Are Your Morals Too Good to Be True?
Scientists have shattered our self-image as principled beings, motivated by moral truths. Some wonder whether our ideals can survive the blow to our vanity.
https://www.newyorker.com/magazine/2024/09/16/are-your-morals-too-good-to-be-true
Manvir Singh:
Moshe argued that humans deal with this dilemma by adopting moral principles. Through learning or natural selection, or some combination, we’ve developed a paradoxical strategy for making friends. We devote ourselves to moral ends in order to garner trust. Which morals we espouse depend on whose trust we are courting. He demonstrated this through a series of game-theoretic models, but you don’t need the math to get it. Everything that characterizes a life lived by moral principles—consistently abiding by them, valuing prosocial ends, refusing to consider costs and benefits, and maintaining that these principles exist for a transcendental reason—seems perfectly engineered to make a person look trustworthy.
His account identifies showmanship, conscious or otherwise, in ostensibly principled acts. We talk about moral principles as if they were inviolate, but we readily consider trade-offs and deviate from those principles when we can get away with it. Philip Tetlock, who works at the intersection of political science and psychology, labels our commitments “pseudo-sacred.” Sure, some people would die for their principles, yet they often abandon them once they gain power and no longer rely on trust. In “Human Rights in Africa” (2017), the historian Bonny Ibhawoh showed that post-colonial African dictators often started their careers as dissidents devoted to civil liberties.
Scientists have shattered our self-image as principled beings, motivated by moral truths. Some wonder whether our ideals can survive the blow to our vanity.
https://www.newyorker.com/magazine/2024/09/16/are-your-morals-too-good-to-be-true
Manvir Singh:
Moshe argued that humans deal with this dilemma by adopting moral principles. Through learning or natural selection, or some combination, we’ve developed a paradoxical strategy for making friends. We devote ourselves to moral ends in order to garner trust. Which morals we espouse depend on whose trust we are courting. He demonstrated this through a series of game-theoretic models, but you don’t need the math to get it. Everything that characterizes a life lived by moral principles—consistently abiding by them, valuing prosocial ends, refusing to consider costs and benefits, and maintaining that these principles exist for a transcendental reason—seems perfectly engineered to make a person look trustworthy.
His account identifies showmanship, conscious or otherwise, in ostensibly principled acts. We talk about moral principles as if they were inviolate, but we readily consider trade-offs and deviate from those principles when we can get away with it. Philip Tetlock, who works at the intersection of political science and psychology, labels our commitments “pseudo-sacred.” Sure, some people would die for their principles, yet they often abandon them once they gain power and no longer rely on trust. In “Human Rights in Africa” (2017), the historian Bonny Ibhawoh showed that post-colonial African dictators often started their careers as dissidents devoted to civil liberties.