For my dissertation research, I made up stories about people who did things that were disgusting or disrespectful yet perfectly harmless. For example, what do you think about a woman who can't find any rags in her house so she cuts up an old American flag and uses the pieces to clean her toilet, in private? Or how about a family whose dog is killed by a car, so they dismember the body and cook it for dinner? I read these stories to 180 young adults and 180 eleven-year-old children, half from higher social classes and half from lower, in the USA and in Brazil. I found that most of the people I interviewed said that the actions in these stories were morally wrong, even when nobody was harmed. Only one group—college students at Penn—consistently exemplified Turiel's definition of morality and overrode their own feelings of disgust to say that harmless acts were not wrong. (A few even praised the efficiency of recycling the flag and the dog).
The second conclusion was that the moral domain varies across cultures. Turiel's description of morality as being about justice, rights, and human welfare worked perfectly for the college students I interviewed at Penn, but it simply did not capture the moral concerns of the less elite groups—the working-class people in both countries who were more likely to justify their judgments with talk about respect, duty, and family roles. ("Your dog is family, and you just don't eat family.")
Might we do better with an approach that defines moral systems by what they do rather than by what they value?
Here's my alternative definition: morality is any system of interlocking values, practices, institutions, and psychological mechanisms that work together to suppress or regulate selfishness and make social life possible. It turns out that human societies have found several radically different approaches to suppressing selfishness, two of which are most relevant for understanding what Democrats don't understand about morality.
Bär wrote:I'm just going to keep thinking that people vote republican because they're evil and/or stupid. It helps me sleep at night.
Steve James wrote:Really, I understand why a person wouldn't kill an animal needlessly. But, needing to eat is one of the basics. If Fido's carcass could feed my child --or yours-- I think it'd be immoral not to make soup out of him. Then again, read about the Amundsen -- Scott expeditions, and their differences.
Darthwing Teorist wrote:It depends on the context. Of course, if the family is going thhrough famine, Fido may become fair game. However the scenario did not say that, only that the poor thing was hit by a car.
Dmitri wrote:What's really sad is that people vote for parties instead of voting for persons.
Ian wrote:
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