Today, at the Lead, I posted on a must-read essay by Steve Pinker on the moral instinct--why be try to comply with what appears to be a universal moral code. Here is a copy of what I posted:
Steven Pinker, the Johnstone Family Professor of Psychology at Harvard University and the author of “The Language Instinct” and “The Stuff of Thought: Language as a Window Into Human Nature,” has an essay in today's New York Times Magazine that is well worth a read.
He discusses the current state of science (from a variety of fields, including genetics, psychology and neurology) about our moral instinct. He does more than merely describe the science--he also notes that science is itself affecting our moral debates:
We all know what it feels like when the moralization switch flips inside us — the righteous glow, the burning dudgeon, the drive to recruit others to the cause. The psychologist Paul Rozin has studied the toggle switch by comparing two kinds of people who engage in the same behavior but with different switch settings. Health vegetarians avoid meat for practical reasons, like lowering cholesterol and avoiding toxins. Moral vegetarians avoid meat for ethical reasons: to avoid complicity in the suffering of animals. By investigating their feelings about meat-eating, Rozin showed that the moral motive sets off a cascade of opinions. Moral vegetarians are more likely to treat meat as a contaminant — they refuse, for example, to eat a bowl of soup into which a drop of beef broth has fallen. They are more likely to think that other people ought to be vegetarians, and are more likely to imbue their dietary habits with other virtues, like believing that meat avoidance makes people less aggressive and bestial.
Much of our recent social history, including the culture wars between liberals and conservatives, consists of the moralization or amoralization of particular kinds of behavior. Even when people agree that an outcome is desirable, they may disagree on whether it should be treated as a matter of preference and prudence or as a matter of sin and virtue. Rozin notes, for example, that smoking has lately been moralized. Until recently, it was understood that some people didn’t enjoy smoking or avoided it because it was hazardous to their health. But with the discovery of the harmful effects of secondhand smoke, smoking is now treated as immoral. Smokers are ostracized; images of people smoking are censored; and entities touched by smoke are felt to be contaminated (so hotels have not only nonsmoking rooms but nonsmoking floors). The desire for retribution has been visited on tobacco companies, who have been slapped with staggering “punitive damages.”
At the same time, many behaviors have been amoralized, switched from moral failings to lifestyle choices. They include divorce, illegitimacy, being a working mother, marijuana use and homosexuality. Many afflictions have been reassigned from payback for bad choices to unlucky misfortunes. There used to be people called “bums” and “tramps”; today they are “homeless.” Drug addiction is a “disease”; syphilis was rebranded from the price of wanton behavior to a “sexually transmitted disease” and more recently a “sexually transmitted infection.”
Indeed, as Pinker notes, if morality is hard-wired in our brain, why should we consider our moral choices as fixed? Pinker offers some thoughts on why we should view morality as existing apart from our biology even if we accept that our moral instincts are indeed hard-wired in our brains::
Here is the worry. The scientific outlook has taught us that some parts of our subjective experience are products of our biological makeup and have no objective counterpart in the world. The qualitative difference between red and green, the tastiness of fruit and foulness of carrion, the scariness of heights and prettiness of flowers are design features of our common nervous system, and if our species had evolved in a different ecosystem or if we were missing a few genes, our reactions could go the other way. Now, if the distinction between right and wrong is also a product of brain wiring, why should we believe it is any more real than the distinction between red and green? And if it is just a collective hallucination, how could we argue that evils like genocide and slavery are wrong for everyone, rather than just distasteful to us?
Putting God in charge of morality is one way to solve the problem, of course, but Plato made short work of it 2,400 years ago. Does God have a good reason for designating certain acts as moral and others as immoral? If not — if his dictates are divine whims — why should we take them seriously? Suppose that God commanded us to torture a child. Would that make it all right, or would some other standard give us reasons to resist? And if, on the other hand, God was forced by moral reasons to issue some dictates and not others — if a command to torture a child was never an option — then why not appeal to those reasons directly?
This throws us back to wondering where those reasons could come from, if they are more than just figments of our brains. They certainly aren’t in the physical world like wavelength or mass. The only other option is that moral truths exist in some abstract Platonic realm, there for us to discover, perhaps in the same way that mathematical truths (according to most mathematicians) are there for us to discover. On this analogy, we are born with a rudimentary concept of number, but as soon as we build on it with formal mathematical reasoning, the nature of mathematical reality forces us to discover some truths and not others. (No one who understands the concept of two, the concept of four and the concept of addition can come to any conclusion but that 2 + 2 = 4.) Perhaps we are born with a rudimentary moral sense, and as soon as we build on it with moral reasoning, the nature of moral reality forces us to some conclusions but not others.
Moral realism, as this idea is called, is too rich for many philosophers’ blood. Yet a diluted version of the idea — if not a list of cosmically inscribed Thou-Shalts, then at least a few If-Thens — is not crazy. Two features of reality point any rational, self-preserving social agent in a moral direction. And they could provide a benchmark for determining when the judgments of our moral sense are aligned with morality itself.
This is a very rich and useful essay--and is well worth a read. Read it all here.