Originally published November 9, 2018
Here are two excerpts:
The common view among philosophers is that hypocrisy is a moral failing. Indeed, it is often viewed as one of the worst moral failings. Why is this? Christine McKinnon’s article ‘Hypocrisy, with a Note on Integrity’ provides a good, clear defence of this view. The article itself is a classic exercise in analytical philosophical psychology. It tries to clarify the structure of hypocrisy and explain why we should take it so seriously. It does so by arguing that there are certain behaviours, desires and dispositions that are the hallmark of the hypocrite and that these behaviours, desires and dispositions undermine our system of social norms.
McKinnon makes this case by considering some paradigmatic instances of hypocrisy, and identifying the necessary and sufficient conditions that allow us to label these as instances of hypocrisy. My opening example of my email behaviour probably fits this paradigmatic mode — despite my protestations to the contrary. A better example, however, might be religious hypocrisy. There have been many well-documented historical cases of this, but let’s not focus on these. Let’s instead imagine a case that closely parallels these historical examples. Suppose there is a devout fundamentalist Christian preacher. He regularly preaches about the evils of homosexuality and secularism and professes to be heterosexual and devout. He calls upon parents to disown their homosexual children or to subject them to ‘conversion therapy’. Then, one day, this preacher is discovered to himself be a homosexual. Not just that, it turns out he has a long-term male partner that he has kept hidden from the public for over 20 years, and that they were recently married in a non-religious humanist ceremony.
In other words, what I refer to as my own hypocrisy seems to involve a good deal of self-deception and self-manipulation, not (just) the manipulation of others. That’s why I was relieved to read Michael Statman’s article on ‘Hypocrisy and Self-Deception’. Statman wants to get away from the idea of the hypocrite as moral cartoon character. Real people are way more interesting than that. As he sees it, the morally vicious form of hypocrisy that is the focus of McKinnon’s ire tends to overlap with and blur into self-deception much more frequently than she allows. The two things are not strongly dichotomous. Indeed, people can slide back and forth between them with relative ease: the self-deceived can slide into hypocrisy and the hypocrite can slide into self-deception.
Although I am attracted to this view, Statman points out that it is a tough sell.