Love vs. reason, or Martin Luther King vs. Steven Pinker

[reposted, in honor of Martin Luther King Day]

To read the shorter Steven Pinker -- one of the many compressed versions of the ideas developed over 800 pages in The Better Angels of Our Nature: Why Violence Has Declined that he has published in newspapers and magazines or offered in interviews -- you might think that the driving force behind the dramatic reduction in violence over the course of human history was an expansion of empathy, the ability to enter into the feelings and sufferings of other. And so it is, to a degree. Pinker attributes the growth of empathy in large part to the development of commerce, which requires interaction, and printing, which helped expand the circle of literacy and, ultimately, the range of human experience that the literate absorb.

But fairly late in his argument, Pinker subordinates empathy to reason as a driver of the "rights revolution" -- the growing expansion of categories of people (and to a degree, now, animals) whom it becomes taboo to subject to violence of various kinds, including second class citizenship. It's reason that expands the circle:

What really has expanded is not so much a circle of empathy as a circle of rights--a commitment that other living things, no matter how distant or dissimilar, be safe from harm and exploitation. Empathy has surely been historically important in setting off epiphanies of concern for members of overlooked groups. But the epiphanies are not enough For empathy to matter, it must goad changes in policies and norms that determine how the people in those groups are treated...abstract moral argumentation is also necessary to overcome  the built-in strictures on empathy. The ultimate goal should be policies and norms that become second nature and render empathy unnecessary. Empathy, like love, is in fact not all you need (Location 13,110). 

"Empathy, like love..." But empathy is not love, not as theologians and moral philosophers -- for example, Martin Luther King -- have defined the latter. Love is bigger than empathy. In King's formulation, it encompasses something like the reason that Pinker places higher on the (social) evolutionary scale.

If IQ declines in rich countries, where does that leave our better angels?

It seems that the so-called "Flynn Effect" -- the steady rise of average IQ in developed nations -- may have very recently gone into reverse in some countries. So suggest studies in England, Denmark and Norway, reports Philip Hunter in Prospect (flagged by Sullivan). If the trend is real, and lasting, and widespread, it could spell serious trouble for continued decline in violence tracked by Steven Pinker in The Better Angels of Our Nature: Why Violence Has Declined.


In Better Angels, Flynn attributes the "rights revolutions" of recent decades, in which oppression of one group after another has come under fire or become taboo, to the spread of capacity for abstract reasoning. Not only recognition of common humanity but a sense of proportionality in inflicting punishment and deploying violence require the "Rational-Legal model' of moral judgment, which in turn "requires the nonintuitive tools of symbolic mathematics, such as fractions, percentages, and exponentiation...and depends on the cognition-enhancing skills of literacy and numeracy" (Kindle location 14338).  What if those skills no longer continue to grow, and indeed start on average to decline, in those countries that have laid  the rules of the road for the international community?

Eternal, ephemeral text

Dismissing Jonathan Franzen's sense that electronic text is "just not permanent enough" and his fear that future readers may lose "that hunger for something permanent and unalterable," Andrew Sullivan sees literary immortality -- for all?

Hanging out in some iCloud somewhere, the eBook will be eternal. And also more accessible to readers.

I've often had kindred thoughts, and worked some of them out when I was in children's poetry-writing mode. Below, three variations, the first two written about 2005-06 and the last one about 1994:

Mission Accomplished?

Homer's heroes thirst for glory--
to live forever in song and story.
Hector, Achilles, Odysseus,
fighting each other, fighting death,
clinging to words, on scroll or page
handed down from age to age,
saved now on the Internet -
think that they're immortal yet?

Reason vs. love, or Steven Pinker vs. Martin Luther King

To read the shorter Steven Pinker -- one of the many compressed versions of the ideas developed over 800 pages in The Better Angels of Our Nature: Why Violence Has Declined that he has published in newspapers and magazines or offered in interviews -- you might think that the driving force behind the dramatic reduction in violence over the course of human history was an expansion of empathy, the ability to enter into the feelings and sufferings of other. And so it is, to a degree. Pinker attributes the growth of empathy in large part to the development of commerce, which requires interaction, and printing, which helped expand the circle of literacy and, ultimately, the range of human experience that the literate absorb.

But fairly late in his argument, Pinker subordinates empathy to reason as a driver of the "rights revolution" -- the growing expansion of categories of people (and to a degree, now, animals) whom it becomes taboo to subject to violence of various kinds, including second class citizenship. It's reason that expands the circle:

What really has expanded is not so much a circle of empathy as a circle of rights--a commitment that other living things, no matter how distant or dissimilar, be safe from harm and exploitation. Empathy has surely been historically important in setting off epiphanies of concern for members of overlooked groups. But the epiphanies are not enough For empathy to matter, it must goad changes in policies and norms that determine how the people in those groups are treated...abstract moral argumentation is also necessary to overcome  the built-in strictures on empathy. The ultimate goal should be policies and norms that become second nature and render empathy unnecessary. Empathy, like love, is in fact not all you need (Location 13,110). 

"Empathy, like love..." But empathy is not love, not as theologians and moral philosophers -- for example, Martin Luther King -- have defined the latter. Love is bigger than empathy. In King's formulation, it encompasses something like the reason that Pinker places higher on the (social) evolutionary scale.

Better Angels in Super Hornets

The continued U.S. military engagement on behalf of Hamid Karzai's government in Afghanistan is viewed by increasing numbers of Americans as a legacy struggle -- seen to varying degrees from different perspectives as wasteful, futile, brutal.  Maybe so. At the same, whatever the prospects for success however defined, the manner of its fighting illustrates a major thesis of Steven Pinker's The Better Angels of Our Nature: Why Violence Has Declined: that great powers' recourse to violence grows ever more calibrated and proportional.

Given the waste of the Iraq war, the mishandling of the one in Afghanistan, the hundred-plus thousand lives lost in the one and the tens of thousands in the other, the claim may seem callous and polyannish. Compared to past conflicts of like scope, however, it true nonetheless, and increasingly so.  Today's front-page New York Times report by C.J. Chivers on changing U.S. aerial tactics in Afghanistan provides a striking illustration.  One navy flight commander's experience illustrates the current m.o.:

My not-most-read posts of 2011

As Kevin Drum notes today, all the cool kids (himself now included) are putting up their most-viewed blog posts of the year. Well, you know how we uncool kids cope: with variations on a theme.  My most-read posts have all been boosted by links from my more-trafficked friends in the blogosphere. What I'd like to do here is pull out of storage a few posts that I could have wished had grazed a few more eyeballs.

First, recent readers may have noted how stimulated I've been by Steven Pinker's The Better Angels of Our Nature: Why Violence has Declined.  I've kept up a kind of response journal, in which I've oscillated between enthusiastic assent and various doubts and caveats. Why a running annotated read, instead of a finished review?  Well, I'm impatient, and it's a long book. But also: whatever you think about humanity's prospects, and whatever the weaknesses in Pinker's historiography, this is a book that changes the way you view history and the moment we're living in as you read. I keep viewing other things I read, and age-old musings, in light of it. I hope there's some value in recording this process. So here are the posts, earliest first:

The bettering angels of our nature
Better angels in the news
Religion helped develop our better angels
How our better angels' wings might be clipped
Better angels leave their kitchens in Cairo
Can humanity lead itself out to pasture?
Better dead than red, revisited
Better Angels in Super Hornets

Here are a few more posts, mostly nonpolitical, that I'd like to give a second chance:


The best liar in the field
A president confesses error and defends democracy
Rat race or fluid human dance?
Prophets of the new millennium
Five questions for Obama
Jeffrey Goldberg, excommunicator
Slo-mo grow on the plateau: Tyler Cowen's general theory of American malaise
About those free-range little Krugmans and Manzis
Ruth Marcus's false "false false choice" charge
MIA in the latest Jane Eyre

Thanks for reading! Stay tuned in 2012.

Better dead than red, revisited

Please excuse my flipping this post forward; it got buried...

Early this year, in a 'come to it cold' look at John F. Kennedy's inaugural address on the occasion of its 50th anniversary, I was struck by its beleaguered tone -- its somber sense that freedom and even human life itself were on a double knife's edge of communist domination or nuclear war.

In Steven Pinker's The Better Angels of Our Nature, I just happened on a smidgeon of context:

In 1961 Americans were asked whether the country should "fight an all-out nuclear war rather than live under communist rule." Eighty-seven percent of men said yes, while "only 75 percent of the women felt that way -- proof that women are pacifist only in comparison to men of the same time and society (location 11629).

Can humanity lead itself out to pasture?

A few more thoughts on how the steady evolution of human norms toward peacefulness, self-control and respect for life tracked by Steven Pinker in The Better Angels of Our Nature could go wrong.

One weakness in Pinker's analysis of our social evolution, as far as I can tell so far, is that while he sometimes identifies an adverse trend, or an adverse offshoot of a positive trend, he doesn't consider the potential dangers that such trends might pose. Stephen J. Gould, as I recall, recounted the story of a moose-like creature for which natural selection favored the growth of ever-larger antlers, which attracted females of the species. Competition led to the antlers growing to absurd height and weight, which ultimately, or so the hypothesis went, led to the species' extinction.  While Pinker is careful to stipulate that the positive behavioral developments he tracks are not products of biological evolution, could not social evolution go off-track in similar ways?

Better Angels leave their kitchens in Cairo

Serendipity: I was just reading this morning Steven Pinker's discussion in The Better Angels of Our Nature of the astonishing drop in the rate of rape in the U.S.over the past generation -- an 80% decline from 1973 to 2008. That decline is far longer in duration and far steeper than the drop in murder rates and other violent crime rates from the mid-nineties to the present.  Pinker credits the feminist movement for recasting rape as a crime against an individual woman's agency and bodily integrity, spotlighting Susan Brownmiller's 1975 bestseller Against Our Will, which "showed how the nonexistence of a female vantage point in society's major institutions had created an atmosphere that made light of rape" (loc. 8820). He documents the swiftness with which the treatment of rape in both law and popular culture were transformed, and casts the change as one more chapter in the delayed triumph of enlightenment ideals:

The history of rape, then, is one in which the interests of women had been zeroed out in the implicit negotiations that shaped customs, moral codes, and laws. And our current sensibilities, in which we recognize rape as a heinous crime against the woman, represent a reweighting of those interests, mandated by a humanist mindset that grounds morality in the suffering and flourishing of sentient individuals rather than in power, tradition, or religious practice. The mindset, moreover, has been sharpened into the principle of autonomy: that people have an absolute right to their bodies, which may not be treated as a common resource to be negotiated among other interest parties. Our current moral understanding does not seek to balance the interests of a woman not to be raped, the interests of the men who may wish to rape her, and the interests of the husband and fathers who want to monopolize her sexuality. In an upending of the traditional valuation, the woman's ownership of her body counts for everything, and the interests of all other claimants count for nothing...The principle of autonomy, recall, was also a linchpin in the abolition of slavery, despotism, debt bondage, and cruel punishments during the Enlightenment (location 8793).

This particular assertion of autonomy is playing out on the streets of Egypt today:

How our better angels' wings might be clipped

To support his hypothesis in  The Better Angels of Our Nature that the human race is, in effect, outgrowing war, Steven Pinker amasses considerable cultural evidence that individuals in the developed world, spurred in part by the development of commerce, have grown progressively 1) more interactive -- able to see another's point of view, address her concerns, meet his expectations; 2) more 'mannerly,' i.e. more self-controlled, less gross to others, slower to signal readiness to take violent action or to in fact take that action; 3) more empathetic, able to imagine another's pain, and hence more reluctant to inflict it; and consequently, 4) more moral, in any meaningful sense of the word.

Assuming that this kind of development has in fact taken place, unevenly but unmistakably, it's possible to imagine opposite directions from which this social progress might reverse itself.

Religion helped develop our 'better angels'*

To prove his point that past eras were violent almost beyond our current imagining, Steven Pinker in The Better Angels of Our Nature: Why Violence Has Declined rather revels in chronicling the brutalities of the late middle ages and early renaissance, particularly those carried out in the name of God by religious authorities -- in crusade, Inquisition, and, once the protestant movements got going, centuries of religious war.  At times, he slips into the 'new atheist' mode of attack, and his contempt gets a bit thick -- and as one dimensional, I'm beginning to think, as idealizations of 'the age of faith' by earlier generations of historians, or by fundamentalists today.

At the same time, Pinker makes much of the study of the "civilizing process" carried out by a certain Norbert Elias, who focused on, of all things, etiquette books, and mapped out the steadily rising standards of self-control -- e.g., of bodily fluids, and of impulses and gestures toward violence in polite company -- that those guidebooks prescribe.  The development of the basics of what we now compartmentalize and trivialize as manners tracks the centuries of dramatic reduction in homicide rates in Europe, from about the 12th century through the 20th.

One part of the civilizing story that Pinker has so far ignored is the rise of a less punitive, more nurturing and accessible concept of God-- a God who could be encountered on an individual basis in a safe private space. This softening and some cases literal maternalizing of God took place, ironically, throughout centuries of Inquisition, dogmatic enforcement, and political strife within the Catholic church; ultimately, the personalization of worship helped trigger the Reformation and hence the centuries of religious warfare which Pinker asserts to be proportionately as lethal at some points as the wars of the twentieth century.

The reader over your shoulder

Whither the U.S.? Whither the human race?  I've read some pretty good books recently that grapple with the big questions, and I've enjoyed engaging with them here, whether in the form of reviews, free association, nitpicks, whatever.  Below, various responses to some good reads.

Steven Pinker's The Better Angels of Our Nature
Religion helped develop our better angels 
Better Angels in the news 
The bettering angels of our nature

Erik Brynjolfsson and Andrew McAfee's Race Against the Machine 
We may be half-drowning, but we're not stagnating
see also:  A Kling-free future prosperity?

Tyler Cowen's The Great Stagnation
Slo-mo grow on the plateau: Tyler Cowen's theory of American Malaise

Better Angels in the news

I have long been receptive to evidence that human life is improving -- growing less violent and more fulfilling for more people. I have rejected C.S. Lewis' warning against chronological chauvinism  -- against the assumption that we have more moral, political, social wisdom than our predecessors -- asserting that in fact contemporary international treaties and codas do embody ethics superior to those articulated in ancient scriptures. I have inveighed against boomer-bashing and idolization of the so-called greatest generation.  I have set my face against all forms of originalism.

Thanks to this confirmation bias, I knew the starting premise of Steven Pinker's  The Better Angels of Our Nature: Why Violence Has Declined -- that "violence has declined over long stretches of time, and today we may be living in the most peaceable era in our species' existence" -- before I cracked the book, having read various interviews, Pinker articles and responses.  And yet, within pages of the beginning, I could feel the book changing my world view - sweeping away the vestiges of ancestor worship, golden age nostalgia, boomer guilt, and who knows whatever other mental gestures of obeisance to outmoded authority.   This effect began to register in Pinker's preface:

How, in particular, are we to make sense of modernity of the erosion of family, tribe, tradition, and religion by the fores of individualism, cosmopolitanism, reason, and science?  So much depends on how we understand the legacy of this transition: whether we see our world as a nightmare of crime, terrorism, genocide, and war, or as a period that, by the standards of history, is blessed by unprecedented levels of peaceful coexistence (location 138)...The belief that violence has increased suggests that the world we made has contaminated us, perhaps irretrievably. The belief that it has decreased suggests that we started off nasty and that the artifices of civilization have moved us in a noble direction, one in which we can hope to continue (location 142).

The bettering angels of our nature

Steven Pinker's The Better Angels of Our Nature: Why Violence Has Declined sets out to prove and explain a simple factual premise: that violence of all kinds has decreased dramatically over the course of human history. From that one premise, momentous conclusions follow logically. Ridiculous as it may seem to start commenting on Pinker's case after reading no more than the preface, I can't resist: the terms in which he sets his task themselves have important political implications.

Stux chucks world into flux

Ever since I first encountered Jeffrey Goldberg crowing about Stuxnet, the cyber-weapon that reportedly set back Iran's nuclear program by 1-2 years, I've worried that by launching such weapons (or helping the Israelis launch them) the U.S. is sowing the wind and will reap the whirlwind.  The same might be said for our ever-expanding drone deployments. David Rothkopf fleshes out such fears:

"America still hasn't quite understood that we are opening Pandora's box. Take drones. We feel we can use them anywhere, soon others will be using them against us. There are dozens of countries around the world developing their own drone technology or buying what is out on the market. The same is true for technologies like those associated with Stuxnet," said the former senior diplomat who has worked closely throughout his career with the military and intelligence communities. Or as another journalist friend of mine put it who has been covering the issue closely, "The day after Stuxnet was like the day after Hiroshima. We had the technology and no one else did. But within a matter of a few years that had changed." So had the nature of modern warfare...and by extension of modern diplomacy and that's what is going to happen here.

Better Angels yield new angles

I am very much looking forward to reading Steven Pinker's  The Better Angels of Our Nature: Why Violence has Declined, after reading a precis by Pinker and a review by Peter Singer. As a collector of evidence that human life and human beings are getting better, I am receptive to the copious evidence that Pinker has gathered to demonstrate that violence has diminished dramatically over the course of human history -- in the family, in the state, between states, and, perhaps now finally, within states.

Pinker's demonstration that human beings have gradually taught themselves to be more in control of their violent instincts, more amenable to reason, and more empathic seems to me to sync up nicely with Robert Wright's theory that God has evolved with human society--that as society grows more humane, so do concepts of God (this too I'm familiar with through the writer's shorter representations of his recent book, The Evolution of God).

Personally, though, I would prefer not to drag the God of Ages along on our pilgrim's progress.  Notwithstanding frequent relapses such as the two world wars of the twentieth century, it looks to me as though Pinker shows moral advances in human history to be as verifiable as technological advance. For that reason, I am impatient with the concept of scripture, the investiture of any inherited text or law with authority that can't be superseded , after due process, by a text or law embodying the best wisdom of those living now. Less legalistically: if a thinker is groping toward new moral or ethical insight, why shackle that insight to an interpretation of God's law as embodied in ancient texts? Can we not acknowledge by now that gods are silent, except perhaps through our own intuition, and that that intuition is continually improving?