The Myth Of The Moral Brain

An argument that moral functioning is immeasurably complex, mediated by biology but not determined by it. Throughout history, humanity has been seen as being in need of improvement, most pressingly in need of moral improvement. Today, in what has been called the beginnings of “the golden age of neuroscience,” laboratory findings claim to offer insights into how the brain “does” morality, even suggesting that it is possible to make people more moral by manipulating their biology. Can “moral bioenhancement”—using technological or pharmaceutical means to boost the morally desirable and remove the morally problematic—bring about a morally improved humanity? In The Myth of the Moral Brain, Harris Wiseman argues that moral functioning is immeasurably complex, mediated by biology but not determined by it. Morality cannot be engineered; there is no such thing as a “moral brain.” Wiseman takes a distinctively interdisciplinary approach, drawing on insights from philosophy, biology, theology, and clinical psychology. He considers philosophical rationales for moral enhancement, and the practical realities they come up against; recent empirical work, including studies of the cognitive and behavioral effects of oxytocin, serotonin, and dopamine; and traditional moral education, in particular the influence of religious thought, belief, and practice. Arguing that morality involves many interacting elements, Wiseman proposes an integrated bio-psycho-social approach to the consideration of moral enhancement. Such an approach would show that, by virtue of their sheer numbers, social and environmental factors are more important in shaping moral functioning than the neurobiological factors with which they are interwoven.

“Intertwines history, philosophy, and science . . . A powerful challenge to conventional notions of individual responsibility” (Publishers Weekly). Few concepts are more unshakable in our culture than free will, the idea that individuals are fundamentally in control of the decisions they make, good or bad. And yet the latest research about how the brain functions seems to point in the opposite direction . . . In a work of breathtaking intellectual sweep and erudition, Heidi M. Ravven offers a riveting and accessible review of cutting-edge neuroscientific research into the brain’s capacity for decision-making—from “mirror” neurons and “self-mapping” to surprising new understandings of group psychology. The Self Beyond Itself also introduces readers to a rich, alternative philosophical tradition of ethics, rooted in the writing of Baruch Spinoza, that finds uncanny confirmation in modern science. Illustrating the results of today’s research with real-life examples, taking readers from elementary school classrooms to Nazi concentration camps, Ravven demonstrates that it is possible to build a theory of ethics that doesn’t rely on free will yet still holds both individuals and groups responsible for the decisions that help create a good society. The Self Beyond Itself is that rare book that injects new ideas into an old debate—and “an important contribution to the development of our thinking about morality” (Washington Independent Review of Books). “An intellectual hand-grenade . . . A magisterial survey of how contemporary neuroscience supports a vision of human morality which puts it squarely on the same plane as other natural phenomena.” —William D. Casebeer, author of Natural Ethical Facts

In light of the potential novel applications of neurotechnologies in psychiatry and the current debate on moral bioenhancement, this book outlines the reasons why more conceptual work is needed to inform the scientific and medical community, and society at large, about the implications of moral bioenhancement before a possible, highly hypothetical at this point, broad acceptance, and potential implementation in areas such as psychiatry (e.g., treatment of psychopathy), or as a measure to prevent crime in society. The author does not negate the possibility of altering or manipulating moral behavior through technological means. Rather he argues that the scope of interventions is limited because the various options available to “enhance morality” improve, or simply manipulate, some elements of moral behavior and not the moral agent per se in the various elements constitutive of moral agency. The concept of Identity Integrity is suggested as a potential framework for a responsible use of neurotechnologies in psychiatry to avoid human beings becoming orderers and orderables of technological manipulations.

Scientists no longer accept the existence of a distinct moral organ as phrenologists once did. A generation of young neurologists is using advanced technological medical equipment to unravel specific brain processes enabling moral cognition. In addition, evolutionary psychologists have formulated hypotheses about the origins and nature of our moral architecture. Little by little, the concept of a ‘moral brain’ is reinstated. As the crossover between disciplines focusing on moral cognition was rather limited up to now, this book aims at filling the gap. Which evolutionary biological hypotheses provide a useful framework for starting new neurological research? How can brain imaging be used to corroborate hypotheses concerning the evolutionary background of our species? In this reader, a broad range of prominent scientists and philosophers shed their expert view on the current accomplishments and future challenges in the field of moral cognition and assess how cooperation between neurology and evolutionary psychology can boost research into the field of the moral brain.

This volume provides an interdisciplinary collection of essays from leaders in various fields addressing the current and future challenges arising from the implementation of AI in brain and mental health. Artificial Intelligence (AI) has the potential to transform health care and improve biomedical research. While the potential of AI in brain and mental health is tremendous, its ethical, regulatory and social impacts have not been assessed in a comprehensive and systemic way. The volume is structured according to three main sections, each of them focusing on different types of AI technologies. Part 1, Big Data and Automated Learning: Scientific and Ethical Considerations, specifically addresses issues arising from the use of AI software, especially machine learning, in the clinical context or for therapeutic applications. Part 2, AI for Digital Mental Health and Assistive Robotics: Philosophical and Regulatory Challenges, examines philosophical, ethical and regulatory issues arising from the use of an array of technologies beyond the clinical context. In the final section of the volume, Part 3 entitled AI in Neuroscience and Neurotechnology: Ethical, Social and Policy Issues, contributions examine some of the implications of AI in neuroscience and neurotechnology and the regulatory gaps or ambiguities that could potentially hamper the responsible development and implementation of AI solutions in brain and mental health. In light of its comprehensiveness and multi-disciplinary character, this book marks an important milestone in the public understanding of the ethics of AI in brain and mental health and provides a useful resource for any future investigation in this crucial and rapidly evolving area of AI application. The book is of interest to a wide audience in neuroethics, robotics, computer science, neuroscience, psychiatry and mental health.

Sam Harris dismantles the most common justification for religious faith--that a moral system cannot be based on science.

An overview of the latest interdisciplinary research on human morality, capturing moral sensibility as a sophisticated integration of cognitive, emotional, and motivational mechanisms. Over the past decade, an explosion of empirical research in a variety of fields has allowed us to understand human moral sensibility as a sophisticated integration of cognitive, emotional, and motivational mechanisms shaped through evolution, development, and culture. Evolutionary biologists have shown that moral cognition evolved to aid cooperation; developmental psychologists have demonstrated that the elements that underpin morality are in place much earlier than we thought; and social neuroscientists have begun to map brain circuits implicated in moral decision making. This volume offers an overview of current research on the moral brain, examining the topic from disciplinary perspectives that range from anthropology and neurophilosophy to justice and law. The contributors address the evolution of morality, considering precursors of human morality in other species as well as uniquely human adaptations. They examine motivations for morality, exploring the roles of passion, extreme sacrifice, and cooperation. They go on to consider the development of morality, from infancy to adolescence; findings on neurobiological mechanisms of moral cognition; psychopathic immorality; and the implications for justice and law of a more biological understanding of morality. These new findings may challenge our intuitions about society and justice, but they may also lead to more a humane and flexible legal system. Contributors Scott Atran, Abigail A. Baird, Nicolas Baumard, Sarah Brosnan, Jason M. Cowell, Molly J. Crockett, Ricardo de Oliveira-Souza, Andrew W. Delton, Mark R. Dadds, Jean Decety, Jeremy Ginges, Andrea L. Glenn, Joshua D. Greene, J. Kiley Hamlin, David J. Hawes, Jillian Jordan, Max M. Krasnow, Ayelet Lahat, Jorge Moll, Caroline Moul, Thomas Nadelhoffer, Alexander Peysakhovich, Laurent Prétôt, Jesse Prinz, David G. Rand, Rheanna J. Remmel, Emma Roellke, Regina A. Rini, Joshua Rottman, Mark Sheskin, Thalia Wheatley, Liane Young, Roland Zahn

Classically controversial Szasz here challenges "modern" science's attempts to define the human mind as merely a collection of brain functions. Thomas Sazsz is Professor of Psychiatry Emeritus at the State University of New York Health Science Center. He is the author of 23 books, among them the classic, The Myth of Mental Illness.