo violations: Incest story; note how interviewer pushes toward dumbfounding.

• How to explain dumbfounding.

• Margolis: seeing that (pattern matching - auto) vs. reasoning why (controlled thought); we have bias toward confirmation, which is seen in the mistake people make on the Wasson Card test. (From this perspective Kohlberg was focused on "reasoning why". Note from p. 44, some "reasoning why" is crucial to moral discourse (similar to universalizability in Singer reading)

• Rider and Elephant

• Important to see Elephant as making judgements (processing info), not just "feeling" (Hard for traditional philosophers to do.)
• 45: Elephant and Rider defined

• Emotions are a kind of information processing, part of the cognitive process.
• Moral judgment is a cognitive process.
• Intuition and reasoning are both cognitive. (Note: don't think of intuition in Haidt simply as "gut reaction" in the sense of random subjectivity. Claims you are processsing information through emotional response.

• Values of the rider: seeing into future, treating like cases like; post hoc explanation.
• Values of the elephant: automatic, valuative, ego-maintaining, opens us to influence from others.

• Social Intuitionist Model: attempt to imagine how our elephants respond to other elephants and riders.

Some Questions to consider

• What does Akrasia look like in light of our reading so far?
• What are the challenges of being virtuous or finding good ethical solutions if ethics is more like Haidt is describing it?

FEB 7: 7

Some starters

• The Trolley Problem

• The Trolley Problem. Variations on the Trolley Problem: [[3]]
• Self-driving cars with Trolley problems: [4]

• The Cold Logic of Drunk People

Sandel, Utilitarianism

• This is a traditional approach to presenting Utilitarianism. We'll maybe able to see the theory from this, because Sandel very clear about that, as well as contrasting the concerns of a traditional vs. contemporary metaethics. (Try to track this.)

• life boat case: They eat Parker - similar to Trolley Problem.
• Is this a case of costs vs. benefit? How does it come out?
• Contrast in Approaches to Justice: consequences vs. right and duties.
• Bentham's defense of the principle of utility: we are driven by pleasure and pain, the rest is illusion. Alternative principles, like rights are ultimately advocated for by appeal to outcomes. (Kind of like Aristotle's teleology). Later Mill would provide the "equal happiness" principle.

• Workhouse for poor: though the form of Bentham's imagining is rough, note that this is the start of modern social welfare.
• Panopticon
• (also the start of social welfare statistics, public health, sewers, etc. These things are easier to justify on grounds of utility.)

• Objection 1: Rights are primary.

• Case of torture under extreme conditions (Trolley Problem on steroids.). New condition: torturing terrorist's daughter. Harder.
• How negotiable are rights in extreme cases?

• Objection 2: Is there a common currency for comparison of pleasures?

• Case: Phillip Morris in Czech Republic.
• Case: Ford Pinto '70s.
• Issue: Does life span enter into value. Older cost less.
• Empirical approach: Actual cost we pay in driving fatalities.
• Utilitarians respond:

• Whose problem is it? The cost-benefit may not only be part of the theory, it may be part of our moral life: even our driving behaviors (trade offs of speed and fatality rate) have implications for how much we value life in monetary terms). generate examples: when is it ok to be "calculative" in social and moral life?
• The theory can recognize higher and lower pleasures. Probably true that all value cannot be captured by pleasure and pain, but most can be captured by "flourishing and the avoidance of unnecessary suffering".

• Mill and the defense of Liberty

• Progressivism: liberty promotes happiness over the long term. (Update on desirability of "liberty" and self-determination as a political ideal.)
• Can a Utilitarian admit difference in kind between pleasures?
• Doctrine of the qualified judge.
• Other approaches to human difference.

• Sandel's claim that appeal to ideal of human dignity independent of wants and desires is an inconsistency.

• not sure it is independent of wants and desires. p. 51: what does "moral ideals beyond utility" mean to a Millian?

• Small group assessment: Develop three examples of situations in which you would definitely want someone to use utilitarian thinking in solving a moral problem and three examples of situations in which you would NOT want someone to follow utilitarian thinking. What core moral intuitions, stated as a claim, does this theory align with?

• OLD Small Group Assessment: How should we value human life in cases involving compensation or investment (e.g. in safer highways) given that we have a deep intuition that lives are not objects to be bought and sold? Then, take the problem down to a personal level. In your social and moral lives, when is it ok to be calculative? When is it wrong? Think about how you would criticize someone who violates this distinction.

FEB 12: 8

Short Writing Exercise: 400 words

• By midnight Thursday, Febbraio 15, 2018, please write a 400 word maximum answer to the following questions:
• We have been developing a contrast between traditional and contemporary ways of thinking about ethics. What is that difference and what course material speaks to it. Conclude your answer by raising a critical question or skeptical doubt about the approach we are taking.

• Prepare your answer and submit it in the following way:

1. Do not put your name in the file or filename. You may put your student id number in the file.
2. Put your word count in the file.
3. Format your answer in double spaced text in a 12 point normal font.
4. Save the file in the ".docx" file format using the file name "SW1".
5. Log in to courses.alfino.org. Upload your file to the Q&W dropbox.

Singer, "Rich and Poor"

• definitions and facts about absolute poverty
• difference between grain consumption accounted for in terms of meat consumption. problem of distribution rather than production.
• absolute affluence = affluent by any reasonable defintion of human needs. Go through paragraph on 221. Also, consider UN Millenium Dev. Goals [5]

• figures on giving by country: OPEC countries most generous. U.S. and Japan least. (more in Sachs)

• Is not giving to the relief of absolute poverty the moral equivalent of murder? Five purported differences:

• 1. allowing to die not eq. to killing. no intention to kill.
• 2. impossible to ask us to be obligated to keep everyone alive.
• 3. uncertainty of outcome in not aiding vs. pointing a gun. less direct responsibility, less like 1st deg. murder.
• 4. no direct and identifiable causal connection between consumerist action and death of individuals in other countries.
• 5. People would be starving with or without me. I am not a necessary condition for there to be starving people.

• Singer's point: these differences are extrinsic to the moral problem. there would be cases with these features in which we would still hold the person responsible. read 195.

• Showing the extrinsic character of the differences: Singer's argument strategy at this point is to show that the differences are smaller and more contingent that one might think. Point by point:

• 1. Lack of identifiable victim: Example of salesman selling tainted food. doesn't matter if no identifiable victim in advance.
• 2. Lack of certainty about the value of donations does reduce the wrongness of not giving (concession), but doesn't mean that its ok not to give. Note: development of aid industry since this writing. Measures of effectiveness becoming common, but still an issue.
• 3. Responsibility for acts but not omissions is incoherent way to think about responsibility. Consequences of our actions are our responsibility. Irrelevant that the person would have died if I had never existed. They might also have gotten help if I hadn't existed!

• Considers non-consequentialist justifications for not aiding

• idea of independent individual in Locke and Nozick doesn't make sense. Note appeal to social conception of humans based on ancestry!

• absence of malice also doesn't excuse inaction. involuntary manslaughter (in the case say of a speedin motorist) is still blameworthy.
• 4. Difference in motivation. But again the speeding motorist is blameworthy even though not motivated self-consciously to harm.
• 5. Easier to avoid killing, but saving all is heroic. S. grants that we may not be as blameworthy for not saving many lives if saving those live requires heroic action.

• The obligation to assist: Main Principle: If it is in our power to prevent something very bad happening, without thereby sacrificing anything of comparable moral significance, we ought to do it.

• goes on to claim that it is within the power of dev. countries to aid the poor without sacrificing . . . etc. (Fits with Sachs article.)

• Considers major objections:

• taking care of your own

• property rights [at most weakens the argument for mandatory giving (but note that governmental means might be the most effective, esp. where problems have a political dimension)

• population and the ethics of triage:
• questions whether the world is really like a life boat

• leaving it to government. .7 GNP figure.

• too high a standard?

Sachs, Jeffrey, "Can the Rich Afford to Help the Poor?" (2006)

• (One of the architects of the UN Millennium Development Goals. Opposed by some noted development economists.)
• Optimist about relief: .7 GNP level of giving adequate.

• Absolute poverty down from 1/3 to 1/5 (interesting to compare US discussion in 1960 at the start of the domestic "war on poverty" of the Johnson administration); the rich world is alot richer than it was; we're better at poverty alleviation.
• Would have taken 1.6% of GNP in 80's now only .7%

• Note analysis on pages 294 of amounts that developing countries can supply to meet their own poverty needs. Middle-income countries like Brazil, Chile, and Mexico have enough.

• Can the US afford to meet a .7 GNP target?

• Sachs considers this obvious. To dramatize his point, on pages 304-308, he points out that the wealthiest 400 US citizens earned more than the total populations of Botswana, Nigeria, Senegal, and Uganda. More to the point, the tax cuts this group received during the Bush administration in 2001, 2002, and 2003 totaled about 50 billion a year, enough to meet the US giving goal of .7% of GNP.

• Digression on actual giving: [6]

FEB 14: 9

Sandel, Libertarianism

• Libertarianism: fundamental concern with human freedom; minimal state; no morals legislation; no redistribution of income or wealth. Strong concern with equality of liberty and avoidance of oppression, understood as forced labor.
• Facts about concentration of wealth: 1% have 1/3 of wealth, more than bottom 90%. Some current data
• objections to redistribution: utilitarian and rights-based.
• general commitments of libertarian. Uneasy to fit directly to conservatism. Cuts across several MFs.

• Argument from self-ownership (Nozick)

• Free Market philosophy
• Redistribution and self-ownership
• First four objections: 1. taxation; 2. importance of resources to poor; 3. social nature of talent; 4. implied consent/participation in democracy; 5. Jordan is Lucky.

• "Hard cases" (note on method) -- Markets in kidneys, assisted suicide, consensual canabalism (again!)

• Small group assessment: Develop three examples of situations in which you would definitely want someone to use libertarian thinking in solving a moral problem and three examples of situations in which you would NOT want someone to follow libertarian thinking. What core moral intuitions, stated as a claim, does this theory align with?

de Waal, p. 5-21

• Thesis: No asocial history to humans. And note: unequal in competition for status.

• note critical comments on rationalist psychology 6. Recall Haidt's similar account of rationalism in psychology and philosophy.

• Veneer Theory - starts in a story about Enlightenment efforts to explain morality. social to the core.

• Clue from intro about how commentators will respond: not as veneer theorists, but to question continuity between moral emotions and "being moral".

• Distinction between: 1) seeing morality as a "choice" humans made; and 2) morality as "outgrowth" of social instincts.
• T. H. Huxley: gardener metaphor. (contra Darwin, who includes morality in evolution.)
• Freud: civilization as renunciation of instinct.
• Dawkins: genes are selfish, but in the end we can break with them.
• Veneer Theory: "Scratch an altruist and watch a hypocrite bleed"
• Robert Wright (contemporary evolutionist): morality as mask for selfishness.

• Darwin on Ethics

• Evolutionary "selfishness" vs. moral "selfishness" -- role of intention (13). Seem opposed, but major thesis for de Waal is that they are not: a "selfish" evolutionary process can produce altruism as a strategy. very important theoretical claim. (Note that you'd have trouble with this if you thought our nature had to be "essential" or found in one trait.)
• Darwin influenced by Adam Smith: look up scottish moral sense theory. Precursors to evolutionary moral psychology.
• Key theoretical claim, bot 16: question isn't whether animals are nice to each other, but whether they possess capacities for reciprocity and revenge, for the enforcement of social rules, for the settlement of disputes and for sympathy and empathy.

• Westermark

• Westermark: observation of camel's revenge.
• Chimps punish and seek revenge also. Engage in reconciliation.
• "reciprocal altruism"
• "moral emotions" p. 20 - disconnected from immediate reactions, involve judgements about how anyone should act or feel.