She cheated him by killing herself first,
whereupon
the king's son, who was madly in love with her and unable to get her a pardon, killed himself on her grave.
Steven-Pinker-The-Blank-Slate 1
"63
~
People do more for their fellows than return favors and punish cheaters. They often perform generous acts without the slightest hope for payback, ranging from leaving a tip in a restaurant they will never visit again to throwing themselves on a live grenade to save their brothers in arms. Trivers, together with the economists Robert Frank and Jack Hirshleifer, has pointed out that pure magnanimity can evolve in an environment of people seeking to discriminate fair-weather friends from loyal allies. 64 Signs of heartfelt loyalty and generosity serve as guarantors of one's promises, reducing a partner's worry that you will default on them. The best way to convince a skeptic that you are trustworthy and generous is to be trustworthy and generous.
? ? ? ? ? ? ? ? ? ? ? ? ? Of course, such virtue cannot be the dominant mode of human interaction or else we could dispense with the gargantuan apparatus designed to keep exchanges fair -- money, cash registers, banks, accounting firms, billing departments, courts -- and base our economy on the honor system. At the other extreme, people also commit acts of outright treachery, including larceny, fraud, extortion, murder, and other ways of taking a benefit at someone else's expense. Psychopaths, who lack all traces of a conscience, are the most extreme example, but social psychologists have documented what they call Machiavellian traits in many individuals who fall short of outright psychopathy. 65 Most people, of course, are in the middle of the range, displaying mixtures of reciprocity, pure generosity, and greed.
{260}
Why do people range across such a wide spectrum? Perhaps all of us are capable of being saints or sinners, depending on the temptations and threats at hand. Perhaps we are set on one of these paths early in life by our upbringing or by the mores of our peer group. Perhaps we choose these paths early in life because we are endowed with a deck of conditional strategies on how to develop a personality: if you discover that you are attractive and charming, try being a manipulator; if you are large and commanding, try being a bully; if you are surrounded by generous people, be generous in kind; and so on. Perhaps we are predisposed to being nastier or nicer by our genes. Perhaps human development is a lottery, and fate assigns us a personality at random. Most likely, our differences come from several of these forces or from hybrids among them. For example, we may all develop a sense of generosity if enough of our friends and neighbors are generous, but the threshold or the multiplier of that function may differ among us genetically or at random: some people need only a few nice neighbors to grow up nice, others need a majority.
Genes are certainly a factor. Conscientiousness, agreeableness, neuroticism, psychopathy, and criminal behavior are substantially (though by no means completely) heritable, and altruism may be as well. 66 But this only replaces the original question -- Why do people vary in their selfishness? -- with another one. Natural selection tends to make the members of a species alike in their adaptive traits, because whichever version of a trait is better than the others will be selected and the alternative versions will die out. That is why most evolutionary psychologists attribute systematic differences among people to their environments and attribute only random differences to the genes. This genetic noise can come from at least two sources. Inside the genome, rust never sleeps: random mutations constantly creep in and are only slowly and unevenly eliminated by selection. 67 And selection can favor molecular variability for its own sake to keep us one step ahead of the parasites that constantly evolve to infiltrate our cells and tissues. Differences in the functioning of whole bodies and brains could be a by-product of this churning of protein sequences. 68
But the theory of reciprocal altruism raises another possibility: that some of the genetic differences among people in their social emotions are systematic. One exception to the rule that selection reduces variability arises when the best strategy depends on what other organisms are doing. The child's game of scissors-paper-rock is one analogy, and another may be found in the decision of which route to take to work. As commuters begin to avoid a congested highway and opt for a less traveled route, the new one will no longer be less traveled, so many will choose the first one, until congestion builds up there, which will induce still other commuters to choose the second route, and so on. The commuters will eventually distribute themselves in some ratio between the two roads. The same thing can happen in evolution, where it is called frequency-dependent selection. {261}
One corollary of reciprocal altruism, shown in a number of simulations, is that frequency-dependent selection can produce temporary or permanent mixtures of strategies. For example, even if reciprocators predominate in a population, a minority of cheaters can sometimes survive, taking advantage of the generosity of the reciprocators as long as they don't grow so numerous as to meet other cheaters too often or to be recognized and punished by the reciprocators. Whether the population ends up homogeneous or with a mixture of strategies depends on which strategies are competing, which start off more numerous, howeasily they enter and leave the population, and the payoffs for cooperation and defection. 69
We have an intriguing parallel. In the real world, people differ genetically in their selfish tendencies. And in models of the evolution of altruism, actors may evolve differences in their selfish tendencies. It could be a coincidence, but it probably is not. Several biologists have adduced evidence that psychopathy is a cheating strategy that evolved by frequency-dependent selection. 70 Statistical analyses show that a psychopath, rather than merely falling at the end of a continuum for one or two traits, has a distinct cluster of traits (superficial charm, impulsivity, irresponsibility, callousness, guiltlessness, mendacity, and exploitiveness) that sets him off from the rest of the population. 71 And many psychopaths show none of the subtle physical abnormalities produced by biological noise, suggesting that psychopathy is not always a biological mistake. 72 The psychologist Linda Mealey has argued that frequency- dependent selection has produced at least two kinds of psychopaths. One kind consists of people who are genetically predisposed to psychopathy regardless of how they grow up. The other kind is made up of people who are predisposed to psychopathy only in certain circumstances, namely when they perceive themselves to be
? ? ? ? ? ? ? ? ? ? competitively disadvantaged in society and find themselves at home in a group of other antisocial peers.
The possibility that some individuals are born with a weak conscience runs squarely against the doctrine of the Noble Savage. It calls to mind the old-fashioned notions of born criminals and bad seeds, and it was blotted out by twentieth-century intellectuals and replaced with the belief that all wrongdoers are victims of poverty or bad parenting. In the late 1970s Norman Mailer received a letter from a prisoner named Jack Henry Abbott, who had spent most of his life behind bars for crimes ranging from passing bad checks to killing a fellow prisoner. Mailer was writing a book about the murderer Gary Gilmore, and Abbott offered to help him get into the mindset of a killer by sharing his prison diaries and his radical critique of the criminal justice system. Mailer was dazzled by Abbott's prose and proclaimed him to be a brilliant new writer and thinker -- "an intellectual, a radical, a potential leader, a man obsessed with a vision of more elevated human relations in a better world that revolution could forge. " He arranged for Abbott's letters to be published {262} in the New York Review of Books and then as a 1980 book, In the Belly of the Beast. Here is an excerpt, in which Abbott describes what it is like to stab someone to death:
You can feel his life trembling through the knife in your hand. It almost overcomes you, the gentleness of the feeling at the center of a coarse act of murder. . . . You go to the floor with him to finish him. It is like cutting hot butter, no resistance at all. They always whisper one thing at the end: "Please. " You get the odd impression he is not imploring you not to harm him, but to do it right.
Over the objections of prison psychiatrists who saw that Abbott had psychopath written all over his face, Mailer and other New York literati helped him win an early parole. Abbott was soon feted at literary dinners, likened to Solzhenitsyn and Jacobo Timerman, and interviewed on Good Morning America and in People magazine. Two weeks later he got into an argument with an aspiring young playwright who was working as a waiter in a restaurant and had asked Abbott not to use the employees' restroom. Abbott asked him to step outside, stabbed him in the chest, and left him to bleed to death on the sidewalk. 73
Psychopaths can be clever and charming, and Mailer was only the latest in a series of intellectuals from all over the political spectrum who were conned in the 1960s and 1970s. In 1973 William F. Buckley helped win the early release of Edgar Smith, a man who had been convicted of molesting a fifteen-year-old cheerleader and crushing her head with a rock. Smith won his freedom in exchange for confessing to the crime, and then, as Buckley was interviewing him on his national television program, he recanted the confession. Three years later he was arrested for beating another young woman with a rock, and he is now serving a life sentence for attempted murder. 74
Not everyone was conned. The comedian Richard Pryor described his experience at the Arizona State Penitentiary during the filming of Stir Crazy:
It made my heart ache, you know, to see all these beautiful black men in the joint. Goddam; the warriors should be out there helping the masses. I felt that way, I was real nai? ve. Six weeks I was up there and I talked to the brothers. I talked to 'em, and. . . [Looks around, frightened] . . . Thank God we got penitentiaries! I asked one, "Why did you kill everybody in the house? " He says, "They was home. " . . . I met one dude, kidnap-murdered four times. And I thought, three times, that was your last, right? I says, "What happened? " [Answers in falsetto] "I can't get this shit right! But I'm getting paroled in two years. " {263}
Pryor was not, of course, denying the inequities that continue to put disproportionate numbers of African Americans in prison. He was only contrasting the common sense of ordinary people with the romanticism of intellectuals -- and perhaps exposing their condescending attitude that poor people can't be expected to refrain from murder, and that they should not be alarmed by the murderers in their midst.
The romantic notion that all malefactors are depraved on accounta they're deprived has worn thin among experts and laypeople alike. Many psychopaths had difficult lives, of course, but that does not mean that having a difficult life turns one into a psychopath. There is an old joke about two social workers discussing a problematic child: "Johnny came from a broken home. " "Yes, Johnny could break any home. " Machiavellian personalities can be found in all social classes -- there are kleptocrats, robber barons, military dictators, and rogue financiers -- and some psychopaths, such as the cannibal Jeffrey Dahmer, have come from decent, upper-middle-class homes. And none of this means that all people who resort to violence or crime are psychopaths, only that some of the worst ones are. Psychopaths, as far as we know, cannot be "cured. " Indeed, the psychologist Marnie Rice has shown that certain harebrained ideas for therapy, such as boosting their self-esteem and teaching them social skills, can make them even more dangerous. 75 But that does not mean there is nothing we can do about them. For example, Mealey shows that of the two kinds of psychopaths she distinguished, inveterate psychopaths are unmoved by programs that try to get them to appreciate the harm they do, but they may be responsive to surer punishments that induce them to behave more responsibly out of sheer self-interest. Conditional psychopaths, on the other hand, may respond better to social
? ? ? ? ? changes that prevent them from slipping through society's cracks. Whether or not these are the best prescriptions, they are examples of how science and policy might come to grips with a problem that many intellectuals tried to wish away in the twentieth century but that has long been a concern of religion, philosophy, and fiction: the existence of evil.
~
According to Trivers, every human relationship -- our ties to our parents, siblings, romantic partners, and friends and neighbors -- has a distinct psychology forged by a pattern of converging and diverging interests. What about the relationship that is, according to the pop song, "the greatest love of all" -- the relationship with the self? In a pithy and now-famous passage, Trivers wrote:
If. . . deceit is fundamental to animal communication, then there must be strong selection to spot deception and this ought, in turn, to select for {264} a degree of self-deception, rendering some facts and motives unconscious so as not to betray -- by the subtle signs of self-knowledge -- the deception being practiced. Thus, the conventional view that natural selection favors nervous systems which produce ever more accurate images of the world must be a very nai? ve view of mental evolution. 76
The conventional view may be largely correct when it comes to the physical world, which allows for reality checks by multiple observers and where misconceptions are likely to harm the perceiver. But as Trivers notes, it may not be correct when it comes to the self, which one can access in a way that others cannot and where misconceptions may be helpful. Sometimes parents may want to convince a child that what they are doing is for the child's own good, children may want to convince parents that they are needy rather than greedy, lovers may want to convince each other that they will always be true, and unrelated folks may want to convince one another that they are worthy cooperators. These opinions are often embellishments, if not tall tales, and to slip them beneath a partner's radar a speaker should believe in them so as not to stammer, sweat, or trip himself up in contradictions. Ice-veined liars might, of course, get away with telling bald fibs to strangers, but they would also have trouble keeping friends, who could never take their promises seriously. The price of looking credible is being unable to lie with a straight face, and that means a part of the mind must be designed to believe its own propaganda -- while another part registers just enough truth to keep the self-concept in touch with reality.
The theory of self-deception was foreshadowed by the sociologist Erving Goffman in his 1959 book The Presentation of Self in Everyday Life, which disputed the romantic notion that behind the masks we show other people is the one true self. No, said Goffman; it's masks all the way down. Many discoveries in the ensuing decades have borne him out. 77
Though modern psychologists and psychiatrists tend to reject orthodox Freudian theory, many acknowledge that Freud was right about the defense mechanisms of the ego. Any therapist will tell you that people protest too much, deny or repress unpleasant facts, project their flaws onto others, turn their discomfort into abstract intellectual problems, distract themselves with time-consuming activities, and rationalize away their motives. The psychiatrists Randolph Nesse and Alan Lloyd have argued that these habits do not safeguard the self against bizarre sexual wishes and fears (like having sex with one's mother) but are tactics of self-deception: they suppress evidence that we are not as beneficent or competent as we would like to think. 78 As Jeff Goldblum said in The Big Chill, "Rationalizations are more important than sex. " When his friends demurred, he asked, "Have you ever gone a week without a rationalization? " {265}
As we saw in Chapter 3, when a person suffers neurological damage, the healthy parts of the brain engage in extraordinary confabulations to explain away the foibles caused by the damaged parts (which are invisible to the self because they are part of the self) and to present the whole person as a capable, rational actor. A patient who fails to experience a visceral click of recognition when he sees his wife, but who acknowledges that she looks and acts just like his wife, may deduce that an amazing impostor is living in his house. A patient who believes she is at home and is shown the hospital elevator may say without missing a beat, "You wouldn't believe what it cost us to have that installed. "79 After the Supreme Court justice William O. Douglas suffered a stroke that left him paralyzed on one side and confined to a wheelchair, he invited reporters on a hike and told them he wanted to try out for the Washington Redskins. He was soon forced to step down when he refused to acknowledge that anything was wrong with his judgment. 80
In social psychology experiments, people consistently overrate their own skill, honesty, generosity, and autonomy. They overestimate their contribution to a joint effort, chalk up their successes to skill and their failures to luck, and always feel that the other side has gotten the better deal in a compromise. 81 People keep up these self-serving illusions even when they are wired to what they think is an accurate lie-detector. This shows that they are not lying to
? ? ? ? ? ? ? ? ? the experimenter but lying to themselves. For decades every psychology student has learned about "cognitive dissonance reduction," in which people change whatever opinion it takes to maintain a positive self-image. 82 The cartoonist Scott Adams illustrates it well:
If the cartoon were completely accurate, though, life would be a cacophony of spoinks.
Self-deception is among the deepest roots of human strife and folly. It implies that the faculties that ought to allow us to settle our differences -- seeking the truth and discussing it rationally -- are miscalibrated so that all parties assess themselves to be wiser, abler, and nobler than they really are. Each party to a dispute can sincerely believe that the logic and evidence are on his side and {266} that his opponent is deluded or dishonest or both. 83 Self-deception is one of the reasons that the moral sense can, paradoxically, often do more harm than good, a human misfortune we will explore in the next chapter.
~
The many roots of our suffering illuminated by Trivers are not a cause for lamentations and wailings. The genetic overlaps that unite and divide us are tragic not in the everyday sense of a catastrophe but in the dramatic sense of a stimulus that encourages us to ponder our condition. According to a definition in the Cambridge Encyclopedia, "The fundamental purpose of tragedy. . . was claimed by Aristotle to be the awakening of pity and fear, of a sense of wonder and awe at the human potential, including the potential for suffering; it makes an assertion of human value in the face of a hostile universe. " Trivers's accounts of the inherent conflicts within families, couples, societies, and the self can reinforce that purpose.
Nature may have played a cruel trick by slightly mistuning the emotions of people who share their flesh and blood, but in doing so she provided steady work for generations of authors and playwrights. Endless are the dramatic possibilities inherent in the fact that two people can be bound by the strongest emotional bonds in the living world and at the same time not always want the best for each other. Aristotle was perhaps the first to note that tragic narratives focus on family relations. A story about two strangers who fight to the death, he pointed out, is nowhere near as interesting as a story about two brothers who fight to the death. Cain and Abel, Jacob and Esau, Oedipus and Laius, Michael and Fredo, JR and Bobby, Frasier and Niles, Joseph and his brothers, Lear and his daughters, Hannah and her sisters . . . As cataloguers of dramatic plots have noted for centuries, "enmity of kinsmen" and "rivalry of kinsmen" are enduring formulas. 84
In his book Antigones, the literary critic George Steiner showed that the Antigone legend has a singular place in Western literature. Antigone was the daughter of Oedipus and Jocasta, but the fact that her father was her brother and her sister was her mother was only the beginning of her family troubles. In defiance of King Creon, she buried her slain brother Polynices, and when the king found out, he ordered her buried alive.
She cheated him by killing herself first, whereupon the king's son, who was madly in love with her and unable to get her a pardon, killed himself on her grave. Steiner observes that Antigone is widely considered "not only the finest of the Greek tragedies, but a work of art nearer to perfection than any other produced by the human spirit. "85 It has been performed for more than two millennia and has inspired countless variations and spinoffs. Steiner explains its enduring resonance:
It has, I believe, been given to only one literary text to express all the principal constants of conflict in the condition of man. These constants are {267} fivefold: the confrontation of men and of women; of age and of youth; of society, and of the individual; of the living and the dead; of men and of god(s). The conflicts which come of these five orders of confrontation are not negotiable. Men and women, old and young, the individual and the community or state, the quick and the dead, mortals and immortals, define themselves in the confiictual process of defining each other. 86. . . Because Greek myths encode certain primary biological and social confrontations and self-perceptions in the history of man, they
? ? ? ? ? ? ? ? endure as an animate legacy in collective memory and recognition. 87
? The bittersweet process of defining ourselves by our conflicts with others is not just a subject for literature but can illuminate the nature of our emotions and the content of our consciousness. If a genie offered us the choice between belonging to a species that could achieve perfect egalitarianism and solidarity and belonging to a species like ours in which relationships with parents, siblings, and children are uniquely precious, it is not so clear that we would choose the former. Our close relatives have a special place in our hearts only because the place for every other human being, by definition, is less special, and we have seen that many social injustices fall out of that bargain. So, too, is social friction a product of our individuality and of our pursuit of happiness. We may envy the harmony of an ant colony, but when Woody Allen's alter ego Z complained to his psychiatrist that he felt insignificant, the psychiatrist replied, "You've made a real breakthrough, Z. You are insignificant. "
Donald Symons has argued that we have genetic conflict to thank for the fact that we have feelings toward other people at all. 88 Consciousness is a manifestation of the neural computations necessary to figure out how to get the
rare and unpredictable things we need. We feel hunger, savor food, and have a palate for countless fascinating tastes because food was hard to get during most of our evolutionary history. We don't normally feel longing, delight, or fascination regarding oxygen, even though it is crucial for survival, because it was never hard to obtain. We just breathe.
The same may be true of conflicts over kin, mates, and friends. I mentioned that if a couple were guaranteed to be faithful, to favor each other over their kin, and to die at the same time, their genetic interests would be identical, wrapped up in their common children. One can even imagine a species in which every couple was marooned on an island for life and their offspring dispersed at maturity, never to return. Since the genetic interests of the two mates are identical, one might at first think that evolution would endow them with a blissful perfection of sexual, romantic, and companionate love.
But, Symons argues, nothing of the sort would happen. The relation between the mates would evolve to be like the relation among the cells of a single body, whose genetic interests are also identical. Heart cells and lung cells don't
{268} have to fall in love to get along in perfect harmony. Likewise, the couples in this species would have sex only for the purpose of procreation (why waste energy? ), and sex would bring no more pleasure than the rest of reproductive physiology such as the release of hormones or the formation of the gametes:
There would be no falling in love, because there would be no alternative mates to choose among, and falling in love would be a huge waste. You would literally love your mate as yourself, but that's the point: you don't really love yourself, except metaphorically; you are yourself. The two of you would be, as far as evolution is concerned, one flesh, and your relationship would be governed by mindless physiology. . . . You might feel pain if you observed your mate cut herself, but all the feelings we have about our mates that make a relationship so wonderful when it is working well (and so painful when it is not) would never evolve. Even if a species had them when they took up this way of life, they would be selected out as surely as the eyes of a cave-dwelling fish are selected out, because they would be all cost and no benefit. 89
The same is true for our emotions toward family and friends: the richness and intensity of the feelings in our minds are proof of the preciousness and fragility of those bonds in life. In short, without the possibility of suffering, what we would have is not harmonious bliss, but rather, no consciousness at all.
<< {269} >> Chapter 15
The Sanctimonious Animal
One of the deepest fears people have of a biological understanding of the mind is that it would lead to moral nihilism. If we are not created by God for a higher purpose, say the critics on the right, or if we are products of selfish genes, say the critics on the left, then what would prevent us from becoming amoral egoists who look out only for number one? Wouldn't we have to see ourselves as venal mercenaries who cannot be expected to care for the less fortunate? Both sides point to Nazism as the outcome of accepting biological theories of human nature.
The preceding chapter showed that this fear is misplaced. Nothing prevents the godless and amoral process of natural selection from evolving a big-brained social species equipped with an elaborate moral sense. 1 Indeed, the problem with Homo sapiens may not be that we have too little morality. The problem may be that we have too much.
What leads people to deem an action immoral ("Killing is wrong") as opposed to disliked ("I hate broccoli"),
? ? ? ? ? ? ? ? ? unfashionable ("Don't wear stripes with plaids"), or imprudent ("Avoid wine on long flights")? People feel that moral rules are universal. Injunctions against murder and rape, for example, are not matters of taste or fashion but have a transcendent and universal warrant. People feel that others who commit immoral acts ought to be punished: not only is it right to inflict harm on people who have committed a moral infraction, it is wrong not to, that is, to "let them get away with it. " One can easily say, "I don't like broccoli, but I don't care if you eat it," but no one would say, "I don't like killing, but I don't care if you murder someone. " That is why pro-choice advocates are missing the point when they say, in the words of the bumper sticker, "If you're against abortion, don't have one. " If someone believes abortion is immoral, then allowing other people to engage in it is not an option, any more than allowing people to rape or murder is an option. People therefore feel justified in invoking divine retribution or the coercive power of the state to enact {270} the punishments. Bertrand Russell wrote, "The infliction of cruelty with a good conscience is a delight to moralists -- that is why they invented hell. "
Our moral sense licenses aggression against others as a way to prevent or punish immoral acts. That is fine when the act deemed immoral truly is immoral by any standard, such as rape and murder, and when the aggression is meted out fairly and serves as a deterrent. The point of this chapter is that the human moral sense is not guaranteed to pick out those acts as the targets of its righteous indignation. The moral sense is a gadget, like stereo vision or intuitions about number. It is an assembly of neural circuits cobbled together from older parts of the primate brain and shaped by natural selection to do a job. That does not mean that morality is a figment of our imagination, any more than the evolution of depth perception means that 3-D space is a figment of our imagination. (As we saw in Chapters 9 and 11, morality has an internal logic, and possibly even an external reality, that a community of reflective thinkers may elucidate, just as a community of mathematicians can elucidate truths about number and shape. ) But it does mean that the moral sense is laden with quirks and prone to systematic error -- moral illusions, as it were -- just like our other faculties.
Consider this story:
Julie and Mark are brother and sister. They are traveling together in France on summer vacation from college. One night they are staying alone in a cabin near the beach. They decide that it would be interesting and fun if they tried making love. At the very least it would be a new experience for each of them. Julie was already taking birth control pills, but Mark uses a condom too, just to be safe. They both enjoy making love, but they decide not to do it again. They keep the night as a special secret, which makes them feel even closer to each other. What do you think about that; was it OK for them to make love?
The psychologist Jonathan Haidt and his colleagues have presented the story to many people. 2 Most immediately declare that what Julie and Mark did was wrong, and then they grope for reasons why it was wrong. They mention the dangers of inbreeding, but they are reminded that the siblings used two forms of contraception. They suggest that Julie and Mark will be emotionally hurt, but the story makes it clear that they were not. They venture that the act would offend the community, but then they recall that it was kept secret. They submit that it might interfere with future relationships, but they acknowledge that Julie and Mark agreed never to do it again. Eventually many of the respondents admit, "I don't know, I can't explain it, I just know it's wrong. " Haidt calls this "moral dumbfounding" and has evoked it by other disagreeable but victimless scenarios: {271}
A woman is cleaning out her closet, and she finds her old American flag. She doesn't want the flag anymore, so she cuts it up into pieces and uses the rags to clean her bathroom.
A family's dog was killed by a car in front of their house. They had heard that dog meat was delicious, so they cut up the dog's body and cooked it and ate it for dinner.
A man goes to the supermarket once a week and buys a dead chicken. But before cooking the chicken, he has sexual intercourse with it. Then he cooks it and eats it.
Many moral philosophers would say that there is nothing wrong with these acts, because private acts among consenting adults that do not harm other sentient beings are not immoral. Some might criticize the acts using a more subtle argument having to do with commitments to policies, but the infractions would still be deemed minor compared with the truly heinous acts of which people are capable. But for everyone else, such argumentation is beside the point. People have gut feelings that give them emphatic moral convictions, and they struggle to rationalize the convictions after the fact. 3 These convictions may have little to do with moral judgments that one could justify to others in terms of their effects on happiness or suffering. They arise instead from the neurobiological and evolutionary design of the organs we call moral emotions.
? ? ? ? ? ? ~
Haidt has recently compiled a natural history of the emotions making up the moral sense. 4 The four major families are just what we would expect from Trivers's theory of reciprocal altruism and the computer models of the evolution of cooperation that followed. The other-condemning emotions -- contempt, anger, and disgust -- prompt one to punish cheaters. The other-praising emotions -- gratitude and an emotion that may be called elevation, moral awe, or being moved -- prompt one to reward altruists. The other-suffering emotions -- sympathy, compassion, and empathy -- prompt one to help a needy beneficiary. And the self-conscious emotions -- guilt, shame, and embarrassment -- prompt one to avoid cheating or to repair its effects.
Cutting across these sets of emotions we find a distinction among three spheres of morality, each of which frames moral judgments in a different way. The ethic of autonomy pertains to an individual's interests and rights. It emphasizes fairness as the cardinal virtue, and is the core of morality as it is understood by secular educated people in Western cultures. The ethic of community pertains to the mores of the social group; it includes values like duty, respect, adherence to convention, and deference to a hierarchy. The ethic of divinity pertains to a sense of exalted purity and holiness, which is opposed to a sense of contamination and defilement. {272}
The autonomy-community-divinity trichotomy was first developed by the anthropologist Richard Shweder, who noted that non-Western traditions have rich systems of beliefs and values with all the hallmarks of moralizing but without the Western concept of individual rights. 5 The elaborate Hindu beliefs surrounding purification are a prime example. Haidt and the psychologist Paul Rozin have built on Shweder's work, but they have interpreted the moral spheres not as arbitrary cultural variants but as universal mental faculties with different evolutionary origins and functions. 6 They show that the moral spheres differ in their cognitive content, their homologues in other animals, their physiological correlates, and their neural underpinnings.
Anger, for example, which is the other-condemning emotion in the sphere of autonomy, evolved from systems for aggression and was recruited to implement the cheater-punishment strategy demanded by reciprocal altruism. Disgust, the other-condemning emotion in the sphere of divinity, evolved from a system for avoiding biological contaminants like disease and spoilage. It may have been recruited to demarcate the moral circle that divides entities that we engage morally (such as peers) from those we treat instrumentally (such as animals) and those we actively avoid (such as people with a contagious disease). Embarrassment, the self-conscious emotion in the sphere of community, is a dead ringer for the gestures of appeasement and submission found in other primates. The reason that dominance got melded with morality in the first place is that reciprocity depends not only on a person's willingness to grant and return favors but on that person's ability to do so, and dominant people have that ability.
Relativists might interpret the three spheres of morality as showing that individual rights are a parochial Western custom and that we should respect other cultures' ethics of community and divinity as equally valid alternatives. I conclude instead that the design of the moral sense leaves people in all cultures vulnerable to confusing defensible moral judgments with irrelevant passions and prejudices. The ethic of autonomy or fairness is in fact not uniquelv Western; Amartya Sen and the legal scholar Mary Ann Glendon have shown that it also has deep roots in Asian thought. 7 Conversely, the ethic of community and the ethic of divinity are pervasive in the West. The ethic of community, which equates morality with a conformity to local norms, underlies the cultural relativism that has become boilerplate on college campuses. Several scholars have noticed that their students are unequipped to explain why Nazism was wrong, because the students feel it is impermissible to criticize the values of another culture. 8 (I can confirm that students today reflexively hedge their moral judgments, saying things like, "Our society puts a high value on being good to other people. ") Donald Symons comments on the way that {273} people's judgments can do a backflip when they switch from autonomy- to community-based morality:
If only one person in the world held down a terrified, struggling, screaming little girl, cut off her genitals with a septic blade, and sewed her back up, leaving only a tiny hole for urine and menstrual flow, the only question would be how severely that person should be punished, and whether the death penalty would be a sufficiently severe sanction. But when millions of people do this, instead of the enormity being magnified millions-fold, suddenly it becomes "culture," and thereby magically becomes less, rather than more, horrible, and is even defended by some Western "moral thinkers," including feminists. 9
The ethic of community also includes a deference to an established hierarchy, and the mind (including the Western mind) all too easily conflates prestige with morality. We see it in words that implicitly equate status with virtue -- chivalrous, classy, gentlemanly, honorable, noble -- and low rank with sin -- low-class, low-rent, mean, nasty, shabby, shoddy, villain (originally meaning "peasant"), vulgar. The Myth of the Noble Noble is obvious in contemporary celebrity worship. Members of the royalty like Princess Diana and her American equivalent, John E
? ? ? ? ? ? ? ? Kennedy Jr. , are awarded the trappings of sainthood even though they were morally unexceptional people (yes, Diana supported charities, but that's pretty much the job description of a princess in this day and age). Their good looks brighten their halos even more, because people judge attractive men and women to be more virtuous. 10 Prince Charles, who also supports charities, will never be awarded the trappings of sainthood, even if he dies a tragic death. People also confuse morality with purity, even in the secular West. Remember from Chapter 1 that many words for cleanliness and dirt are also words for virtue and sin pure, unblemished, tainted, and so on). Haidt's subjects seem to have conflated contamination with sin when they condemned eating a dog, having sex with a dead chicken, and enjoying consensual incest (which reflects our instinctive repulsion toward sex with siblings, an emotion that evolved to deter inbreeding).
The mental mix-up of the good and the clean can have ugly consequences. Racism and sexism are often expressed as a desire to avoid pollutants, as in the ostracism of the "untouchable" caste in India, the sequestering of menstruating women in Orthodox Judaism, the fear of contracting AIDS from casual contact with gay men, the segregated facilities for eating, drinking, bathing, and sleeping under the Jim Crow and apartheid policies, and the "racial hygiene" laws in Nazi Germany. One of the haunting questions of {274} twentieth-century history is how so many ordinary people committed wartime atrocities. The philosopher Jonathan Glover has documented that a common denominator is degradation: a diminution of the victim's status or cleanliness or both. When someone strips a person of dignity by making jokes about his suffering, giving him a humiliating appearance (a dunce cap, awkward prison garb, a crudely shaved head), or forcing him to live in filthy conditions, ordinary people's compassion can evaporate and they find it easy to treat him like an animal or object. 11
The peculiar mixture of fairness, status, and purity constituting the moral sense should make us suspicious of appeals to raw sentiment in resolving difficult moral issues. In an influential essay called "The Wisdom of Repugnance," Leon Kass (now the chair of George W. Bush's Council on Bioethics) argued that we should abandon moral reasoning when it comes to cloning and go with our gut feelings:
We are repelled by the prospect of cloning human beings not because of the strangeness or novelty of the undertaking, but because we intuit and feel, immediately and without argument, the violation of things that we rightfully hold dear. Repugnance, here as elsewhere, revolts against the excesses of human willfulness, warning us not to transgress what is unspeakably profound. Indeed, in this age in which everything is held to be permissible so long as it is freely done, in which our given human nature no longer commands respect, in which our bodies are regarded as mere instruments of our autonomous rational wills, repugnance may be the only voice left that speaks up to defend the central core of our humanity. Shallow are the souls that have forgotten how to shudder. 12
There may be good arguments against human cloning, but the shudder test is not one of them. People have shuddered at all kinds of morally irrelevant violations of standards of purity in their culture: touching an untouchable, drinking from the same water fountain as a person of color, allowing Jewish blood to mix with Aryan blood, tolerating sodomy between consenting men. As recently as 1978, many people (including Kass) shuddered at the new technology of in vitro fertilization, or, as it was then called, "test-tube babies. " But now it is morally unexceptionable and, for hundreds of thousands of people, a source of immeasurable happiness or of life itself.
The difference between a defensible moral position and an atavistic gut feeling is that with the former we can give reasons why our conviction is valid. We can explain why torture and murder and rape are wrong, or why we should oppose discrimination and injustice. On the other hand, no good reasons can be produced to show why homosexuality should be suppressed or why the races should be segregated. And the good reasons for a moral position are not {275} pulled out of thin air: they always have to do with what makes people better off or worse off, and are grounded in the logic that we have to treat other people in the way that we demand they treat us.
~
Another strange feature of the moral emotions is that they can be turned on and off like a switch. These mental spoinks are called moralization and amoralization, and have recently been studied in the lab by Rozin. 13 They consist in
flipping between a mindset that judges behavior in terms of preference with a mindset that judges behavior in terms of value.
There are two kinds of vegetarians: those who avoid meat for health reasons, namely reducing dietary fat and toxins, and those who avoid meat for moral reasons, namely respecting the rights of animals. Rozin has shown that compared with health vegetarians, moral vegetarians offer more reasons for their meat avoidance, have a greater emotional reaction to meat, and are more likely to treat it as a contaminant -- they refuse, for example, to eat a bowl of soup into which a drop of meat broth has fallen. Moral vegetarians are more likely to think that other people
? ? ? ? ? ? ? should be vegetarians, and they are more likely to invest their dietary habit with bizarre virtues, like believing that meat eating makes people more aggressive and animalistic. But it is not just vegetarians who associate eating habits with moral value. When college students are given descriptions of people and asked to rate their character, they judge that a person who eats cheeseburgers and milkshakes is less nice and considerate than a person who eats chicken and salad!
Rozin notes that smoking has recently been moralized. For many years the decision of whether to smoke was treated as a matter of preference or prudence: some people simply didn't enjoy smoking or avoided it because it was hazardous to their health.
~
People do more for their fellows than return favors and punish cheaters. They often perform generous acts without the slightest hope for payback, ranging from leaving a tip in a restaurant they will never visit again to throwing themselves on a live grenade to save their brothers in arms. Trivers, together with the economists Robert Frank and Jack Hirshleifer, has pointed out that pure magnanimity can evolve in an environment of people seeking to discriminate fair-weather friends from loyal allies. 64 Signs of heartfelt loyalty and generosity serve as guarantors of one's promises, reducing a partner's worry that you will default on them. The best way to convince a skeptic that you are trustworthy and generous is to be trustworthy and generous.
? ? ? ? ? ? ? ? ? ? ? ? ? Of course, such virtue cannot be the dominant mode of human interaction or else we could dispense with the gargantuan apparatus designed to keep exchanges fair -- money, cash registers, banks, accounting firms, billing departments, courts -- and base our economy on the honor system. At the other extreme, people also commit acts of outright treachery, including larceny, fraud, extortion, murder, and other ways of taking a benefit at someone else's expense. Psychopaths, who lack all traces of a conscience, are the most extreme example, but social psychologists have documented what they call Machiavellian traits in many individuals who fall short of outright psychopathy. 65 Most people, of course, are in the middle of the range, displaying mixtures of reciprocity, pure generosity, and greed.
{260}
Why do people range across such a wide spectrum? Perhaps all of us are capable of being saints or sinners, depending on the temptations and threats at hand. Perhaps we are set on one of these paths early in life by our upbringing or by the mores of our peer group. Perhaps we choose these paths early in life because we are endowed with a deck of conditional strategies on how to develop a personality: if you discover that you are attractive and charming, try being a manipulator; if you are large and commanding, try being a bully; if you are surrounded by generous people, be generous in kind; and so on. Perhaps we are predisposed to being nastier or nicer by our genes. Perhaps human development is a lottery, and fate assigns us a personality at random. Most likely, our differences come from several of these forces or from hybrids among them. For example, we may all develop a sense of generosity if enough of our friends and neighbors are generous, but the threshold or the multiplier of that function may differ among us genetically or at random: some people need only a few nice neighbors to grow up nice, others need a majority.
Genes are certainly a factor. Conscientiousness, agreeableness, neuroticism, psychopathy, and criminal behavior are substantially (though by no means completely) heritable, and altruism may be as well. 66 But this only replaces the original question -- Why do people vary in their selfishness? -- with another one. Natural selection tends to make the members of a species alike in their adaptive traits, because whichever version of a trait is better than the others will be selected and the alternative versions will die out. That is why most evolutionary psychologists attribute systematic differences among people to their environments and attribute only random differences to the genes. This genetic noise can come from at least two sources. Inside the genome, rust never sleeps: random mutations constantly creep in and are only slowly and unevenly eliminated by selection. 67 And selection can favor molecular variability for its own sake to keep us one step ahead of the parasites that constantly evolve to infiltrate our cells and tissues. Differences in the functioning of whole bodies and brains could be a by-product of this churning of protein sequences. 68
But the theory of reciprocal altruism raises another possibility: that some of the genetic differences among people in their social emotions are systematic. One exception to the rule that selection reduces variability arises when the best strategy depends on what other organisms are doing. The child's game of scissors-paper-rock is one analogy, and another may be found in the decision of which route to take to work. As commuters begin to avoid a congested highway and opt for a less traveled route, the new one will no longer be less traveled, so many will choose the first one, until congestion builds up there, which will induce still other commuters to choose the second route, and so on. The commuters will eventually distribute themselves in some ratio between the two roads. The same thing can happen in evolution, where it is called frequency-dependent selection. {261}
One corollary of reciprocal altruism, shown in a number of simulations, is that frequency-dependent selection can produce temporary or permanent mixtures of strategies. For example, even if reciprocators predominate in a population, a minority of cheaters can sometimes survive, taking advantage of the generosity of the reciprocators as long as they don't grow so numerous as to meet other cheaters too often or to be recognized and punished by the reciprocators. Whether the population ends up homogeneous or with a mixture of strategies depends on which strategies are competing, which start off more numerous, howeasily they enter and leave the population, and the payoffs for cooperation and defection. 69
We have an intriguing parallel. In the real world, people differ genetically in their selfish tendencies. And in models of the evolution of altruism, actors may evolve differences in their selfish tendencies. It could be a coincidence, but it probably is not. Several biologists have adduced evidence that psychopathy is a cheating strategy that evolved by frequency-dependent selection. 70 Statistical analyses show that a psychopath, rather than merely falling at the end of a continuum for one or two traits, has a distinct cluster of traits (superficial charm, impulsivity, irresponsibility, callousness, guiltlessness, mendacity, and exploitiveness) that sets him off from the rest of the population. 71 And many psychopaths show none of the subtle physical abnormalities produced by biological noise, suggesting that psychopathy is not always a biological mistake. 72 The psychologist Linda Mealey has argued that frequency- dependent selection has produced at least two kinds of psychopaths. One kind consists of people who are genetically predisposed to psychopathy regardless of how they grow up. The other kind is made up of people who are predisposed to psychopathy only in certain circumstances, namely when they perceive themselves to be
? ? ? ? ? ? ? ? ? ? competitively disadvantaged in society and find themselves at home in a group of other antisocial peers.
The possibility that some individuals are born with a weak conscience runs squarely against the doctrine of the Noble Savage. It calls to mind the old-fashioned notions of born criminals and bad seeds, and it was blotted out by twentieth-century intellectuals and replaced with the belief that all wrongdoers are victims of poverty or bad parenting. In the late 1970s Norman Mailer received a letter from a prisoner named Jack Henry Abbott, who had spent most of his life behind bars for crimes ranging from passing bad checks to killing a fellow prisoner. Mailer was writing a book about the murderer Gary Gilmore, and Abbott offered to help him get into the mindset of a killer by sharing his prison diaries and his radical critique of the criminal justice system. Mailer was dazzled by Abbott's prose and proclaimed him to be a brilliant new writer and thinker -- "an intellectual, a radical, a potential leader, a man obsessed with a vision of more elevated human relations in a better world that revolution could forge. " He arranged for Abbott's letters to be published {262} in the New York Review of Books and then as a 1980 book, In the Belly of the Beast. Here is an excerpt, in which Abbott describes what it is like to stab someone to death:
You can feel his life trembling through the knife in your hand. It almost overcomes you, the gentleness of the feeling at the center of a coarse act of murder. . . . You go to the floor with him to finish him. It is like cutting hot butter, no resistance at all. They always whisper one thing at the end: "Please. " You get the odd impression he is not imploring you not to harm him, but to do it right.
Over the objections of prison psychiatrists who saw that Abbott had psychopath written all over his face, Mailer and other New York literati helped him win an early parole. Abbott was soon feted at literary dinners, likened to Solzhenitsyn and Jacobo Timerman, and interviewed on Good Morning America and in People magazine. Two weeks later he got into an argument with an aspiring young playwright who was working as a waiter in a restaurant and had asked Abbott not to use the employees' restroom. Abbott asked him to step outside, stabbed him in the chest, and left him to bleed to death on the sidewalk. 73
Psychopaths can be clever and charming, and Mailer was only the latest in a series of intellectuals from all over the political spectrum who were conned in the 1960s and 1970s. In 1973 William F. Buckley helped win the early release of Edgar Smith, a man who had been convicted of molesting a fifteen-year-old cheerleader and crushing her head with a rock. Smith won his freedom in exchange for confessing to the crime, and then, as Buckley was interviewing him on his national television program, he recanted the confession. Three years later he was arrested for beating another young woman with a rock, and he is now serving a life sentence for attempted murder. 74
Not everyone was conned. The comedian Richard Pryor described his experience at the Arizona State Penitentiary during the filming of Stir Crazy:
It made my heart ache, you know, to see all these beautiful black men in the joint. Goddam; the warriors should be out there helping the masses. I felt that way, I was real nai? ve. Six weeks I was up there and I talked to the brothers. I talked to 'em, and. . . [Looks around, frightened] . . . Thank God we got penitentiaries! I asked one, "Why did you kill everybody in the house? " He says, "They was home. " . . . I met one dude, kidnap-murdered four times. And I thought, three times, that was your last, right? I says, "What happened? " [Answers in falsetto] "I can't get this shit right! But I'm getting paroled in two years. " {263}
Pryor was not, of course, denying the inequities that continue to put disproportionate numbers of African Americans in prison. He was only contrasting the common sense of ordinary people with the romanticism of intellectuals -- and perhaps exposing their condescending attitude that poor people can't be expected to refrain from murder, and that they should not be alarmed by the murderers in their midst.
The romantic notion that all malefactors are depraved on accounta they're deprived has worn thin among experts and laypeople alike. Many psychopaths had difficult lives, of course, but that does not mean that having a difficult life turns one into a psychopath. There is an old joke about two social workers discussing a problematic child: "Johnny came from a broken home. " "Yes, Johnny could break any home. " Machiavellian personalities can be found in all social classes -- there are kleptocrats, robber barons, military dictators, and rogue financiers -- and some psychopaths, such as the cannibal Jeffrey Dahmer, have come from decent, upper-middle-class homes. And none of this means that all people who resort to violence or crime are psychopaths, only that some of the worst ones are. Psychopaths, as far as we know, cannot be "cured. " Indeed, the psychologist Marnie Rice has shown that certain harebrained ideas for therapy, such as boosting their self-esteem and teaching them social skills, can make them even more dangerous. 75 But that does not mean there is nothing we can do about them. For example, Mealey shows that of the two kinds of psychopaths she distinguished, inveterate psychopaths are unmoved by programs that try to get them to appreciate the harm they do, but they may be responsive to surer punishments that induce them to behave more responsibly out of sheer self-interest. Conditional psychopaths, on the other hand, may respond better to social
? ? ? ? ? changes that prevent them from slipping through society's cracks. Whether or not these are the best prescriptions, they are examples of how science and policy might come to grips with a problem that many intellectuals tried to wish away in the twentieth century but that has long been a concern of religion, philosophy, and fiction: the existence of evil.
~
According to Trivers, every human relationship -- our ties to our parents, siblings, romantic partners, and friends and neighbors -- has a distinct psychology forged by a pattern of converging and diverging interests. What about the relationship that is, according to the pop song, "the greatest love of all" -- the relationship with the self? In a pithy and now-famous passage, Trivers wrote:
If. . . deceit is fundamental to animal communication, then there must be strong selection to spot deception and this ought, in turn, to select for {264} a degree of self-deception, rendering some facts and motives unconscious so as not to betray -- by the subtle signs of self-knowledge -- the deception being practiced. Thus, the conventional view that natural selection favors nervous systems which produce ever more accurate images of the world must be a very nai? ve view of mental evolution. 76
The conventional view may be largely correct when it comes to the physical world, which allows for reality checks by multiple observers and where misconceptions are likely to harm the perceiver. But as Trivers notes, it may not be correct when it comes to the self, which one can access in a way that others cannot and where misconceptions may be helpful. Sometimes parents may want to convince a child that what they are doing is for the child's own good, children may want to convince parents that they are needy rather than greedy, lovers may want to convince each other that they will always be true, and unrelated folks may want to convince one another that they are worthy cooperators. These opinions are often embellishments, if not tall tales, and to slip them beneath a partner's radar a speaker should believe in them so as not to stammer, sweat, or trip himself up in contradictions. Ice-veined liars might, of course, get away with telling bald fibs to strangers, but they would also have trouble keeping friends, who could never take their promises seriously. The price of looking credible is being unable to lie with a straight face, and that means a part of the mind must be designed to believe its own propaganda -- while another part registers just enough truth to keep the self-concept in touch with reality.
The theory of self-deception was foreshadowed by the sociologist Erving Goffman in his 1959 book The Presentation of Self in Everyday Life, which disputed the romantic notion that behind the masks we show other people is the one true self. No, said Goffman; it's masks all the way down. Many discoveries in the ensuing decades have borne him out. 77
Though modern psychologists and psychiatrists tend to reject orthodox Freudian theory, many acknowledge that Freud was right about the defense mechanisms of the ego. Any therapist will tell you that people protest too much, deny or repress unpleasant facts, project their flaws onto others, turn their discomfort into abstract intellectual problems, distract themselves with time-consuming activities, and rationalize away their motives. The psychiatrists Randolph Nesse and Alan Lloyd have argued that these habits do not safeguard the self against bizarre sexual wishes and fears (like having sex with one's mother) but are tactics of self-deception: they suppress evidence that we are not as beneficent or competent as we would like to think. 78 As Jeff Goldblum said in The Big Chill, "Rationalizations are more important than sex. " When his friends demurred, he asked, "Have you ever gone a week without a rationalization? " {265}
As we saw in Chapter 3, when a person suffers neurological damage, the healthy parts of the brain engage in extraordinary confabulations to explain away the foibles caused by the damaged parts (which are invisible to the self because they are part of the self) and to present the whole person as a capable, rational actor. A patient who fails to experience a visceral click of recognition when he sees his wife, but who acknowledges that she looks and acts just like his wife, may deduce that an amazing impostor is living in his house. A patient who believes she is at home and is shown the hospital elevator may say without missing a beat, "You wouldn't believe what it cost us to have that installed. "79 After the Supreme Court justice William O. Douglas suffered a stroke that left him paralyzed on one side and confined to a wheelchair, he invited reporters on a hike and told them he wanted to try out for the Washington Redskins. He was soon forced to step down when he refused to acknowledge that anything was wrong with his judgment. 80
In social psychology experiments, people consistently overrate their own skill, honesty, generosity, and autonomy. They overestimate their contribution to a joint effort, chalk up their successes to skill and their failures to luck, and always feel that the other side has gotten the better deal in a compromise. 81 People keep up these self-serving illusions even when they are wired to what they think is an accurate lie-detector. This shows that they are not lying to
? ? ? ? ? ? ? ? ? the experimenter but lying to themselves. For decades every psychology student has learned about "cognitive dissonance reduction," in which people change whatever opinion it takes to maintain a positive self-image. 82 The cartoonist Scott Adams illustrates it well:
If the cartoon were completely accurate, though, life would be a cacophony of spoinks.
Self-deception is among the deepest roots of human strife and folly. It implies that the faculties that ought to allow us to settle our differences -- seeking the truth and discussing it rationally -- are miscalibrated so that all parties assess themselves to be wiser, abler, and nobler than they really are. Each party to a dispute can sincerely believe that the logic and evidence are on his side and {266} that his opponent is deluded or dishonest or both. 83 Self-deception is one of the reasons that the moral sense can, paradoxically, often do more harm than good, a human misfortune we will explore in the next chapter.
~
The many roots of our suffering illuminated by Trivers are not a cause for lamentations and wailings. The genetic overlaps that unite and divide us are tragic not in the everyday sense of a catastrophe but in the dramatic sense of a stimulus that encourages us to ponder our condition. According to a definition in the Cambridge Encyclopedia, "The fundamental purpose of tragedy. . . was claimed by Aristotle to be the awakening of pity and fear, of a sense of wonder and awe at the human potential, including the potential for suffering; it makes an assertion of human value in the face of a hostile universe. " Trivers's accounts of the inherent conflicts within families, couples, societies, and the self can reinforce that purpose.
Nature may have played a cruel trick by slightly mistuning the emotions of people who share their flesh and blood, but in doing so she provided steady work for generations of authors and playwrights. Endless are the dramatic possibilities inherent in the fact that two people can be bound by the strongest emotional bonds in the living world and at the same time not always want the best for each other. Aristotle was perhaps the first to note that tragic narratives focus on family relations. A story about two strangers who fight to the death, he pointed out, is nowhere near as interesting as a story about two brothers who fight to the death. Cain and Abel, Jacob and Esau, Oedipus and Laius, Michael and Fredo, JR and Bobby, Frasier and Niles, Joseph and his brothers, Lear and his daughters, Hannah and her sisters . . . As cataloguers of dramatic plots have noted for centuries, "enmity of kinsmen" and "rivalry of kinsmen" are enduring formulas. 84
In his book Antigones, the literary critic George Steiner showed that the Antigone legend has a singular place in Western literature. Antigone was the daughter of Oedipus and Jocasta, but the fact that her father was her brother and her sister was her mother was only the beginning of her family troubles. In defiance of King Creon, she buried her slain brother Polynices, and when the king found out, he ordered her buried alive.
She cheated him by killing herself first, whereupon the king's son, who was madly in love with her and unable to get her a pardon, killed himself on her grave. Steiner observes that Antigone is widely considered "not only the finest of the Greek tragedies, but a work of art nearer to perfection than any other produced by the human spirit. "85 It has been performed for more than two millennia and has inspired countless variations and spinoffs. Steiner explains its enduring resonance:
It has, I believe, been given to only one literary text to express all the principal constants of conflict in the condition of man. These constants are {267} fivefold: the confrontation of men and of women; of age and of youth; of society, and of the individual; of the living and the dead; of men and of god(s). The conflicts which come of these five orders of confrontation are not negotiable. Men and women, old and young, the individual and the community or state, the quick and the dead, mortals and immortals, define themselves in the confiictual process of defining each other. 86. . . Because Greek myths encode certain primary biological and social confrontations and self-perceptions in the history of man, they
? ? ? ? ? ? ? ? endure as an animate legacy in collective memory and recognition. 87
? The bittersweet process of defining ourselves by our conflicts with others is not just a subject for literature but can illuminate the nature of our emotions and the content of our consciousness. If a genie offered us the choice between belonging to a species that could achieve perfect egalitarianism and solidarity and belonging to a species like ours in which relationships with parents, siblings, and children are uniquely precious, it is not so clear that we would choose the former. Our close relatives have a special place in our hearts only because the place for every other human being, by definition, is less special, and we have seen that many social injustices fall out of that bargain. So, too, is social friction a product of our individuality and of our pursuit of happiness. We may envy the harmony of an ant colony, but when Woody Allen's alter ego Z complained to his psychiatrist that he felt insignificant, the psychiatrist replied, "You've made a real breakthrough, Z. You are insignificant. "
Donald Symons has argued that we have genetic conflict to thank for the fact that we have feelings toward other people at all. 88 Consciousness is a manifestation of the neural computations necessary to figure out how to get the
rare and unpredictable things we need. We feel hunger, savor food, and have a palate for countless fascinating tastes because food was hard to get during most of our evolutionary history. We don't normally feel longing, delight, or fascination regarding oxygen, even though it is crucial for survival, because it was never hard to obtain. We just breathe.
The same may be true of conflicts over kin, mates, and friends. I mentioned that if a couple were guaranteed to be faithful, to favor each other over their kin, and to die at the same time, their genetic interests would be identical, wrapped up in their common children. One can even imagine a species in which every couple was marooned on an island for life and their offspring dispersed at maturity, never to return. Since the genetic interests of the two mates are identical, one might at first think that evolution would endow them with a blissful perfection of sexual, romantic, and companionate love.
But, Symons argues, nothing of the sort would happen. The relation between the mates would evolve to be like the relation among the cells of a single body, whose genetic interests are also identical. Heart cells and lung cells don't
{268} have to fall in love to get along in perfect harmony. Likewise, the couples in this species would have sex only for the purpose of procreation (why waste energy? ), and sex would bring no more pleasure than the rest of reproductive physiology such as the release of hormones or the formation of the gametes:
There would be no falling in love, because there would be no alternative mates to choose among, and falling in love would be a huge waste. You would literally love your mate as yourself, but that's the point: you don't really love yourself, except metaphorically; you are yourself. The two of you would be, as far as evolution is concerned, one flesh, and your relationship would be governed by mindless physiology. . . . You might feel pain if you observed your mate cut herself, but all the feelings we have about our mates that make a relationship so wonderful when it is working well (and so painful when it is not) would never evolve. Even if a species had them when they took up this way of life, they would be selected out as surely as the eyes of a cave-dwelling fish are selected out, because they would be all cost and no benefit. 89
The same is true for our emotions toward family and friends: the richness and intensity of the feelings in our minds are proof of the preciousness and fragility of those bonds in life. In short, without the possibility of suffering, what we would have is not harmonious bliss, but rather, no consciousness at all.
<< {269} >> Chapter 15
The Sanctimonious Animal
One of the deepest fears people have of a biological understanding of the mind is that it would lead to moral nihilism. If we are not created by God for a higher purpose, say the critics on the right, or if we are products of selfish genes, say the critics on the left, then what would prevent us from becoming amoral egoists who look out only for number one? Wouldn't we have to see ourselves as venal mercenaries who cannot be expected to care for the less fortunate? Both sides point to Nazism as the outcome of accepting biological theories of human nature.
The preceding chapter showed that this fear is misplaced. Nothing prevents the godless and amoral process of natural selection from evolving a big-brained social species equipped with an elaborate moral sense. 1 Indeed, the problem with Homo sapiens may not be that we have too little morality. The problem may be that we have too much.
What leads people to deem an action immoral ("Killing is wrong") as opposed to disliked ("I hate broccoli"),
? ? ? ? ? ? ? ? ? unfashionable ("Don't wear stripes with plaids"), or imprudent ("Avoid wine on long flights")? People feel that moral rules are universal. Injunctions against murder and rape, for example, are not matters of taste or fashion but have a transcendent and universal warrant. People feel that others who commit immoral acts ought to be punished: not only is it right to inflict harm on people who have committed a moral infraction, it is wrong not to, that is, to "let them get away with it. " One can easily say, "I don't like broccoli, but I don't care if you eat it," but no one would say, "I don't like killing, but I don't care if you murder someone. " That is why pro-choice advocates are missing the point when they say, in the words of the bumper sticker, "If you're against abortion, don't have one. " If someone believes abortion is immoral, then allowing other people to engage in it is not an option, any more than allowing people to rape or murder is an option. People therefore feel justified in invoking divine retribution or the coercive power of the state to enact {270} the punishments. Bertrand Russell wrote, "The infliction of cruelty with a good conscience is a delight to moralists -- that is why they invented hell. "
Our moral sense licenses aggression against others as a way to prevent or punish immoral acts. That is fine when the act deemed immoral truly is immoral by any standard, such as rape and murder, and when the aggression is meted out fairly and serves as a deterrent. The point of this chapter is that the human moral sense is not guaranteed to pick out those acts as the targets of its righteous indignation. The moral sense is a gadget, like stereo vision or intuitions about number. It is an assembly of neural circuits cobbled together from older parts of the primate brain and shaped by natural selection to do a job. That does not mean that morality is a figment of our imagination, any more than the evolution of depth perception means that 3-D space is a figment of our imagination. (As we saw in Chapters 9 and 11, morality has an internal logic, and possibly even an external reality, that a community of reflective thinkers may elucidate, just as a community of mathematicians can elucidate truths about number and shape. ) But it does mean that the moral sense is laden with quirks and prone to systematic error -- moral illusions, as it were -- just like our other faculties.
Consider this story:
Julie and Mark are brother and sister. They are traveling together in France on summer vacation from college. One night they are staying alone in a cabin near the beach. They decide that it would be interesting and fun if they tried making love. At the very least it would be a new experience for each of them. Julie was already taking birth control pills, but Mark uses a condom too, just to be safe. They both enjoy making love, but they decide not to do it again. They keep the night as a special secret, which makes them feel even closer to each other. What do you think about that; was it OK for them to make love?
The psychologist Jonathan Haidt and his colleagues have presented the story to many people. 2 Most immediately declare that what Julie and Mark did was wrong, and then they grope for reasons why it was wrong. They mention the dangers of inbreeding, but they are reminded that the siblings used two forms of contraception. They suggest that Julie and Mark will be emotionally hurt, but the story makes it clear that they were not. They venture that the act would offend the community, but then they recall that it was kept secret. They submit that it might interfere with future relationships, but they acknowledge that Julie and Mark agreed never to do it again. Eventually many of the respondents admit, "I don't know, I can't explain it, I just know it's wrong. " Haidt calls this "moral dumbfounding" and has evoked it by other disagreeable but victimless scenarios: {271}
A woman is cleaning out her closet, and she finds her old American flag. She doesn't want the flag anymore, so she cuts it up into pieces and uses the rags to clean her bathroom.
A family's dog was killed by a car in front of their house. They had heard that dog meat was delicious, so they cut up the dog's body and cooked it and ate it for dinner.
A man goes to the supermarket once a week and buys a dead chicken. But before cooking the chicken, he has sexual intercourse with it. Then he cooks it and eats it.
Many moral philosophers would say that there is nothing wrong with these acts, because private acts among consenting adults that do not harm other sentient beings are not immoral. Some might criticize the acts using a more subtle argument having to do with commitments to policies, but the infractions would still be deemed minor compared with the truly heinous acts of which people are capable. But for everyone else, such argumentation is beside the point. People have gut feelings that give them emphatic moral convictions, and they struggle to rationalize the convictions after the fact. 3 These convictions may have little to do with moral judgments that one could justify to others in terms of their effects on happiness or suffering. They arise instead from the neurobiological and evolutionary design of the organs we call moral emotions.
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Haidt has recently compiled a natural history of the emotions making up the moral sense. 4 The four major families are just what we would expect from Trivers's theory of reciprocal altruism and the computer models of the evolution of cooperation that followed. The other-condemning emotions -- contempt, anger, and disgust -- prompt one to punish cheaters. The other-praising emotions -- gratitude and an emotion that may be called elevation, moral awe, or being moved -- prompt one to reward altruists. The other-suffering emotions -- sympathy, compassion, and empathy -- prompt one to help a needy beneficiary. And the self-conscious emotions -- guilt, shame, and embarrassment -- prompt one to avoid cheating or to repair its effects.
Cutting across these sets of emotions we find a distinction among three spheres of morality, each of which frames moral judgments in a different way. The ethic of autonomy pertains to an individual's interests and rights. It emphasizes fairness as the cardinal virtue, and is the core of morality as it is understood by secular educated people in Western cultures. The ethic of community pertains to the mores of the social group; it includes values like duty, respect, adherence to convention, and deference to a hierarchy. The ethic of divinity pertains to a sense of exalted purity and holiness, which is opposed to a sense of contamination and defilement. {272}
The autonomy-community-divinity trichotomy was first developed by the anthropologist Richard Shweder, who noted that non-Western traditions have rich systems of beliefs and values with all the hallmarks of moralizing but without the Western concept of individual rights. 5 The elaborate Hindu beliefs surrounding purification are a prime example. Haidt and the psychologist Paul Rozin have built on Shweder's work, but they have interpreted the moral spheres not as arbitrary cultural variants but as universal mental faculties with different evolutionary origins and functions. 6 They show that the moral spheres differ in their cognitive content, their homologues in other animals, their physiological correlates, and their neural underpinnings.
Anger, for example, which is the other-condemning emotion in the sphere of autonomy, evolved from systems for aggression and was recruited to implement the cheater-punishment strategy demanded by reciprocal altruism. Disgust, the other-condemning emotion in the sphere of divinity, evolved from a system for avoiding biological contaminants like disease and spoilage. It may have been recruited to demarcate the moral circle that divides entities that we engage morally (such as peers) from those we treat instrumentally (such as animals) and those we actively avoid (such as people with a contagious disease). Embarrassment, the self-conscious emotion in the sphere of community, is a dead ringer for the gestures of appeasement and submission found in other primates. The reason that dominance got melded with morality in the first place is that reciprocity depends not only on a person's willingness to grant and return favors but on that person's ability to do so, and dominant people have that ability.
Relativists might interpret the three spheres of morality as showing that individual rights are a parochial Western custom and that we should respect other cultures' ethics of community and divinity as equally valid alternatives. I conclude instead that the design of the moral sense leaves people in all cultures vulnerable to confusing defensible moral judgments with irrelevant passions and prejudices. The ethic of autonomy or fairness is in fact not uniquelv Western; Amartya Sen and the legal scholar Mary Ann Glendon have shown that it also has deep roots in Asian thought. 7 Conversely, the ethic of community and the ethic of divinity are pervasive in the West. The ethic of community, which equates morality with a conformity to local norms, underlies the cultural relativism that has become boilerplate on college campuses. Several scholars have noticed that their students are unequipped to explain why Nazism was wrong, because the students feel it is impermissible to criticize the values of another culture. 8 (I can confirm that students today reflexively hedge their moral judgments, saying things like, "Our society puts a high value on being good to other people. ") Donald Symons comments on the way that {273} people's judgments can do a backflip when they switch from autonomy- to community-based morality:
If only one person in the world held down a terrified, struggling, screaming little girl, cut off her genitals with a septic blade, and sewed her back up, leaving only a tiny hole for urine and menstrual flow, the only question would be how severely that person should be punished, and whether the death penalty would be a sufficiently severe sanction. But when millions of people do this, instead of the enormity being magnified millions-fold, suddenly it becomes "culture," and thereby magically becomes less, rather than more, horrible, and is even defended by some Western "moral thinkers," including feminists. 9
The ethic of community also includes a deference to an established hierarchy, and the mind (including the Western mind) all too easily conflates prestige with morality. We see it in words that implicitly equate status with virtue -- chivalrous, classy, gentlemanly, honorable, noble -- and low rank with sin -- low-class, low-rent, mean, nasty, shabby, shoddy, villain (originally meaning "peasant"), vulgar. The Myth of the Noble Noble is obvious in contemporary celebrity worship. Members of the royalty like Princess Diana and her American equivalent, John E
? ? ? ? ? ? ? ? Kennedy Jr. , are awarded the trappings of sainthood even though they were morally unexceptional people (yes, Diana supported charities, but that's pretty much the job description of a princess in this day and age). Their good looks brighten their halos even more, because people judge attractive men and women to be more virtuous. 10 Prince Charles, who also supports charities, will never be awarded the trappings of sainthood, even if he dies a tragic death. People also confuse morality with purity, even in the secular West. Remember from Chapter 1 that many words for cleanliness and dirt are also words for virtue and sin pure, unblemished, tainted, and so on). Haidt's subjects seem to have conflated contamination with sin when they condemned eating a dog, having sex with a dead chicken, and enjoying consensual incest (which reflects our instinctive repulsion toward sex with siblings, an emotion that evolved to deter inbreeding).
The mental mix-up of the good and the clean can have ugly consequences. Racism and sexism are often expressed as a desire to avoid pollutants, as in the ostracism of the "untouchable" caste in India, the sequestering of menstruating women in Orthodox Judaism, the fear of contracting AIDS from casual contact with gay men, the segregated facilities for eating, drinking, bathing, and sleeping under the Jim Crow and apartheid policies, and the "racial hygiene" laws in Nazi Germany. One of the haunting questions of {274} twentieth-century history is how so many ordinary people committed wartime atrocities. The philosopher Jonathan Glover has documented that a common denominator is degradation: a diminution of the victim's status or cleanliness or both. When someone strips a person of dignity by making jokes about his suffering, giving him a humiliating appearance (a dunce cap, awkward prison garb, a crudely shaved head), or forcing him to live in filthy conditions, ordinary people's compassion can evaporate and they find it easy to treat him like an animal or object. 11
The peculiar mixture of fairness, status, and purity constituting the moral sense should make us suspicious of appeals to raw sentiment in resolving difficult moral issues. In an influential essay called "The Wisdom of Repugnance," Leon Kass (now the chair of George W. Bush's Council on Bioethics) argued that we should abandon moral reasoning when it comes to cloning and go with our gut feelings:
We are repelled by the prospect of cloning human beings not because of the strangeness or novelty of the undertaking, but because we intuit and feel, immediately and without argument, the violation of things that we rightfully hold dear. Repugnance, here as elsewhere, revolts against the excesses of human willfulness, warning us not to transgress what is unspeakably profound. Indeed, in this age in which everything is held to be permissible so long as it is freely done, in which our given human nature no longer commands respect, in which our bodies are regarded as mere instruments of our autonomous rational wills, repugnance may be the only voice left that speaks up to defend the central core of our humanity. Shallow are the souls that have forgotten how to shudder. 12
There may be good arguments against human cloning, but the shudder test is not one of them. People have shuddered at all kinds of morally irrelevant violations of standards of purity in their culture: touching an untouchable, drinking from the same water fountain as a person of color, allowing Jewish blood to mix with Aryan blood, tolerating sodomy between consenting men. As recently as 1978, many people (including Kass) shuddered at the new technology of in vitro fertilization, or, as it was then called, "test-tube babies. " But now it is morally unexceptionable and, for hundreds of thousands of people, a source of immeasurable happiness or of life itself.
The difference between a defensible moral position and an atavistic gut feeling is that with the former we can give reasons why our conviction is valid. We can explain why torture and murder and rape are wrong, or why we should oppose discrimination and injustice. On the other hand, no good reasons can be produced to show why homosexuality should be suppressed or why the races should be segregated. And the good reasons for a moral position are not {275} pulled out of thin air: they always have to do with what makes people better off or worse off, and are grounded in the logic that we have to treat other people in the way that we demand they treat us.
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Another strange feature of the moral emotions is that they can be turned on and off like a switch. These mental spoinks are called moralization and amoralization, and have recently been studied in the lab by Rozin. 13 They consist in
flipping between a mindset that judges behavior in terms of preference with a mindset that judges behavior in terms of value.
There are two kinds of vegetarians: those who avoid meat for health reasons, namely reducing dietary fat and toxins, and those who avoid meat for moral reasons, namely respecting the rights of animals. Rozin has shown that compared with health vegetarians, moral vegetarians offer more reasons for their meat avoidance, have a greater emotional reaction to meat, and are more likely to treat it as a contaminant -- they refuse, for example, to eat a bowl of soup into which a drop of meat broth has fallen. Moral vegetarians are more likely to think that other people
? ? ? ? ? ? ? should be vegetarians, and they are more likely to invest their dietary habit with bizarre virtues, like believing that meat eating makes people more aggressive and animalistic. But it is not just vegetarians who associate eating habits with moral value. When college students are given descriptions of people and asked to rate their character, they judge that a person who eats cheeseburgers and milkshakes is less nice and considerate than a person who eats chicken and salad!
Rozin notes that smoking has recently been moralized. For many years the decision of whether to smoke was treated as a matter of preference or prudence: some people simply didn't enjoy smoking or avoided it because it was hazardous to their health.
