Tag Archives: moral psychology

OPR IV.12: Moral Emotions and Moral Autonomy

My apologies for posting this a little bit late. I came down with something and couldn’t get the comments put together as quickly as I had hoped and then ran into some compatibility issues with Word Press and my browser. Anyway, on to section 12.

If sections 4 – 11 have been primarily descriptive, section 12 is where the book begins to take a distinctly normative turn. Having sketched over the last three sections an account of how his positive and normative projects relate to one another, in section 12 Gaus expands the discussion he left us with at the end of section 11 in order to bring his descriptive work to bear on some of the questions he set out at the beginning of the book.

As I pointed out in my earlier comments, Gaus concludes section 11 with a brief discussion of the relationship between guilt, moral authority, and moral autonomy and as I said above, section 12 is primarily dedicated to developing this discussion further. Gaus emphasizes that guilt is part of the mechanism through which we internalize moral rules and on his view this is important for two closely related reasons:

(i) When an individual feels guilty for violating a moral rule, that guilt carries with it an implicit recognition of the authority of those who make demands on her that she comply with the rules of social morality. In this way, guilt complements resentment and indignation in Gaus’s Strawsonian account of how the moral emotions constitute the practice of social morality; guilt being the mechanism that gives standing to others to make demands on us, whereas resentment and indignation are (among) the mechanisms through which we make the actions of others our business. This is Gaus’s focus in 11.4.

(ii) By facilitating and ultimately manifesting our internalization of moral rules, guilt expresses our moral autonomy. When it is directed at a moral rule (and not simply a taboo), guilt typically indicates that an individual accepts the authority of the rule over her and is capable of appreciating the reasons why the rule applies to her. This, as opposed to (i), is Gaus’s focus in section 12.

Although Gaus spends a lot of time discussing the importance of guilt, he begins section 12 by discussing the moral emotions more generally. In particular he emphasizes that the moral emotions have built in appropriateness conditions, meaning that they typically require (or at least entail) that the person subject to a moral emotion has certain beliefs about the person towards whom her reactive attitude is directed (12.1). As we saw in section 11, on Gaus’s view the moral emotions are a constitutive part of our social morality and in this section he argues that this insight, combined with evidence from moral psychology undermines the rationalistic picture of morality on which reason allows us to overcome our passions. Gaus’s emphasis on the appropriateness conditions of the moral emotions though distinguishes him from ‘the new sentimentalists’ who argue that our moral judgments and practices are grounded primarily in our affect and that our moral emotions do not (and more importantly, need not) carry a substantial amount of cognitive content. On Gaus’s view, both reason and affect are important, and more important still is that our emotions engage our reason in the right sort of way. Ultimately Gaus will argue that it is only when this is true, that our practice of social morality can be consistent with our nature as free and equal moral persons.

In emphasizing the importance of our emotions engaging our reasons, Gaus’s point is not that beliefs about those whom our emotions are directed towards are always prerequisites of the moral emotions, but rather that they are typically required in order for our emotions to be sustained. To illustrate this Gaus directs us towards the concept of responsibility, asking what sorts of beliefs and emotions are required to sustain our practice of holding one another accountable to the demands of social morality. Gaus argues that responsibility requires more than just the ability to identify that a moral rule has been broken and the capacity to blame others for violating those rules. Specifically it requires that the individual being held responsible has certain beliefs and that we know her to have these beliefs. It is hard to sustain blame (and similarly hard to maintain resentment) if we come to doubt that the person we are blaming lacked either the requisite knowledge of the moral rule in question, recognition that the rule applies to her, or an understanding that her actions in fact violated that rule.

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OPR IV.11: Moral Demands and the Moral Emotions

Now that we’re moving into the fourth chapter of the book (and the second month of the reading group) I thought that it would be helpful to begin my comments by briefly summarizing the ground that we’ve already covered. Doing so will hopefully make it clearer how Gaus’s arguments in Chapter 4 fit into the rest of the book, remind us of what Gaus has done so far, and orient us towards where we still have to go.

Gaus’s big question is: what sort of social order is appropriate for a society comprised of free and equal persons? The goal of the book then is to provide a framework for gaining critical leverage on our idea of social morality and its attendant practices. Gaus spends the Preface and Chapter 1 laying out the idea of social morality and making the case that social morality is both critically necessary, but at the same time, not an entirely rosy affair. As a result, he argues that our practices call for both normative justification and positive explanation. Chapter 2 began that task by looking at instrumentalist accounts of morality which, Gaus tells us, provide a promising framework for justifying and explaining social morality. Unfortunately, Gaus argues, instrumentalism fails, meaning that we can’t simply reason our way into morality. Chapter 2 leaves us with an explanatory project then that Gaus takes up in chapter 3. There he asks us to look at our actual practices, psychologies, and commitments and, drawing on work in evolutionary game theory, anthropology, and psychology, among other things, he directs our attention to the importance of deontic reasoning, the need for moral/social rules, and the necessity of having a community in which individuals are not merely disposed to follow the rules, but to enforce them as well.

As J. Brennan pointed out in his comments two weeks ago, Gaus’s discussion in sections 7 and 8 of Chapter 3 of how and why something that looks like social morality might develop left us with a number of questions about the normative significance of the descriptive account Gaus offers. I think it’s now clear though that, having left us with these questions, the latter half of chapter 3 is where Gaus begins to offer answers. In sections 9 and 10 Gaus provides us with an account of the rationality of rules and draws our attention to the relationship between positive and true social morality. As Ian Ward emphasized in his comments last week, a core part of Gaus’s story is the idea that an account of true or appropriate social morality must necessarily be constrained by a society’s positive social morality. On Gaus’s view we can gain critical leverage on our practices (in part through employing “transcendent moral concepts”), but that criticism must always proceed from within our existing practices.

In chapter 4 Gaus continues to develop the normative/explanatory project that he began in chapter 3 focusing on how our emotions (sections 11 and 12) and our reasons (section 13) respectively fit into our moral practices. In the rest of these comments I’ll focus on section 11 where Gaus discusses the relationship between our emotions, the concept of moral standing, and our practices of enforcing morality. Later this week I’ll turn my attention to section 12 where Gaus discusses the relationship between our emotions and our concepts of moral autonomy and moral personhood.

Comments on Section 11:

We’ve now seen in several places that an important feature of social morality is that it makes one’s actions the business of others. Section 7’s discussion of the importance of rule-following punishers gave us an account of why this is an important part of social morality, but in section 11 Gaus returns to this important feature of morality, reminding us that we still need an explanation of where the authority to make demands on others comes from. In order to provide this explanation Gaus directs us to two fundamental features of a system of rules populated by rule-following punishers: (i) that we normally display a concern with the conformity of others, and with enforcing this conformity and (ii) a recognition on the part of individuals that the rules normally override one’s own goals, values, and ends (p. 187). Gaus then point us towards our psychology and in particular our emotions in order to explain both (i) and (ii).

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OPR III.8: Deontic Reasoning

Society depends upon rules—we cannot live together successfully without some shared set of social rules. But what exactly is a rule, and how do people act upon them?Quoting Gaus, “Rules…identify certain general characteristics or properties, and issue directives for actions with these properties. A fully specified social rule identifies (i) a set of persons to whom the prescription is addressed, (ii) a property of actions, (iii) a deontic operator such that actions with that property may, must, or must not be performed and (iv) a statement of the conditions under which the connection between (ii) and (iii) is relevant.” (123)

To illustrate the import of (iv), Gaus brings up two different rules:

1.     In our school, you will not speak without first raising your hand and being called upon.

2.     In our school, you will not pull another student’s hair.

Gaus says that psychological studies indicate that though the surface grammar of these rules is the same, children understand them differently. They understand 1 as merely a conventional rule, which may or may not hold in other schools or other places. Though 2 also begins with “In our school”, they understand 2 as a moral rule, which applies in all places. So they see factor (iv)—the conditions under which the property and deontic operator are relevant—as different between these two rules.

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