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“Two things fill the mind with ever new and increasing admiration and awe, the oftener and more steadily we reflect on them,” wrote Immanuel Kant, “the starry heavens above and the moral law within.” These days, the moral law within is being viewed with increasing awe, if not always admiration. The human moral sense turns out to be an organ of considerable complexity, with quirks that reflect its evolutionary history and its neurobiological foundations. These quirks are bound to have implications for the human predicament. Morality is not just any old topic in psychology but close to our conception of the meaning of life. Moral goodness is what gives each of us the sense that we are worthy human beings. We seek it in our friends and mates, nurture it in our children, advance it in our politics and justify it with our religions. A disrespect for morality is blamed for everyday sins and history’s worst atrocities. To carry this weight, the concept of morality would have to be bigger than any of us and outside all of us. So dissecting moral intuitions is no small matter. If morality is a mere trick of the brain, some may fear, our very grounds for being moral could be eroded. Yet as we shall see, the science of the moral sense can instead be seen as a way to strengthen those grounds, by clarifying what morality is and how it should steer our actions.

Students who learned that great scientists struggled, both personally and intellectually, outperformed those who learned only of the scientists’ great achievements, new research shows.

We tell lies to one another every day. But when we commit other acts that are generally believed to be immoral, like cruelty and theft, we do not seek to justify them. We either deny that the acts we committed are appropriately described by these terms, or we feel guilt or remorse. But many of us are prepared to defend our lies: indeed, to advocate their general use.

Nevertheless, it is my claim that we could not lead our lives if we never told lies — or that if we could it would be a much worse life. But I would like to invite your own views on this to begin a dialog. Here is a list of lies that I believe to be either permissible, or, in some cases, obligatory. Readers will certainly disagree with me about some, perhaps many, of these cases. But such disagreement should not be the end of the discussion. I invite your reflection on why you disagree.

the reason you are not seeing the yellow dots is due to a phenomenon called sensory overload. As the grid around the green dot rotates, and the yellow dots remain unmoving and unchanging, the brain processes the yellow dots as unnecessary information and blanks them out. The brain, after all, does not automatically process all information, visual or otherwise, that the body’s sensory systems encounter. If it did, it would overload, so it tends to filter out information that it has repeatedly encountered without change. The Yale study suggests something else. Instead of the brain automatically removing pieces of unchanging information from view due to sensory overload, the mind is in fact perceiving the objects as contrary to the logic of real-life perceptions. The brain simply does not accept that the object can logically exist based on what information it has. Thus, they disappear from view – they become perceptual scotomas.

It seems that getting end-of-life patients and their families to endorse “do not resuscitate” orders has been challenging. To many ears, “D.N.R.” sounds a little too much like throwing Grandpa under the bus. But according to a paper in The Journal of Medical Ethics, when the orders are reworded to say “allow natural death,” patients and family members and even medical professionals are much more likely to give their consent to what amounts to exactly the same protocols.

“It is morally problematic, because more people are thinking of pets as people … They consider them part of their family, they think of them as their best friend, they wouldn’t sell them for a million dollars,” says Dr Hal Herzog, a professor of psychology at Western Carolina University and one of the founders of the budding field of anthrozoology, which examines human-animal relations. At the same time, research is revealing that the emotional lives of animals, even relatively “simple” animals such as goldfish, are far more complex and rich than we once thought (“dogs are people, too”, according to a 2013 New York Times comment piece by the neuroscientist Gregory Berns). “The logical consequence is that the more we attribute them with these characteristics, the less right we have to control every single aspect of their lives,” says Herzog.

Does bad behavior in movies or other media lead people to behave badly? There’s plenty of research on the link between onscreen media and risky behaviors like unprotected sex, binge drinking, fast driving and even violence. One large meta-analysis of such studies concluded that exposure to risk-glorifying media is associated with risky behaviors by people who consume that media. But causality issues plague most studies in this area: People who engage in risky behaviors may prefer to consume risk-glorifying media. These studies also tend to measure attitudes in controlled lab settings rather than in real life.

Just as the Industrial Revolution spurred the creation of powerful and destructive machines like airplanes and tanks that diminished the role of individual soldiers, artificial intelligence technology is enabling the Pentagon to reorder the places of man and machine on the battlefield the same way it is transforming ordinary life with computers that can see, hear and speak and cars that can drive themselves.

To what extent can we and should we aspire to create machines that can outthink us? For example, Netflix has an algorithm that can predict what movies you will like based on the ones you've already seen and rated. Suppose a dating site were to develop a similar algorithm—maybe even a more sophisticated one—and predict with some accuracy which partner would be the best match for you. Whose advice would you trust more? The advice of the smart dating app or the advice of your parents or your friends?

The question, it seems to me, is should we use new genetic technologies only to cure disease and repair injury, or also to make ourselves better-than-well. Should we aspire to become the masters of our natures to protect our children and improve their life prospects?AdvertisementAdvertisement This goes back to the role of accident. Is the unpredictability of the child an important precondition of the unconditional love of parents for children? My worry is that if we go beyond health, we run the risk of turning parenthood into an extension of the consumer society.

For almost all her life, Verda Byrd has lived as a black women. She was raised by black parents, married a black man, attended black churches, and even frequented black hair salons. But two years ago, she learned from her adoption papers that she was actually white.  Verda was legally born Jeanette Beagle, daughter to a poor white woman named Daisy Beagle, who struggled to raise several kids in the 1940's.  She was put into a children's home after her biological mother was injured in an accident. A few years later, Jeanette was adopted by a black couple  — and she became Verda.  Although her adopted parents told Verda she wasn't biologically theirs, they never told her that she was white. The discovery prompted Verda to reunite with her biological sisters. Through the reconnection, she learned that her perspective of race was far different from theirs. 

“Adjectives in English absolutely have to be in this order: opinion-size-age-shape-colour-origin-material-purpose Noun. So you can have a lovely little old rectangular green French silver whittling knife. But if you mess with that word order in the slightest you’ll sound like a maniac. It’s an odd thing that every English speaker uses that list, but almost none of us could write it out.”

Zimbardo’s standard narrative of the Stanford prison experiment offers the prisoners’ emotional responses as proof of how powerfully affected they were by the guards’ mistreatment. The shock of real imprisonment provides a simpler and far less groundbreaking explanation. It may also have had legal implications, should prisoners have thought to pursue them. Korpi told me that the greatest regret of his life was failing to sue Zimbardo.