Hypermoralism – Morality causes ordinary people to do immoral things.
Some people believe that immoral acts are caused by amoral individuals. However, very few people are truly immoral (~1% of individuals are psychopaths). The idea of the term, hypermoralism, is to popularize the idea that morality can actually cause people to be immoral, rather than prevent them from being immoral (e.g. see this post). It's very close to the idea of idealistic evil, except that I think the use of 'evil' makes it harder for people to see it in themselves. It's easier to accept that one might engage in hypermoralism from time to time rather than idealistic evil. But it's basically the same concept, couched in non-judgmental terms.
I hope to explore the idea of hypermoralism in a series of blog posts.
Posts in this category:
- Hypermoral Debt Ceiling Quotes
- Hypermoral Debt Ceiling Quotes
- Libya as a moral war (except for libertarians)
- Osama Bin Laden’s Death is a chance to escape Zero-Sum thinking
- Osama Bin Laden’s Death is a chance to escape Zero-Sum thinking
- You can’t put out a Fire with Gasoline – A Reaction to reactions to the Giffords Shooting
- Stewart/Colbert’s Rally to Restore Sanity and the Psychology of Moderates
- On Hyperpartisanship, Hypermoralism, and the Supernormal Stimuli of Modern Politics
- On Hyperpartisanship, Hypermoralism, and the Supernormal Stimuli of Modern Politics
- Sam Harris’ TED video and the danger of liberal atheist moral absolutism
- The Psychology of Aggression and the Ugliness of the Health Care Reform Debate
- Religion does not cause racism, but group morality may underlie both.
- Hypermoralism – Morality causes ordinary people to do immoral things.
- Hypermoralism – Morality causes ordinary people to do immoral things.
- Methland by Nick Reding: Moral Maximizing and the Drug War
What are the psychological differences that make people liberal democrats, conservative republicans, or libertarians?
While I am definitely prototypically liberal, I know a lot of good solid people who happen to be conservative. I also live in a state (California), where some of the excesses of liberalism are self-evident. There is merit to traditionally conservative principles like respect for tradition and desire to reward those who work hard over those who don't...just as there is merit in traditionally liberal ideas like having empathy for those who are unlucky. There is merit in the libertarian viewpoint as well. However, when these principles conflict, individuals make consistent choices as to what kinds of resolutions they generally prefer...to reward productivity, to take care of the less fortunate, or to refrain from interfering. It is this consistency which makes people liberal, conservative, or libertarian, and there are psychological variables which differ reliably among these groups, leading to these consistencies. Below are posts which relate to these differences:
- How Coherence Defines Conservatism
- Liberals vs. Conservatives:innocent until proven guilty?
- Relative vs. Absolute Good Choices for Liberals, Conservatives, and Libertarians
- Liberals place more value on being funny than conservatives and libertarians.
- Why should the US lead in Libya? Liberal-Conservative Value Differences.
- Perceptions of Scarcity & Responsibility inform Budget Negotiations
- Are liberals more neurotic than conservatives?
- Tony Hsieh, liberals, and libertarians prefer buying experiences to materialism – A Review of Delivering Happiness
- The Definition of Moral Hazard and A Review of The Big Short
- Does conflict avoidance underlie disproportionate liberal support of civility?
- Why is Warren Buffett liberal on the estate tax? A Review of The Snowball.
- Differences between white male liberals and white male conservatives
- What is fair for migrant workers? – Stephen Colbert’s testimony to congress
- Why do we study the psychology of libertarians?
- The Present Hedonism Time Perspective of Motley Crue Members, Liberals, and Libertarians
- Appreciating American Libertarians – Insight from Ted Conover’s Book, Rolling Nowhere
- What is more Immorral? Distracted Driving or Smoking Marijuana?
- Democrats and Republicans agree that Justice & Fairness are about Equity, not Equality or Impartiality
- A Difference Between Democrats and Republicans – The Effects of Empathy on Political Interest
- What are the psychological differences that make people liberal democrats, conservative republicans, or libertarians?
Separating Pro-Peace from Anti-War Attitudes using Moral Psychology Measures
I'm off to SPSP 2010 and will be presenting the below poster at the morality and justice pre-conference. It's based on a scale I found measuring separate war and peace attitudes (Vander Linden et. al, 2008) at the main political psychology conference 2 years ago. The concept is pretty simple...I found scales that predicted pro-war and pro-peace attitudes, controlling for political ideology and the opposite construct. For example, there are many reasons to be pro-peace....one could think war is a bad thing or one could be echoing one's political party's point of view. Theoretically, by controlling for war attitudes and ideology, we get a picture of the kind of person who uniquely likes peace.
Like this Mother Theresa quote:
I was once asked why I don't participate in anti-war demonstrations. I said that I will never do that, but as soon as you have a pro-peace rally, I'll be there.
There is something powerful about being "for" things rather than "against" things that other people believe in. The opposition that the later strategy creates might just lead to the very same kinds of conflict that anti-war protestors seek to avoid.
Methland by Nick Reding: Moral Maximizing and the Drug War
I just finished Methland, by Nick Reding, an in-depth portrait of the fall and hopeful rise of a small American town, Oelwein, Iowa, and a few individuals touched by the meth epidemic there. What makes the book most powerful are the portraits that Reding is able to draw of the town having spent 4 years getting to know both the drug dealers, drug users, enforcement officers, medical staff, and politicians. As a social psychologist, I swim in data, which has the benefit of objectivity, but which lacks a great deal of the nuance that defines the book. Hearing the stories of people who used meth to be able to work longer at jobs which paid less and less seems far more convincing than studies looking at "the role of drug expectancies as important operations involved in the development of substance use patterns."
While there are brave souls who try to save Oelwein in the book, one can't help but feel that there are larger forces that cannot be fought, that are transforming rural America. Profit motives entice both poor rural Americans and poor Mexicans to take enormous risks to produce and sell meth. Several times in the book, enforcement agents succeed at having drug laws enforced only to see drug use take a different turn to new forms of production, distribution, and use. The best that people appear to be able to do is to minimize the associated harm.
The book ties the drug trade to a similarly intractable problem, immigration. Mexican drug cartels "employ a miniscule percentage of the illegal immigrants in this country," but the integration of immigrant workers into American life makes it impossible to find that needle in the haystack (p.159). Big agriculture firms place ads for workers in Mexican border cities and lobby congress for access to this labor. Consumers demand cheap food and enforcing immigration laws would cripple the agricultural system. The city prosecutor doesn't enforce immigration laws as it seems like forcing someone "through the gate which is left perpetually and invitingly open" (p.171).
The psychological variable that this makes me want to study, but for which I cannot find much previous research, is the willingness to accept moral imperfection. Perhaps it could be termed moral maximizing? If anybody knows of previous research on this, I would love to hear about it. It seems to me that there are some cases where we are morally opposed to something, but trying to force that thing not to exist does more harm than good. I think drugs are bad, but I think the drug war causes more harm than good and there is little we can do to stop people in a free society. We just don't have that level of control. I think there is some injustice in illegal immigration towards those who wait to apply legally, and I lament the drain of workers from the countries of origin. But we just don't have that level of control over the border either. Sometimes we just have to accept moral imperfection.
There is lots of research on consequentialism vs. deontological thinking, which is often framed as the willingness to do a bad thing in order to prevent a worse thing. I think moral maximizing is different in that it is simple willingness to accept a bad thing. If you can't accept injustice, you may find yourself causing more harm than good in trying to change what cannot be changed in some cases.
What kind of people are moral maximizers? I took Barry Schwartz's maximizer-satisficer scale and changed the questions so that they referred to maximizing in the moral realm. I then gave the survey to visitors at yourmorals.org. Questions are listed at the end of this post. The differences aren't large, but it looks like both extreme liberals and extreme conservatives have this tendency. As a liberal, I might tend to think of instances where extreme conservatives make things worse by failing to accept injustice (e.g. invading Iraq to avenge 9/11)...but it would seem likely that extreme liberals are likely to do similar things in some cases. For example, communists like the Khmer Rouge killed a lot of people ostensibly in the name of social justice. Perhaps we should be wary of extremely morally motivated people (what I call hypermoralism) from both sides of the political aisle.
Moral Maximizing Questions (alpha=.752):
When deciding on an action in a moral decision, I compare my action to the best possible action.
In choosing a moral action, one should never settle for a morally imperfect action.
One should never settle on a moral outcome that is less than the best.
I often fantasize about living in a better, more just world.
I have the highest moral standards for myself in making any decision.
No matter how satisfied I am with a decision, it's only right for me to consider if it was the most moral decision.
United States Gross Domestic Product vs. Gross National Happiness
I recently read this blog post by Justin Wolfers defending the use of United States gross domestic product rather than measures of subjective well being (e.g. gross national happiness) to measure how well our country is doing. For those of you who are unfamiliar with this debate, you can see this below video or this link to the Sarkozy Commission Report which prompted the French president to similarly question whether the French are using the right indicators to measure societal progress in their country.
Personally, I think this ends up being a subjective rather than an objective question and I think it's likely that people who are productivity oriented will never be convinced to use happiness measures primarily and that those who are care oriented will never be convinced to use GDP. I'm currently working on a paper detailing why I think that this question of the 'right indicators' is a subjective rather than an objective question that depends on one's goals, warmth or competence.
Using more objective criteria, Wolfer's argument is that perhaps gross domestic product and measures of subjective well being are so highly correlated that there is no need to use new measures of psychological well being. If they are so highly correlated, maybe there is no need to measure both. I disagree for 2 reasons:
1. The correlations he uses are with log transformed values of income and most people care about actual dollar values rather than log transformed values. Consider this excerpt from the paper referenced:
Most early studies considered the relationship between the level of absolute income and the level of happiness, and thus often found a curvilinear relationship.In some cases the lack of evidence of a clear linear relationship between GDP per capita and happiness led to theories of a satiation point, beyond which more income would not increase happiness. A more natural starting point might be to represent well-being as a function of the logarithm of income rather than absolute income. And indeed, recent research has shown that within countries "the supposed attenuation at higher income levels of the happiness-income relation does not occur when happiness is regressed on log income, rather than absolute income." However, if happiness is linearly related to log income in the within-country cross section,then cross-country studies should also examine the relationship between average levels of subjective well-being and average levels of log income.
This is a very good academic point about satiation points, and it may be true that doubling the income of someone who makes a million dollars a year produces the same increase in happiness that doubling the income of someone who makes $20,000 a year. But for the same million dollars that it takes to double a rich person's salary, we can create the same amount of subjective well being in 50 people who make $20,000 per year (50*20,000=1 million). That fact is lost in a log transformed graph. Real world allocation decisions are made with actual dollars, not log transformed dollars, which removes the skew that represents the United States' actual distribution of wealth. (ps. feel free to correct me if anyone reading this knows more about log transformation than I and I'll edit this)
2. Life Satisfaction, Happiness, and Smiling/Laughing are different things and the fault may be in the measurement of subjective well being failing to tap what Kennedy was talking about in his speech. If I ask you how satisfied you are with your life, a large part of your answer may have to do with your current economic circumstances. Wolfers and Stevenson do a good job in their paper of examining questions about life satisfaction and happiness separately and conclude reasonably that the measures are similar if we throw out outliers. However, when we look at a question like "Did you smile or laugh a lot yesterday?", the correlation goes down to .27 from .82 (which was the correlation between log GDP/capita and life satisfaction).
Try answering this question-> "Taken all together, how would you say things are these days-would you say that you are very happy, pretty happy, or not too happy?" What did you base your answer on? Was it somewhat about your economic circumstances or work goals?
Now ask yourself if you smiled or laughed a lot lately. What was your answer based on?
If you are like me, these questions tap very different parts of my life. My thoughts naturally go to my progress with goals in question 1, whereas when asked about smiling/laughing, I tend to think of my day-to-day experiences. There is a big difference between remembered happiness and experienced happiness. General global assessments may indeed be related to economic well being, but perhaps the fault lies in the blunt ways we measure happiness where we don't really know whether the person is talking about being satisfied, joyous, lacking anxiety, feeling engaged, etc... When asked about things which tap these more discrete constructs, GDP doesn't seem to capture them very well at all. According to the Gallup World Poll data reported by Wolfers, having learned something interesting was uncorrelated with log GDP. Feeling love is correlated .14. Smiling/laughing, with a correlation of .27 with log GDP/capita, leaves a lot of unexplained variance that ought to be considered in policy making.
To be fair, Wolfers himself acknowledges that "we can do a lot better" in measuring well being in previous posts and his defense of GDP is more to play devil's advocate as he states that he agrees with criticisms of the over-use of United States Gross Domestic Product to measure our country's progress. I learned a lot in writing this post and will be following his well written blog and research closely in the hopes that it spurs more thought elaboration.