Book Description
Marc Hauser's eminently readable and comprehensive book Moral Minds is revolutionary. He argues that humans have evolved a universal moral instinct, unconsciously propelling us to deliver judgments of right and wrong independent of gender, education, and religion. Experience tunes up our moral actions, guiding what we do as opposed to how we deliver our moral verdicts.
For hundreds of years, scholars have argued that moral judgments arise from rational and voluntary deliberations about what ought to be. The common belief today is that we reach moral decisions by consciously reasoning from principled explanations of what society determines is right or wrong. This perspective has generated the further belief that our moral psychology is founded entirely on experience and education, developing slowly and subject to considerable variation across cultures. In his groundbreaking book, Hauser shows that this dominant view is illusory.
Combining his own cutting-edge research with findings in cognitive psychology, linguistics, neuroscience, evolutionary biology, economics, and anthropology, he examines the implications of his theory for issues of bioethics, religion, law, and our everyday lives.
Customer Reviews:
Natural Morality.......2007-09-17
Over the last decade the study of the human brain has moved out of the leafy halls of academia into many different fields, including ethics and the law. If socially unacceptable behavior is being driven by some wiring problem in the brain, is a person legally liable? Or is the brain just one part of the chain of causes with learning and experience playing a larger part? The lion's share of the evidence indicates that genes and the brain determine how we interact with the environment rather than determining how we behave, but there is still a great deal of research that needs to be done.
This book has been getting a lot of attention and for a very good reason: not only is it a well-written account by someone who is an exceptionally clear thinker, but the implications of his book stretch far beyond simple academic discussions: they have implications not only for neuroscience, but for ethics, spirituality and the law.
Marc Hauser is a biologist at Harvard and in this book he argues that the human moral sense is inbuilt and the product of evolution, much like our capacity for language. He suggests that the structure of our minds - or at least our brains - reflect our egalitarian hunter-gatherer past and reveals "left over circuitry from the cavemen."
Hauser begins by contrasting three approaches to moral thinking:
The first was espoused by the philosopher Immanuel Kant in the late eighteenth century, who proposed that we follow a categorical imperative. In Kant's view, we could and should live by the Golden Rule, treating others as we would have them treat us, and never using people merely as a means to something else.
The second approach was proposed by the eighteen century Scottish philosopher David Hume, who came to the conclusion that reason is and ought to be the slave of the passions. So if we do something because we are frustrated or angry, we should be castigated and punished because we failed to express out true nature.
The third approach is that of the political philosopher John Rawls. Rawls - like the Harvard linguist Noam Chomsky - proposed that there are deep similarities between language and morality. Chomsky believes that we are hardwired to understand and produce language, while Rawls believes that we all have an innate moral faculty. What that means is that we are all born with an ability to form moral judgments, and that we do not simply embrace the views of our family, tribe or church. The rub is this: because it is an innate ability bred of countless millennia of evolution, we often have no idea why we hold the views they we do.
The parallels between our innate morality and language are explored in this book.
When a twenty-nine year old Chomsky produced his first book in 1957 it created a firestorm of protest as well as some enthusiastic acceptance. We know that people the world over utter grammatical sentences in their own language, but it had been assumed that it began as simple mimicry: children copied the language, syntax and grammar of their parents and others. But Chomsky proposed that the ability is hardwired into the structure of the brain, and that is why we have little or no insight into how grammar works. By analogy, Hauser proposes that children and adults construct moral codes and make judgments without any insight into their reasons for doing so.
Hauser is an acclaimed academic, and it is no surprise that he supports his hypothesis with an array of thought-provoking examples, some better known than others.
One of the better known has been used in psychology and philosophy classes for years. It is the Trolley Problem, taken from a classic set of moral dilemmas proposed by the philosopher Phillipa Foot. The story goes like this. A bystander named Denise is a passenger on an out-of-control railway trolley, which is speeding down the track with an incapacitated driver. The vehicle is heading directly toward five people on the track ahead, bringing with it certain death. Denise can flip a switch that would turn the trolley onto a sidetrack with just one person on it. That one person will die, saving the other five. Should she flip the switch? Hauser's own intuition is that she should, and he marshals various moral arguments to support him.
But now comes the second part. Consider another bystander named Frank. He is on a footbridge over the same railway trolley with the same five endangered people. On the bridge is a large man whom Frank can push off the bridge and so stop the trolley and save the five. Should he do so? Should he sacrifice one man to save five?
Here Hauser's view is that he should not. But exactly why not? Is it because of Denise and Frank's intentions? Is it because Frank would be using the man as a means? In each case the result is the same, one person is killed and five are saved. This is interesting, not as an academic exercise, but because most people come up with similar responses to the dilemma.
Here is another example: what if a surgeon can save the lives of five dying people by taking organs from one perfectly healthy person? Almost no one says that this action is justified, but why not? In fact when such a thing was actually done during the Holocaust, the prosecutors at Nuremberg considered it to be one of the most egregious of all the crimes committed. The utter breakdown of agreed moral norms during those dark years and continuing depravity in some parts of the world remains a challenge for philosophers and scientists to this day; including the author of this book.
Hauser is evidently a good teacher, and he constructs a number of variations of these themes to show us that, with the kinds of exceptions that I just mentioned, the intuitions of very different people are usually much the same. Second. He shows how difficult it is to provide logical justifications for those intuitions. Like all good teachers he includes some personal disclosures, and tells an amusing tale about his own father, who, despite being an intelligent and well-educated physicist, became confused and frustrated when he tried to find logical justifications for his immediate responses.
Hauser reviews evidence from different cultures and from his own research using an online Moral Sense Test, to show how little judgments vary between people of different backgrounds and cultures.
This leads to another important similarity between language and morality. Languages are not chaotic: they follow certain constraints. All known languages follow a set of universal principles. But there are also a set of variable parameters that include the order of words, different ways of making plurals, gender attributions and all those other nuances that can frustrate anyone trying to master a foreign language. Hauser argues that it is the same with morality: there are universal principles and culture-bound parameters. He continues the parallels to point out that as with a language, once people acquire their specific moral grammar, other grammars may seem as incomprehensible as does Japanese to a native English speaker.
He illustrates his thesis with valuable discussions about murder and manslaughter, the treatment of women in different cultures, attitudes to abortion, euthanasia, pedophilia and incest, together with notions of fairness and punishment.
The book is illustrated by some delightful little drawings that do an excellent job of breaking up the narrative.
Marc Hauser if a very good writer and the book is not a difficult read, despite weighing in at over 400 closely reasoned pages. He makes many points that need to be heard. Not only by his colleagues and by people curious to understand more about themselves and those around them, but also by politicians, lawyers and ethicists.
Highly recommended.
Richard G. Petty, MD, author of Healing, Meaning and Purpose: The Magical Power of the Emerging Laws of Life
A poor collection of sophomoric philosophy.......2007-04-01
In a grand way Marc Hauser represents centuries of philosophy intermingled with anecdotes from psychological, anthropological, and economic research. Unfortunately, what he doesn't do is provide a scientific grounding for understanding moral choice.
To understand why people call things right and wrong you need to start with the biology of learning, expectation, and cognition. Given that we are just barely now scratching the surface of these topics Hauser's attempt was bound to fail. His own morals pervade the book and act as logical starting points for his arguments, but rarely does he act as a scientist and dismiss his own morality to seek out the real question which is, "How does the brain create a sense of right and wrong, and is there any definitive proof that there is a universal biological morality?"
Neuroscience tells us that there are very few things we are hardwired to do that we cannot unlearn or adapt to deal with our environments. Hauser spectacularly fails to convince that any moral code is anything other than a learned societal norm.
great idea, poor execution.......2007-03-31
I agree with Rick: great idea, poor execution. Various moral and social systems have long tried to codify and explain away through religious and other naratives what is only natural to us. Kudos to Mark Hauser for bringing our innate "moral organ" to broad attention.
His writing however is another matter. I suggest, read his introductory chapter "What Is Wrong?" and then cherry-pick from the rest of the book as much of the following material is highly repetitive. This is topic waiting to be tackled again by another, stronger writer.
Placing morals into the biological realm where they belong.......2007-03-23
This book affirms something that I have thought true for some time now - that morality is governed by instinctual paradigms in healthy individuals. Hearing from birth and from right-wing sources on the news daily that our morality can only be saved by a reversion to "biblical" mores, I had always wondered why the statistics do not back this "moral majority" up. For instance, in countries like Sweden and Iceland and many other European nations where secularism is high, they have much lower rates of crime and their citizens are just as happy if not more so than the average Sunday-bible-toting-American who thinks they have a "higher" version of morality than the "godless heathen."
Hauser cites empirical data that shows that morality is often operating at an unconscious level in human beings as evidenced by tests where subjects make a moral choice but then can offer only incoherent justifications. Hauser's parallel to our "Language Instinct" here is spot on, given that most native speakers can form perfectly grammatical sentences, but if asked about detailed grammatical structures and relationships, they fail miserably. This, I think, is one reason that religion enjoys its ascendant status (at least in America) in regards to morality. Religion is an overt manifestation of moral principles, something people otherwise have little or no conscious access to. It doesn't matter how outdated or ridiculous religious "morals" are, people will cling to them because in their minds it is the only available source of a description of morality. The faster that science can describe these principles, the better off humanity will be.
Taking in relevant topics from moral philosophy, economics, psychology, and of course, the meat of his argument, socio-biological findings from our primate and animal cousins, Hauser shows that the precursors of human morality, at least in rudimentary form, are present in many other animals. This presence gives science a strong foothold in the arena of ethics. These findings must be to the chagrin of such writers as Francis Collins who invoked the god of the gaps in "The Language of God" to explain that human morality must be due to divine fiat. Indeed it is not.
It's just not written well.......2007-03-21
I got this book after hearing Hauser give a very illluminating and fascinating interview on NPR. Sadly his book is not as nearly interesting as his interview technique is. He repeats his thesis into the ground many times. His clever examples are sometimes not so clever. The book is too long and wordy. Being a lover of philosophy, I of all people never thought I would say that about a book. That can be a good thing in capable hands, but Hauser is definitely a scientist and not a writer. Some better editing and tightening of the text would've made this book a real winner. Finally, the link to linguistics, a main theme of the book, is a turn off for me personally as the linguistics field in no way interests me. However, one refreshing aspect is that he amdits its a theory. Sometimes I feel contemporary science books are too ready to start claiming themselves to be fact. Only get it if you can find it cheap, and hopefully Hausers honesty, enthusiasm and knowledge will get you past the poor writing, sadly it wasn't the case for me.
Average customer rating:
- Calculations are only as good as your numbers
- Pants on fire?
- Accepted History & Chronology Must Be Changed.
- Very Interesting
- History as Science Fiction
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History: Fiction or Science? (Chronology, No. 1)
Anatoly Fomenko
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ASIN: 2913621058 |
Book Description
Recorded history is a finely-woven magic fabric of intricate lies about events predating the sixteenth century. There is not a single piece of evidence that can be reliably and independently traced back earlier than the eleventh century. This book details events that are substantiated by hard facts and logic, and validated by new astronomical research and statistical analysis of ancient sources.
Customer Reviews:
Calculations are only as good as your numbers.......2007-08-03
Yes, we can all agree that mainstream history is nearly 100% BS due to politics, economics, ego, problems with dating techniques, and various conspiracies. Agreed. But, I've been researching the distinct possibility that human history (in terms of civilizations) are much more ancient than we've been told, so coming across this book was very interesting to me. I wondered how Fomenko could be wrong (if at all) because he is very persuasive in his presentations. Then it dawned on me. If at previous times in prehistory, due to the various catastrophies that are well documented (comets, asteroids, planetary disruptions, plasma discharge, pole reversals, etc) the Earth was in a different position in relation to the sun, different tilt on its axis, different orbit, different rotation (in terms of velocity and DIRECTION), and the continents were in different positions, then would this not cause the ancients to see the sky (constellations) differently? In other words, is Fomenko making erronious assumptions about the physics of the Earth in pre-history, which then corrupt his data with regards to dating the relevant astrology? The last event to seriously disrupt our planet occured roughly 3500 years ago, according to other good researchers, so is it possible Fomenko has been confused by this? The vastly different physics of our planet in the not so distant past may explain this confusion, which is not to say the "mainstream" version of history is correct; on the contrary. I am not an expert in these fields, but wanted to see if this idea could spark discussion.
Pants on fire?.......2007-07-19
Will people ever read before spamming? Yes, Jesuits could not rewrite world history alone, they had help. Anyway, Dr Prof Acad A.Fomenko does not point to jesuits as the driving force of world wide history manipulation in published volumes 1,2,3;, actually he barely mentions the poor devils. Check it with 'Search inside' feature, please. China is rarely mentioned either, in fact, Dr Fomenko is completely eurocentric. Right, his theory contradicts all mainstream schools of history, because in their actual state they are all built on blatantly erroneus chronology. You don't need a mysterious cabal (conspiracy) to falsify history, the falsification is its modus operandi. It is inherent to history(ians) to falsify (distort) events, as it is inherent to humans to boast as it is inherent to power (authority) to legimize itself by referrring to glorious past made to its own order. Dr Prof Fomenko and team have identified scores of instances of such manipulation in Russian, European, etc.. history, and delivered valid statistical proof thereof. His own 'reconstruction' is completely another story. Forget c14 as a valid method of dating. W.Libby has initially discovered a brilliant method of INDEPENDENT dating. Too bad, c14 method has become a joke after a forced marrige with dendrochronology with consensual chronological scale inbuilt. Radiocarbon method can't stand blind tests, but is so very productive as a rubberstamp.
Accepted History & Chronology Must Be Changed. .......2007-04-09
There is no doubt that history as most know it is a sham, & institution's version of History both University & Church is fradulent & inaccurate. Everything was established with an agenda, The real "Dark Ages" are now when we have access to incredible amounts of information past authorities & more important 'common folk' didn't have but our institutions & educators are slow to evolve because of what has ignorantly & arrogantly been taught for too long. This is on many subjects not just Chronology.
For anyone to question "Why would a Mathematician have anything credible to say of History?" The answer is from Dr. Fomenko's preface in the book: "It would be worthwhile to remind the reader that in the XVI-XVII century Chronology was considered to be a subdivision of Mathematics." These volumes could possibly be some of the most important works to date & should be read by everyone with an interest in History, especially professors & educators who have a duty to the public. I have read both books & must say that 'Chronology 1' has some very eye opening & revolutionary information. Even if these volumes are part true the implications are profound & opens the doors to further investigations & questions which must be done. I speak several different lanquages & must say the logic Dr. Fomenko uses with "inflection" of words & words being read from left to right in one region & right to left in another then written backwards, the removal of vowels & get down to basics of words, or different cities & locations having the same name etc. is correct. Vowel usage has always been optional & varied, actually complicating linquistics & study. The first thing one has to understand is that words never had a fixed spelling in history like we do now, the spelling of words was mutable & regional, as well as names & titles of people were vast, varied & changed, NOTHING WAS FIXED or understood linear. Matters of Life & Death as well as financial profiteering yesterday & today were & are made with ignorant, illogical & conspiratorial views of history & reality, it's time people get closer to the Truth & society collectively grow up.
Very Interesting.......2007-03-07
It is a good proposal and I believe it will mature into something even better in the future. I think it deserves to be read.
History as Science Fiction.......2007-01-10
Anatoly Fomenko has written a very intriguing book, full of pictures, charts, and computer 'proof' of his thesis: backwards of AD900 we don't really know what happened or when. Between AD900 and AD1600 there is more certainty, but there is still a lot of fuzzy ground, and things don't get reliable until we get past the 1600's where the printing press made it very difficult for the perpetrators of this timeline manipulation to change anything that had been committed to print. The Dark Ages did not happen. Books were burned for a reason. One organization has doubled the actual length of its existence by expanding the real chronology. Read why.
I had always wondered why Christ died about AD33 and yet men waited until the 11th century to form the Knights Templar, the Cathars, etc and go after the Holy Land by force. Why the 1000 year gap? Turns out there wasn't more than a 10-12 year gap and he proves it using astronomy. This also implies that the planet is not as old as we have been told, and current Christian and other creationist scientists are already championing that idea without being aware of Fomenko's book. The two groups, creationist scientists and the Russian mathematical analysts corroborate each other. Fascinating.
Of course, all this flies in the face of what we have been told traditionally is the 'proper' chronology of western civilization, and most readers will experience 'cognitive dissonance' in reading this book. It means that our history going backwards from AD1600 becomes progressively more incorrect and unreliable until it cannot be trusted at all... in the space of 700-800 years.
Naturally, the curious, open-minded reader will want to know WHO did this, WHY, and did any of the events we think of as really ancient ever happen?
Dr. Fomenko is a respected scientist/mathematician at Moscow State University who has already answered these questions to the satisfaction of his initially skeptical colleagues. Most of them are now believers, a few still refuse to believe (the usual diehards), and of course the western press has ignored Fomenko's work -- for obvious reasons when you read the book. The ones who perpetrated this chronology ruse have a lot to answer for. They are still with us. That's why this book is a well-kept secret.
I gave the book a 4-star rating because I was unable to check out some of his claims; those I checked were as he said. But if even 1/3 of his claims are true, this punches a big hole in what we think is our history, the meaning of western civilization, our educational process (for repeating the ruse as gospel), and the trustworthiness of the organization that perpetrated this ruse, well-intentioned or not.
This book relates to current research into a Young Earth paradigm, to John Keel's discoveries about our planet, and Fr Malachi Martin's insights (in his now out-of-print books). We are indeed sheep who are manipulated and kept ignorant -- for a reason. While knowing what these men have to say may be the "booby prize" (as in: 'what can you do with this knowledge?'), it will provide interesting reading. Didn't someone say: "...and the Truth will set you free."?? For you to judge if this book contains the truth.
Amazon.com
One of the best descriptions of the nature and implications of Darwinian evolution ever written, it is firmly based in biological information and appropriately extrapolated to possible applications to engineering and cultural evolution. Dennett's analyses of the objections to evolutionary theory are unsurpassed. Extremely lucid, wonderfully written, and scientifically and philosophically impeccable. Highest Recommendation!
Book Description
In a book that is both groundbreaking and accessible, Daniel C. Dennett, whom Chet Raymo of The Boston Globe calls "one of the most provocative thinkers on the planet," focuses his unerringly logical mind on the theory of natural selection, showing how Darwin's great idea transforms and illuminates our traditional view of humanity's place in the universe. Dennett vividly describes the theory itself and then extends Darwin's vision with impeccable arguments to their often surprising conclusions, challenging the views of some of the most famous scientists of our day.
Customer Reviews:
Complex and Entertaining.......2007-07-09
While Dennett comes off, at times, sounding pompous and headstrong, that may simply be because he is, in my opinion, correct about certain aspects of the human mind's ability to cope with conflicting beliefs. My personal religious beliefs aside, I do feel that, at a point, religion and evolutionary science do come into direct conflict. Some of Dennett's thoughts and ideas, in conjunction with Dawkins's ideas, can run a little wayward of what I would call science, but simply because the ideas are blended with speculation and opinion. For further reading on the evolutionary perspective of religious thought, I would recommend Scott Atran and Pascal Boyer. Again, I really enjoyed the book, my personal disagreements notwithstanding.
like good medicine.......2007-07-08
This is not an easy read. It's rocky, at times pedantic, somewhat oblique, and about as picky as a book on logic. Dennett has difficulty keeping the reader engaged in his point, as his examples tend to be somewhat obscure at times, and his verbosity often masks the clarity of his vision. I sometimes had to turn back to the beginning of the chapter to remind myself what he was trying to say. Luckily, he seems to understand this, and provides summary statements after each chapter -- good thing, because without these navigational aids, he can be difficult to follow.
However, what Dennett has achieved here will stand the test of time because it is USEFUL. He is able to look at all the objections to the theory of evolution by natural selection and take them apart logically, scientifically, and heuristically. These objections are not limited to the religious variety, but also include scientific backlashes to Darwin like those of Gould, Chomsky, and Kaufmann. In other words, if you want to understand the breadth and depth of Darwin's theory, this is a masterwork.
What it lacks is, unfortunately, what the back cover promises: a look at Darwinism in the light of ethics, morality, and culture. Sure, Dennett devotes a (delicious) chapter to the topic, invoking Nietzsche and Hobbes, and there are scattered sections in the book that are like mind candy for the intellectually thirsty reader. It's a good thing those brilliant sections are scattered randomly throughout the book, because they may be the only thing that keeps the general reader interested.
Unless you're a biologist or anthropologist, you may want to read something shorter and more to the point. This book is for scholars who want exactitude. And to those scholars, I say read this book as quickly as possible, because it's VERY hard to come back to after putting down for a week or so.
Unintelligent design explained.......2007-06-02
This book is a philosophical work rather than straight science, the author does an excellent job of looking at all the various species of darwinian theories and their mutations, from scientific,to pop culture to philosophical,and subjecting them to a harsh environment of critical thought and logic, so selecting out the fittest for survival at the end of the book.I may be a bit biased as I have come to the same conclusions as the author,that there is only one true version of natural selection that works with no god or intelligent design, nor any adaption via senses, or experience of any organism, it is pure random mutation followed by the environment killing off what is not the best,strongest or most efficient. It is certainly not the sort of touchy-feely stuff some people seem to seek to explain things, its cold and harsh,cruel and unforgiving, although the author keeps it less harsh that my own view of it, and rightly states in a way,that just because it is harsh,doesnt change the reality of how we feel it and percieve it, love is still love no matter its mechanical, survival,or other basis. If you feel that describing something like life or love in a cold hard scientific way will change your view of it ,ruin it for you, if you are that open to suggestion, dont read this book. If you want a great philosophical arguement to open your mind and cut through the B.S. and sugar coating,if you think in a scientific way, and yes it can be quite a harsh and cold look at things, then this book is an excellent read. The author has done an enormous amount of research and distilled it into one volume, and some of the arguements or view points will be unknown to most people,and quite useless in a way, but seeing so many view points is always good for anyone who likes to think deeply and be challenged. I didnt learn alot from this book that I hadnt already figured out for myself using common sense,yet really enjoyed it for its excellent arguements and insights, its enjoyable for the philosophical side even if you have no interest in the subject matter. Also highly recommended is the authors book on consciousness, although its fairly hard going as the concepts are alot harder to grasp than evolutions mechanisms.
Entertaining materialist philosophy.......2007-05-02
It is hard to imagine that a 600 plus page book on materialist philosophy could be entertaining and a fairly quick read, but it is. The tone is too dogmatic, and there is way too much space devoted to quibbling, but it is rare to find a book this informative and thought provoking.
Intellectually Stimulating.......2007-03-31
Darwin's Dangerous Idea is one of Daniel Dennett's more notable works, being a 1995 national book award finalist (as advertised on the cover). I'm not really sure why it didn't win though, because had I been on the panel of judges, I would probably have chosen it over the competition (whatever they were). The book thoroughly explains Darwin's theory of evolution with regard to biology (including its finer philosophical and technical details) and extends the theory even further to just about everything, including the universe itself. The basic premise being that complexity arises out of simplicity and this is precisely what it would take for anything in the known universe to be in existence today.
Dennett sees no contradiction for example, in how humans behave by explaining that memes (cultural elements) that influence our behaviours and which seem to have a far greater effect than genes on our future evolution are themselves merely products of genetic evolution. Think of it as many smaller cranes (tiny steps in evolution that build upon one another) building a better, bigger crane (i.e. humans capable of storing, producing and transmitting memes). As a philosopher, the man has a vast knowledge of science, biology and computer science, in particular. He is extremely well-read and explains his ideas with such lucidity, you'll be amazed at how he can actually get you to understand very complex ideas and examples.
I sometimes found myself unable to follow certain topics but every time, Dennett grabbed my hand and lifted me back into my seat of understanding with his natural flare of wanting more than anything, not to obfuscate in any way the message he is trying to get across. If only all educators were like that. He presents many examples and references from diverse fields in science and literature (e.g. Borge's Library of Babel) that will amaze and get you thinking. Dennett also critiques work by other scientists such as Stephen J. Gould and Noam Chomsky where relevant, to name just two. I learned a lot about science in general, not to mention artificial intelligence, architecture, philosophy and literature by reading this book.
The last chapter is very nice closure to his whole thesis. Despite being an atheist, Dennett does not see religion as completely evil and acknowledges the role it played (as a result of cultural evolution) that in some ways have benefitted mankind; not "spiritually" but at least in terms of comfort and artistic inspiration. At 586 pages, it is an extremely satisfying read. I'm eager to dig into his latest book, "Breaking the Spell" and one of his earlier works, "The Mind's, I" soon.
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The Philosophical Diseases of Medicine and Their Cure: Philosophy and Ethics of Medicine, Vol. 1: Foundations (Philosophy and Medicine)
Josef Seifert
Manufacturer: Springer
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ASIN: 1402028709 |
Book Description
This book deals with the
essential philosophical/ethical dimension that concerns the ends and goods entrusted to medicine. It shows that medicine cannot be reduced to its scientific and technical aspects and that the constitutive philosophical aspects of medicine presently are in a state of crisis.
Medicine, besides being a scientifically based art of diagnosing and curing infirmities of many kinds, also possesses an essential philosophical and ethical dimension. It turns into anti-medicine if it no longer stands in the service of those goods and ends that are entrusted to it. Their nature is in no way known by natural science but can be clarified by philosophy. Consequently, medicine suffers from philosophical diseases of different degrees of gravity if its theory and practice are based on errors about its proper ends. The cure from the life-threatening philosophical diseases of medicine lies in a critique of philosophical mistakes that influence the theory and practice of medicine and in an understanding and practical implementation of those ethically relevant goods that constitute its true ends. At a time when these goods are by no means universally recognized or embodied in laws of medicine, some basic philosophical understanding of them and of the foundations of medical ethics is urgently required. The purpose of this volume is to provide this largely neglected part of general and medical education.
Book Description
Moral thinking pervades our practical lives, but where did this way of thinking come from, and what purpose does it serve? Is it to be explained by environmental pressures on our ancestors a million years ago, or is it a cultural invention of more recent origin? In The Evolution of Morality, Richard Joyce takes up these controversial questions, finding that the evidence supports an innate basis to human morality. As a moral philosopher, Joyce is interested in whether any implications follow from this hypothesis. Might the fact that the human brain has been biologically prepared by natural selection to engage in moral judgment serve in some sense to vindicate this way of thinking--staving off the threat of moral skepticism, or even undergirding some version of moral realism? Or if morality has an adaptive explanation in genetic terms--if it is, as Joyce writes, "just something that helped our ancestors make more babies"--might such an explanation actually undermine morality's central role in our lives? He carefully examines both the evolutionary "vindication of morality" and the evolutionary "debunking of morality," considering the skeptical view more seriously than have others who have treated the subject.
Interdisciplinary and combining the latest results from the empirical sciences with philosophical discussion, The Evolution of Morality is one of the few books in this area written from the perspective of moral philosophy. Concise and without technical jargon, the arguments are rigorous but accessible to readers from different academic backgrounds. Joyce discusses complex issues in plain language while advocating subtle and sometimes radical views. The Evolution of Morality lays the philosophical foundations for further research into the biological understanding of human morality.
Customer Reviews:
Doing to others.......2006-09-03
"Morality", that sense of doing good, or at least avoiding harm, to others is one of humanity's treasured phrases. It is one of the characteristics that supposedly sets us apart from the other animals. We use the values imparted to it in judging others, as we are judged in turn. However, it remains an enigmatic term, carrying a host of definitions. And that's not counting the exceptions. Richard Joyce, for all his assertive title, isn't claiming to have the final word on morality. Instead, he's launching a project with areas of study that should be investigated further. Only one thing he insists on - as a product of evolution by natural selection, human beings will find the origins of that valued concept in our biological heritage.
Joyce's treatise is tightly organised. Given he addresses this complex idea in just over two hundred pages, discipline with words is a must. There are but six chapters in which to deal with questions plaguing our species since at least the invention of writing. In that short stack, he ties anthropology, sociology, evolutionary psychology and other fields together in a very neat package. Even such a short presentation doesn't force him to be terse. The material is clearly presented and sprinklings of wit keep it from bogging the reader down. However, the proposals are carefully, if succinctly, offered and the reader's attention must not flag.
Since "morality" hinges on the interactions between humans [other animals, whatever their behaviour traits, are deemed "amoral"] the key in Joyce's analysis is "reciprocity". Reciprocity hinges on a host of factors, from the genetic proximity of relatives to what kind of reputation one has - even across a large group. Game theory has been employed to demonstrate the variations reciprocity can achieve and the lengths to which it might go. The other aspect of interaction is language. For Joyce, setting moral standards and assessing behaviour against these can only be effective when the norms are understood. It's not possible to derive moral values from actions alone.
The expression of moral statements and the expectation that these will be respected is a significant aspect of maintaining human communities. The exchange of views within a group and the acceptance of certain behaviour patterns strengthens the identity of the community. As values were tested, individuals could discern who among the group could be trusted, particularly in times of difficulties. Those accepting the norms are more likely to gain status and, hence, reproductive success. These conditions lead to reinforcement of the values under consideration, making a moral sense an innate human characteristic. Not only is the application of moral values universal, but these values are projected beyond the small group to more extended communities with seamless ease. Joyce makes no attempt to define when, or even where, this process began. It was sufficiently distant in time to have made a sense of moral values part of the baggage our species carried out of Africa.
Having concluded that there's sufficient evidence to warrant declaring the morality is a evolved trait, Joyce asks "So what?" in a "philosophical tone of voice". This "tone" is applied to a number of philosophers who have addressed the issue of morality as a result of evolutionary development. He examines "The Naturalistic Fallacy" that has been attributed to George Moore early in the 20th Century. The claim imputed to Moore, that "ought" cannot be derived from "is", is misdirected, says Joyce. Several scholars, such as Robert Richards, William Casebeer and Daniel Dennett are reviewed on this and other issues - what, for example, is "virtue" and does it determine what is "ethical"? From this, Joyce moves to a discussion of which moral standards we should value. He is careful to caution readers not to feel they should derive specific moral beliefs from evolution. There's a massive leap from evolution giving us a moral sense to which elements we choose to apply it to. The capacity for moral judgement doesn't provide a prescription for specific behaviours.
Although Joyce is hardly the first philosopher to consider our evolutionary roots for ethics and morality, the succinct approach and clear writing make this an excellent starting point for someone new to the concept. Avoiding arcane propositions and pedantic language, the author provides a clear pointer for future study. No reader should feel intimidated by the prospect of taking up this book. We need more such work and workers dealing with defining what makes a human being. [stephen a. haines - Ottawa, Canada]
Moral Skepticism Defended.......2006-02-04
Moral philosophers tend to take the content of morality as given, perhaps by intuition or our cultural heritage, and attempt to derive moral truth from a sparse set of assumptions, such a utilitarianism (Bentham, Mill), virtue theory (Aristotle), or synthetic a priori deontological notions (Kant). Other philosophers attempt to derive valid moral rules themselves on the basis of a neo-Platonic foray into the juggling of abstract universals (Rawls, Nozick, Singer, Dworkin). Perhaps I betray my position as a behavioral scientist by believing that morals are things that people have, like noses and tendencies to procrastinate, and should be studied scientifically rather than philosophically. Happily, I am not alone, however, as Richard Joyce takes the same position in his book, The Evolution of Morality.
Joyce recites the extensive body of evidence showing that there is a universal human morality observed in virtually all societies ever studied, including the thousand or so primitive hunter-gather societies that exist in the contemporary world. Of course, there are also strong contrasts in some moral principles across societies, but these tend to be confined to a few delicate areas, including gender relations and political philosophy, and they can doubtless be explained by level of economic development and political integration. But, if this is the case, it is unlikely that "ethical theory" can stand as a bastion of philosophizing. Rather, ethical theory is the study of the structure and evolution of human morality. This is the "moral skepticism" that Joyce embraces, and it is well taken.
The problem with traditional moral philosophy is that it has not recognized that morality is an evolved trait of our species, and had we evolved differently, we would have radically different morality. Therefore, morality cannot be derived from abstract, ahistorical axioms that would hold for any intelligent, social creature. Darwin understood this clearly when he wrote that if we had evolved from bee-like ancestors (quote in Joyce, p. 229), "unmarried females would, like the worker-bees, think it a sacred duty to kill their brothers, and mothers would strive to kill their fertile daughters." Similarly, political philosophy would be much different in a race of intelligent termites, or even of chimpanzees, than of humans.
It is safe to say humans are the only species with a moral sense, although we have bred our domestic pets to appear to conform to our morality. Why has this occurred? Joyce suggests that in a complex society with many subtle norms of behavior and multi-dimensional relations among individuals, a moral sense is individually fitness-enhancing. The amoral sociopath, who behaves morally only when this suits his purpose, should in theory do better than the moral person, who is willing to sacrifice personally in order to uphold moral rules. But, humans tend to be "present-oriented", overvaluing immediate pleasures and undervaluing long-term gains. A moral sense helps us be reasonable prosocial and prudential concerning our long-term interests, because it substitutes present pleasures and pains for future ones. For instance, I brush my teeth, and am courteous to my boss, because I would feel bad if I did otherwise, not because I am reckoning some trade-off between present and future well-being. As Hamlet says, "Conscience doth make cowards of us all," except the coward, who obeys societies rules, lives to have more offspring, while the hero is remembered only in books.
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Human life, scientific journalist Matt Ridley suggests, is a complex balancing act: we behave with self-interest foremost in mind, but also in ways that do not harm, and sometimes even benefit, others. This behavior, in a strange way, makes us good. It also makes us unique in the animal world, where self-interest is far more pronounced. "The essential virtuousness of human beings is proved not by parallels in the animal kingdom, but by the very lack of convincing animal parallels," Ridley writes. How we got to be so virtuous over millions of years of evolution is the theme of this entertaining book of popular science, which will be of interest to any student of human nature.
Book Description
If, as Darwin suggests, evolution relentlessly encourages the survival of the fittest, why are humans compelled to live in cooperative, complex societies? In this fascinating examination of the roots of human trust and virtue, a zoologist and former American editor of the Economist reveals the results of recent studies that suggest that self-interest and mutual aid are not at all incompatible. In fact, he points out, our cooperative instincts may have evolved as part of mankind's natural selfish behavior--by exchanging favors we can benefit ourselves as well as others. Brilliantly orchestrating the newest findings of geneticists, psychologists, and anthropologists, The Origins of Virtue re-examines the everyday assumptions upon which we base our actions towards others, whether in our roles as parents, siblings, or trade partners. With the wit and brilliance of The Red Queen, his acclaimed study of human and animal sexuality, Matt Ridley shows us how breakthroughs in computer programming, microbiology, and economics have given us a new perspective on how and why we relate to each other.
• Ridley's previous book, The Red Queen, was short-listed for the Writers' Guild Award for nonfiction.
Customer Reviews:
The Greatest Book Ever Written.......2007-09-11
Don't pick up this book unless you want life-changing revelations about the way you view friends, family, and all other relationships. Everything is a give and take.
Interesting book about cooperative behavior, marred by libertarian bias.......2007-05-06
Why should people or animals be nice to one another? The thesis of the book is that such behavior arises because it is in the mutual interest of individuals to exchange goods and services. The book does a good job of showing examples from animal and anthropological studies as well as providing theoretical arguments. Along the way you will be disabused of any notions that you may have of "noble savages" and of any idyllic images of the behavior of dolphins and chimpanzees.
Unfortunately the author has a dislike of large scale government, which causes him to ignore investigating the benefits not only of government but of special purpose organizations at all levels from gardening clubs to Medieval guilds to large scale charitable organizations. There are, for example, things that governments do well that simply are not possible at the individual level, like organizing poice and armies and constructing highways. Also worthy of mention would be the comparatively modern concept of voting. This is not something done by hunter-gatherers, because they do not have the required abstract concept of number, which is not something that we are born with.
Despite its title the book does not really explain the origin of virtue as a concept. He says that the ideal of self-less behavior is an illusion, yet even if this is the case it requires an explanation. Why are we moved by the suffering of others? Why do so many people contribute to charitable organizations? Why do we have a concept of justice, leading to what the author calls the "irrational" attitude of revenge, which he notes is peculiar to our own species.
The book provides a good starting point for a discussion of virtue, but, as I have indicated it is certainly not the final word on the subject.
Interesting argument about human cooperation and evolution.......2007-03-19
The book opens with a daring jail break. The story notes that the person escaping the grim Russian prison is, in fact, a member of the nobility, one of the Czar's favorites when the escapee was much younger. The person breaking out, of course, is Peter Kropotkin, the anarchist prince. However, it is not his philosophy so much as his work in natural history that drew Matt Ridley's attention.
Kropotkin, on an exploration of Siberia, observed what he saw was cooperation among multitudinous animal species. He drew from that the conclusion that Huxley, who had described nature as "red in tooth and claw," was missing an important part of the evolution picture--the evolution of cooperation. And this leads to Ridley's thesis in this well written volume (page 5): "Society works not because we have consciously invented it, but because it is an ancient product of our evolved predispositions. It is literally in our nature." He goes on to note that (page 5): "This is a book about human nature, and in particular the surprisingly social nature of the human animal."
The volume proceeds by reviewing theories and research on cooperation, evolution, and so on, a wide ranging review of the human condition and of our evolutionary impulses. He notes that our primate relatives set the stage for understanding the evolution of human cooperation. He notes the importance of a game, adopting game theory, developed by political scientist Robert Axelrod, in which humans will cooperate unless double crossed, at which point individuals will respond in negative kind. But, according to some theorists, as long as individuals are willing to cooperate with one another, they will get cooperation in return.
His conclusion is intriguing (page 264): "If we are to recover social harmony and virtue, if we are to build back into society the virtues that made it work for us, it is vital that we reduce the power and scope of the state." He calls for (page 265) ". . .social and material exchange between equals for that is the raw material of trust, and trust is the basis for virtue."
All in all, an intriguing and interesting volume. Not all, of course, will be convinced of the thesis. But it is a well written effort to integrate many different bodies of work to make his point.
Provocative with some confusing conclusions.......2007-01-10
I gave this book four stars out of five because most of the book seems to develop a sound argument for virtues and traits arising out of evolutionary development. Where it fails is in some of its conclusions. Here I am echoing the Editorial Review From Library Journal as shown here on Amazon.com. After pointing out how mankind, many times as hunter-gather tribes, has caused massive destruction and drove many species to extinction, he concludes that the best way to be environmentally friendly is through small, local cooperatives rather than large, especially state sponsored or directed, environmental organizations. (He arrives at other similar conclusions in other areas as well). This seems to be a dichotomy. While he does provide some evidence, it is not nearly as conclusive as he seems to believe. At one point he speaks of the English medieval common. He points out that stinting is still an on-going practice in some regions, thus leading to the conclusion that local control and cooperation is best. However, this argument leaves a lot to be desired. First, the commons system mostly broke down for a variety of reasons, one of which was cheating. This lead to the enclosures. This ended up leading to wealthier individuals who ended up purchasing more property and reducing his neighbors to fuedal status and eventual poor management. If the commons system was so successful, it is hard to understand why it almost completely collapsed. To be sure, the collapse can be partially explained to some degree by other aspects of human nature. Yet, a truly successful system should have been able to resist such corruption.
Likewise, the attacks on the larger "do good" organizations seems questionable. After all, it has been a defining nature of man to organize in ever larger groups for at least 10,000 years, the time of the earliest known permanent settlements. While 10,000 years is a mere blip on the evolutionary scale, the need to organize seems pervasive, as he points out early on using the complex systems of plants and animals as examples. While the frailties of human nature do not always lead these organizations to performing the best good, it is unquestionable that many people involved in these organizations are selfless. Also, another counter-argument to his conclusions is the fact that much of the Industrial world democratically votes for things that will cost them, but are for some sort of larger good.
What this book does well is demonstrate that many virtuous traits did come out of evolutionary development, rather than cultural or religious forces. While these latter undoubtedly have an effect on these traits, they are not the source. It does a good job explaining what the base behavioral tendencies are, thus providing a basis for evaluating our institutions, finding ways to reward positive traits and to punish the negative traits that always arise.
This book is an easy read. If the subject is interesting to you, purchase the book, just keep on mind some of the weaknesses. A newer book you may want to consider is Moral Minds. Or, perhaps, read both.
Very entertaining.......2006-11-21
Matt Ridley does a good job of explaining the origins of virtue as pro-social, instinctive behaviors that serve individual or genetic self-interest via a cohesive and cooperative group. The flip-side of this is tribal 'us' vs 'them' thinking and behavior which can lead to the horrors of war and genocide.
Free-trade is seen as the way to improve relations between groups. Reduced state power with private or communal property ownership is seen as the way to improve conservation of resources and to improve relations between people who are then equally engaged in exchange. Exchange is built on trust which is the foundation of virtue.
Ridley acknowledges the problem that the recognition of the motivation of self-interest in people can lead to people becoming more selfish.
My greater concern is his assumption of exchange being between equals. Or, indeed, how decision-making power will be shared equally considering, for example, how much authority men have had over women throughout evolution and history. Can women be equal exchangers considering their reproductive and 'caring' roles in society that are so difficult to cost or even for men to value? Ridley himself says that tribalism is more of a male problem so is this all really just directed at men and traditional male activities? If so, where does it leave women, children, the elderly etc? The practicalities are far from clear.
Nonetheless, this is a strong argument and Ridley is a very entertaining writer. Certainly well worth reading.
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- Probably the only real design guide for cultural evolution
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Guided Evolution of Society: A Systems View (Contemporary Systems Thinking)
Bela H. Banathy
Manufacturer: Springer
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ASIN: 0306463822 |
Book Description
Based on a comprehensive review of human and societal evolution the book develops an approach to conscious, self-guided evolution.
In the course of the evolutionary journey of our species, there have been three seminal events. The first happened some seven million yeas ago, when our humanoid ancestors entered on the evolutionary scene. Their journey toward the second crucial event lasted over six million years when - as the greatest event of our evolutionary history -
homo sapiens sapiens, started the revolutionary process of cultural evolution. Today, we have arrived at the threshold of the third major event, `the revolution of conscious evolution,' when it becomes our responsibility to enter into the evolutionary design space and guide the evolutionary journey of our species.
The book tells the story of the first six million years of the journey in just enough detail to understand how evolution had worked in times when it was primarily biological, driven by natural selection. With the human revolution some fifty thousand years ago, with the emergence of self-reflective consciousness, the evolutionary process transformed from biological into cultural. From this point on, the book follows the journey with detailed attention, in order to learn how cultural evolution works. The book is organized in three parts. Part One commences with an exposition of a brief history of the evolutionary idea through time with a focus on a review of the science of general evolution and specifically social and societal evolution. Next, the book unfolds the `evolutionary story' of our species from the time when the first humanoids entered the evolutionary scene to our current era. Part Two develops a systems view of evolution, explores the ways and means of how evolution works, characterizes evolutionary consciousness and develops the idea of conscious evolution. Part Three builds upon the knowledge developed in the first two parts and sets forth the key conditions of conscious, self-guided evolution, elaborating the core condition, which is the acquisition of evolutionary competence through evolutionary learning. The focus of this part is on an approach to the design of evolutionary guidance systems that our families, neighborhoods, communities, organizations, social and societal systems can use to design the future they aspire to attain.
The work is set aside from other statements in three important ways. It provides: (1) a comprehensive review of how evolution has worked with a focus on socio-cultural evolution, (2) an explanation of evolutionary consciousness and the conditions of engaging in conscious evolution, and (3) most significantly, it develops a detailed approach and a methodology to the design of evolutionary guidance systems.
Customer Reviews:
Probably the only real design guide for cultural evolution.......2001-05-22
Dr. Banathy has written what is probably the only work in existence on an evolutionary epistemology. He contends that humanity needs to take charge of its own cultural evolution, and to do that requires co-creative design of our future. His book provides powerful tools for accomplishing this.
The first part of the book takes the reader through the human evolution from a systems perspective. The latter half focuses on the methods for engaging in collective, participative design creating an evolutionary guidance system that can carry us forward. This work builds on Dr. Banathy's classic previous work on social systems design, "Designing Social Systems in a Changing World."
In the latter half of the book, the reader is taken through the design process of creating an evolutionary guidance system. This process begins with the establishment of common ground and continues through the determination of the functions and components of systems that can learn and grow toward and ideal future. The book talks about both the process and dynamics of design, highlighting that social systems design is both an iterative and a complex process of movement forward and recursive revision to what has been done. We cannot know the end state, but we can move toward our best vision of it.
The unique and intriguing aspect of Dr. Banathy's work in general, and this work in particular, is the emphasis on the process of social systems design. No prescribed future is proposed; rather, Dr. Banathy seeks to provide the methodological tools for humanity to create a better future. In this sense, the work does not try to advocate any other values than that people must take charge of their future and that everyone should be involved in the design of the social systems in which they will inhabit. It is thus, in a sense, a work about how to be a responsible citizen in the modern age.
It is a book about democracy, but not about government. Rather it is a book about focused, meaningful, and productive public dialogue, both generative and strategic. As a metaphor, Dr. Banathy reminds us of the citizen democracies of ancient Greece, where public issues could be debated in full view.
This book is an essential manual for people who are serious about social change, because the book talks about how to engage a large system in meaningful dialogue. And it is only through meaningful dialogue that the system will be change. Despite the plethora of proposals about what our future should be, it is impossible to sit back and determine it from an armchair. Rather, as Dr. Banathy describes, we must engage together and let that future emerge through our genuine, focused, and open dialogue.
Book Description
Ecology, Community and Lifestyle is a revised and expanded translation of Naess' book Okologi, Samfunn og Livsstil, which sets out the author's thinking on the relevance of philosophy to the problems of environmental degradation and the rethinking of the relationship between mankind and nature. The text has been thoroughly updated by Naess and revised and translated by David Rothenberg.
Customer Reviews:
Insightful and Much Needed Philosophy.......2006-03-23
In his book, Arne Naess brilliantly provides the philosophical basis for deep ecology. He uses reasonable arguments that resound with all aspects of life. In a time when the market economy is pervading more and more areas around the globe, a philosophy like Naess's that can help us reconnect with the bigger picture is much needed. I am finishing up a degree in environmental economics and from my first year in environmental studies, Arne Naess's ideas have been pivotal in the re-shaping of my relationship with the world. His philosophy has been cited time and time again by professors of different disciplines and this book is required reading in many courses. This book is not too context specific and can be understood by any audience. It is highly recommended for the reader interested in philosophy, ecology, environmentalism, and life in general.
A treaty of ecophilosophy.......2004-07-07
The author develops the foundation of his nature-oriented philosophy with the traditional rigor, logic and method employed to describe new system of values. A bit harsh sometimes but philosophy demands that. For a more accessible and pragmatic artwork on the same subject, I would advise "Small is beautiful" by E. F. Schumacher.
Book Description
Recent media headlines about research misconduct in American Universities have focused public attention on the dramatic ethical problems that can arise during the conductof research. In the current atmosphere of accountability, scientific research on humans is now under increased scrutiny by the media, Congress and the public. Ethics of the Use of Human Subjects in Research fills the need for learning materials and strategies providing support for training programs related to the ethics of the use of human subjects in research. It presents a practical introduction to the ethical issues at stake in the conduct of research with human subjects. Beginning with a chapter on research ethics, a total of 10 chapters range in scope from the deveolopment of a protocol for ethical decision making to how to obtain IRB approval, with an emphasis on ethical factors underpinning the IRB process.
Customer Reviews:
Critical Analysis.......2005-04-15
I believe that the subjects of this book were very well researched. The author's definitely seem to know what they are talking about. As a reader, I think that the evidence used was very strong and convincing although I think that certain parts needed more evidence. This book has not really altered my ideas of using human subjects in research, but I did add to my understanding of what is involved when it comes to research and human beings. Most of the book increased my knowledge of the subject and made me ask new questions, but there are certain parts that I feel covered things that most readers would already know. These parts of the book was frustrating to read. All in all, I really liked the book and I would have to recommend this book to others if they have an interest in this topic.
Book Description
This book shows how Darwinian biology supports an Aristotelian view of ethics as rooted in human nature. Defending a conception of "Darwinian natural right" based on the claim that the good is the desirable, the author argues that there are at least twenty natural desires that are universal to all human societies because they are based in human biology. The satisfaction of these natural desires constitutes a universal standard for judging social practice as either fulfilling or frustrating human nature, although prudence is required in judging what is best for particular circumstances.
The author studies the familial bonding of parents and children and the conjugal bonding of men and women as illustrating social behavior that conforms to Darwinian natural right. He also studies slavery and psychopathy as illustrating social behavior that contradicts Darwinian natural right. He argues as well that the natural moral sense does not require religious belief, although such belief can sometimes reinforce the dictates of nature.
Customer Reviews:
Deeply Dissatisfied.......2007-08-20
I enjoyed reading this book but I was ultimately left deeply dissatisfied. I do not disagree with the basic idea that morality, in the sense of
Primates and Philosophers: How Morality Evolved (The University Center for Human Values Series)
The God Delusion
The Evolution of Morality (Life and Mind: Philosophical Issues in Biology and Psychology)
Six Impossible Things Before Breakfast: The Evolutionary Origins of Belief
Hardwired Behavior: What Neuroscience Reveals about Morality
