Brooks, David. "The End of Philosophy." NEW YORK TIMES April 6, 2009.

The first nice thing about this evolutionary approach to morality is that it emphasizes the social nature of moral intuition. People are not discrete units coolly formulating moral arguments. They link themselves together into communities and networks of mutual influence. The second nice thing is that it entails a warmer view of human nature. Evolution is always about competition, but for humans, as Darwin speculated, competition among groups has turned us into pretty cooperative, empathetic and altruistic creatures — at least within our families, groups and sometimes nations. The third nice thing is that it explains the haphazard way most of us lead our lives without destroying dignity and choice. Moral intuitions have primacy, Haidt argues, but they are not dictators. There are times, often the most important moments in our lives, when in fact we do use reason to override moral intuitions, and often those reasons — along with new intuitions — come from our friends. The rise and now dominance of this emotional approach to morality is an epochal change. It challenges all sorts of traditions. It challenges the bookish way philosophy is conceived by most people. It challenges the Talmudic tradition, with its hyper-rational scrutiny of texts. It challenges the new atheists, who see themselves involved in a war of reason against faith and who have an unwarranted faith in the power of pure reason and in the purity of their own reasoning. Finally, it should also challenge the very scientists who study morality. They’re good at explaining how people make judgments about harm and fairness, but they still struggle to explain the feelings of awe, transcendence, patriotism, joy and self-sacrifice, which are not ancillary to most people’s moral experiences, but central. The evolutionary approach also leads many scientists to neglect the concept of individual responsibility and makes it hard for them to appreciate that most people struggle toward goodness, not as a means, but as an end in itself. . . . Read the rest here: http://www.nytimes.com/2009/04/07/opinion/07Brooks.html?_r=1.

Holt, Jim. "Good Instincts." NEW YORK TIMES March 9, 2008.

Charity, do-gooding, philanthropy it’s all just selfishness masquerading as virtue. So says the cynic. In modern times, the theory that each of us, despite occasional appearances of self-sacrificial nobility, is ultimately and invariably looking out for No. 1 got a big boost from Darwin’s theory of evolution. By the logic of natural selection, any tendency to act selflessly ought to be snuffed out in the struggle to survive and propagate. So if someone seems to be behaving as an altruist — say, by giving away a fortune to relieve the sufferings of others — that person is really following the selfish dictates of his own genes. The evolutionary psychologist Randolph Nesse confessed that he slept badly for many nights after absorbing this supposed discovery, which he called “one of the most disturbing in the history of science.” . . . Read the rest here: http://www.nytimes.com/2008/03/09/magazine/09wwln-lede-t.html?_r=1&oref=slogin.

Pinker, Stephen. "The Moral Instinct." NEW YORK TIMES January 13, 2008.

“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. . . . Read the rest here: http://www.nytimes.com/2008/01/13/magazine/13Psychology-t.html?=magazine&pagewanted=all.