Haidt Notes

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.)

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.

Haidt, Chapter Three, "Elephants Rule"

• Personal Anecdote: your inner lawyer (automatic speech)

• Priming studies:

• "take" "often" -- working with neutral stories also

• Research supporting "intuitions come first"

• 1. Brains evaluate instantly and constantly

• Zajonc on "affective primacy"- small flashes of pos/neg feeling from ongoing cs stimuli - even applies to made up language "mere exposure effect" tendency to have more postive responses to something just be repeat exposure.

• 2. Social and Political judgements are especially intuitive

• flashing word pairs with dissonance: "flower - happiness" vs. "hate - sunshine" (affective priming)
• Implicit Association Test Project Implicit
• flashing word pairs with political terms. causes dissonance. measureable delay in response when, say, conservatives read "Clinton" and "sunshine".
• Todorov's work extending "attractiveness" advantage to snap ju-- note: Dissonance is pain.'
• judgements of competence. note speed of judgement (59)

• 3. Bodies guide judgements

• Fart Spray exaggerates moral judgements (!)
• Zhong: hand washing before and after moral judgements.
• Helzer and Pizarro: standing near a sanitizer strengthens conservatism.

• 4. Psychopaths: reason but don't feel

• Transcript from Robert Hare research

• 5. Babies: feel but don't reason

• Theory behind startle response studies in infants
• helper and hinderer puppet shows: Yale Theory of Mind & Baby prosociality Basic Puppet set up for prosociality studies on babies.
• reaching for helper puppets "parsing their social world"

• 6. Affective reactions in the brain

• Josh Greene's fMRI studies of Trolley type problems. The Trolley Problem
• Pause on Joshua Greene quote, p. 67

• When does the elephant listen to reason?
• Paxton and Greene experiments with incest story using versions with good and bad arguments. Harvard students showed no difference, though some when allowed delayed response.

• Friends... The Importance of Friends...Friends are really important...

Haidt "Out-Take on Virtue Ethics"

• Main point: Virtue ethics as third alternative to utlity and duty (deontology) which fits the social intuitionist model (if you think of it apart from Aristotle's bias about reason and the contemplative life).

• virtues are "character traits that a person needs in order to live a good, pariseworthy, or admirable life" - the well-trained elephant.