Part 2: Creed

Continuing from last post:

I follow an ethic of knowledge.

         Jacques Monod followed his scientific quest for understanding life and ourselves with enough rigor to see that science offers virtually no guidance as to values because its prime assumption of objectivity sees what is statistically possible, i.e., chance, and what any statistical result entails as then necessary. In other words in its objectivist stance so necessary for and inherent in scientifically based knowledge, science provides no ethical mandates except one and that is to study and understand, i.e., an ethic of knowledge.  This prime directive seems and is quite straightforward:  establish empirically validated factual knowledge, develop theories with enough coherence to ‘explain’ those facts, and ascertain the limits such facts and theories meet as we extend them in practice.  William James in his wonderful book, The Varieties of Religious Experience,followed such an ethic of knowledge.  He sought to understand the human religious experience up until the point of death, admitting that the mystery of what happens thereafter must endure somewhere beyond the realm of objective knowledge. Like Iris Dement in her simple and delightful song, “Let the Mystery Be”.

Another example of such a limit is our effort to understand ‘evil’.  Simon Baron-Cohen addresses this in his book, The Science of Evil,as he seeks to understand the origins of cruelty not as a spiritual failure but as a failure of our biological nature as empathic, altruistic social creatures.  One example he uses is Hitler and Nazi Germany, which certainly qualifies as evil, and one can say so deeply so that we can justifiably say some spiritual animus took over some humans back then, and continues to do so today.  But Dr. Baron-Cohen rejects the notion of spiritual evil as an explanatory construct and instead looks at how a scientific effort could lead to a deeper understanding and perhaps better efforts to contravene the rise to power of such an animus.  (Oops, it seems to be rising again in this country and in Europe). The phenomenon of Hitler’s Nazi movement might have seen itself as mystic in origin but in the prosaic light of day, Baron-Cohen has much to say about how such cruelty developed.  In this he echoed many who lived through those times, including Jacques Monod and Albert Camus.

Back in the recent USA some have called the individuals who perpetrate mass shootings ‘evil’.  The young men who killed worshippers at the Charleston Church and students at Marjory Stoneman Douglas High School did not rise from the spiritual realm to murder. When I worked as a clinical psychologist, I saw many young men who could have become such murderers and I came to understand some of the genetics, family circumstances, idiosyncratic events that influenced their development one way or the other, the cultural streams that they followed as enabling, and the failures of different social systems that then failed to help them and protect others.  The resurgence of public demonstrations of racist ideology, e.g., Nazis and fascists, their visibility a measure of the validation they feel coming from our President and others, and the rise in hate crimes of all sorts are, again, quite evil, but we can and should study and understand how this is happening.  Our congress failed to follow an ethic of knowledge when it denied funding a few years back to any scientific endeavor to study empirically (you know, like gathering data and analyzing for deeper understanding) gun violence.  Evidently some thought that studying such ‘evil’ would violate 2ndamendment rights (and cut into gun manufacturers’ profits and so reduce funding for the NRA).  So I follow an ethic of knowledge and work to understand the complexities of modern life.

I grow with a knowledge of ethics.

I take this from Monod as well.  Yes, science may only give us one ethical rule to follow, but it covers most domains. Values and ethical mandates that humans have attributed to god(s) are here understood to be sociobiological phenomena arising from our evolution.  Several other thinkers are relevant here.  First, the existentialists and their partner in the absurd, Albert Camus, assign the responsibility for our values and actions back on us.  Yes, many claim to follow some religious precepts here and there, but these in our current analysis are man-made.  Yes, their origins may be lost in the mists of time; all these precepts are ancient and our biological roots run deep and back aways. Our sociobiological evolution sets up historical trends and traditions from which we can escape only through an ethic of knowledge and the consequence knowledge of ethics.

Second, Michael Tomasello has written an eminently plain-spoken and sensible book on this issue, The Natural History of Human Morality, in which he examines our sociobiological heritage to understand our evolutionarily inherent proclivities, e.g., we are cooperative, empathic and follow the Golden Rule, as these operate under the cultural overlay that all too often institutionalizes tribal good us vs. bad them, inequitable resource allocation, and social governance favoring a few elite, be they inheritors of special status, wealth and power or those who usurp democratic ideals through religious demagoguery and/or secular power and aggression.  Tomasello follows an ethic of knowledge that helps us with a knowledge of ethics.  So does Thomas Piketty in Capital in the 21stCentury, a marvelous compendium of data keenly analyzed that demonstrates how wealth has been socially ordained to be inequitably distributed in modern societies.

Finally I want to mention Jonathan Haidt who examined our political differences in his book, The Righteous Mind.  Following the understanding developed by Daniel Kahneman and Amos Tversky about the severe and nearly invisible limits of our rational considerations, Dr. Haidt uses the metaphor of an elephant and its rider, the rider being our conscious processing and the elephant the enormous sub-conscious processing of which we have little to no consciousness.  He quite correctly, I think, says that we form most of our political (and other ones as well) opinions subliminally, automatically and without much conscious reflection, i.e., the elephant, and then we rationalize the basis for those opinions after the fact, i.e., the rider.  Here the elephant goes where it wants to go and the rider explains how he was in charge the whole time.

We have so much science and medicine these days that supports such a view of our mighty intellect as an oftentimes foolish facade.  In addition to the understanding given us by Kahneman and Tversky of how we use errant heuristics, we also have mental phenomena documented by scientist-practitioners like the great late Oliver Sacks.  Yes, there was a man who calmly and rationally thought his wife was a hat, and there are people who argue that their paralyzed arm belongs to the doctor or who argue that a healthy limb needs to be amputated and split-brain patients who try to smoke a cigarette with their right hand while their left hand smacks it away and they talk on rationally while ignoring what is happening.  These examples are akin to the passionate conspiracy theories all too many find ‘rational’.

Kahneman in his book Thinking, Fast and Slow,posits a System 1 (fast) very prone to error and System 2 (slow) where errors are monitored, corrected, and a rational accurate process can ensue.  Jonathan Haidt thinks something like that operates in our political thinking and discourse.  This brings me back to this precept,

I grow with a knowledge of ethics.

This not so much about knowing more stuff as about understanding how to interact with people more respectfully and compassionately while deliberating conjoint actions to solve social dilemmas.  I have found this to be a life-long lesson.  More recently I have focused on acknowledging others’ narratives, e.g., racial, gender, religious, etc.  more clearly and leaving myself and my preconceptions out of it.

One of my interests in understanding our humanity is how we can differ so much in our understanding.  I am thinking here of our political divisions but also, and perhaps more importantly, about our self-righteous prejudices, fanaticisms and conspiracy theories. Mexicans are good people.  Females deserve equal and full rights.  Human mutilation and torture cannot be justified. Violence in the name of god serves only the dark side of human intelligence.  How can ‘rational’ humans think otherwise?  How can people forsake their reality orientation and empathy in order to be as ignorant as they want to be and mistreat others to gain selfish advantage? More to the point, what is my ethical guidance for treating with them? Other than setting a contrasting limit, I don’t yet know.  I watch my wife and marvel at her ability to engage another in terms of their narrative even as she respectfully disagrees with them.  I am not there yet, but I do know I will not abandon my ethic of knowledge and I want to grow in my knowledge of ethics.  That said, I have one more precept coming up in the next post.

 

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