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Our conversations are sprinkled with slips, pauses, lies, and clues to our inner world. Here’s what we reveal when we speak, whether we mean to or not.

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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Our conversations are sprinkled with slips, pauses, lies, and clues to our inner world. Here’s what we reveal when we speak, whether we mean to or not.

From Lars von Trier to John Cameron Mitchell and almost every Vincent Gallo movie, here are the films that actually captured real sex scenes.
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“Wetlands,” “Pola X,” “The Idiots,” “Intimacy,” “Strange by the Lake,” “Immoral Woman”
Sex on film is nothing new, and yet unsimulated intercourse in non-pornographic films has been somewhat of a marvel.
Catherine Breillat ‘s first film in 1976, “A Very Young Girl,” adapts her own controversial novel about a 14-year-old exploring her newfound sexuality. While the lead actress Charlotte Alexandra was age 20 during production, the film wasn’t released in theaters in the U.S. until 2000.
Breillat’s later film, “Romance,” was announced as the first European film with non-simulated sex scenes in 1999, according to Breillat.
“Actors are prostitutes because they’re asked to play other feelings,” Breillat exclusively told IndieWire . “This prostitution is not profane; it’s a sacred act that we give them.”
In contrast, John Cameron Mitchell set out to “honor” sex as a pastime for real people, much like art, music, or cuisine, in his second feature film, “Shortbus,” the 2006 film now rolling out a re-release restoration nationwide.
Mitchell told IndieWire about filming the cult classic, “Certainly, a lot of films had used sex, but they were pretty grim, and I wanted something more fun and funny, but still emotionally deep. And so I said, ‘I never want you to do anything you don’t want to do, but I do want you to challenge yourselves so we can challenge the audience.'”
Mitchell continued, “‘Shortbus’ isn’t about sex. It uses sex as a medium, as a delivery system for ideas and characters and emotions, just like ‘Hedwig [and the Angry Itch]’ uses music. Sex is our music in ‘Shortbus.’ We really only did one sexual rehearsal. I just went with what they wanted to do.”
And the depiction of unsimulated sex onscreen has taken many forms across decades and new political landscapes. “In terms of sex being presented on film, mainstream or even independent film has foresworn it,” Mitchell summarized. “They’ve given it up, because it’s too scary. There’s too many people saying someone’s being exploited and consent-based issues in intimacy. Imagine an intimacy counselor on the ‘Shortbus’ set. Imagine…a ‘Shortbus’ intimacy counselor would be like, ‘May he put his arm inside you now? Is that OK?'”
See the definitive list of unsimulated sex in film, directed by filmmakers from Lars von Trier to Vincent Gallo, William Friedkin and Abel Ferrera.
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“American Pickers” star Danielle Colby is sharing the wealth of her television success with her cam-girl daughter, Memphis.
Mom, 45, spread the love to her 233,000 followers on Instagram (now try to keep up here) by re-sharing a clip from her 21-year-old daughter’s TikTok account, in which Memphis is seen promoting her own racy Instagram page — which provides a link to her subscribers-only OnlyFans site — while lip-syncing to Greta Van Fleet’s “Light My Love.”
The 11 seconds of footage depicts the young woman mouthing the words, “Your mind is a stream of colors, extending beyond our sky,” as a filter pulses a graphic of glowing hearts from behind her head.
The caption attached to Memphis’ TikTok update reads, “To be spoken to like this….. a dream. #CurameChoreo #ShowYourGlow #fypシ #fyp #36SecondsOfLightWork.”
Colby is one of the prime “pickers” on the long-running History channel series that sees junkyard and flea market enthusiasts Mike Wolfe and Frank Fritz travel the country in search of rare and antique American memorabilia.
The mother of two republished the video as an Instagram Story without comment on Tuesday — though it’s safe to say she’s bursting with pride, as Danielle’s multiple careers include performing burlesque.
Memphis, a self-proclaimed “ditzy accountant,” has also modeled vintage lingerie and eveningwear for Mom in the past.
“Memphis was born an old soul,” Danielle wrote in a May Instagram post, and shared about the bullying her daughter endured in school.
“Memphis learned to fiercely protect herself at a young age,” she continued. “She protects her space, her friends, her family and she shares what she has without a second thought. She is a warrior.”

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