如何解释仁慈和残忍？我们头脑中正确和错误观念从何而来？人们为什么常常会地在道德问题上持有不同意见？本课程将探讨道德的心理基础。
How Much Can Evolution Explain?
Loading...
来自 Yale University 的课程
日常生活中的道德
732 个评分
Explore Related Videos
At Coursera, you will find the best lectures in the world. Here are some of our personalized recommendations for you
从本节课中
Origins of Morality
Here, we ask about which aspects of morality are universal. We discuss evolution, cross-cultural research, and the fascinating new science of the moral life of babies.
与讲师见面
Paul BloomBrooks and Suzanne Ragen Professor of Psychology and Cognitive Science at Yale University
Psychology
So, we've talked, about human variation and moralitly, ways
in which moral systems are different, and then we
talked about unviersals, the ways in which they're alike,
certain things about moralitly, aspects of moralilyt that everyone shares.
We discussed how this could possible
be grounded, in evolution, we've talked about,
the moral lives of primates, non-human
primates, we've talked about the moral lives
of, of babies, is there stuff we know anything about it.
What I want to do in this, short lecture.
Is list four things that we haven't talked about
in this context and, that are actually kind of mysterious.
And some of these mysteries, I think, we're going to try
to address and try to solve in, in lectures that follow.
Others, we're just going to be kind of leave them as mysteries.
So, one is the ethics of divinity.
This is a term by Schweder,
anthropologist Schweder this is purity and other matters.
I began with the issues of the morality of sex and death, food.
About being pure and being impure.
Certainly the morality of sex is, is, is, is
many, what many people think morality is And it's
a really fundamental part of our moral systems, and
you don't find any hint of this, this moral
code in babies.
I don't think you find any hint of it in non-human primates.
Moreover, the mechanisms we used to, to explain evolution of morality,
kin selection, or reciprocal altruism Don't seem to do well at
explaining, why would we care so much and how we bury
the data, which foods we eat or or how we have sex.
Now this is something which I think
is really interesting and we'll, we'll return to that later, but I
want to sort of say we haven't really explained much of it now.
To an extent they're universals.
They're mysterious universals.
The second category of things we don't know about is actually a
very specific evolutionary problem and this
involves third party sentiments, third party judgements.
What I mean by that is not judging that
if you hit me you're bad, that's a first party,
second party sort of thing, but rather if I see
one person hitting another person something bad has gone on.
Now, I hope I've shown in the baby studies, that babies are sensitive.
Babies approve of the good guy who disapprove of the bad guy.
Babies want to reward the good guy and punish the bad guy.
So babies seem to be, we seem to
be reasoning about the interactions of third parties from
the get go.
What's harder to explain, or at least what
we haven't explained yet, is how could morality evolve?
How do we care?
Why would I want to punish somebody who's done something bad to somebody else?
Where's the evolutionary advantage in that?
Where's the evolutionary benefit?
And I believe that is an open question to be pursued later.
The third open question is extending morality to strangers.
So, we, we've, the kin selection, reciprocal altruism,
are wonderful evolutionary theories explaining why we care
about our kin and why we care about
those we are in continued reciprocal interaction with.
But as we talked about last week, morality at least for
us, at least for you and me, extends broader than that.
We care about people we've never met. We care
about people we haven't seen before.
We care about people who who can do nothing for us.
Who, for whom, our help to them could never be reciprocated.
Yet, still morality extends more broadly.
And that is a mystery.
It is a mystery from evolutionary point of view.
It's also, to some extent, a mystery from a developmental point of view.
So, we talked about the kind responses and kind
actions of babies and toddlers.
But, their kind responses and kind actions goes in the immediate vicinity.
We've talked about experimental research on altruism towards others but in all
of these situations these are altruisms to those who are immediately present.
And actually in these studies altruisms to those that
the baby or tottaler had some prior interaction with.
We are not [UNKNOWN] strangers.
And how
we become nice to strangers what happens?
Is something which is going to occupy us, later on in this course.
And the fourth and final issue is we haven't discussed moral systems at all.
So maybe for a baby, maybe to some extent for a chimpanzee.
What morality is, is a set of, a capacity for judgments
and instincts and responses But for us, it's more than that.
We have systems of laws. We have notions of justice.
We have notions of procedures.
We have, we create elaborate moral systems.
And underlying our creation of these moral systems is a notion
that you could have a morality that is objective and impartial.
We, we, every society creates laws that are
meant to apply to varying degrees to everybody.
Every moral system that gets to be called a moral system, has some sort of notion,
some sort of appreciation of that, what, what
should apply to me. Should apply to you if you were in my
shoes. It called the golden rule in religion.
Call it the, the, the contium principle that moral should be universal.
Or the principle of the utilitarians that we have to add up
pleasure and add up paid and it doesn't matter who it comes from.
In these religious systems of morality, or
these philosophical, these secular systems of morality.
They seem to be A.
Critically Important, but B.
Way above of what we see from an
evolutionary perspective and from a developmentally comparative perspective.
They seem to be uniquely human They seem to be very very important.
And they seem to be very difficult to explain.
Though we will try. And I'll see
you next week.
