Why can’t our political leaders work together as threats loom and problems mount? Why do people so readily assume the worst about the motives of their fellow citizens?
In The Righteous Mind, social psychologist Jonathan Haidt explores the origins of our divisions and points the way forward to mutual understanding. His starting point is moral intuition - the nearly instantaneous perceptions we all have about other people and the things they do. These intuitions feel like self-evident truths, making us righteously certain that those who see things differently are wrong.
Haidt shows us how these intuitions differ across cultures, including the cultures of the political left and right. He blends his own research findings with those of anthropologists, historians, and other psychologists to draw a map of the moral domain, and he explains why conservatives can navigate that map more skillfully than can liberals. He then examines the origins of morality, overturning the view that evolution made us fundamentally selfish creatures.
But rather than arguing that we are innately altruistic, he makes a more subtle claim - that we are fundamentally groupish. It is our groupishness, he explains, that leads to our greatest joys, our religious divisions, and our political affiliations. In a stunning final chapter on ideology and civility, Haidt shows what each side is right about, and why we need the insights of liberals, conservatives, and libertarians to flourish as a nation.
©2012 Jonathan Haidt (P)2012 Gildan Media LLC
"Haidt is looking for more than victory. He's looking for wisdom. That's what makes The Righteous Mind well worth reading…. a landmark contribution to humanity’s understanding of itself.” (The New York Times Book Review)
By and large, I think this is a good and even an important book. In it, Haidt very clearly lays out the research that supports the view that human beings have been endowed by evolution with 6 moral intuitions, or foundations. The moral intuitions are innate, which Haidt clearly explains does not mean fixed and immutable, but, rather, arranged in advance of experience. We don't all have a fixed set of moral intuitions, but there is a limited palate from which experience may paint the picture of how we perceive the world.
The most important part of Haidt's research and the argument of this book is that liberal and conservatives share these moral intuitions but tend to emphasize them very differently, and it is the different emphases that cause the divisions among us. In brief, liberals tend to assign moral weight to issues of justice (is it fair - does everyone have an equal chance) and harm/care (does it cause harm to another - bad; or does it help another - good). Conservatives share these intuitions, but their take on justice is different. For a conservative, justice is determined by proportionality. Each according to his/ her contribution, not his/ her need. In addition, everyone, but conservatives to a much greater extent than liberals, also feel that questions of loyalty (to one's group/family/country), authority (obedience), and purity/ sanctity (as in not mixing this with that) are moral issues. A sixth intuition concerns liberty. Here again, however, liberals and conservatives differ in how they think about liberty. Liberals wish to be free of constraints applied by other members of the group, while conservatives think of liberty as freedom from government.
As a framework for parsing arguments between liberals and conservatives, I think this is extraordinarily helpful. What Haidt and colleagues argue is that when we disagree with our ideological counterparts, the disagreements arise from differences in the weight we apply to these moral intuitions. For liberals, there really are just two primary moral issues, fairness and harm/care, while conservatives also value authority, loyalty, purity and liberty to a great extent.
Importantly, Haidt argues that each of the moral intuitions has been vital to the evolution of human culture. While those among us who are liberals care more about justice and care, without the other intuitions, we would never have achieved the groupishness and hence the culture that separates humans from other animals. It is primarily the conservative intuitions that have been responsible for providing the glue that held groups together over our evolutionary history, and it is as groups that human beings have generated a culture that has distanced us from our primitive ape cousins.
Not much to take issue with there.
Ultimately, however, Haidt explains that his study of morality produced in him a sort of conversion from liberal to moderately conservative, having discovered the value of groupish moral intuitions. He also cites research showing that conservatives are better able to take the view of a liberal into account that vice versa, and invites liberals to try to broaden their view to include these other intuitions. His suggestion in this book and elsewhere is that more conservative voices should be added to the intellectual debate over the role of moral intuitions in society.
So here's my problem with that. 1) I am liberal and have a hard time, as he says, understanding how the groupish intuitions might continue to retain their value as moral intuitions in the modern world. It seems to me that many of our greatest problems today have to do with the oversized role of these moral intuitions in buttressing parochial concerns (issues of importance to my group only), leading to inter-group conflict.
2) I am a member of a group (gays) that has been and still is legally disenfranchised in this country, and that disenfranchisement is largely justified by referral to the moral intuition purity. I can't marry my partner, because too many people in this country believe that to allow me to do so would somehow violate the purity/sanctity of heterosexual marriage. So, I can't get behind it. Of course, that is my parochial concern, but I can point to similar concerns that would affect nearly everyone. Purity/Sanctity, in my view, is a moral intuition that has outlived its useful life.
3) Too much of Haidt's argument has the flavor of a naturalistic fallacy. One is committing the naturalistic fallacy when one deems something to be good on the basis of it being natural. Another way it is expressed is when a person assumes that something ought or should be a certain way solely on the basis that it is that way in nature. Haidt's argument is more subtle than saying that because people are endowed with six moral intuitions, therefore all six ought to be valued equally. But, for may taste, his argument still relies mostly on the argument that because these six moral foundations were all critical for the development of what we consider to be civilized society, that they are all to be consulted in policy- and decision-making now. Much of our civilization consists of norms and rules for curbing natural instincts. The instincts that continually reify parochial groupishness, ie, the conservative moral intuitions, are among the natural instincts that I believe must be curbed. An alternative take is that the moral foundations are fine as is, but the groups to which they are applied must be continually enlarged to include everyone, and then perhaps everything. Clearly, this circle-enlarging has been occurring and will likely continue. That's great. But, shouldn't we also work to limit the sway of the intuitions that, while historically vital, are presently harmful or at best of dubious value for large swathes (i.e., anyone not in the majority) of our society today?
Broad, scientific approach to understanding the biology of human behavior.
"Thinking Fast and Slow" by Kahneman and "The Believing Brain" by Shermer in terms of understanding neuroscience and the way our brains, opinions and behaviors come about.
We've created a culture where we all operate under the illusion that we need to be right. We convince ourselves that our thoughts and actions stem from some innate ability to realize and appreciate a guiding, transcendent truth, whether it be social, spiritual or logical. The humbling reality is that we have selfish genes which utilize complex modules to ensure their survival. Haidt cogently describes our biology with both scientific and symbolic aplomb.
As a biologist and physician, I have great appreciation for this perspective. I particularly appreciate the analogy between our ethical "taste" modules and our literal gustatory senses. We cannot fight the fact that we are hardwired to respond to these tastes and indulging them initiates the neurochemical cascade which, if deprived, would leave us bereft of the true experience of humanness.
Continuing this analogy, I would attempt to demonstrate where Haidt possibly falls short in helping both himself and his reader best apply their enhanced understanding of human and cultural biology.
As our ethical "tastes" for sanctity, loyalty and authority have a place in maintaining safety and wellness, our taste for sugar and fat has served our species greatly in times of scarcity. The utility of these modules is entirely contextual though. In the United States (my very divided country), we live in relative abundance. The vast majority has an excess of calories as well as social safety. The context has changed and indulging our hunger for fat and sugar as well as symbolic tribal loyalty, sanctity and authoritarian acquiescence has very negative consequences. We benefit when we recognize mal-adaptive application of natural tendencies. There is little risk that we will go hungry if we forgo calories and there is little risk that the fabric of our society (and our own differential survivability) will fall apart if we question authority, symbolism or factionism.
We live in a country of abundance and safety. Indulging these tastes is causing an epidemic of obesity, hypertension, diabetes and heart disease. Could not the same be happening when insisting on applying unnecessary ethical modules? I enjoy being clean AND my understanding of germs and public health tells me I don't need to be continually vigilant. I enjoy my groups of shared interest AND I don't need to denigrate or vilify any groups to which I do not belong. I appreciate order AND I know rules and laws exist to serve a social purpose but my eternal soul is not at risk should I fail to worship compliance.
Haidt is correct in that Conservatives indulge their ethical tastes more broadly. Their message is an ethical meal that satisfies many of our cravings. The Liberterian and Liberal ideologies are less appealing to a broad population... but dining at their table more often may be the only way of preventing the epidemic of ethical indulgence?
College English professor who loves classic literature, psychology, neurology and hates pop trash like Twilight and Fifty Shades of Grey.
Haidt does an amazing job here of showing us how it is our intuition that often decides for us in regard to controversial (and even trivial) subjects, and then "uses" rationale as an ad hoc reasoning machine to justify the decision. Haidt also shows how this is not always a bad thing, that "gut instincts" can be truer and better than those come to entirely on rationale (if the latter were even possible, which, it seems, it isn't in most normal people.) Rationale can temper intuition, but if someone's mind is truly to be changed, it must be the intuition that is addressed first, not the rationale. If one can understand this, violent arguments can often be defused and the "opponent" can be understood as something other than "someone who is stupid" or who "refuses to accept MY logic." A must read!
I really enjoyed this book! Haidt has a wonderful ability to make research ideas and results gripping and easy to understand. And when it comes to how the human mind works, there are quite a few surprises in this book even for a seasoned psychologist :)
Haidt's ideas on why religions are useful and existed in every society throughout the human evolution are riveting!
For anybody who enjoyed Haidt's The Happiness Hypothesis, you will love this book as well.
I found the first half of the book much more fast-paced and engaging than the second half but I still couldn't stop listening to it until the very end and it was well worth it. By "couldn't stop listening to it", I meant that I didn't switch to some other book or podcast like I normally do when the pace gets slower. I do not listen to anything in one sitting - I only listen to books when driving, doing chores around the house, cooking, etc. But then, with this book, it really pays off to have some time between ideas to absorb and process them.
I heard about this book on a podcast I was listening to. In this book Jonathan Haidt does a great job explaining why we think the way we do and why we're shaped to think the way we do. Here is a book that if you listen/read it all the way through will explain to you why we vote the way we do and think the way we do. I used to not understand people who practice strict religious teachings. Now I understand it (read the book to find out why). It also explains why people are Republicans and others are Democrats. It explains why their not understanding each other or the world. This has been a real eye opener for me and has already been helpful since I began to apply the principles in my life. I've been recommending this book to everyone I hear say something about Republicans or Democrats. It is a must read for anyone!
But I write for myself, for my own pleasure. And I want to be left alone to do it. - J.D. Salinger ^(;,;)^
Jonathan Haidt give a nice social science explanation for how we align politically and how we are built to disagree. This is one of those books that seems to fit in the same evolutionary psychology space as Bob Wright's 'The Moral Animal'. It is a combination of ethnography + evolutionary psychology + experimental psychology.
In 'The Righteous Mind', Haidt isn't seeking simply to explain why some people vote Left and others vote Right, or why some people believe in God A and other believe in God B. Haidt's bigger purpose is to explain how we are all hardwired to use reason NOT to MAKE our moral decisions/choices, but rather to use reason to BUTTRESS the choices (about God, politics, etc) that we've already made.
While I think his approach is a bit too simplistic, I still use his Moral Foundations Theory to explain why my father and I might have some overlap in values but different political views. I like the whole matrix of:
1. Care/harm: cherishing and protecting others.
2. Fairness/cheating: rendering justice according to shared rules. (Alternate name: Proportionality)
3. Liberty/oppression: the loathing of tyranny.
4. Loyalty/betrayal: standing with your group, family, nation. (Alternate name: Ingroup)
5. Authority/subversion: obeying tradition and legitimate authority. (Alternate name: Respect.)
6. Sanctity/degradation: abhorrence for disgusting things, foods, actions. (Alternate name: Purity.)
Do I agree that liberals rank certain of these values higher than conservatives? Yes.
Do I agree that conservatives might value some of these foundational values more than liberals? Yes.
Do I agree that this list is the end-all, be-all of our Moral compass? No.
I think this is a good beginning. It is another social science draft that gives another way to look at how we think, how our thinking has evolved, and how we interact with each other. Any theory involving the human brain is bound to be a bit of a game in the dark. I think there are answers and many of the answers are compelling, but not all answers will be final or correct.
Look, there were certain parts of this book that just felt right, so I will spend a bit of time building a rational reason why it feels right and then post that reason on Audible.
The thing that saddens me when I read books on moral psychology is that it makes it clear that we as a species have come to a good understanding about how it is we think, yet that understanding doesn't filter down to the individual level. Like Michael Shermer's The Believing Brain, or Carol Tavris and Elliot Aronson's Mistakes Were Made (But Not By Me), this book has within it much that could help keep in check the more extravagant of cognitive pitfalls, yet how does it make that tricky journey from the psychology journals and out into the public? This book, as good as any other on the topic I have read, has me hoping it will be able to make a little headway.
Since I'm not a psychologist, I can't comment on the quality of the research, except to say that I found the presentation of the ideas was clear and very illustrative. Haidt's writing style is very accessible, and whether or not you agree with him by the end, anyone who carefully listens should at least appreciate where he was coming from. By the end, there's perhaps a means to appreciate where other people are coming from.
One major problem was that in his efforts to give a descriptive moral psychology, he ignored the prescriptive aspect. The question of whether or not people see morality a particular way doesn't make that way warranted. Of course Jonathan Haidt knows this, but neglects to mention this until near the end of the penultimate chapter, and even then does little more than shrug at the prospect. That's fair enough as he's not a moral philosopher, but for several chapters preceding that brief mention he focused on trying to understand morality from a neurological perspective - even going so far as to ridicule those current prescriptive theories as being inadequate and possibly the result of Aspergers' syndrome. As the reader this was quite jarring, as he was seeming to make the same mistake Sam Harris did in The Moral Landscape by descending into neurobabble.
For example, much is made of Western Educated Industrial Rich and Democratic (WEIRD) phenomenon of moral psychology where the educated products of enlightenment thinking see the role of moral thought in a very different way from all other societies (and even the poor in their own society). While he makes an interesting case for why moral psychology as a discipline has misfired by focusing on the WEIRD, be doesn't address the inverse case - why some of us are WEIRD? After all, being weird is the anomaly.
If you keep in mind that his account of morality is descriptive rather than normative, then the book reads much better. It's a good account of how to think about how other people think on moral issues, and that is a vital part of having an understanding of where other people are coming from. For that, the book is good. And as far as the presentation goes, Haidt's willingness to describe the diagrams was useful, and him breaking out in song was an unexpected joy.
I love espionage and detective thrillers but will listen to most genres. Very frequent reviews. No plot spoilers! Please excuse my typos!
I first read the dead tree version of Jonathan Haidt's The Righteous Mind when it was released in 2012. 9 months ago I purchased the audiobook and found when listened to in conjunction with the online materials as the narrator recommends it was as easy to understand and the original book. Late in 2013 another social psychologist, Joshua Greene, wrote the book Moral Tribes which he intended as an attempt to challenge some of the conclusions of Haidt's The Righteous Mind. The Righteous Mind is based on years of serious studies that are will documented and properly analyzed while Moral Tribes is a long, flailing, immature argument with \based almost entirely on Greene's personal political philosophy. Both books have high reader ratings on Audible and Amazon, but The Righteous Mind is clearly far superior to Moral Tribes.
Both Haidt and Greene describe themselves as left of center politically and both are PhD social psychologist. Haidt's book is not primarily about political beliefs: it is about six categories of moral concepts that groups of people (tribes in Greene's language) hold. But the relative importance of the six categories of moral concepts do translate into political philosophy and Haidt's studies of group moral values do lead to discussions of political differences, so that is why Haidt's interviews and speeches are mostly about political differences.
The Righteous Mind is based on numerous studies of human beliefs of morality. The studies are fascinating. It is a wonderful book apart from the political conclusions. The Righteous Mind is a hugely important book that can help us better understand ourselves and others. And it can help us to work together constructively despite our differences. I wish everyone would read this important book!
Most "readers" will appreciate the superb delivery of the audio version. Those of us (myself included) who discover that his worldview and ideas reshape our own will either want to listen to the audio twice or also purchase the print version -- to enable note taking and marking up of the most important pages.
Because the ideas are so unsettling for social and political liberals (like myself!), the author's tone and personal story vignettes are absolutely vital to keep me from becoming defensive (and thus no longer really listening). Yet, by the time he concludes, I feel fully affirmed -- as the need today is not for liberals to go conservative, but for liberals to become morally fuller by maintaining our existing commitments while opening to searching for solutions that are no longer win-lose but win-win. In fact, I recall watching online a spring 2012 interview that Bill Moyers conducted with the author, and Bill's curiosity and open delight in this larger worldview are a treasure to watch. Morality becomes all encompassing.
The author is the audio narrator -- and he is superb! Personal stories he tells are especially powerful this way, and his best stories are those that reveal the pivotal experiences in his own life that led him from social/political liberal to a wider embrace of the full spectrum of moral and ethical appreciation.
It is way too long to listen to in one setting -- but very compelling to use as bedtime listening on consecutive nights or for a very long road trip.
I learn so much these days online via short videos, newsclips, blogs, op-ed pieces, etc. that I tend to become stingy about my time reading a traditional book. Books are often not time-efficient enough for me anymore. But The Righteous Mind exemplifies deep respect for the reader/listener's time via its organization, writing, storytelling, and editing. It actually restores my faith in learning via books. As I reflect on my experience, I see that what took the author a lifetime to achieve in worldview expansion, I actually got in a week of evening listening.
This is a good audiobook.
I have enjoyed thinking about how some people are unable to grasp things not because they are stupid, but because they have already formed an idea about them.
The author is rare for being a good performer as well. Given the divisiveness the topic could engender in some, the open, thoughtful voice of the author lends an even tone that allows everyone to enjoy and learn.
The importance of emotion to reason.
The author is an excellent narrator, it made listening a pleasure. The book was well structured with summaries at the end of each chapter.
As a liberal the book made me think about myself and why I am the way I am!
I did not agree entirely with everything written, it certainly challenged my ideas as to what is right and wrong. This makes me want to find out more about the subject to find more answers.
"A thoroughly interesting book!"
I always feel that book's read by the author are far better to listen to and this book illustrates the point perfectly. Haidt is open, honest, informative and passionate about his chosen field of moral psychology. Throughout the book he is unbiased and remains remarkably dispassionate with regards to a variety of moral, social and political views, thus making this book thoroughly educational and informative whilst allowing you to make up your own mind and opinions. I would certainly recommend this to someone who is interested in this field, I have listened to it twice so far and i'm still not bored of it.
"Brilliant! Well researched, accessible, convincing"
This is a highly intelligent, yet accessible book, beautifully read by the author himself.
If like me you are puzzled by the stupidity of other people's beliefs and values, then I urge you to read "The Righteous Mind". At its core is a message of reconciliation; an enlightened liberation from the "Filter Bubble" of our own confirmation biases to see ourselves & those we most profoundly disagree with as belonging on the same continuum.
Haidt's thesis is controversial :- that Western liberals (e.g. him & me) are "WIERD" outliers, using just three moral foundations of harm, freedom, and fairness, when for conservative & non Western cultures, morality includes a far broader spectrum of sensibilities, including hierarchy, loyalty and sacredness.
Our own values feel like 'The Truth' and the more moral we are, the more self-righteous in imposing our own moral framework. Moreover, we are all moral hypocrites, acting to maximise our good reputation, with our moral rationalisations serving as press officer to our emotional prejudices.
Haidt cites a ton of research (including his own), underpinned by psychology, anthropology, neuroscience & evolutionary theory: the latter an elegant mix of Selfish Gene, Multi-Level selection and Dual Inheritance Theory, summed up in the sound-byte that we are 90% chimp and 10% hive mentality.
Yet it was in his uncritical advocacy for the "Durkheimian Hive Switch" that I started to dissent. Anyone who knows the film "The Wave", the deindividuation of rioting crowds, Milgram's Experiment, or phenomena such as scape-goating or "corporate groupthink" will be wary of the dangers of the "Hive Switch", and the potential madness of crowds. The Enlightenment was about liberation from our hive mentality and the benefits of Mill's style individualism and secularism.
However, that said, I consider Haidt a hero, and I hope this excellent book will help heal the animosity between good people who differ only in the hyper-goods they value.
but I was confused by the absence of any discussion of kin selection. Hence 4 stars not 5.
"Entertaining and provoking"
Great narrator, well structured and researched. Made by an expert in the field of moral psychology. A great book to learn from, argue with and grow in our understanding of morality
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