Moral Origins

From the age of Darwin to the present day, biologists have been grappling with the origins of our moral sense. Why, if the human instinct to survive and reproduce is "selfish," do people engage in self-sacrifice, and even develop ideas like virtue and shame to justify that altruism? Many theories have been put forth, some emphasizing the role of nepotism, others emphasizing the advantages of reciprocation or group selection effects. But evolutionary anthropologist Christopher Boehm finds existing explanations lacking, and in Moral Origins, he offers an elegant new theory. Tracing the development of altruism and group social control over 6 million years, Boehm argues that our moral sense is a sophisticated defense mechanism that enables individuals to survive and thrive in groups. One of the biggest risks of group living is the possibility of being punished for our misdeeds by those around us. Bullies, thieves, free-riders, and especially psychopaths -- those who make it difficult for others to go about their lives -- are the most likely to suffer this fate. Getting by requires getting along, and this social type of selection, Boehm shows, singles out altruists for survival. This selection pressure has been unique in shaping human nature, and it bred the first stirrings of conscience in the human species. Ultimately, it led to the fully developed sense of virtue and shame that we know today.A groundbreaking exploration of the evolution of human generosity and cooperation, Moral Origins offers profound insight into humanity's moral past -- and how it might shape our moral future.

In order to describe the logic of morality, "contractualist" philosophers have studied how individuals behave when they choose to follow their moral intuitions. These individuals, contractualists note, often act as if they have bargained and thus reached an agreement with others about how to distribute the benefits and burdens of mutual cooperation. Using this observation, such philosophers argue that the purpose of morality is to maximize the benefits of human interaction. The resulting "contract" analogy is both insightful and puzzling. On one hand, it captures the pattern of moral intuitions, thus answering questions about human cooperation: why do humans cooperate? Why should the distribution of benefits be proportionate to each person's contribution? Why should the punishment be proportionate to the crime? Why should the rights be proportionate to the duties? On the other hand, the analogy provides a mere as-if explanation for human cooperation, saying that cooperation is "as if" people have passed a contract-but since they didn't, why should it be so? To evolutionary thinkers, the puzzle of the missing contract is immediately reminiscent of the puzzle of the missing "designer" of life-forms, a puzzle that Darwin's theory of natural selection essentially resolved. Evolutionary and contractualist theory originally intersected at the work of philosophers John Rawls and David Gauthier, who argued that moral judgments are based on a sense of fairness that has been naturally selected. In this book, Nicolas Baumard further explores the theory that morality was originally an adaptation to the biological market of cooperation, an arena in which individuals competed to be selected for cooperative interactions. In this environment, Baumard suggests, the best strategy was to treat others with impartiality and to share the costs and benefits of cooperation in a fair way, so that those who offered less than others were left out of cooperation while those who offered more were exploited by their partners. It is with this evolutionary approach that Baumard ultimately accounts for the specific structure of human morality.

The Origins of Anglican Moral Theology shows how Anglican moral theology draws on Abelard, Aquinas, Scotus, Luther and Calvin. Perkins, Hooker, Sanderson and Taylor express its flowering from 1590 to 1670.

Conflict is ubiquitous and inevitable, but people generally dislike it and try to prevent or avoid it as much as possible. So why do clashes of right and wrong occur? And why are some more serious than others? In Moral Time, sociologist Donald Black presents a new theory of conflict that provides answers to these and many other questions. The heart of the theory is a completely new concept of social time. Black claims that the root cause of conflict is the movement of social time, including relational, vertical, and cultural time--changes in intimacy, inequality, and diversity. The theory of moral time reveals the causes of conflict in all human relationships, from marital and other close relationships to those between strangers, ethnic groups, and entire societies. Moreover, the theory explains the origins and clash of right and wrong not only in modern societies but across the world and across history, from conflict concerning sexual behavior such as rape, adultery, and homosexuality, to bad manners and dislike in everyday life, theft and other crime, racism, anti-Semitism, anti-Americanism, witchcraft accusations, warfare, heresy, obscenity, creativity, and insanity. Black concludes by explaining the evolution of conflict and morality across human history, from the tribal to the modern age. He also provides surprising insights into the postmodern emergence of the right to happiness and the expanding rights of humans and non-humans across the world. Moral Time offers an incisive, powerful, and radically new understanding of human conflict--a fundamental and inescapable feature of social life.

How do we determine right from wrong? Conscience illuminates the answer through science and philosophy. In her brilliant work Touching a Nerve, Patricia S. Churchland, the distinguished founder of neurophilosophy, drew from scientific research on the brain to understand its philosophical and ethical implications for identity, consciousness, free will, and memory. In Conscience, she explores how moral systems arise from our physical selves in combination with environmental demands. All social groups have ideals for behavior, even though ethics vary among different cultures and among individuals within each culture. In trying to understand why, Churchland brings together an understanding of the influences of nature and nurture. She looks to evolution to elucidate how, from birth, our brains are configured to form bonds, to cooperate, and to care. She shows how children grow up in society to learn, through repetition and rewards, the norms, values, and behavior that their parents embrace. Conscience delves into scientific studies, particularly the fascinating work on twins, to deepen our understanding of whether people have a predisposition to embrace specific ethical stands. Research on psychopaths illuminates the knowledge about those who abide by no moral system and the explanations science gives for these disturbing individuals. Churchland then turns to philosophy—that of Socrates, Aquinas, and contemporary thinkers like Owen Flanagan—to explore why morality is central to all societies, how it is transmitted through the generations, and why different cultures live by different morals. Her unparalleled ability to join ideas rarely put into dialogue brings light to a subject that speaks to the meaning of being human.

In this book, David Konstan argues that the modern concept of interpersonal forgiveness, in the full sense of the term, did not exist in ancient Greece and Rome. Even more startlingly, it is not fully present in the Hebrew Bible, nor in the New Testament or in the early Jewish and Christian commentaries on the Holy Scriptures. It would still be centuries - many centuries - before the idea of interpersonal forgiveness, with its accompanying ideas of apology, remorse, and a change of heart on the part of the wrongdoer, would emerge. For all its vast importance today in religion, law, politics and psychotherapy, interpersonal forgiveness is a creation of the eighteenth and nineteenth centuries, when the Christian concept of divine forgiveness was fully secularized. Forgiveness was God's province and it took a revolution in thought to bring it to earth and make it a human trait.

A leading cognitive scientist argues that a deep sense of good and evil is bred in the bone. From John Locke to Sigmund Freud, philosophers and psychologists have long believed that we begin life as blank moral slates. Many of us take for granted that babies are born selfish and that it is the role of society—and especially parents—to transform them from little sociopaths into civilized beings. In Just Babies, Paul Bloom argues that humans are in fact hardwired with a sense of morality. Drawing on groundbreaking research at Yale, Bloom demonstrates that, even before they can speak or walk, babies judge the goodness and badness of others’ actions; feel empathy and compassion; act to soothe those in distress; and have a rudimentary sense of justice. Still, this innate morality is limited, sometimes tragically. We are naturally hostile to strangers, prone to parochialism and bigotry. Bringing together insights from psychology, behavioral economics, evolutionary biology, and philosophy, Bloom explores how we have come to surpass these limitations. Along the way, he examines the morality of chimpanzees, violent psychopaths, religious extremists, and Ivy League professors, and explores our often puzzling moral feelings about sex, politics, religion, and race. In his analysis of the morality of children and adults, Bloom rejects the fashionable view that our moral decisions are driven mainly by gut feelings and unconscious biases. Just as reason has driven our great scientific discoveries, he argues, it is reason and deliberation that makes possible our moral discoveries, such as the wrongness of slavery. Ultimately, it is through our imagination, our compassion, and our uniquely human capacity for rational thought that we can transcend the primitive sense of morality we were born with, becoming more than just babies. Paul Bloom has a gift for bringing abstract ideas to life, moving seamlessly from Darwin, Herodotus, and Adam Smith to The Princess Bride, Hannibal Lecter, and Louis C.K. Vivid, witty, and intellectually probing, Just Babies offers a radical new perspective on our moral lives.

Matt Ridley explores such perplexing conundrums as why, if humans are such egoistical beings, don't they behave as rational fools and forego the benefits of cooperation. He uses the findings of new research to look afresh at "Mankind".