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"Recently psychologists and experimental philosophers have reported findings showing that in some cases ordinary people’s moral intuitions are affected by factors of dubious relevance to the truth of the content of the intuition. Some defend the use of intuition as evidence in ethics by arguing that philosophers are the experts in this area, and philosophers’ moral intuitions are both different from those of ordinary people and more reliable. We conducted two experiments indicating that philosophers and non-philosophers do indeed sometimes have different moral intuitions, but challenging the notion that philosophers have better or more reliable intuitions. "
"But this does not mean that it is wrong to push the question even further, asking how we can be encouraged to care more about the well-being and suffering of those who happened not to be born within the same borders as us. Haidt thinks liberals ignore concepts like authority and the sacred. But really, liberalism’s power consists in challenging the moral relevance of such concepts. Since liberals dispute that authority really is of fundamental moral importance, it is circular reasoning to argue that this is a form of “moral blindness.”"
"So, is the future post-liberal? The WEIRD liberalism of the baby boomer generation was perhaps condemned to a dogmatic universalism as a result of emerging in the shadow of two world wars, the Holocaust and the anti-colonial and civil rights struggles. There was a lot to react against and it is perhaps understandable that in eagerly embracing the moral equality of all humans, some boomers slipped into a carelessness towards national borders and identities and a rigidity towards many forms of equality. The next generation of politics need not make the same mistake."
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The Righteous Mind
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by Jonathan Haidt (Allen Lane, £20)Together
by Richard Sennett (Allen Lane, £25)
"Proponents of market morality claim that it imposes no belief system, but that's just a smoke screen. Choosing to place utility maximization at the core of your belief system is no different from choosing any other guiding ideological precept. Every problem has an incentive-based solution; every tension can be resolved by seeking the maximally efficient outcome.
This is a depressingly reductive view of the human experience. Men will die for God or country, kinship or land. No one ever picked up a rifle and got shot for optimal social utility. Economists cannot account for this basic fact of humanity. Yet they have assumed a role in society that for the past 4,000 years has been held by philosophers and theologians. They have made our lives freer and more efficient. And we are the poorer for it."
Seven studies using experimental and naturalistic methods reveal that upper-class individuals behave more unethically than lower-class individuals. In studies 1 and 2, upper-class individuals were more likely to break the law while driving, relative to lower-class individuals. In follow-up laboratory studies, upper-class individuals were more likely to exhibit unethical decision-making tendencies (study 3), take valued goods from others (study 4), lie in a negotiation (study 5), cheat to increase their chances of winning a prize (study 6), and endorse unethical behavior at work (study 7) than were lower-class individuals. Mediator and moderator data demonstrated that upper-class individuals’ unethical tendencies are accounted for, in part, by their more favorable attitudes toward greed.
A series of studies conducted by psychologists at the University of California, Berkeley and the University of Toronto in Canada reveal something the well off may not want to hear. Individuals who are relatively high in social class are more likely to engage in a variety of unethical behaviors.
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1. Morality is weak against power.
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2. Policies are often a mix of morals.
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"Motivation crowding out can lead to a reduction of ‘higher’ virtues, such as altruism or public spirit, in market contexts. This article discusses the role of virtue in the moral and economic theory of Adam Smith. It argues that because Smith’s account of commercial society is based on ‘lower’ virtue, ‘higher’ virtue has a precarious place in it; this phenomenon is structurally similar to motivation crowding out. The article analyzes and systematizes the ways in which Smith builds on ‘contrivances of nature’ in order to solve the problems of limited self-command and limited knowledge. As recent research has shown, a clear separation of different social spheres can help to reduce the risk of motivation crowding out and preserve a place for ‘higher virtue’ in commercial society. The conclusion reflects on the performative power of economics, arguing that the one-sided focus on models of ‘economic man’ should be embedded in a larger context. "
"regular event with the Biochemical Society exploring science online. Last week, we had one on science and hobbies, a combination that doesn't need the web to come about, but is arguably facilitated by it. I know the word 'hobby' seemed a bit off-puttingly folksy for some, but I wanted to capture the difference between doing or talking about science for a living, and doing/ talking about science in one's spare time. Fully aware that this divide isn't clear cut, I thought the topic would generate debate. I think it did."
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What counts as value in citizen science? One of the audience members gave the example of a crowd-sourced citizen research project run by their university, where they realised that it would have been cheaper just to employ a single professional to do the work, largely because it all had to be checked by an expert anyway. One response was that this argument relies largely on the idea that the outcome being funded is purely research. If it is engagement too (and you count citizen involvement as engagement, not just free labour), then maybe it’s a false comparison.
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Do we need to consider the ethics of citizen science? In many ways, this follows on from above. If a citizen research project could have just employed a professional academic, are they robbing someone of a job? One of the reasons science became professionalised was to allow people who were not independently wealthy make a living from it. We have seen similar tensions around journalism and music. We might equally ask whether citizen science projects like those run by the Zooniverse simply exploit their members for free labour
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"Researchers have recently argued that utilitarianism is the appropriate framework by which to evaluate moral judgment, and that individuals who endorse non-utilitarian solutions to moral dilemmas (involving active vs. passive harm) are committing an error. We report a study in which participants responded to a battery of personality assessments and a set of dilemmas that pit utilitarian and non-utilitarian options against each other. Participants who indicated greater endorsement of utilitarian solutions had higher scores on measures of Psychopathy, machiavellianism, and life meaninglessness. These results question the widely-used methods by which lay moral judgments are evaluated, as these approaches lead to the counterintuitive conclusion that those individuals who are least prone to moral errors also possess a set of psychological characteristics that many would consider prototypically immoral."
"This experiment examined correlations between ethical value judgments on a 17-item Moral Intuition Survey (MIS), and scores on the Short D3 “Dark Triad” Personality Inventory - a measure of three related “dark and socially destructive” personality traits: Machiavellianism, narcissism, and psychopathy. "
"For me, moral philosophy is about a type of reasoning, which — like all reasoning, and particularly the logico-mathematical variety — begins with certain assumptions (which can, of course, in turn be scrutinized, empirically or logically) and attempts to unpack the logical consequences of such assumptions. Occasionally, some of those consequences lead to incoherence, or to unfruitful results, in which case one may want to (very cautiously) go back and revise a sub-set of the assumptions themselves before resuming the process. (This is a common procedure in philosophical reasoning, the above mentioned reflective equilibrium.)"
"Waller argues that moral responsibility in all its forms--including criminal justice, distributive justice, and all claims of just deserts--is fundamentally unfair and harmful and that its abolition will be liberating and beneficial. What we really want--natural human free will, moral judgments, meaningful human relationships, creative abilities--would survive and flourish without moral responsibility. In the course of his argument, Waller examines the origins of the basic belief in moral responsibility, proposes a naturalistic understanding of free will, offers a detailed argument against moral responsibility and critiques arguments in favor of it, gives a general account of what a world without moral responsibility would look like, and examines the social and psychological aspects of abolishing moral responsibility. Waller not only mounts a vigorous, and philosophically rigorous, attack on the moral responsibility system, but also celebrates the benefits that would result from its total abolition."
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"In this powerful critique, Martha Nussbaum argues that our dominant theories of development have given us policies that ignore our most basic human needs for dignity and self-respect. For the past twenty-five years, Nussbaum has been working on an alternate model to assess human development: the Capabilities Approach. She and her colleagues begin with the simplest of questions: What is each person actually able to do and to be? What real opportunities are available to them? "
2011 - report on annual poll of moral acceptability by Gallup.
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Americans are in broadest agreement about what behaviors are morally wrong. At least 8 in 10 U.S. adults interviewed in the May 5-8 survey say this about extramarital affairs, polygamy, cloning humans, and suicide. At least 6 in 10 say pornography and cloning animals are each morally wrong.
Widest agreement about what is morally acceptable, ranging from 60% to 69%, is found for divorce, the death penalty, gambling, embryonic stem cell research, and premarital sex. Also, 55% or better say medical testing on animals, gay/lesbian relations, and the use of animal fur for clothing are each acceptable.
The three most controversial issues -- doctor-assisted suicide, abortion, and out-of-wedlock births -- are the ones on which fewer than 15 points separate the percentage considering the issue morally acceptable from the percentage considering it morally wrong. Attitudes on each have been fairly stable in recent years.
An attributional analysis of reactions to poverty is presented. The article begins by discussing the perceived causes of poverty and their taxonomic properties (locus, stability, and controllability). One antecedent of causal beliefs, political ideology, is then examined in detail, followed by a review of the effects of causal beliefs on emotions and behavior. It is contended that helping the poor is a moral issue, but the moral evaluation concerns the targeted recipient of aid rather than the potential help giver. Persons perceived as responsible for their plight, a dominant construal for conservatives, elicit anger and neglect. In contrast, those seen as not responsible for their financial hardship, an outlook predominantly endorsed by liberals, arouse sympathy and help giving. Sympathy is the most important proximal determinant of aid. This analysis is extended to reactions to achievement failure, abortion, and rape. Policy implications are also examined.
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