He just believes that this kind of process happens far less frequently than we believe, and furthermore that when values are affected by reason, it is because reason triggers a new emotional response which in turn starts a new chain of justification.' Hold on there, Haidt.

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Which leads to the question: are their any philosophical/ethical implications of this model, should it be the right one? Plenty, in my view, and I'll conclude this post by mentioning just a few of them. First, although Haidt may disagree (see my with him for a discussion about this issue), I believe Haidt's model supports a subjectivist view about the nature of moral beliefs. My thinking is as follows: We arrive at our judgments through our emotionally charged intuitions, intuitions that do not track any kind of objective moral truth, but instead are artifacts of our biological and cultural histories.

Then add to that the fact that cultures can be pathological, self-destructive entities (USA #1!). So even the fact of being culturally adaptive (consumer demand for useless crap made of environment-destroying plastic driving the US economy springs to mind as a potential example), but still be 'untrue' in a greater sense. Don't let yourself slip into orthodox darwinianism.

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Not for their ability to track truth or even to promote our own happiness'. What's impossible, I think, is to craft an argument from these evolutionary considerations that _just_ takes out moral intuitions, and not lots of other parts of our cognition. Mathematics is particularly hard to keep out of danger, in the context of these explanationist arguments. (I think Joel Pust did a pretty good number on explanationist arguments in his published dissertation, btw.) Now, as for the arguments from disagreement, _those_ I am _of course_ on board with! But I don't think that they yield any metaphysical conclusions -- just epistemological and/or methodological ones. How do you explain my belief that 2+2=4 without incorporating the fact '2+2=4' into the explanation? It wouldn't be adaptive for me to have that belief if it weren't true.

It seems plausible that in order to shape our policies properly, we need to have an accurate understanding of the moral motivations of the people with whom we're at war. Further reading: Haidt, J.

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And conservatives should stop thinking of liberals as-as Jesse Prinz puts it in his post-'either tree-hugging fools or calculating agents of moral degeneracy.' More importantly, if Haidt is correct, we must recognize even the people we consider to be the epitome of pure evil-the Islamic fundamentalists who engineered 9/11 for example-are motivated by moral, however distorted we find them to be. As Haidt told me in our interview: 'One of the most psychologically stupid things anyone ever said is that the 9/11 terrorists did this because they hate our freedom. That's just idiotic. Nobody says: 'They're free over there. I want to kill them.' They did this because they hate us, they're angry at us for many reasons, and terrorism and violence are 'moral' actions, by which I don't mean morally right, I mean morally motivated.'

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