Jonathan Haidt & Craig Joseph

Intuitive ethics: how innately prepared
intuitions generate culturally variable virtues

Strangeness is fascinating. Medieval

maps embellished with fantastical
beasts, sixteenth-century wonder cham-
bers ½lled with natural and technological
marvels, even late-twentieth-century su-
permarket tabloids–all attest to the hu-
man fascination with things that violate
our basic ideas about reality. The study
of morality and culture is therefore an
intrinsically fascinating topic. 人们
have created moralities as divergent
as those of Nazis and Quakers, 头-
hunters and Jains. 但是, when we
look closely at the daily lives of people
in divergent cultures, we can ½nd ele-

Jonathan Haidt is associate professor of social
psychology at the University of Virginia. His re-
search focuses on morality and emotion and how
they vary across cultures. He is currently studying
the positive moral emotions, such as awe, admira-
的, and moral elevation. 在 2001 he was award-
ed the Templeton Prize in Positive Psychology.

Craig Joseph is a postdoctoral research associate
in the Committee on Human Development at the
芝加哥大学. His research focuses on the
cultural psychology of moral functioning and the
virtues, the psychology of political violence, 和
the adaptation of Muslim communities to life in
美国.

ments that arise in nearly all of them–
例如, reciprocity, loyalty, 尊重
为了 (一些) 权威, limits on physical
伤害, and regulation of eating and sexu-
ality. What are we to make of this pat-
tern of similarity within profound differ-
恩斯? Social scientists have traditionally
taken two approaches.

The empiricist approach posits that
moral knowledge, moral beliefs, 道德
行动, and all the other stuff of moral-
ity are learned in childhood. 有
no moral faculty or moral anything else
built into the human mind, 虽然
there may be some innate learning
mechanisms that enable the acquisition
of later knowledge. 在某种程度上
there are similarities across cultures,
they arise because all cultures face simi-
lar problems (例如, how to divide power
and resources, care for children, 并重新-
solve disputes) for which they have often
developed similar solutions.

The nativist approach, 在另一
手, holds that knowledge about such
issues as fairness, 伤害, and respect for
authority has been built into the human
mind by evolution. All children who are
raised in a reasonable environment will
come to develop these ideas, even if they
are not taught by adults. To the extent
that there are differences across cultures,
they arise because of local variation in
the implementation of universal moral

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乔纳森
Haidt &
Craig
约瑟夫
在
人类
自然

知识 (例如, should relations among
siblings be guided by rank and respect
for elders, or by equality and reciproci-
蒂?).

We would like to take the opportunity

afforded by this Dædalus issue on hu-
man nature to work through one aspect
of the idea that morality is both innate
and learned. We are not going to offer a
wishy-washy, split-the-difference ap-
普罗奇. 相当, we will present a modi-
½ed nativist view that we believe fully
respects the depth and importance of
cultural variation in morality. 我们将
do this by focusing attention on a here-
tofore ignored link: the link between in-
tuitions, especially a subset of intuitions
that we argue are innate in important
respects, and virtues, which by and large
are social constructions.

We propose that human beings come

equipped with an intuitive ethics, 一个在-
nate preparedness to feel flashes of ap-
proval or disapproval toward certain pat-
terns of events involving other human
beings. The four patterns for which we
believe the evidence is best are those sur-
rounding suffering, 等级制度, reciproci-
蒂, and purity. These intuitions under-
gird the moral systems that cultures de-
velop, including their understandings
of virtues and character. By recognizing
that cultures build incommensurable
moralities on top of a foundation of
shared intuitions, we can develop new
approaches to moral education and to
the moral conflicts that divide our di-
verse society.

Anthropologists often begin with so-

ciological facts and then try to work
down one level of analysis to psycholo-
gy. Laws, customs, rituals, and norms
obviously vary, and from that variation
it is reasonable to conclude that many
psychological facts, such as beliefs, val-
厄斯, 情怀, and habits, vary too. Evolu-

tionary psychologists, 相比之下, 工作
mostly in the space between psychologi-
cal and biological levels of analysis. 胡-
man brains are obviously products of
natural selection, adapted to solve prob-
lems that faced our hominid ancestors
for millions of years. Since infant brains
hardly vary across cultures and races, 它
is reasonable to suppose that many psy-
chological facts (例如, emotions, motiva-
系统蒸发散, and ways of processing social in-
形成) are part of the factory-in-
stalled equipment that evolution built
into us to solve those recurrent prob-
莱姆斯.

So how can we get those working

down from sociological facts to connect
with those working up from biological
facts? Where exactly should we drive
the golden spike to link the two ap-
proaches? The meeting point must
be somewhere in the territory of psy-
chology, and we suggest that the exact
spot is the intuitions. Intuitions are the
判断, solutions, and ideas that pop
into consciousness without our being
aware of the mental processes that led to
他们. When you suddenly know the an-
swer to a problem you’ve been mulling,
or when you know that you like some-
one but can’t tell why, your knowledge
is intuitive. Moral intuitions are a sub-
class of intuitions, in which feelings of
approval or disapproval pop into aware-
ness as we see or hear about something
someone did, or as we consider choices
for ourselves.1

Intuitions arise because the mind is
composed of two distinct processing
系统. Most of cognition can be re-
ferred to as the intuitive, or automatic,

1 For more on moral intuition, see Jonathan
Haidt, “The Emotional Dog and Its Rational
Tail: A Social Intuitionist Approach to Moral
Judgment,” Psychological Review 108 (2001): 814
–834; James Q. Wilson, The Moral Sense (新的
约克: Free Press, 1993).

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Intuitive
伦理: 如何
innately
准备好了
intuitions
产生
culturally
variable
virtues

系统. The human mind, like animal
minds, does most of its work by auto-
matic pattern matching and distributed
加工. Our visual system, 为了考试-
普莱, makes thousands of interpretations
each second, without any conscious ef-
fort or even awareness. It does this by
relying in part on built-in processing
shortcuts, or heuristics (例如, the as-
sumption that lines continue behind ob-
stacles that block parts of them), 哪个
are integrated with learned knowledge
about the things in one’s visible world.
Analogously, many psychologists now
believe that most social cognition occurs
rapidly, automatically, and effortlessly–
in a word, intuitively–as our minds ap-
praise the people we encounter on such
features as attractiveness, threat, 性别,
and status. The mind accomplishes this
by relying in part on heuristics, 哪个
are then integrated with learned facts
about the social world.

But human minds are unlike other ani-

mal minds in having a well-developed
second system in which processing oc-
curs slowly, deliberately, and fully within
conscious awareness. When you think in
words or reason through a problem or
work backward from a goal to your pres-
ent position, you are using the reason-
英, or controlled, 系统. Most psycho-
logical research on morality has looked
at deliberative moral reasoning, 部分地
because it is so accessible. All you have
to do is ask someone, as Lawrence Kohl-
berg did, “Do you think that Heinz
should break into the pharmacy to steal
the drug to save his wife’s life?”2 Kohl-
berg developed a comprehensive ac-
count of moral development by looking
at how people’s answers to these sorts

of dilemmas changed over the years of
childhood and adolescence.

Yet recent research in social psycholo-

gy suggests that the responses to such
dilemmas mostly emerge from the intu-
itive system: people have quick gut feel-
ings that come into consciousness as
soon as a situation is presented to them.
Most decide within a second or two
whether Heinz should steal the drug.
Then when asked to explain their judg-
评论, people search for supporting ar-
guments and justi½cations using the rea-
soning system.3 As with the visual sys-
TEM, we can’t know how we came to see
something; we can only know that we
see it. If you focus on the reasons people
give for their judgments, you are study-
ing the rational tail that got wagged by
the emotional dog.

We propose that intuition is a fertile
but under-studied construct for research
on morality. It is here that we can ½nd a
small number of basic units that might
underlie a great diversity of cultural
产品. Analogous units comprise
our perceptual systems. Three kinds of
receptors in the skin (for pressure, TEM-
perature, and pain) work together to
give us our varied experiences of touch.
Five kinds of receptors on the tongue
(for salt, sweet, bitter, sour, 和, oddly,
glutamate) work together with our sense
of smell to give us a great variety of gus-
tatory experiences. Might there be a few
different kinds of social receptors that
form the foundation of our highly elab-
orated and culturally diverse moral
感觉?

What can evolution put into a mind,

and how does it put it there? Some have

2 Lawrence Kohlberg, “Stage and Sequence:
The Cognitive-Developmental Approach to So-
cialization,” in David A. Goslin, 编辑。, Handbook
of Socialization Theory and Research (芝加哥:
Rand McNally, 1969).

3 See Haidt, “The Emotional Dog”; Richard E.
Nisbett and Timothy DeCamp Wilson, “Telling
More Than We Can Know: Verbal Reports on
Mental Processes,” Psychological Review 84
(1977): 231–259.

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乔纳森
Haidt &
Craig
约瑟夫
在
人类
自然

argued that the evolutionary process has
created innate knowledge of various
kinds.4 For example, infants appear to
have hard-wired knowledge of faces and
sweet tastes, because their brains come
equipped with cells and circuits that rec-
认识他们. But our more complex abil-
ities are often better described as a ‘pre-
paredness’ to learn something. 对于前-
充足, humans are born with few hard-
wired fears, but we come prepared to ac-
quire certain fears easily (例如, of snakes,
spiders, 老鼠, open spaces), and cultures
vary in the degree to which they rein-
force or oppose such fears. On the other
手, it is very dif½cult to create a fear
of flowers, or even of such dangerous
things as knives and ½re, because evolu-
tion did not ‘prepare’ our minds to learn
such associations.

So what moral intuitions might the
mind be prepared to develop? What are
the patterns in the social world to which
human beings might easily come to react
with approval or disapproval? 有
more than one way to answer these
问题; in this essay we take what
might be called a meta-empirical ap-
普罗奇, surveying works by a variety of
social scientists to locate a common core
of moral values, 担忧, and issues.
We focused on ½ve works–two that
aim to describe what is universal,5 二
that describe what is culturally vari-
有能力的,6 and one that describes the build-

4 For reviews see Steven Pinker, The Blank Slate
(纽约: Viking, 2002); Jerome Barkow, Le-
da Cosmides, and John Tooby, 编辑。, The Adapted
头脑: Evolutionary Psychology and the Generation
of Culture (纽约: 牛津, 1992).

5 唐纳德·E. 棕色的, Human Universals (Phila-
delphia: Temple University Press, 1991); 艾伦·P.
Fiske, Structures of Social Life (纽约: 自由的
按, 1991).

6 Shalom H. Schwartz and Wolfgang Bilsky,
“Toward a Theory of the Universal Content
and Structure of Values: Extensions and Cross-

ing blocks of morality that are visible
in other primates.7 We began by simply
listing the major kinds of social situa-
tions these ½ve authors said people (或者
黑猩猩) react to with a clear evalu-
ation as positive or negative. We then
tallied the number of ‘votes’ each item
got, 那是, the number of authors, 出去
of the ½ve, who referred to it directly.
The winners, showing up in all ½ve
作品, were suffering/compassion, reci-
procity/fairness, and hierarchy/respect.
It seems that in all human cultures, 在-
dividuals often react with flashes of feel-
ing linked to moral intuitions when they
perceive certain events in their social
worlds: when they see others (particu-
larly young others) suffering, 和别的
causing that suffering; when they see
others cheat or fail to repay favors; 和
when they see others who are disrespect-
ful or who do not behave in a manner
be½tting their status in the group. 和
黑猩猩, these reactions occur
mostly in the individual that is directly
harmed. The hallmark of human morali-
ty is third-party concern: person A can
get angry at person B for what she did to
person C. 实际上, people love to exercise
their third-party moral intuitions so
much that they pay money to see and
hear stories about ½ctional strangers
who do bad things to each other.

The best way to understand our argu-
ment is to begin with the notion of long-

Cultural Replications,” Journal of Personality
and Social Psychology 58 (1990): 878–891; Rich-
ard A. Shweder et al., “The ‘Big Three’ of Mo-
rality (自治, 社区, and Divinity)
and the ‘Big Three’ Explanations of Suffering,”
in Allan M. Brandt and Paul Rozin, 编辑。, 莫-
rality and Health (纽约: 劳特利奇, 1997),
119–169.

7 Frans de Waal, Good Natured: The Origins of
Right and Wrong in Humans and Other Animals
(剑桥, 大量的。: 哈佛大学出版社,
1996).

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桌子 1
Four moral modules and the emotions and virtues associated with them

Suffering Hierarchy Reciprocity Purity

Proper domain
(original triggers)

Suffering and
vulnerability of
one’s children

Physical size and
strength, domination,
and protection

Cheating vs. cooper-
ation in joint ven-
特雷斯, food sharing

People with diseases
or parasites, 浪费
产品

Actual domain
(modern examples)

Baby seals, cartoon
characters

Bosses, gods

Marital ½delity,
broken vending
machines

Characteristic
emotions

Compassion

Resentment vs.
respect/awe

Anger/guilt vs.
gratitude

Taboo ideas
(communism,
种族主义)

Disgust

Intuitive
伦理: 如何
innately
准备好了
intuitions
产生
culturally
variable
virtues

Relevant virtues

Kindness,
compassion

Obedience, deference,
loyalty

Fairness, 正义,
trustworthiness

Cleanliness, purity,
chastity

standing adaptive challenges, 进而
to scan down each of the columns in ta-
布莱 1. 例如, the prolonged depen-
dence characteristic of primates, 埃斯佩-
cially humans, made it necessary, 或
least bene½cial, for mothers to detect
signs of suffering and distress in their
offspring. Mothers who were good at
detecting such signals went on to rear
more surviving offspring, and over time
a communication system developed in
which children’s stylized distress signals
triggered maternal aid. Psychological
preparation for hierarchy evolved to
help animals living in social groups
make the most of their relative abilities
to dominate others. Given the unequal
distribution of strength, 技能, and luck,
those individuals who had the right
emotional reactions to play along suc-
cessfully and work their way up through
the ranks did better than those who re-
fused to play a subordinate role or who
failed to handle the perks of power
gracefully.8 Similarly, a readiness for
reciprocity evolved to help animals,

8 Frans de Waal, Chimpanzee Politics (新的
约克: 哈珀 & 排, 1982).

particularly primates, reap the bene½ts
of cooperating with non-kin. Individuals
who felt bad when they cheated, 和
who were motivated to get revenge
when they were cheated, were able to
engage successfully in more non-zero-
sum games with others.9

A useful set of terms for analyzing the

ways in which such abilities get built
into minds comes from recent research
into the modularity of mental function-
ing.10 An evolved cognitive module is a

9 See Robert L. Trivers, “The Evolution of Re-
ciprocal Altruism,” Quarterly Review of Biology
46 (1971): 35–57; Robert Wright, NonZero: 这
Logic of Human Destiny (纽约: 优质的,
2000).

10 Modularity was ½rst proposed for perceptu-
al processes by Jerry Fodor, Modularity of Mind
(剑桥, 大量的。: 与新闻, 1983). 然而,
more recent modularity theorists argue that
more flexible and only partially modularized
cognitive systems play a role in most areas of
higher cognition. See Dan Sperber and Law-
rence A. Hirschfeld, “The Cognitive Founda-
tions of Cultural Stability and Diversity,”
认知科学的趋势 8 (2004): 40–46;
Gerd Gigerenzer, Adaptive Thinking: Rationality
in the Real World (牛津: 牛津大学
按, 2002).

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乔纳森
Haidt &
Craig
约瑟夫
在
人类
自然

processing system that was designed to
handle problems or opportunities that
presented themselves for many genera-
tions in the ancestral environment of a
物种. Modules are little bits of input-
output programming, ways of enabling
fast and automatic responses to speci½c
environmental triggers. In this respect,
modules behave very much like what
cognitive psychologists call heuristics,
shortcuts or rules of thumb that we of-
ten apply to get an approximate solution
迅速地 (and usually intuitively).

One useful distinction in the modular-

ity literature is that between the proper
and actual domains of a module. 这
proper domain is the set of speci½c sce-
narios or stimuli that the module was
evolved to handle. In the case of a suffer-
ing/compassion module, the proper
domain is the sight of one’s own child
showing the stereotypical signs of dis-
tress or fear. The proper domain may
have extended to distress shown by all
kin as well. The actual domain, 骗子-
特拉斯特, is the set of all things in the world
that now happen to trigger the module.
This includes the suffering of other peo-
ple’s children, starving adults seen on
电视, images of baby seals being
clubbed to death, and our pet dogs that
droop, mope, whine, and break our
hearts as we prepare to go off to work
each morning.

The concept of modules is helpful for

thinking about moral intuitions. 一
possibility is that moral intuitions are
the output of a small set of modules.
When a module takes the conduct or
character of another person as its input
and then emits a feeling of approval or
disapproval, that output is a moral intu-
行动. In strong cases, each of these mor-
al modules triggers a full-fledged emo-
的: suffering triggers compassion; 阿尔-
rogant behavior by subordinates triggers
contempt; cheating triggers anger. 但

in most cases our moral modules are
triggered by minor events, by gossip, 经过
things we read in the newspaper, 和我们
do not truly get angry, or feel compas-
锡安; we just feel small flashes of
approval or disapproval.

For the three sets of moral intuitions
we have examined so far, the persistent
adaptive challenge is a social challenge.
But there is an odd corner of moral life,
odd at least for modern Westerners, WHO
tend to think of morality as strictly con-
cerned with how we treat other people.
That corner is the profound moraliza-
tion of the body and bodily activities,
such as menstruation, eating, bathing,
性别, and the handling of corpses. A great
deal of the moral law of Judaism, Hindu-
主义, Islam, and many traditional socie-
ties is explicitly concerned with regulat-
ing purity and pollution.

Based on our research and that of oth-

呃, we propose that culturally wide-
spread concerns with purity and pollu-
tion can be traced to a purity module
evolved to deal with the adaptive chal-
lenges of life in a world full of dangerous
microbes and parasites. The proper do-
main of the purity module is the set of
things that were associated with these
dangers in our evolutionary history,
things like rotting corpses, excrement,
and scavenger animals. Such things,
and people who come into contact with
他们, trigger a fast, automatic feeling of
disgust. 随着时间的推移, this purity module
and its affective output have been elabo-
rated by many cultures into sets of rules,
sometimes quite elaborate, regulating a
great many bodily functions and prac-
泰斯, including diet and hygiene. 一次
norms were in place for such practices,
violations of those norms produced neg-
ative affective flashes, 那是, 道德
intuitions.11
11 For the complete story of how the actual do-
main of disgust expanded into the social world,

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Intuitive
伦理: 如何
innately
准备好了
intuitions
产生
culturally
variable
virtues

Purity and pollution were important
ideas in Europe from antiquity through
the Victorian age, but they began to fade
as the twentieth century replaced them
with an increasingly medical and utili-
tarian understanding of hygiene and an
increasing emphasis on personal liberty
and privacy in regard to bodily matters.
然而, even contemporary American
college students, when we interview
them in our studies of moral judgment,
will confess to feeling flashes of disgust
and disapproval when asked about viola-
tions of purity taboos. Stories about eat-
ing one’s dead pet dog, about harmless
cases of cannibalism, or even about ho-
mosexuality may elicit feelings of dis-
gust, which the students attempt, 经常
comically, to justify afterward. The intu-
ition is produced by the module, 但是
culture does not support a purity-based
morality anymore (at least for liberal
college students), so the students are left
to struggle with the reasoning system to
explain a judgment produced by the in-
tuitive system.

到目前为止, we have argued two points:

that much of mature moral functioning
is intuitive rather than deliberative; 和
that among our moral intuitions are a
small number that are primitive and in-
nate, or at least innately prepared. 在广告中-
dition to reflecting persistent adaptive
tasks in the human evolutionary past,
these prepared intuitions influence mor-
al development and functioning by con-
straining our moral attention and laying
the foundation for the development of
other moral concepts. We will now link
these observations to another area of

philosophical and psychological think-
ing about morality, 即, the area of
virtue theory.

Virtue theorists are a contentious lot,

but most would agree at least that vir-
tues are characteristics of a person that
are morally praiseworthy. Virtues are
therefore traits as John Dewey conceived
them–as dynamic patternings of per-
塞申斯, 情感, 判断, 和交流电-
tion.12 Virtues are social skills. To pos-
sess a virtue is to have disciplined one’s
faculties so they are fully and properly
responsive to one’s local sociomoral
语境. To be kind, 例如, is to
have a perceptual sensitivity to certain
features of situations, 包括那些
having to do with the well-being of
其他的, and to be sensitive such that
those features have an appropriate
impact on one’s motivations and oth-
er responses. To be courageous is to
have a different kind of sensitivity and
well-formedness of response; 成为
病人, still another.

Virtues, on this understanding, 是
closely connected to the intuitive sys-
TEM. A virtuous person is one who has
the proper automatic reactions to ethi-
cally relevant events and states of affairs,
例如, another person’s suffering,
an unfair distribution of a good, a dan-
gerous but necessary mission. Part of the
appeal of virtue theory has always been
that it sees morality as embodied in the
very structure of the self, not merely as
one of the activities of the self. Even Ar-
istotle supposed that in developing the
virtues we acquire a second nature, a re-
½nement of our basic nature, an alter-
ation of our automatic responses.

see Paul Rozin, Jonathan Haidt, and Clark R.
McCauley, “Disgust,” in Michael Lewis and
Jeanette M. Haviland-Jones, 编辑。, Handbook of
Emotions, 2ND版. (纽约: Guilford Press,
2000), 637–653.

12 约翰·杜威, Human Nature and Conduct:
An Introduction to Social Psychology (纽约:
霍尔特, 1922). See also Paul M. Churchland, “To-
ward a Cognitive Neurobiology of the Moral
Virtues,” Topoi 17 (1998): 83–96.

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乔纳森
Haidt &
Craig
约瑟夫
在
人类
自然

One of the crucial tenets of virtue the-

ory is that the virtues are acquired
inductively, 那是, through the acqui-
位置, mostly in childhood but also
throughout the life course, of many
examples of a virtue in practice. 经常
these examples come from the child’s
everyday experience of construing, 关于-
sponding, and getting feedback, 但他们
also come from the stories that permeate
the culture. Each of these examples con-
tains information about a number of as-
pects of the situation, including the the
protagonists’ motivations, the protago-
nists’ state of being (suffering, disabled,
hostile, rich, ETC。), the categorization of
the situation, and the evaluation of the
outcome offered by more experienced
其他的. Only over time will the moral
learner recognize what information is
important to retain and what can be
safely disregarded.

As philosophers and cognitive scien-

tists have recently been arguing, 和
respect both to morality and to cogni-
tion more generally, this kind of learning
cannot be replaced with top-down learn-
英, such as the acceptance of a rule or
principle and the deduction of speci½c
responses from it. 有趣的是, this as-
pect of virtue theory shows Aristotle to
have been a forerunner of the current
application of the neural network theory
of morality that is being developed by
Paul Churchland, Andy Clark, 还有其他-
ers.13 In this model, the mind, 像
brain itself, is a network that gets tuned
up gradually by experience. With train-
英, the mind does a progressively better
job of recognizing important patterns of
input and of responding with the appro-
priate patterns of output.

For those who emphasize the impor-

tance of virtues in moral functioning,

13 See Larry May, Marilyn Friedman, 和
Andy Clark, 编辑。, Mind and Morals (剑桥,
大量的。: 与新闻, 1997).

然后, moral maturity is a matter of
achieving a comprehensive attunement
to the world, a set of highly sophisticat-
ed sensitivities embodied in the individ-
ual virtues. 当然, reasoning and de-
liberation play important roles in this
conception as well; 的确, part of being
a virtuous person is being able to reason
in the right way about dif½cult situa-
系统蒸发散. But virtue theory is nevertheless
a departure from theories of morality
that see deliberation as the basic moral
psychological activity.

We believe that virtue theories are the

most psychologically sound approach to
道德. Such theories ½t more neatly
with what we know about moral devel-
选项, 判断, and behavior than
do theories that focus on moral reason-
ing or on the acceptance of high-level
moral principles such as justice. But a
fundamental problem with many virtue
theories is they assume that virtues are
learned exclusively from environmental
输入. They implicitly endorse the old
behaviorist notion that if we could just
set up our environment properly, 我们
could inculcate any virtue imaginable,
even virtues such as ‘love all people
equally’ and ‘be deferential to those
who are smaller, younger, or weaker
than you.’ Yet one of the deathblows to
behaviorism was the demonstration that
animals have constraints on learning:
some pairings of stimuli and responses
are so heavily prepared that the animal
can learn them on a single training trial,
while other associations go against the
animal’s nature and cannot be learned
in thousands of trials. Virtue theories
would thus be improved if they took
account of the kinds of virtues that ‘½t’
with the human mind and of the kinds
that do not. Virtues are indeed cultural
achievements, but they are cultural
achievements built on and partly con-

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Intuitive
伦理: 如何
innately
准备好了
intuitions
产生
culturally
variable
virtues

strained by deeply rooted preparedness-
es to construe and respond to the social
world in particular ways.

Aristotle himself recognized the con-

straining effect of human beings’ em-
bodied and situated nature on ethical
经验. As Martha Nussbaum points
出去, Aristotle de½ned virtues by refer-
ence to universal features of human
beings and their environments that
combine to de½ne spheres of human
experience in which we make normative
appraisals of our own and others’ con-
duct14–not unlike what above we called
persistent adaptive challenges. Aristo-
tle’s and Nussbaum’s approach is also a
nativist one, albeit one that locates the
innate moral content in both the organ-
ism and the environment. Our four
modules of intuitive ethics are in a
sense a pursuit of this Aristotelian
项目. Like Aristotle, we are seeking
a deeper structure to our moral func-
提宁, though in the form of a smaller
number of phenomena that are located
more in the organism than in the envi-
罗门特.

Let us now link our account of moral

intuitions with this account of virtues.
Briefly, we propose that the human mind
comes equipped with at least the four
modules we describe above.15 These
modules provide little more than flashes

14 Martha C. Nussbaum, “Non-Relative Vir-
tues: An Aristotelian Approach,” in Martha C.
Nussbaum and Amartya Sen, 编辑。, The Quality
of Life (纽约: 牛津大学出版社,
1993).

15 There are probably many others. The best
candidate for a ½fth might be an ‘ingroup’ mod-
ule whose proper domain is the boundaries of a
co-residing kin group, and whose actual domain
now includes all the ethnic groups, 团队, 和
hobbyist gatherings that contribute to modern
身份. To the extent that people feel a bond
of trust or loyalty toward strangers, the opera-
tion of a such an ingroup module seems likely.

of affect when certain patterns are en-
countered in the social world. A great
deal of cultural learning is required to
respond to the actual domain that a par-
ticular culture has created, but it may
take little or no learning to recognize
cases at the heart of the proper domain
for each module (例如, seeing the facial
and bodily signals of distress in a child
or seeing a large male display signs of
dominance and threat while staring
down at you).

These flashes are the building blocks
that make it easy for children to develop
certain virtues and virtue concepts. 为了
例子, when we try to teach our chil-
dren virtues of kindness and compas-
锡安, we commonly use stories about
mean people who lack those virtues.
While hearing such stories children
feel sympathy for the victim and con-
demnation for the perpetrator. Adults
cannot create such flashes out of thin
空气; they can only put children into situ-
ations in which these flashes are likely
即将发生. We should emphasize that a
flash of intuition is not a virtue. But it is
an essential tool in the construction of a
美德.

当然, it is possible to teach chil-
dren to be cruel to certain classes of peo-
普莱, but how would adults accomplish
such training? Most likely by exploiting
other moral modules. Racism, 为了考试-
普莱, can be taught by invoking the purity
module and triggering flashes of disgust
at the ‘dirtiness’ of certain groups, or by
invoking the reciprocity module and
triggering flashes of anger at the cheat-
ing ways of a particular group (Hitler
used both strategies against Jews). 在
这边走, cultures can create variable
actual domains that are much broader
than the universal proper domains for
each module.

A second way in which cultures vary is
in their relative use of the four modules.

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乔纳森
Haidt &
Craig
约瑟夫
在
人类
自然

In our own research we have found that
American Muslims and American politi-
cal conservatives value virtues of kind-
内斯, respect for authority, 公平, 和
spiritual purity. American liberals, 如何-
曾经, rely more heavily on virtues rooted
in the suffering module (liberals have a
much keener ability to detect victimiza-
的) and the reciprocity module (virtues
of equality, 权利, 和公平). For lib-
erals, the conservative virtues of hierar-
chy and order seem too closely related to
oppression, and the conservative virtues
of purity seem to have too often been
used to exclude or morally taint whole
团体 (例如, blacks, homosexuals, sexu-
ally active women).16

A third way in which cultures diverge
is in their assignment of very different
meanings and intuitive underpinnings to
particular virtues. 拿, 例如, 这
virtue of loyalty. Certainly there is a dif-
ference between loyalty to peers and
friends on the one hand (那是, loyalty
grounded in reciprocity intuitions), 和
loyalty to chiefs, generals, and other su-
periors (那是, loyalty in the context of
等级制度), even though both have much
in common. 相似地, the virtue of hon-
or can be incarnated as integrity (in reci-
procity), as chivalry or masculine honor
更普遍 (in hierarchy), or as
chastity or feminine honor (in purity).
And temperance is one thing in the con-
text of reciprocity, where it may be es-
sential for the flourishing of the group
in conditions of scarcity, and something
quite different in the context of purity,
where it is often construed as a means of
enlightenment or spiritual development.
In each of these cases, different moral
underpinnings provide the virtue with
different eliciting conditions and dif-

16 For a compatible and much more compre-
hensive treatment see George Lakoff, Moral Pol-
荨麻疹: What Conservatives Know That Liberals Don’t
(芝加哥: 芝加哥大学出版社, 1996).

ferent appropriate behaviors and
responses.

A fourth source of cultural variation is
the complex interactions that virtues can
产生, forming what one might call
virtue complexes, which express a great
deal of a society’s conception of human
nature and moral character. One excel-
lent example comes from Reynold A.
Nicholson’s Literary History of the Arabs,
a masterful survey of pre-Islamic and
Islamic Arab culture. One of the moral
concepts elucidated by Nicholson is that
of hamasa, which is often glossed simply
as ‘valor.’ Nicholson, 然而, de½nes it
这边走: “‘Hamasa’ denotes the virtues
most highly prized by the Arabs–brav-
ery in battle, patience in misfortune,
persistence in revenge, protection of
the weak and de½ance of the strong.”17
There is no necessary connection be-
tween these qualities; one could imagine
someone brave in battle and protective
of the weak, but impatient in misfortune
and inclined to bide his time when chal-
lenged by someone stronger. 但是
point is that the Arabs do not imagine
this set of traits, or at least they do not
award it their ultimate praise. 即使
some virtues tend to go together across
cultures, the virtue complexes that each
culture generates are likely to be unique.

On the account we have sketched,

morality is innate (as a small set of
模块) and socially constructed (作为
sets of interlocking virtues). It is cogni-
主动的 (intuitions are pattern-recognition
系统) and it is emotional (intuitions
often launch moral emotions). 但
首先, morality is important to peo-
ple in their daily lives, and to societies
that seem forever to lament the declin-
ing morals of today’s youth. 我们将

17 Reynold A. Nicholson, A Literary History of
the Arabs (剑桥: 剑桥大学
按, 1930), 79.

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Intuitive
伦理: 如何
innately
准备好了
intuitions
产生
culturally
variable
virtues

therefore close with suggestions for
using intuitive ethics in moral education
and in dealing with moral diversity.

Moral education, on our account, 是
a matter of linking up the innate intu-
itions and virtues already learned with
a skill that one wants to encourage. 帕-
ents and educators should therefore rec-
ognize the limits of the ‘direct route’ to
moral education. It is helpful to espouse
rules and principles, but only as an
adjunct to more indirect approaches,
which include immersing children in
environments that are rich in stories and
examples that adults interpret with emo-
的. Those stories and examples should
trigger the innate moral modules, if pos-
兄弟姐妹, and link them to broader virtues
and principles. Another indirect ap-
proach involves arranging environments
so that messages about what is good and
bad are consistent across sources (par-
恩特斯, 教师, 电视, 电影, 后-
school activities, ETC。). Conservative par-
ents who homeschool their children,
limit what they can watch on television,
and read to them from William Ben-
nett’s Book of Virtues are therefore likely
to be successful in tuning up their chil-
dren’s moral-perceptual systems in the
desired ways. Liberal parents who try
not to ‘impose their morality’ on their
孩子们, 相比之下, may well be disap-
pointed by the results. Depriving chil-
dren of frequent moral feedback, 包括-
ing displays of the parent’s moral emo-
系统蒸发散, or exposing them to many con-
flicting messages, may deprive the intu-
itive system of the experiences it needs
to properly tune up. If virtues are social
技能, then moral education should be a
comprehensive and sustained training
regimen with regular feedback.

Moral diversity, on our account, 关于-
sults from differences in moral educa-
tion and enculturation. As we suggested
多于, one of the main sources of moral

diversity originates in political diversity.
On such currently divisive issues as gay
婚姻, therapeutic cloning, and stem
cell research, liberals focus on promot-
ing individual welfare and individual
权利. Conservatives understand these
论据, but they have a more multi-
vocal moral life, drawing on a wider set
of moral intuitions.18 They also have to
integrate their deeply intuitive aversion
to ‘playing God’ and their more ½nely
honed and valued sense of disgust. Leon
Kass, President Bush’s bioethics advisor,
例如, bases his critique of human
cloning in part on the fact that it offends
and repulses many people. He grants
that disgust is not by itself an argument,
but he suggests that there is a form of
wisdom in repugnance. “Shallow are
the souls that have forgotten how to
shudder,” he wrote.19

So how can we all get along in a moral-

ly diverse society? The ½rst step is sim-
ply to recognize that all sides in the de-
bate are morally motivated. We tend to
assume the worst about our opponents,
to regard them as perfectly villainous.
But when liberals assume that conserva-
tives are motivated by little more than
hatred and bigotry, they show about as
much psychological insight as President
Bush’s statement that the 9/11 hijackers
did what they did because they “hate our
freedom.” Only when moral motives
are acknowledged can intelligent dis-
course begin.

The second step is to try to frame ap-
peals in language that may trigger new
intuitions on the other side. 考试用-
普莱, conservatives tend to value social
order and stability; a concerted effort to
show that gay marriage is about order
and stability, that it’s about helping peo-

18 Lakoff, Moral Politics.

19 Leon Kass, “The Wisdom of Repugnance,”
New Republic, 2 六月 1997, 17–26.

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乔纳森
Haidt &
Craig
约瑟夫
在
人类
自然

ple to form life-long commitments that
will often create stability for children,
may be more effective in changing hearts
and minds than the familiar arguments
about rights and fairness.

It is our hope that a fuller understand-

ing of the links between virtues and
intuitions will lead to greater tolerance
and respect–between liberals and con-
servatives, between people of different
nations, 和, perhaps in the far distant
未来, between nativists and empiri-
cists.

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