Category Archives: plato

Pinker on moral realism

I’ve recently read an old opinion piece by Steven Pinker (http://www.nytimes.com/2008/01/13/magazine/13Psychology-t.html).

It’s a brilliant article. It summarizes current trends on the scientific study of morality. As I frequently do, I will focus on a tiny aspect of his argument.

In addition to a review of the intellectual landscape in this domain, towards the end Pinker integrates different recent findings and prevalent theories into the theoretical position of “moral realism”. By this expression, he means that morality is not just the result of a number of arbitrary conventions or contingent historical traditions. There are, rather, objective and universal reasons why fundamental moral rules are universally valid. There are moral truths just as there are mathematical truths. Let me quote him:

“This throws us back to wondering where those reasons could come from, if they are more than just figments of our brains. They certainly aren’t in the physical world like wavelength or mass. The only other option is that moral truths exist in some abstract Platonic realm, there for us to discover, perhaps in the same way that mathematical truths (according to most mathematicians) are there for us to discover. On this analogy, we are born with a rudimentary concept of number, but as soon as we build on it with formal mathematical reasoning, the nature of mathematical reality forces us to discover some truths and not others. (No one who understands the concept of two, the concept of four and the concept of addition can come to any conclusion but that 2 + 2 = 4.) Perhaps we are born with a rudimentary moral sense, and as soon as we build on it with moral reasoning, the nature of moral reality forces us to some conclusions but not others.”

So, just as Stan Dehaene talks about a “number sense”, Pinker talks about a “moral sense”. Just as there is a mathematical reality and mathematical facts, there is a moral reality and moral facts.

According to Pinker, moral realism is supported by two arguments:

1) Zero-sum games are games in which one party has to lose in order for the other to win. In nonzero-sum games, by way of contrast, win-win solutions are possible. Now, in many everyday situations, agents are better off when they act in a generous (as opposed to selfish) way. Thus, these everyday situations can be analyzed (in terms of game theory) as “nonzero-sum games.” His words: “You and I are both better off if we share our surpluses, rescue each other’s children in danger and refrain from shooting at each other, compared with hoarding our surpluses while they rot, letting the other’s child drown while we file our nails or feuding like the Hatfields and McCoys.”

Pinker does not explain this first argument clearly, but he seems to imply that societies respond to a number of constraints by developing norms and structures (such as reciprocity or mutual respect). A group or social organization that enforces the rules of reciprocity, mutual respect, authority, etc., is probably more stable, and it’s in a position to deliver more good to a greater number of members, as compared with a group that does not enforce those standards. This is not a new theory. It is already postulated by Plato (a defender of both mathematical realism and moral realism) in the Republic. It is also advanced, with different nuances, by more recent authors such as Hegel, Piaget, Quine, and others.

Now, in what sense might concepts like “just” or “moral” be real? Only in the sense of being a kind of “pattern” or “form” that regulates human interaction (they are “ideal realities”, not physical realities). Where might such patterns, such ideal realities, come from? They grow out of natural evolution and cultural history; they develop in human experience, relationships, “praxis” (as a Marxist would say). But if “moral truths” emerge from (are conditional on) natural and cultural history, and history is woven by the actions of free humans, can we still say that there is a universal, binding, “true morality”? Is such a “true” form of justice or morality valid for any possible individual or any possible society? At this point, everything gets blurry and fuzzy. My opinion is that, yes, there is one true universal morality, but that it is true in the context of our specific world history. So, ultimately, moral truths are not absolute (nothing is absolute unless you believe in god), but conditional on human nature, human history and human culture. They are real and universal within this context.

I quote Pinker again: “The other external support for morality is a feature of rationality itself: that it cannot depend on the egocentric vantage point of the reasoner. If I appeal to you to do anything that affects me — to get off my foot, or tell me the time or not run me over with your car — then I can’t do it in a way that privileges my interests over yours (say, retaining my right to run you over with my car) if I want you to take me seriously. Unless I am Galactic Overlord, I have to state my case in a way that would force me to treat you in kind. I can’t act as if my interests are special just because I’m me and you’re not, any more than I can persuade you that the spot I am standing on is a special place in the universe just because I happen to be standing on it.”

“Not coincidentally, the core of this idea — the interchangeability of perspectives — keeps reappearing in history’s best-thought-through moral philosophies, including the Golden Rule (itself discovered many times); Spinoza’s Viewpoint of Eternity; the Social Contract of Hobbes, Rousseau and Locke; Kant’s Categorical Imperative; and Rawls’s Veil of Ignorance.”

“Morality, then, is still something larger than our inherited moral sense.”

This second aspect, that one might call “generalized reciprocity”, simply consists in recognizing that others have the same rights that we demand for ourselves. This may have a cost in the short term (I cannot rape your daughter or loot your farm) but it will pay off in the long run (I feel that my land and my family are safer, which is a higher good). In our market-penetrated, contractual society, this reciprocal consideration takes the form of an ability to adopt, in everyday discourse, the point of view of others, overcoming our limited perspective and progressively approaching an inter-subjective or trans-subjective point of view. But, against Pinker, I don’t think that this is a different point than the previous one; it is rather a facet of it. Human societies have developed, throughout history, a more complex, democratic, and in some ways egalitarian structure; at the same time, markets have become central institutions of modern societies. Argument 1 is: societies have evolved internal structures that respond to certain constraints. From there, one can derive argument 2: such societies have tended to make generalized reciprocity both a relational pattern and a moral ideal.

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Russell’s The Problems of Philosophy

I’ve just finished reading Bertrand Russell’s “The Problems of Philosophy”. I loved the book even though I disagree with almost everything he has to say.

Here are some modest reflections about it:

  1. This book is a perfect hinge between modernity and the twentieth century. On the one hand, Russell sums up the contributions of modern philosophers like Descartes, Spinoza, Berkeley, Hume and Kant to the theory of knowledge; on the other, he sets out the foundations of the new epistemology that developed in the first half of the Twentieth Century and gave birth to Wittgenstein’s Tractatus, the Vienna Circle, logical positivism and Popperian falsificationism.
  2. I was surprised to learn that Russell, for all his empiricism and positivism, was also a Platonist. That is, he thought that universals such as the principle of induction, mathematical entities (numbers, geometrical figures), the law of causality, etc. are all real. Moreover, Russell claims that they don’t exist as material entities but as perfect, immutable, immaterial forms. Russell is not willing to follow Plato in his mystic moments, and he’s not willing to embrace mystic readings of Plato’s dialogs. In addition, he doesn’t want to trace a very sharp division between doxa and episteme; as a good British empiricist, Russell sees a continuity between common sense and philosophical-scientific knowledge. He trusts our human instincts and claims that sense-data (the “sensible world”) play a very important role in providing raw material to our knowledge. But, other than that, he’s a full fledged Platonist.
  3. Concerning the last point: this is perhaps where we feel more alien to Russell now. After Sellars’ denunciation of the “myth of the given” and Quine’s holistic understanding of knowledge processes as always based on ontological commitments, we are reluctant to accept Russell’s lineal view of knowledge acquisition, which starts from value-neutral atomic data and uses it to build more complex and theoretical knowledge forms, such as knowledge by description (or inference). We now believe that sense-data are already penetrated by theory, and that our knowledge processes are circular (but not necessarily visciously circular).