Fall 2010 Wisdom Course Class Notes2

October 11, 2010

Hall, Chapter 6 Moral Reasoning

(One question to ask while thinking about this chapter: Do wise people regulate their emotions and does that make for better moral and non-moral decision-making?)

-Evidence of emotional and automatic cognition in moral responses.

-Background: Marc Hauser and the Trolley Problem (106)

-Joshua Greene, fMRIs of people doing the Trolley Problem. Seems to capture moments of emo/cog conflict. Fits with Damasio's research with lesion patients. Some can't factor in emotion.

So, conclusions? inferences? Might sound good to say that wise people train their emotions, but in relation to what?

Haidt, Emo Dog

This article takes us further into a scientific view that claims that cognition is rarely "causal" in moral decision-making. (The rational tail on the emotional dog.)

-"social intuitionist model" --

-Humean emotivism - "moral sense"

-Kohlberg still a model for rationalist psychology. [1]

-contrast of Intuitive and reasoning systems.

1. Dual Processing - literature on automatic assessment, close to perception, automatic judgement, attitude formation (820), very scary.

2. Motivated Reasoning Problem -- reasoning more like a lawyer and scientist. biases: relatedness -- favors harmony and agreement. coherence -- "the desire to hold attitudes and beliefs that are congruent with existing self-definitional attitudes and beliefs" 821 other biases

3. The Post Hoc Problem -- Nisbett and Wilson 77 - experiments, such as placebo study which solicits post hoc and ad hoc reasoning, split brain patients (Gazzaniga... confabulation)

4. The Action Problem -- weak link bt. moral reasoning and moral action. Mischel marshmallow research 823.

--Theoretical possibilities for theory of wisdom: 1. Can you change responses? 2. In what ways? (again, the problem of criteria)

Hadot, Philosopy as a Way of Life

Opening quote from Philo of Alexandria - mix of stoic thought. wise are joyous.

-thesis: Philosophy was a way of life. Discusses Symposium as model.

-Wisdom sought also because it brings peace of mind (ataraxia) and inner freedom (autarkeia)

-Philosopy as therapeutic.

"Philosophy presented itself as a method for achieving independence andinner freedom {autarkeia), that state in which the ego depends only uponitself. We encounter this theme in Socrates, among the Cynics, in Aristotle for whom only the contemplative life is independent - in Epicurus," among the Stoics." Although their methodologies differ, we find in allphilosophical schools the same awareness of the power of the human self tofree itself from everything which is alien to it, even if, as in the case of theSkeptics, it does so via the mere refusal to make any decision." 266

-Hadot claims there was a big distinction between "discourse" on philosophy and doing philosophy. The task of philosophy was living wisely. Anecdote about the carpenter (267). read par. top of 268, "Does the philosophical life..."

-Ancients sought for integration.

-269: Thesis: "From its very beginnings - that is, from the second century AD on - Christianity had presented itself as a philosophy: the Christian way of life. Indeed, the very fact that Christianity was able to present itself as a philosophy confirms the assertion that philosophy was conceived in antiquity as a way of life. If to do philosophy was to live in conformity with the law of reason, so the argument went, the Christian was a philosopher, since he lived in conformity with the law of the Logos - divine reason. In order to present itself as a philosophy, Christianity was obliged to integrate elements borrowed from ancient philosophy. It had to make the Logos of the gospel according to John coincide withStoic cosmic reason, and subsequently also with the Aristotelian or Platonicintellect. It also had to integrate philosophical spiritual exercises into Christian life. The phenomenon of integration appears very clearly in Clement of Alexandria, and was intensely developed in the monastic movement, where we find the Stoico/Platonic exercises of attention to oneself (prosoche), meditation, examination of conscience, and the training for death. We also re-encounter the high value accorded to peace of mind and impassibility."

-claims this tradition lapse in medieval period. Revived by Ignatius.

Is there a particular type of state of mind that a wise person should seek?