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There are many temptations to organize our life around the experience of earlier trauma. But that may short-change the future—which starts by our envisioning something better.


Posted April 28, 2008

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Reviewed by Devon Frye




Fellow "Experiments in Philosophy " blogger Jesse Prinz posted about UVA psychologist Jon Haidt's work on political differences. I want to continue exploring the philosophical implications of Haidt's work by asking whether it's all right for Julie and her brother Mark to have sex .
Here's a scenario drawn from a study Haidt conducted:
"Julie and Mark are brother and sister. They are traveling together in France on summer vacation from college. One night, they are staying alone in a cabin near the beach. They decide that it would be interesting and fun if they tried making love. At the very least, it would be a new experience for each of them. Julie was already taking birth control pills, but Mark uses a condom, too, just to be safe. They both enjoy making love, but they decide never to do it again. They keep that night as a special secret, which makes them feel even closer to each other. What do you think about that? Was it okay for them to make love?"
If you're like most people, your response is "absolutely not," but you'll find it more difficult than you think to come up with a justification. "Genetic defects from inbreeding." Yes, but they were using two forms of birth control. (And in the vanishingly small chance of pregnancy , Julie can get an abortion.) "It will mess them up emotionally." On the contrary, they enjoyed the act and it brought them closer together. "It's illegal." Not in France. "It's disgusting." For you, maybe, but not for them (obviously). Do you really want to say that private acts are morally wrong just because a lot of people find those acts disgusting? And so on.
The scenario, of course, is designed to ward off the most common moral objections to incest, and in doing so demonstrate that much of moral reasoning is a post-hoc affair—a way of justifying judgments that you've already reached though an emotional gut response to a situation. Although we like to think of ourselves as arriving at our moral judgments after painstaking rational deliberation (or at least some kind of deliberation) Haidt's model—the "social intuititionist model"—sees the process as just the reverse. We judge and then we reason. Reason is the press secretary of the emotions, as Haidt is fond of saying—the ex post facto spin doctor of beliefs we've arrived at through a largely intuitive process.
As Haidt recognizes, his theory can be placed within a grand tradition of moral psychology and philosophy—a return to an emphasis on the emotions which began in full force with the work of Scottish philosophers Adam Smith and David Hume. Although the more rationalist theories of Piaget and Kohlberg were dominant for much of the twentieth century, Haidt-style views have gained more and more adherents over the last 10 years. Which leads to the question: are there any philosophical/ethical implications of this model, should it be the right one? Plenty, in my view, and I'll conclude this post by mentioning just a few of them.
First, although Haidt may disagree (see my interview with him for a discussion about this issue), I believe Haidt's model supports a subjectivist view about the nature of moral beliefs. My thinking is as follows: We arrive at our judgments through our emotionally charged intuitions—intuitions that do not track any kind of objective moral truth, but instead are artifacts of our biological and cultural histories. Haidt's model reveals that there is quite a bit of self-deception bound up in moral beliefs and practice. The strength of these intuitions leads us to believe that the truth of our moral judgments is "self-evident"—think: the Declaration of Independence—in other words, that they correspond to an objective moral reality of some kind. That is why we try so hard to justify them after the fact. But we have little to no reason to believe that this moral reality exists.
(I should add that contrary to the views of newspaper columnists across the country, claiming that a view might lead to moral relativism or subjectivism is not equivalent to saying that the view is false. This is not a reductio ad absurdum . If Haidt's model is vindicated scientifically, and it does indeed entail that moral relativism or subjectivism is true, then we have to accept it. Rejecting a theory just because you feel uncomfortable about its implications is a far more skeptical or nihilistic stance than anything I've discussed in this post.)
Second, and less abstractly, I think it would make sense to subject our own values to far more critical scrutiny than we're accustomed to doing. If Haidt is right, our values may not be on the secure footing that we believe them to be. We could very well find that upon reflection, many of our values do not reflect our considered beliefs about what makes for a good life.
It's important to note that Haidt does not claim that it's impossible for reason to change our moral values or the values of others. He just believes that this kind of process happens far less frequently than we believe—and furthermore, that when values are affected by reason, it is because reason triggers a new emotional response which, in turn, starts a new chain of justification.
Finally, I think we might become a little more tolerant of the moral views of others (within limits, of course—sometimes too much tolerance is tantamount to suicide ). Everyone is morally motivated, as Haidt says: liberals should stop thinking of conservatives as motivated only by greed and racism . And conservatives should stop thinking of liberals as—as Jesse Prinz puts it in his post—"either tree-hugging fools or calculating agents of moral degeneracy."
More importantly, if Haidt is correct, we must recognize even the people we consider to be the epitome of pure evil—the Islamic fundamentalists who engineered 9/11, for example—are motivated by moral goals , however distorted we find them to be. As Haidt told me in our interview:
"One of the most psychologically stupid things anyone ever said is that the 9/11 terrorists did this because they hate our freedom. That's just idiotic. Nobody says: 'They're free over there. I hate that. I want to kill them.' They did this because they hate us; they're angry at us for many reasons, and terrorism and violence are 'moral' actions—by which I don't mean morally right, I mean morally motivated."
It seems plausible that in order to shape our policies properly, we need to have an accurate understanding of the moral motivations of the people with whom we're at war.
Haidt, J . (2001). The emotional dog and its rational tail: A social intuitionist approach to moral judgment. Psychological Review. 108, 814-834
August 2005 interview with Jon Haidt in The Believer.
Tamler Sommers is a professor of philosophy at the University of Houston.

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There are many temptations to organize our life around the experience of earlier trauma. But that may short-change the future—which starts by our envisioning something better.




Jordana Ossad
10/10/2014



















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Lucy and Ian are having a family affair in 'Happyland,' but they're not the only ones with a brother-sister connection.


" Happyland " is known for making dreams come true, but hometown Dazzle darling Lucy and the boss' hunky son Ian have found themselves in a situation that doesn't befit a fairytale: The brother and sister locked lips, and then Lucy discovered that they have the same papa. Like the great Lumiere declared in "Beauty and the Beast": ZUT ALORS!
The brunette beauty eventually came clean to her flirtatious sibling, and he was understandably shocked:
But Prince Charming and his Princess are hardly alone when it comes to, well, brother/sister love. Take a look at some other incestuous pairings -- and be sure to keep watching "Happyland" on Tuesdays at 11/10c!
Cersei Lannister and Jaime Lannister from "Game of Thrones"
The cold-as-ice Queen of the Seven Kingdoms (Lena Headey) and the "Kingslayer" (Nikolaj Coster-Waldau) began their volatile and disturbing hookups during childhood. While the continent of Westeros believes that Cersei's children -- Joffrey, Myrcella and Tommen -- are with King Robert Baratheon, her twin (ack) is actually the father of the three very blond kids. And on the extremely WTF scale, who could forget the C&J rape scene next to their despicable son's corpse? In one word: gross.
Kathryn Merteuil and Sebastian Valmont from "Cruel Intentions"
The step-siblings had an undeniable sexual attraction, and they chose to elevate their temptations with an interesting wager: Sultry and conniving Kathryn (Sarah Michelle Gellar) bet the equally seedy Sebastian (Ryan Phillippe) that he wouldn't be able to take innocent Annette's (Reese Witherspoon) virginity. The stakes: If he couldn't bed the blond, Kathryn would get his swanky ride. But if he was able to seal the deal, then he would also get to have sex with Kathryn.
While the duo shared some pretty erotic scenes, SMG walked away with the " Best Kiss " MTV Movie Award for a lip-lock with another one of her co-stars in the flick: Selma Blair.
Boone Carlyle and Shannon Rutherford from " Lost "
Steamy step-siblings! Here's their backstory: Shortly after Shannon's (Maggie Grace) father died (he was married to Boone's mama), she experienced some financial hardships and turned to Boone (Ian Somerhalder) for help. The blue-eyed hunk, who always lusted after his sis, began supporting her -- but things got complicated when she started conning him for money. Her twisted plan: fake abusive boyfriends, have Boone "rescue" her by paying the so-called bad guys off and then take the cash and run. In fact, her deception led Boone all the way to Sydney. When he learned about the betrayal, he was deeply hurt -- but still managed to consummate their relationship the night before boarding Oceanic Flight 815. Too bad they couldn't rekindle anything on the island since they both, you know, didn't make it out alive.
Palos Hills' head cheerleader (Greer Grammer) and the British-educated exchange student (Kofi Siriboe) aren't blood-related -- Lissa's parents adopted the sweet guy during a mission trip to Africa -- but the duo are technically brother and sister. So there's that (you guessed it) awkward twist .
Even though the privileged Beverly Hills rich kid (Alicia Silverstone) would balk -- and declare "as if" -- whenever her nerdy but lovable step bro (Paul Rudd) was around, Cher eventually came to the shocking realization that she, in fact, "LOVES JOSH." The pair grew thisclose as they bonded over her father's law crisis -- plus Cher's confusion over Bosnia and peace in the Middle East.
Chris Dollanganger and Cathy Dollanganger from "Flowers In the Attic"
The Dollanganger sibs' relationship in the bestselling 1979 novel, and later on the big and small screens, made heads turn. In short, the adolescent duo were locked in their family attic and developed an obviously inappropriate connection. Their dalliance was featured in two adaptations: the so-bad-it's-good 1987 film version (shown above, with Jeb Stuart Adams and Kristy Swanson) and the 2014 made-for-TV movie with Mason Dye and Kiernan Shipka.
Greg and Marcia Brady from "A Very Brady Sequel"...plus Maureen McCormick and Barry Williams
In the 1996 parody/homage, matriarch Carol and patriarch Mike discovered there was a possibility they weren't actually married -- and that meant the amorous Greg (Christopher Daniel Barnes) and Marcia (Christine Taylor) may not have been bro and sis after all. Even though the teens tried to fight their feelings, they finally succumbed and shared a passionate smooch.
But years earlier, Marcia and Greg's onscreen tension apparently manifested offscreen and culminated in a very Brady love story: In case you didn't know, Maureen McCormick and Barry Williams -- the original, small-screen Marcia and Greg -- dated IRL. Oh, and Williams had a thing for his TV mom (Florence Henderson), too. Sing it all together now: Here's the story, of a lovely lady...

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