Moral disciplining: The cognitive and evolutionary foundations of puritanical morality

Fitouchi, L., André, J., & Baumard, N. (2022).

Behavioral and Brain Sciences, 1-71.

doi:10.1017/S0140525X22002047

Abstract

Why do many societies moralize apparently harmless pleasures, such as lust, gluttony, alcohol, drugs, and even music and dance? Why do they erect temperance, asceticism, sobriety, modesty, and piety as cardinal moral virtues? According to existing theories, this puritanical morality cannot be reduced to concerns for harm and fairness: it must emerge from cognitive systems that did not evolve for cooperation (e.g., disgust-based “Purity” concerns). Here, we argue that, despite appearances, puritanical morality is no exception to the cooperative function of moral cognition. It emerges in response to a key feature of cooperation, namely that cooperation is (ultimately) a long-term strategy, requiring (proximately) the self-control of appetites for immediate gratification. Puritanical moralizations condemn behaviors which, although inherently harmless, are perceived as indirectly facilitating uncooperative behaviors, by impairing the self-control required to refrain from cheating. Drinking, drugs, immodest clothing, and unruly music and dance, are condemned as stimulating short-term impulses, thus facilitating uncooperative behaviors (e.g., violence, adultery, free-riding). Overindulgence in harmless bodily pleasures (e.g., masturbation, gluttony) is perceived as making people slave to their urges, thus altering abilities to resist future antisocial temptations. Daily self-discipline, ascetic temperance, and pious ritual observance are perceived as cultivating the self-control required to honor prosocial obligations. We review psychological, historical, and ethnographic evidence supporting this account. We use this theory to explain the fall of puritanism in WEIRD societies, and discuss the cultural evolution of puritanical norms. Explaining puritanical norms does not require adding mechanisms unrelated to cooperation in our models of the moral mind.

Conclusion

Many societies develop apparently unnecessarily austere norms, depriving people from the harmless pleasures of life. In face of the apparent disconnect of puritanical values from cooperation, the latter have either been ignored by cooperation-centered theories of morality, or been explained by mechanisms orthogonal to cooperative challenges, such as concerns for the purity of the soul, rooted in disgust intuitions. We have argued for a theoretical reintegration of puritanical morality in the otherwise theoretically grounded and empirically supported perspective of morality as cooperation. For deep evolutionary reasons, cooperation as a long-term strategy requires resisting impulses for immediate pleasures. To protect cooperative interactions from the threat of temptation, many societies develop preemptive moralizations aimed at facilitating moral self-control. This may explain why, aside from values of fairness, reciprocity, solidarity or loyalty, many societies develop hedonically restrictive standards of sobriety, asceticism, temperance, modesty, piety, and self-discipline.

A pdf is here.

Why willpower is overrated

Brian Resnick
vox.com
Originally published January 15, 2018

Here is an excerpt:

What we can learn from people who are good at self-control

So who are these people who are rarely tested by temptations? They’re doing something right. Recent research suggests a few lessons we can draw from them.

1) People who are better at self-control actually enjoy the activities some of us resist — like eating healthy, studying, or exercising.

So engaging in these activities isn’t a chore for them. It’s fun.

“‘Want to’ goals are more likely to be obtained than ‘have to’ goals,” Milyavskaya said in an interview last year. “Want-to goals lead to experiences of fewer temptations. It’s easier to pursue those goals. It feels more effortless.”

If you’re running because you “have to” get in shape but find running to be a miserable activity, you’re probably not going to keep it up. An activity you like is more likely to be repeated than an activity you hate.

2) People who are good at self-control have learned better habits.

In 2015, psychologists Brian Galla and Angela Duckworth published a paper in the Journal of Personality and Social Psychology, finding across six studies and more than 2,000 participants that people who are good at self-control also tend to have good habits — like exercising regularly, eating healthy, sleeping well, and studying.

“People who are good at self-control … seem to be structuring their lives in a way to avoid having to make a self-control decision in the first place,” Galla tells me. And structuring your life is a skill. People who do the same activity, like running or meditating, at the same time each day have an easier time accomplishing their goals, he says — not because of their willpower, but because the routine makes it easier.

The article is here.

Anticipating and Resisting the Temptation to Behave Unethically

Oliver J. Sheldon and Ayelet Fishbach
Published online before print May 22, 2015
doi: 10.1177/0146167215586196

Abstract

Ethical dilemmas pose a self-control conflict between pursuing immediate benefits through behaving dishonestly and pursuing long-term benefits through acts of honesty. Therefore, factors that facilitate self-control for other types of goals (e.g., health and financial) should also promote ethical behavior. Across four studies, we find support for this possibility. Specifically, we find that only under conditions that facilitate conflict identification—including the consideration of several decisions simultaneously (i.e., a broad decision frame) and perceived high connectedness to the future self—does anticipating a temptation to behave dishonestly in advance promote honesty. We demonstrate these interaction patterns between conflict identification and temptation anticipation in negotiation situations (Study 1), lab tasks (Study 2), and ethical dilemmas in the workplace (Studies 3-4). We conclude that identifying a self-control conflict and anticipating a temptation are two necessary preconditions for ethical decision making.

The article story is here.