Quotes from Jonathan Haidt

Las personas, al fin y al cabo, se unen a bandos políticos con los que comparten narrativas morales, y una vez que han aceptado una narrativa particular, se ciegan a otros mundos morales alternativos.

Many psychologists have studied the effects of having "plausible deniability." In one such study, subjects performed a task and were then given a slip of paper and a verbal confirmation of how much they were to be paid. But when they took the slip to another room to get their money, the cashier misread one digit and handed them too much money. Only 20 percent spoke up and corrected the mistake.24

We all recognize this portrait of boyhood. The male mind appears to be innately tribal—that is, structured in advance of experience so that boys and men enjoy doing the sorts of things that lead to group cohesion and success in conflicts between groups (including warfare).20 The virtue of loyalty matters a great deal to both sexes, though the objects of loyalty tend to be teams and coalitions for boys, in contrast to two-person relationships for girls.21

Life is what we deem it, and our lives are the creations of our minds.

One of the greatest truths in psychology is that the mind is divided into parts that sometimes conflict.1 To be human is to feel pulled in different directions, and to marvel—sometimes in horror—at your inability to control your own actions.

But the story changed when the cashier asked them if the payment was correct. In that case, 60 percent said no and returned the extra money. Being asked directly removes plausible deniability; it would take a direct lie to keep the money. As a result, people are three times more likely to be honest.

When a few members of a group contributed far more than the others—or, even more powerfully, when a few contributed nothing—most adults do not want to see the benefits distributed equally.51 We can therefore refine the description of the Fairness foundation that I gave in the last chapter.

But as a psychologist studying morality, I can say that multilevel selection would go a long way toward explaining why people are simultaneously so selfish and so groupish.91

We humans have a dual nature - we are selfish primates who long to be a part of something larger and nobler than ourselves.

I'll praise Glaucon for the rest of the book as the guy who got it right—the guy who realized that the most important principle for designing an ethical society is to make sure that everyone's reputation is on the line all the time, so that bad behavior will always bring bad consequences.

our brains, bodies, and behavior show many of the same signs of domestication that are found in our domestic animals: smaller teeth, smaller body, reduced aggression, and greater playfulness, carried on even into adulthood.

Words are inadequate to describe the emotion aroused by the prolonged movement in unison that drilling involved. A sense of pervasive well-being is what I recall; more specifically, a strange sense of personal enlargement; a sort of swelling out, becoming bigger than life, thanks to participation in collective ritual.1

Our conclusion from this study is that diversity is like cholesterol: There's a good kind and a bad kind, and perhaps we should not be trying to maximize both.

creating a temporary superorganism. Muscular bonding enabled people to forget themselves, trust each other, function as a unit, and then crush less cohesive groups.

We are well-armed for battle in a Machiavellian world of reputation manipulation, and one of our most important weapons is the delusion that we are non-combatants.

The difference between a mind asking "Must I believe it?" versus "Can I believe it?" is so profound that it even influences visual perception. Subjects who thought that they'd get something good if a computer flashed up a letter rather than a number were more likely to see the ambiguous figure as the letter B, rather than as the number 13.

human nature is 90 percent chimp and 10 percent bee.

If people can literally see what they want to see—given a bit of ambiguity—is it any wonder that scientific studies often fail to persuade the general public?

The social intuitionist model offers an explanation of why moral and political arguments are so frustrating: because moral reasons are the tail wagged by the intuitive dog. A dog's tail wags to communicate. You can't make a dog happy by forcibly wagging its tail. And you can't change people's minds by utterly refuting their arguments. Hume diagnosed the problem long ago:

It may sound depressing to think that our righteous minds are basically tribal minds, but consider the alternative. Our tribal minds make it easy to divide us

As the eighth-century Chinese Zen master Sen-ts'an wrote: The Perfect Way is only difficult for those who pick and choose; Do not like, do not dislike; all will then be clear. Make a hairbreadth difference, and Heaven and Earth are set apart; If you want the truth to stand clear before you, never be for or against. The struggle between "for" and "against" is the mind's worst disease.

And now that we all have access to search engines on our cell phones, we can call up a team of supportive scientists for almost any conclusion twenty-four hours a day. Whatever you want to believe about the causes of global warming or whether a fetus can feel pain, just Google your belief. You'll find partisan websites summarizing and sometimes distorting relevant scientific studies. Science is a smorgasbord, and Google will guide you to the study that's right for you.

We have the ability (under special conditions) to transcend self-interest and lose ourselves (temporarily and ecstatically) in something larger than ourselves. That ability is what I'm calling the hive switch.

In the next three chapters I'll catalogue the moral intuitions, showing exactly what else there is beyond harm and fairness. I'll show how a small set of innate and universal moral foundations can be used to construct a great variety of moral matrices. I'll offer tools you can use to understand moral arguments emanating from matrices that are not your own.