Morality: It’s About Hopping Out of That Tree
We all make a decision every day, consciously or unconsciously: Am I going to cooperate today? Perhaps the question is cooperation with a partner. Or the kids. Or a neighbor. Or the people at school or work. Are we going to “go along to get along,” as the old saying goes? How much of ourselves are we going to give away? Because it feels like that sometimes, doesn’t it? That cooperation is giving parts of yourself away?
Dr. Joshua D. Greene is a cognitive neuroscientist and philosopher and director of Harvard’s Moral Cognition Laboratory. Greene has been doing some fascinating work that he describes on the website The Edge.com and he has just published a book, Moral Tribes: Emotion, Reason, and the Gap Between Us and Them.
I think that Greene succinctly sums up a central aspect of what morality means. Greene says, “Morality is fundamentally about the problem of cooperation.”
I think Professor Greene is onto something here. This idea clarifies a lot of things that get muddied up when we start reading books on morality and ethics: “Morality is fundamentally about the problem of cooperation.” The thesis of his new book is that there are two types of human interactions that we do: “me versus us” and “us versus them.”
My examples about getting up in the morning and deciding to cooperate with others (or not) focuses on the individual cooperating with a group. But groups cooperate or not as well, and in those cases, too, I think the formula holds: morality is about cooperation.
We saw a failure to cooperate recently in the Washington budget brouhaha. We see it in Egypt. We see it in Syria. We see it in spying on foreign leaders. We see it in drone strikes. Figuring out what’s moral and what’s not moral is not difficult: “Morality is fundamentally about the problem of cooperation.”
Except . . . Professor Greene does insert that little word “problem.” Greene puts it this way:
Each moral tribe has its own sense of what’s right or wrong—a sense of how people ought to get along with each other and treat each other—but the common senses of the different tribes are different. That’s the fundamental moral problem. http://wisdomresearch.org/Arete/Greene.aspx
It’s hard to cooperate with a group that sees things differently. For example, I don’t like a group that would cut funding for food stamps. I don’t like a group that would spy on foreign allies. I don’t like a group that sees “god” differently from the way I do. The list of groups I don’t like goes on and on! (And it may well be that THEY don’t like me either! Maybe they even want to hurt me!) And the perimeters of the groups expand and contract and shift constantly. I don’t think I want to cooperate at all!
Here’s a novel idea: let’s kill everybody we don’t agree with! Well . . . that’s a problem, isn’t it? That’s not such a novel idea, unfortunately.
Greene likens our moral thinking to a camera with two modes: a point-and-shoot, auto-focus mode and a manual mode, in which all the settings have to be consciously manipulated (you know, focus, f-stops).
“Bomb everybody different from us” is the auto-focus, point-and-shoot mode. It’s automatic. It’s gut. And, it’s immoral. It’s a failure to cooperate. The more remote the other group is from us, the more likely we are to react in the point-and-shoot mode.
A key finding in the research done at the Moral Cognition Laboratory is that we have no specific area of the brain that controls moral decision making. When people are asked moral questions, at least three areas of the brain light up. And they are the same three areas that light up when we are asked questions about buying things. Economic decisions.
Several systems work together, evaluating the probability of success and the diminishing returns we are likely to reap. So it appears that our moral reasoning has something to do with our acquisition of food back in our hunter and gather days.
Imagine you are hiding in a tree. Naked. No weapons. And there’s a dead rabbit right over there and you’re hungry—do you hop down out of the protective environment and take a chance?
One of the basic calculations concerning food for a hunter gatherer is, How dangerous is this to me? What’s the profit and what’s the loss?
(We have to be very careful when we get into explanations based on evolution. Neuroscientists can clearly see brain functions in these experiments, but the “why” is much more difficult to discover.)
We all know that watching someone die in our arms feels different than hearing about a death on the telephone. Or reading about it in the newspaper. Or seeing it on television.
Distant things—and distant groups—are much more difficult to care about. We always knew this; now we know it’s in our wiring. How to get around this flaw in a shrinking world is the challenge humanity will or will not solve. Religions and philosophies have been working on it for a while now . . . like, oh, seven thousand years, at least.
Still, it’s all about hopping down out of that tree and saying, “Hello.”
Raking Leaves
People regularly say to me that they wouldn’t want to live in California, because they would miss the seasons. As a California native who has lived in a variety of other places, I understand this. Who would want to miss the seasons of Oh My God it is Really Snowing in April, or It’s So Hot and Humid I Literally Feel as if I Am Melting? But the fact that we give those lovely seasons a miss doesn’t mean that we are without seasons here by the San Francisco Bay. At the moment, for instance, it is the season of Raking Leaves.
True, the weather is dry and sunny, and we’re expecting a high of 70 degrees, but the leaves are turning yellow and drifting into heaps along the driveway. Paradise makes fewer demands on a person than harsher climes, but there are still things that need to be done. Raking leaves is one of them.
There are worse jobs. Dry leaves aren’t heavy, and the scritch, scritch sound of the rake forms its own kind of meditative chant. There are many good ways to rake leaves: setting them as mulch around your garden or piling them in the green waste bin or creating great mountains for kids or dogs to play in. You can use a wide broom if you’re of a very tidy persuasion. Just please, please, never a leaf blower. You can’t think over the sound of a leaf blower. Heck, your neighbors can’t think over the sound of your leaf blower.
And thinking is what raking leaves is for. Raking Leaves is the season to remember that even in paradise, things die, that we and everyone we love will all drift to the ground at last. That each of our lives is merely one little leaf, different but nearly indistinguishable from every other little leaf. That we belong to a tree that will remain standing long after we are gone, whose branches are visible even in the height of summer, if we would care to look, but are so much clearer in this time of stripping down. Raking leaves, one might even consider that the only way to truly connect with the deep roots of that great tree would be to fall, and become soil, and so become nourishment for the larger whole.
Raking leaves, smelling the faint, sharp odor of decay that has already begun, one might long for the rain to finally come and nourish the thirsty ground, turning the hills green once again. Or one might wish for the bright days to never end, to live always in this comfort and beauty. Either way, if you spend long enough raking leaves you will be forced to admit that you have no control, that the rain will come or not come precisely on its own schedule, without your longings having the slightest effect. That the world will give you leaves or grass or flowers or dry earth exactly as it will, and that all you can do is to show up, rake or trowel or hose in hand, and do your best to be grateful for what you are given, and to honor the giver.
The Lights of Diwali, and Also the Dark
Everyone has to make a living somehow. Some weekends, my job has me blessing unions in the name of the Holy. All kinds of people end up finding each other. Once, it was somebody raised in the Black church tradition marrying someone whose family had been Hindu since before time began. So out I went to the Hindu Community Center, for an evening cram session with one of the priests.
To get there, you take the last exit west of Knoxville before the highway divides (south to Chattanooga or west on to Nashville). You can’t miss the exit, and not only because it’s across from Cupid’s Outlet, a log-cabin where they sell discount marital aids. You can’t miss the exit because, at night, it is lit to the horizon with the radiance the sun will one day give off when it finally dies. Like when the flashbulb on a camera explodes in that blinding split-second, only this one stays on. The source of it all is a two-story white building. On the front, it says, “Fireworks” in ten-foot-tall letters, with dazzling red stars shooting out over top. It sparkles like a helicopter arrived, pouring fat sacks of glitter. Klieg lights, bright as any maximum security prison, wash out the landscape. Outsized American flags ring the lot, the largest—a piece of cloth about the size of Knox County—on a pole at the center. A blinking sign in large letters reads, “Open to the Public!” Lest someone might think this was meant to be private. The road behind it winds its way past a place that sells guns, a few sagging barns, then the fenced desperation they call a “golfing community,” before you reach the yellow building where the Hindus all meet.
The priest I was seeking had not yet arrived, but another priest beckoned me into a chair. His English was paltry. My Hindi was zilch. But all kinds of people end up finding each other. So, with smiles and shrugs, we attained a sweet, flickering connection as he tried to tell me about one time he went to Atlanta. For a time, an ocean of difference between us dissolved.
Of the world’s great traditions, Hinduism seems most to pull off the American dream of “E pluribus unum.” Out of many, comes one. This and that, all together. The priest and I, unified. Like how Shakti, the divine feminine power, contains nurture alongside destruction, light along with the dark. The Gospel of John says, “The light shines in the dark, and the darkness has not put it out.” Hindus would not disagree, not exactly. The holiday of Diwali, with its clay jars and fireworks, comes around to say light will win in the end. But no matter how bright the light, the priest might have told me (had I had any Hindi), darkness won’t be extinguished. In this old world, at all times, dark abides. Wherever you can be found–ancient India, maybe, or else only off an American highway where untold travelers, rapt with fear and desire, purchase sex toys and guns and the dream of new life in a golfing community—wherever it is, the dark will be welling up into the light, and the brightest of lighting will not put it out. Instead, light and dark in a life will at long last forge union. Everyone, in the end, makes a living somehow. And it’s my job to bless it in the name of the Holy.
Run Away! Run Away! Fear and the Problem of Progressivism
Let’s face it, progressives just don’t do fear well. Conservatives go to town with death panels and black helicopters, while progressives build arguments. It’s true in religion; it’s true in politics: progressives live in Reasonville while conservatives scare the hell into people.
Take, for example, Pascal’s Wager, one of the enduring arguments concerning the god concept. Blaise Pascal was a Seventeenth Century French mathematician whose work led directly to probability theory, game theory, and calculus.
Pascal understood that none of the proofs of god held up to logic, so he decided to go in a new direction, employing the nascent field of game theory. What he created is called Pascal’s Wager.
It goes like this:
Like it or not, we are playing a game that is like flipping a coin, heads or tails: either there is a God or there is not a God.
Reason can’t help us in this game–there is no evidence for or against the existence of God.
Each of us must bet: heads or tails. (That’s the logic part.)
Now, argued Pascal, if there is a God and you act as if there is—ding, ding!—you win. Eternal bliss.
Option two: If there is no God but you act as if there is—ding, ding!—you don’t lose anything. You, too, get bliss forevermore.
Option three: If there is a God and you act as if there is not—sad, scary music!—you lose: eternal damnation.
Therefore, the best bet is to act as if there is a God. That’s a great conservative argument.
Now, the biggest hole in Pascal’s logic is explained by the anthropic principle: how likely is it that Pascal, or you, were born in the place and the time that had the formula for “god” just right? Pascal’s unstated assumption is that there is only one type of god possible, the god of Seventeenth Century French Roman Catholicism. Pascal assumed, for example, that the earlier form of Christianity based on Arius is incorrect, and that the Mayan gods, or the Polynesian gods, aren’t capable of rewarding us with eternal bliss or eternal damnation. And so on.
Yet, despite its weakness, versions Pascal’s Wager crop up all the time. Because its real power lies in fear. Our gut tells us losing that particular coin flip would be very bad news indeed.
Pascal’s Wager shows the fault line between progressives and conservatives. Progressives see a problem; we educate ourselves about the problem; we see ways of fixing the problem; then, we think everybody should be convinced by our chain of reasoning. It baffles us that anyone would oppose such a logical position.
Our opponents think that our well-reasoned position will be bad for business. Or that it violates some old social norm or scriptural text. And so, they use the favorite tool in the conservative toolbox: fear.
Let’s face it: fear sells. Logic . . . not so much. We throw up our hands: “Why can’t people just be logical?” Well—we must remind ourselves—because we didn’t evolve that way.
Logic is not our first response to a stimulus. Fight or flight is our first response to a stimulus. Only later does logic become available to us.
Classic example: you’re walking in some tall weeds, you look down, and you see something that looks like a snake.
You get a rush of adrenaline; the hair on your arms stands up; you jump out of the way.
So, you didn’t get bitten by the snake. But, on second look, it turns out that the “snake” was a stick or a piece of rope.
Evolution has wired us to protect ourselves from snakes. We can logic our way out if it, but only with effort. With reason. If you don’t believe me, ask first or second graders living in a city what they’re afraid of. (This has been researched.) You’ll hear about snakes. And lions. And rhinoceroses. And dragons. It’s unlikely the kids will mention cars; or guns; or viruses, things that are ACTUALLY dangerous. They certainly won’t mention high-fructose corn syrup, which will kill far more of them than even firearms, with the resultant Type II Diabetes.
Fact is, we are not wired to fear what is actually dangerous, because our lives are not as they were in our evolution. Fear has served us well as a species. Fear saves us from snakes. But snakes are not the most dangerous things in our environment any more. And so we sit on hold on the telephone, adrenaline rushing and hair bristling, ready for fight or flight, and all we accomplish is messing up our digestion.
Our brains did not evolve to cope with the world we now live in. Neither did our governments. Governments work best in short-term, fight-or-flight situations. Yet, thinking fast and scared doesn’t solve problems such as global climate change.
We have two very good systems for addressing the realities and the dangers of the world. The problem lies in knowing when to use which . . .
Did Pascal believe his own wager? Hard to say. He did know, however, that a concrete example and a real fear is convincing.
Messy & Beloved? Yes.
Beloved Community is ever on my mind lately, both who we are and who we can be. My meditations are guiding me toward increasing clarity about my vision of Beloved Community – it cannot be a state of perfection. Because humans are essential elements in Beloved Community, it is/will be cluttered and messy if it is to be realized.
In my favorite writing book, author Anne Lamott describes clutter and mess as something that shows us “that life is being lived… Perfectionism is a mean, frozen form of idealism, while messes are the artist’s true friend. What people somehow forgot to mention when we were children was that we need to make messes in order to find out who we are and why we are here.”
Dear ones – We can make some messes. I look at the news and at my calendar and I am clear – messes abound.
So we must not let the perfect be the enemy of the good, of the promise of Beloved Community.
Let us understand that we are loved and beloved now – right now – not just when we finally get it all together – but always, every day. Let this knowledge rest deep in our bones and allow us to love each other the way the Rev. Dr. King called us to – “love in action, agapic love not discriminating between worthy and unworthy people, or any qualities people possess.”
Letting go of the perfect, we find love-for ourselves and for each other. Messy, yes. And real.
_______________________
Bird by Bird: Some Instructions on Writing and Life, 1994.
“An Experiment in Love,” 1958.
To Becoming Silent
by Pablo Neruda
(translation by David Breeden)
Now, let’s all count to twelve,
then keep still.
For once on this earth,
let’s speak in no language.
For once let’s stop
and not move our arms so much.
That would be a fragrant moment,
without hurry,
without movement;
we would all be together
in an instantaneous . . . disquiet.
The fisherman in the cold sea
would not hurt the whales,
and the worker in the salt
would look at his broken hands.
Those who prepare garish wars–
wars of gas, wars of fire,
victories without survivors–
would don clean clothes
and walk around
with their brothers
in the shadows
doing nothing.
Don’t confuse what I want
with true inaction:
life is only what you do–
I don’t want anything to do
with death.
If we can’t be unanimous
as we move our lives so much,
maybe do nothing for once,
so that maybe a great silence could
interrupt this sadness–
this never ever understanding each other,
and threatening each other with death–
maybe then the earth
can teach us
now
when everything seems dead,
then
everything was seen as alive.
I’m counting to twelve,
and you, become
silent!
I’m leaving now.
A Garden Prayer
That shrimp plant
so determined to be seen
poking through the ginger and the fig
like a four year old
waving skinny arms and red cheeks
to those towering above
That shrimp plant
grown from cuttings of a friend
who no longer lives in this country
from a house
that has since burned down
That shrimp plant
breaks at its knobby knees and elbows
when the wind blows too hard
drops to the ground
and grows again
Universe
today I pray
please
please grant us the resilience
of that shrimp plant
Here an Ist, There an Ist, Everywhere an Ist-Ist
The other day I got a subscription offer from a magazine called Free Inquiry, a publication of the Council for Secular Humanism. I’d been thinking about ordering the magazine. Well, here was my chance: a “special introductory offer for blasphemers only.”
Got to love the marketing department. That’s no magazine for me.
Though I am “godless”–in the sense that I doubt the existence of anything that human beings would wish to call “god” and I don’t think a religion is a place any decent god would be caught dead in–I’m neither “blasphemous” nor “sacrilegious.”
If I don’t believe in “god,” how could I be? Those are words with meaning only in God Land. See, I’m a “humanist.” But a “religious” one, not a “secular” one. (What the heck does that mean?)
Oh, that labeling thing! Why do we have to be an “ist” this or an “ist” that? I don’t want to be an “ist.” Being an “ist” is about being a follower. I don’t have any interest in that.
Sure, I get it: some religious people don’t like what I believe. Some even insist upon forcing their isty god on me. I get it. But to somehow think that I’m blaspheming about it makes me a reflection in their mirror. I don’t want to live in that musty old antique shop. There’s just too much out under the blue sky to enjoy.
Which makes me a Transcendtal-ist! Except when I’m in a Logical Positiv-ist frame of mind. And then there’s always . . .
You get the idea. The Twentieth Century was the Age of Labels. Perhaps in the mobile societies created by industrialization labels made some sense, with so many people displaced and wandering the earth to find work. Just in the art world there were Futurists, Fauvists, Voticists, Imagists, and Capitalists. Labels don’t make sense anymore. Isn’t everyone displaced now?
Seriously, folks: why does anyone need to be an “ist” at all?
There’s just too much fun stuff to think. Therefore, pietists and sacrilegists, listen up! Lose the labels and get a life.
If I’ve got to be something, I’ll take “everythingist.”
Who does your heart break for?
Last month I had the joy of participating in the first Life on Fire un-conference (https://www.facebook.com/LifeOnFireTribe).
I was drawn to the gathering by the questions being asked, as well as by the beloveds who were convening us.
• Do you want to transform the world into the beloved community?
• Do you want to live a committed life that takes you to third places, abandoned places, and secular places?
• Do you believe in radical integrity?
• Do you want to live as if you are who you say you are?
• Do you know who your heart breaks for?
Do you know who your heart breaks for?
I know who my heart breaks for. My heart breaks for the neighbor who has nothing and the neighbor who lives in fear that what he has will be taken from him.
My heart breaks for the creatures of the disappearing wetlands and for the communities destroyed because the wetlands are no longer there to protect them.
My heart breaks for the transgender woman who has no shelter to accept her in New Orleans as a woman “because she hasn’t had the operation yet” and for the shelter director whose compassion has been destroyed by the unceasing need that shows up on her doorstep every day.
My heart breaks for everyone dehumanized and treated as less than by the evil of oppression, and for those so blinded by their own hate that they do not realize they have given up their own humanity in the process of denying it to others.
Who does your heart break for, beloveds?
When we find what breaks our hearts open, we can begin to live with a sense of purpose, with a mission, as a compassionate community of faith.
The ABCs of Extortion
A.
Thucydides–that Greek
telling his story, human
doings with nary
a nod to the gods–said
the powerful extort
what they can;
the weak pay
what they must.
True enough to
make a bon mot.
The powerful
take,
the weak
give.
Person to person;
city to state; and
the empires
the worse for it.
B.
Nothing golden
in that rule. More
murder and steel,
more grab and run.
More of that little
story, David and his
giant, how the wry
win, by god, by
ignoring rules.
C.
Kant–that German
naming his absolutes
with nary a nod to gods–
said what I do
I must do
as if I give
that freedom to
everyone.
No treating others
as means
to an end
but the end
themselves.
And we’re golden.
(Buy that, David?
Buy that, Goliath?)
