The hypothetical situations involving the runaway trolley become increasingly ingenious, and the moral dilemmas correspondingly tortuous. Hauser contrasts the dilemmas faced by hypothetical individuals called Ned and Oscar. Ned is standing by the railway track. Unlike Denise, who could divert the trolley onto a siding, Ned's switch diverts it onto a side loop which joins the main track again just before the five people. Simply switching the points doesn't help: the trolley will plough into the five anyway when the diversion rejoins the main track. However, as it happens, there is an extremely fat man on the diversionary track who is heavy enough to stop the trolley. Should Ned change the points and divert the train? Most people's intuition is that he should not. But what is the difference between Ned's dilemma, and Denise's? Presumably people are intuitively applying Kant's principle. Denise diverts the trolley from ploughing into the five people, and the unfortunate casualty on the siding is 'collateral damage', to use the charmingly Rumsfeldian phrase. He is not being used by Denise to save the others. Ned is actually using the fat man to stop the trolley, and most people (perhaps unthinkingly), along with Kant (thinking it out in great detail), see this as a crucial difference.
The difference is brought out again by the dilemma of Oscar. Oscar's situation is identical to Ned's, except that there is a large iron weight on the diversionary loop of track, heavy enough to stop the trolley. Clearly Oscar should have no problem deciding to pull the points and divert the trolley. Except that there happens to be a hiker walking in front of the iron weight. He will certainly be killed if Oscar pulls the switch, just as surely as Ned's fat man. The difference is that Oscar's hiker is not being used to stop the trolley: he is collateral damage, as in Denise's dilemma. Like Hauser, and like most of Hauser's experimental subjects, I feel that Oscar is permitted to throw the switch but Ned is not. But I also find it quite hard to justify my intuition. Hauser's point is that such moral intuitions are often not well thought out but that we feel them strongly anyway, because of our evolutionary heritage.
In an intriguing venture into anthropology, Hauser and his colleagues adapted their moral experiments to the Kuna, a small Central American tribe with little contact with Westerners and no formal religion. The researchers changed the 'trolley on a line' thought experiment to locally suitable equivalents, such as crocodiles swimming towards canoes. With corresponding minor differences, the Kuna show the same moral judgements as the rest of us.
Of particular interest for this book, Hauser also wondered whether religious people differ from atheists in their moral intuitions. Surely, if we get our morality from religion, they should differ. But it seems that they don't. Hauser, working with the moral philosopher Peter Singer,87 focused on three hypothetical dilemmas and compared the verdicts of atheists with those of religious people.
In each case, the subjects were asked to choose whether a hypothetical action is morally 'obligatory', 'permissible' or 'forbidden'. The three dilemmas were:
1. Denise's dilemma. Ninety per cent of people said it was permissible to divert the trolley, killing the one to save the five.
2. You see a child drowning in a pond and there is no other help in sight. You can save the child, but your trousers will be ruined in the process. Ninety-seven per cent agreed that you should save the child (amazingly, 3 per cent apparently would prefer to save their trousers).
3. The organ transplant dilemma described above. Ninety-seven per cent of subjects agreed that it is morally forbidden to seize the healthy person in the waiting-room and kill him for his organs, thereby saving five other people.
The main conclusion of Hauser and Singer's study was that there is no statistically significant difference between atheists and religious believers in making these judgements. This seems compatible with the view, which I and many others hold, that we do not need God in order to be good - or evil.
IF THERE IS NO GOD, WHY BE GOOD?
Posed like that, the question sounds positively ignoble. When a religious person puts it to me in this way (and many of them do), my immediate temptation is to issue the following challenge: 'Do you really mean to tell me the only reason you try to be good is to gain God's approval and reward, or to avoid his disapproval and punishment? That's not morality, that's just sucking up, apple-polishing, looking over your shoulder at the great surveillance camera in the sky, or the still small wiretap inside your head, monitoring your every move, even your every base thought.' As Einstein said, 'If people are good only because they fear punishment, and hope for reward, then we are a sorry lot indeed.' Michael Shermer, in The Science of Good and Evil, calls it a debate stopper. If you agree that, in the absence of God, you would 'commit robbery, rape, and murder', you reveal yourself as an immoral person, 'and we would be well advised to steer a wide course around you'. If, on the other hand, you admit that you would continue to be a good person even when not under divine surveillance, you have fatally undermined your claim that God is necessary for us to be good. I suspect that quite a lot of religious people do think religion is what motivates them to be good, especially if they belong to one of those faiths that systematically exploits personal guilt.
It seems to me to require quite a low self-regard to think that, should belief in God suddenly vanish from the world, we would all become callous and selfish hedonists, with no kindness, no charity, no generosity, nothing that would deserve the name of goodness. It is widely believed that Dostoevsky was of that opinion, presumably because of some remarks he put into the mouth of Ivan Karamazov:
[Ivan] solemnly observed that there was absolutely no law of nature to make man love humanity, and that if love did exist and had existed at all in the world up to now, then it was not by virtue of the natural law, but entirely because man believed in his own immortality. He added as an aside that it was precisely that which constituted the natural law, namely, that once man's faith in his own immortality was destroyed, not only would his capacity for love be exhausted, but so would the vital forces that sustained life on this earth. And furthermore, nothing would be immoral then, everything would be permitted, even anthropophagy. And finally, as though all this were not enough, he declared that for every individual, such as you and me, for example, who does not believe either in God or in his own immortality, the natural law is bound immediately to become the complete opposite of the religion-based law that preceded it, and that egoism, even extending to the perpetration of crime, would not only be permissible but would be recognized as the essential, the most rational, and even the noblest raison d'etre of the human condition.88
Perhaps naively, I have inclined towards a less cynical view of human nature than Ivan Karamazov. Do we really need policing -whether by God or by each other - in order to stop us from behaving in a selfish and criminal manner? I dearly want to believe that I do not need such surveillance - and nor, dear reader, do you. On the other hand, just to weaken our confidence, listen to Steven Pinker's disillusioning experience of a police strike in Montreal, which he describes in The Blank Slate:
As a young teenager in proudly peaceable Canada during the romantic 1960s, I was a true believer in Bakunin's anarchism. I laughed off my parents' argument that if the government ever laid down its arms all hell would break loose. Our competing predictions were put to the test at 8:00 A.M. on October 17, 1969, when the Montreal police went on strike. By 11:20 A.M. the first bank was robbed. By noon most downtown stores had closed because of looting. Within a few more hours, taxi drivers burned down the garage of a limousine service that competed with them for airport customers, a rooftop sniper killed a provincial police officer, rioters broke into several hotels and restaurants, and a doctor slew a burglar in his suburban home. By the end of the day, six banks had been robbed, a hundred shops had been looted, twelve fires had been set, forty carloads of storefront glass had been broken, and three million dollars in property damage had been inflicted, before city authorities had to call in the army and, of course, the Mounties to restore order. This decisive empirical test left my polit
ics in tatters . . .
Perhaps I, too, am a Pollyanna to believe that people would remain good when unobserved and unpoliced by God. On the other hand, the majority of the population of Montreal presumably believed in God. Why didn't the fear of God restrain them when earthly policemen were temporarily removed from the scene? Wasn't the Montreal strike a pretty good natural experiment to test the hypothesis that belief in God makes us good? Or did the cynic H. L. Mencken get it right when he tartly observed: 'People say we need religion when what they really mean is we need police.' Obviously, not everybody in Montreal behaved badly as soon as the police were off the scene. It would be interesting to know whether there was any statistical tendency, however slight, for religious believers to loot and destroy less than unbelievers. My uninformed prediction would have been opposite. It is often cynically said that there are no atheists in foxholes. I'm inclined to suspect (with some evidence, although it may be simplistic to draw conclusions from it) that there are very few atheists in prisons. I am not necessarily claiming that atheism increases morality, although humanism - the ethical system that often goes with atheism -probably does. Another good possibility is that atheism is correlated with some third factor, such as higher education, intelligence or reflectiveness, which might counteract criminal impulses. Such research evidence as there is certainly doesn't support the common view that religiosity is positively correlated with morality. Correlational evidence is never conclusive, but the following data, described by Sam Harris in his Letter to a Christian Nation, are nevertheless striking.
While political party affiliation in the United States is not a perfect indicator of religiosity, it is no secret that the 'red [Republican] states' are primarily red due to the overwhelming political influence of conservative Christians. If there were a strong correlation between Christian conservatism and societal health, we might expect to see some sign of it in red-state America. We don't. Of the twenty-five cities with the lowest rates of violent crime, 62 percent are in 'blue' [Democrat] states, and 38 percent are in 'red' [Republican] states. Of the twenty-five most dangerous cities, 76 percent are in red states, and 24 percent are in blue states. In fact, three of the five most dangerous cities in the U.S. are in the pious state of Texas. The twelve states with the highest rates of burglary are red. Twenty-four of the twenty-nine states with the highest rates of theft are red. Of the twenty-two states with the highest rates of murder, seventeen are red. *
* Note that these colour conventions in America are exactly the opposite of those in Britain, where blue is the colour of the Conservative Party, and red, as in the rest of the world, is the colour traditionally associated with the political left.
Systematic research if anything tends to support such correlational data. Dan Dennett, in Breaking the Spell, sardonically comments, not on Harris's book in particular, but on such studies generally:
Needless to say, these results strike so hard at the standard claims of greater moral virtue among the religious that there has been a considerable surge of further research initiated by religious organizations attempting to refute them . . . one thing we can be sure of is that if there is a significant positive relationship between moral behaviour and religious affiliation, practice, or belief, it will soon be discovered, since so many religious organizations are eager to confirm their traditional beliefs about this scientifically. (They are quite impressed with the truth-finding power of science when it supports what they already believe.) Every month that passes without such a demonstration underlines the suspicion that it just isn't so.
Most thoughtful people would agree that morality in the absence of policing is somehow more truly moral than the kind of false morality that vanishes as soon as the police go on strike or the spy camera is switched off, whether the spy camera is a real one monitored in the police station or an imaginary one in heaven. But it is perhaps unfair to interpret the question 'If there is no God, why bother to be good?' in such a cynical way.* A religious thinker could offer a more genuinely moral interpretation, along the lines of the following statement from an imaginary apologist. 'If you don't believe in God, you don't believe there are any absolute standards of morality. With the best will in the world you may intend to be a good person, but how do you decide what is good and what is bad? Only religion can ultimately provide your standards of good and evil. Without religion you have to make it up as you go along. That would be morality without a rule book: morality flying by the seat of its pants. If morality is merely a matter of choice, Hitler could claim to be moral by his own eugenically inspired standards, and all the atheist can do is make a personal choice to live by different lights. The Christian, the Jew or the Muslim, by contrast, can claim that evil has an absolute meaning, true for all time and in all places, according to which Hitler was absolutely evil.'
* H. L. Mencken, again with characteristic cynicism, defined conscience as the inner voice that warns us that someone may be looking.
Even if it were true that we need God to be moral, it would of course not make God's existence more likely, merely more desirable (many people cannot tell the difference). But that is not the issue here. My imaginary religious apologist has no need to admit that sucking up to God is the religious motive for doing good. Rather, his claim is that, wherever the motive to be good comes from, without God there would be no standard for deciding what is good. We could each make up our own definition of the good, and behave accordingly. Moral principles that are based only upon religion (as opposed to, say, the 'golden rule', which is often associated with religions but can be derived from elsewhere) may be called absolutist. Good is good and bad is bad, and we don't mess around deciding particular cases by whether, for example, somebody suffers. My religious apologist would claim that only religion can provide a basis for deciding what is good. Some philosophers, notably Kant, have tried to derive absolute morals from non-religious sources. Though a religious man himself, as was almost inevitable in his time,* Kant tried to base a morality on duty for duty's sake, rather than for God's. His famous categorical imperative enjoins us to 'act only on that maxim whereby thou canst at the same time will that it should become a universal law'. This works tidily for the example of telling lies. Imagine a world in which people told lies as a matter of principle, where lying was regarded as a good and moral thing to do. In such a world, lying itself would cease to have any meaning. Lying needs a presumption of truth for its very definition. If a moral principle is something we should wish everybody to follow, lying cannot be a moral principle because the principle itself would break down in meaninglessness. Lying, as a rule for life, is inherently unstable. More generally, selfishness, or free-riding parasitism on the goodwill of others, may work for me as a lone selfish individual and give me personal satisfaction. But I cannot wish that everybody would adopt selfish parasitism as a moral principle, if only because then I would have nobody to parasitize.
* This is the standard interpretation of Kant's views. However, the noted philosopher A. C. Grayling has plausibly argued (New Humanist, July-Aug. 2006) that, although Kant publicly went along with the religious conventions of his time, he was really an atheist.
The Kantian imperative seems to work for truth-telling and some other cases. It is not so easy to see how to broaden it to morality generally. Kant notwithstanding, it is tempting to agree with my hypothetical apologist that absolutist morals are usually driven by religion. Is it always wrong to put a terminally ill patient out of her misery at her own request? Is it always wrong to make love to a member of your own sex? Is it always wrong to kill an embryo? There are those who believe so, and their grounds are absolute. They brook no argument or debate. Anybody who disagrees deserves to be shot: metaphorically of course, not literally - except in the case of some doctors in American abortion clinics (see next chapter). Fortunately, however, morals do not have to be absolute.
Moral philosophers are the professionals when it comes to thinking about right and wrong. As Robert Hinde succinctly put it, they agree that
'moral precepts, while not necessarily constructed by reason, should be defensible by reason'.89 They classify themselves in many ways, but in modern terminology the major divide is between 'deontologists' (such as Kant) and 'consequentialists' (including 'utilitarians' such as Jeremy Bentham, 1748-1832). Deontology is a fancy name for the belief that morality consists in the obeying of rules. It is literally the science of duty, from the Greek for 'that which is binding'. Deontology is not quite the same thing as moral absolutism, but for most purposes in a book about religion there is no need to dwell on the distinction. Absolutists believe there are absolutes of right and wrong, imperatives whose Tightness makes no reference to their consequences. Consequentialists more pragmatically hold that the morality of an action should be judged by its consequences. One version of consequentialism is utilitarianism, the philosophy associated with Bentham, his friend James Mill (1773-1836) and Mill's son John Stuart Mill (1806-73). Utilitarianism is often summed up in Bentham's unfortunately imprecise catchphrase: 'the greatest happiness of the greatest number is the foundation of morals and legislation'.
Not all absolutism is derived from religion. Nevertheless, it is pretty hard to defend absolutist morals on grounds other than religious ones. The only competitor I can think of is patriotism, especially in times of war. As the distinguished Spanish film director Luis Bunuel said, 'God and Country are an unbeatable team; they break all records for oppression and bloodshed.' Recruiting officers rely heavily on their victims' sense of patriotic duty. In the First World War, women handed out white feathers to young men not in uniform.
Oh, we don't want to lose you, but we think you ought to go,
For your King and your country both need you so.
People despised conscientious objectors, even those of the enemy country, because patriotism was held to be an absolute virtue. It is hard to get much more absolute than the 'My country right or wrong' of the professional soldier, for the slogan commits you to kill whomever the politicians of some future date might choose to call enemies. Consequentialist reasoning may influence the political decision to go to war but, once war is declared, absolutist patriotism takes over with a force and a power not otherwise seen outside religion. A soldier who allows his own thoughts of consequentialist morality to persuade him not to go over the top would likely find himself court-martialled and even executed.
The God Delusion Page 25
