Saturday, March 16, 2002 Worst Minutes of Every Day By Diana Hsieh @ 12:56 AM The worst few minutes of every day used to be cleaning out the kitty litter. Ick. But now, that odious chore has been replaced by one still more odious: the two minutes of brushing my teeth with my new Sonicare toothbrush. Perhaps its due to my 10+ years of experience with migraines, but the vibrations inside my skull are torture. Convicted murders should be required to use this toothbrush once an hour, although I'm sure the ACLU would claim such punishment to be "cruel and unusual." At least my teeth are really clean. So now I'll clean out the kitty litter with the comforting thought that at least I'm not brushing my teeth! Link / Noodles / Trackback Wednesday, March 13, 2002 Why Kids Lie By Diana Hsieh @ 7:29 PM Since starting work on my various projects on the virtue of honesty, I have been voraciously reading anything and everything on the subject. So I was pleased to find Paul Ekman's book Why Kids Lie in a used bookstore recently. The book proved to be an easy read. The writing style was clear, engaging, and even friendly. But like many psychology books written in such a breezy tone, Eckman's book fell a bit short in the substance department. However, the book was certainly not entirely lacking. Eckman summarizes some psychological studies that I have not seen elsewhere, such as those that investigating the factors influencing children's choices to cheat and lie. Of particular use to parents is his discussion of the evolution of children's attitudes towards lying throughout childhood. Most children start off with the view that lying is always wrong, then slowly allow more exceptions until dishonesty is pretty much okay whenever as a teenager. And he does offer practical advice to parents of lying children. But two failings did stand out: First, Eckman's understanding of the justification for honesty as a virtue is entirely limited to the argument that dishonesty destroys trust in relationships. No other reasons for honesty are given explicit attention. However, since so many lies go undetected, this argument from trust is one of the weakest arguments for honesty available. Additionally, trust works in strange and muted ways in family relationships, because the option of scaling back or terminating a relationship is simply not available as in adult relationships. Members of a family are, for the most part, stuck with each other for better or worse for many, many years. If a child betrays a parent's trust, that parent cannot trade in their child for a new and better one. But the (limited) power of the appeal to trust comes from exactly this possibility: that our relationships might be severely hampered or even destroyed by the discovery of a lie. As a result, where children are concerned, the argument from trust really boils down to the fact that kids avoid lying for fear of being caught and punished. This sad fact certainly highlights the need for a more complete view of why honesty is a virtue. Second, Eckman hops, skips, and jumps through important moral arguments concerning the scope of honesty as a virtue. He asserts (without much argument) that certain types of lies are acceptable, such as those told to be polite or to protect oneself from danger. Unfortunately, Eckman's moral distinctions are fuzzy and unclear, and thus prone to expansion. We see such expansion in his teenage son Tom's views on morally acceptable lies, as laid out rather well in Chapter Four by Tom himself. Tom argues that any lie "told for good purpose" is acceptable, including lies to "avoid getting in trouble" (109). We also see the failure of altruism to establish honesty as a virtue in his question: "As long as [a lie] doesn't hurt anybody, what is so wrong about it?" (109). Unlike Eckman, parents need to demarcate clear moral lines with clear reasons if they wish their kids to adhere to moral principles. For any parent trying to cope with a deceitful child, Why Kids Lie may prove useful. But don't get your hopes up. Link / Noodles / Trackback Do Kids Lie More Than Adults? By Diana Hsieh @ 4:31 PM Most kids lie. They lie to avoid punishment. They lie to be polite. They lie to preserve their privacy. I certainly lied all the time as a kid, particularly as a teenager. But so many questions linger. Do people generally lie more as kids or as adults? If people lie more often as kids, as I suspect they do, why? What follows are three possible explanations. 1. Social Ineptness: Honesty often requires a great deal of skill. Conveying gratitude for an unwanted gift without being dishonest requires careful crafting of words. Fending off nosy inquiries requires experience in the sorts of answers likely to deflect attention. Children are in the process of developing such moral skills, so those skills may be only rudimentary and generally inadequate for the harder cases. As a result, dishonesty might more often seem like the only option to kids. Adults generally have more experience, more practice, and more skill in the arts of communication, so consequently they generally experience less pressure to lie. 2. Empirical Testing: Children might learn about the costs of dishonesty and benefits of honesty from their parents and teachers, but such consequences might not seem entirely real until seen or experienced firsthand. So some portion of lying in children might be attributed to empirical testing of this moral choice. And some portion of lying in children might be attributed to a lack of direct experience with the negative consequences of dishonesty. (These consequences will include those imposed by the liar's own consciousness, by other people, and by reality.) It's worth nothing that kids can manage to avoid some of the stupider moral principles that adults attempt to foist upon them by taking such an empirical approach to ethics. 3. Perverse Incentives: Children face punishment for their undesirable behavior in a way that adults do not. A child who lies to a parent might be grounded for a month, whereas an adult who lies to a parent cannot be forced to experience such punishment. Punishment is simply not a consequence of dishonesty for adults, unless that dishonesty is part of otherwise criminal activity. Because kids usually wish to do stuff that they parents forbid (like drinking at parties), the threat of punishment if the truth is revealed certainly encourages lying. This is not to say that adults do not face negative consequences if caught doing something wrong, but rather that kids face the additional negative consequence of parental punishment if caught. What other aspects of a child's life contribute to dishonesty? Link / Noodles / Trackback Tuesday, March 12, 2002 The Varnished Truth By Diana Hsieh @ 1:15 AM A few days ago, I finished David Nyberg's book The Varnished Truth. I'm going to offer a brief review here, as well as a few offhand comments. In recent years, defending dishonesty has become rather fashionable in the philosophical and psychological literature. Within the crowd of these defenders of dishonesty, The Varnished Truth stands out as perhaps the most interesting, savvy, and sophisticated work. Nyberg's goal is to challenge the assumption that dishonesty is always wrong and to show how deception is often a critical aspect of moral decency. In making his case, Nyberg clearly demonstrates a grasp of much of the subtlety and complexity of honesty in daily life. His style of writing is also clear and engaging, with plenty of examples. And he often lays bare his philosophical presumptions for all his readers to see, if they care to notice. The book also presents some interesting challenges to the conventional view of honesty, such as that honesty goes hand in hand with trust in relationships (140-6). Altruism is certainly no good foundation for the virtue of honesty, as Nyberg so successfully demonstrates. The most frustrating aspect of the book is Nyberg's cavalier attitude, his utter lack of appreciation for the seriousness demanded by the subject. He claims that his book is "serious but not scholarly," but the book is not nearly serious enough. Mere footnotes do not make a book serious. In many places, it seemed as if Nyberg's intent was to create confusion in the minds of his readers. Generating such confusion by highlighting the complexity of an ethical issue is all well and good, so long as the goal is to present a theory which helps make sense of all of that complexity. But Nyberg offers no such theory; he even seems to think it foolish to attempt one. This focus on complexity was not all bad, for it motivated me to develop my basic theory that we ought to be telling the contextually relevant truth rather than the whole truth or the technical truth. (I'll have to write about that later.) Those familiar with the Objectivist theory of evasion ought to be particularly interested in the chapter on self-deception. Nyberg clearly understands self-deception as evasion in the Objectivist sense. But his metaphysical subjectivism and malevolent universe premise lead him to the conclusion that such self-deception is both necessary and proper. If I ever write a mainstream academic paper on the Objectivist theory of evasion, that chapter will certainly provide many quotes. For those of you interested in the virtue of honesty, I would recommend The Varnished Truth as part of a "know thy enemy" and "understand the complexity" strategy. But be sure to also read the discussion of honesty in Tara Smith's Viable Values (164-174). It's absolutely the best analysis of the virtue of honesty from an egoistic perspective available. Link / Noodles / Trackback Monday, March 11, 2002 Honesty Under Coercion By Diana Hsieh @ 10:30 AM In preparing for my talk on honesty to TOC's 2002 Summer Seminar, I have been exploring the limits of the virtue of honesty. The standard Objectivist position is that honesty is not required when force has been initiated against us. Why not? Because the virtue of honesty is formed in the context of trading relationships. Because our virtues ought not be used against us in the service of evil. Because we can avoid irrational people, but people initiating force. In Basic Principles of Objectivism, Nathaniel Branden says that someone who has initiated force has "suspended morality" with respect to himself. Anything that the victim chooses to do in self-defense against the initiator of force is morally right. But of course, although honesty is not required where coercion is present, neither is dishonesty. Morality has been "suspended," not inverted. My thinking about this issue lead to me to the question: In situations where force is being initiated against us, when is it in our self-interest to lie and when is it in our self-interest to tell the truth? Given the prevalence of coercion in human history and even in a country as free as the US is today, some general principles would certainly seem to help us make better decisions. I posed this very question to FROG (Front Range Objectivist Group) Saturday night in my presentation on honesty. I was completely surprised by the resounding and near-unanimous answer: There are no principles. Whatever people do is moral. People have their own unique breaking points. People have their own goals. So no general principles can be constructed. We make decisions based on the particulars of the context. The primary problem with this account is that it seems to leave us with little guidance in dealing with coercion. How am I to decide what to do if there are no principles involved? Aren't there any moral considerations at all? Rand doesn't have much to say on the subject, but I did find an interesting comment at the end of her essay "The Wreckage Of The Consensus" from Capitalism: The Unknown Ideal. She writes: Once in a while, I receive letters from young men asking me for personal advice on problems connected with the draft. Morally, no one can give advice in any issue where choices and decisions are not voluntary: "Morality ends where a gun begins." As to the practical alternatives available, the best thing to do is to consult a good lawyer. There is, however, one moral aspect of the issue that needs clarification. Some young men seem to labor under the misapprehension that since the draft is a violation of their rights, compliance with the draft law would constitute a moral sanction of that violation. This is a serious error. A forced compliance is not a sanction. All of us are forced to comply with many laws that violate our rights, but so long as we advocate the repeal of such laws, our compliance does not constitute a sanction. Unjust laws have to be fought ideologically; they cannot be fought or corrected by means of mere disobedience and futile martyrdom. (CUI 325) Rand seems to be drawing a distinction here between "moral" and "practical" advice. Such words seem ill-chosen, given the Objectivist rejection of a moral-practical dichotomy. Perhaps a better way of putting it would be that there are prudential concerns even when force has been initiated against us. Whatever goals and values we have in life, there are better and worse ways of achieving those values, even when our freedoms are curtailed. In the quote from CUI, Rand is arguing precisely along those lines: If you wish to fight unjust laws, then fight them "ideologically" rather than through "mere disobedience" or "futile martyrdom." So, perhaps the only universal principle when making decisions in the face of coercion is: Act as best you can according to your hierarchy of values. Act to preserve what is more important to you before you act to preserve what is less important. Be willing to give up lesser values to preserve greater ones. To put it bluntly: save your spouse before you save your TV. To the extent that your hierarchy of values is rational, you will be acting in your own self-interest. That's not much of a moral principle, but it's a good start. Link / Noodles / Trackback The "Roots" of Terrorism By Diana Hsieh @ 10:09 AM National Review has a delightful article by Victor Davis Hanson on the US-Kuwaiti relationship. Regarding our foreign aid in the Islamic Middle East, Hanson writes that "it would be far more intellectually honest -- and cheaper -- simply now to allow them all to be the enemies that they wish to be rather than the friends they do not." Indeed! Here's my favorite bit: "...public opinion in Kuwait confirms that the root of anti-Americanism is not poverty (they are rich), not exploitation (they do not give oil away), not past grievance (we saved them), not purported solidarity with the Palestinians (whom they ejected), but a basic sense of umbrage and accompanying envy that grows with greater exposure to the West." Link / Noodles / Trackback Sunday, March 10, 2002 Dishonesty About 9/11 By Diana Hsieh @ 9:49 PM OpinionJournal has an interesting article by Claudia Rosett on the 9/11 special airing on CBS tonight. Rosett argues that the special is dishonest in its attempt to be sensitive, sugar-coating the terrorist attack rather than showing it in its full horror. We need to face the reality of those attacks squarely, even if painful. I have often wondered why the news outlets have shown little footage of the planes slamming into the World Trade Center since those first few days after 9/11. Those images would recapture all of the overwhelming emotion of that day for me, from incredulity to despair. I want to be reminded of those emotions, of the magnitude of the events that day. No too often, for then such feelings are trivialized. But a special on the six month anniversary would seem to be an excellent time to really show us again the full reality of what happened. We'll see how well or poorly CBS does tonight. I'm not too hopeful. Link / Noodles / Trackback Mental Viagra By Diana Hsieh @ 6:13 PM Men who advocate gun control have pathetically low self-esteem and are attempting to prevent real men from owning guns in order to protect their fragile egos. So argues Julia Gorin in this rather interesting op-ed. Given the other loony reasons why people are in favor of gun control, this psychological explanation doesn't seem too far off base. Link / Noodles / Trackback

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