Our Human Herds presents a new theory in moral and political philosophy, called “dual morality.” The theory proposes that just as the physical senses of sight, smell, taste, touch and hearing evolved to help us navigate our physical environment, two independent moral senses evolved to guide us to success in our social world. One prioritizes cooperation; the other, competition. The first bases moral justification on the egalitarianism that emphasizes our equal worth; the other finds moral justification in the inequalities that allow us to distinguish better from worse. “Liberal” and “conservative” are merely the names given to the political manifestations of these two forms of moral expression, just as “socialist” and “capitalist” describe their economic manifestations, and “personality” and “character” their psychological ones. Our Human Herds addresses what it means to be a human being, why we fight about the things that divide us, and why we unite behind the ideas that draw us together. The book examines all aspects of human social behavior, revealing how and why we often disagree in our approaches to education, history, war, crime, pleasure, happiness, politics, science and religion. “This is a learned, thoroughly researched study - and dazzlingly bright. The effervescent approach to writing makes its pages fly by ... Studies as brilliant as this one deserve a far wider audience. An engrossing and mind-expanding examination of morality" —Kirkus Reviews
Our Human Herds presents a new theory in moral and political philosophy, called "dual morality." The theory proposes that just as the physical senses of sight, smell, taste, touch and hearing evolved to help us navigate our physical environment, two independent moral senses evolved to guide us to success in our social world. One prioritizes cooperation; the other, competition. The first bases moral justification on the egalitarianism that emphasizes our equal worth; the other finds moral justification in the inequalities that allow us to distinguish better from worse. "Liberal" and "conservative" are merely the names given to the political manifestations of these two forms of moral expression, just as "socialist" and "capitalist" describe their economic manifestations, and "personality" and "character" their psychological ones. Our Human Herds addresses what it means to be a human being, why we fight about the things that divide us, and why we unite behind the ideas that draw us together. The book examines all aspects of human social behavior, revealing how and why we often disagree in our approaches to education, history, war, crime, pleasure, happiness, politics, science and religion. "This is a learned, thoroughly researched study - and dazzlingly bright. The effervescent approach to writing makes its pages fly by ... Studies as brilliant as this one deserve a far wider audience. An engrossing and mind-expanding examination of morality" -Kirkus Reviews Book Review: A vast philosophical study charts the shifting moral landscape while tackling the weightiest question of human existence: what is the meaning of life? Humanity’s moral framework remains in a constant state of reconstruction. As the author points out in his opening chapter: “Two hundred years ago if a woman was raped and became pregnant we’d kill the rapist and spare the baby. Today, we spare rapist and kill the baby. Centuries ago many cultures condoned polygamy; today we put people in jail for it.” Over the course of this weighty tome, which is just shy of 1,000 pages, the author ponders what morality is (with an emphasis on humans as grouping or “herding” creatures) and the causes of its flux and reflux. Furthermore, there is an attempt to reconcile opposing philosophical theories by introducing a new conceptual model called “Dual Morality,” proposed as an “all-encompassing blueprint of human morality.” The study is logically structured, divided into four sections: “The Theory of Dual Moralism,” “The Explanation” (including investigations of the group and the self), “The Derivations” (which considers family, country, religion, and science/nature/technology), and finally “The Extrapolations” (a far-reaching look at everything from pleasure and happiness to suicide, murder, and abortion). The author possesses the rare skill of being able to explore himself with an enviable ease, drawing on palatable references to popular culture. For example: “Comedian Woody Allen said he laughs at his own jokes when they first come to him because humor originates in the unconscious. When his conscious mind hears them for the first time, it is as if they came from another place, and so we are, in a way, an audience to our own humor.” This approach, applied throughout, makes complex ideas not only accessible, but entertaining and enjoyable as well. The result is far from the predictable, dry academic thesis. This is a learned, thoroughly researched study—and dazzlingly bright. The effervescent approach to writing makes its 951 pages fly by. Fritz’s dedication is to “that miniscule fragment of humanity who read books like this.” Studies as brilliant as this one deserve a far wider audience. An engrossing and mind-expanding examination of morality. -- Kirkus Indie, Kirkus Media LLC, 6411 Burleson Rd., Austin, TX 78744 indie@kirkusreviews
The essays assembled in this volume are shaped by conditions—both enabling and constraining—that can perhaps best be described as an “ethnographic chiasmus.” This expression refers to the surprise and reversal of position that are characteristic of fieldwork, and it attends to the fact that transcultural understanding comes about as a meeting, touching, or “crossing.” Chiasmus also pertains to the relationship between culture and rhetoric in general. Culture structures rhetoric; rhetoric structures culture. Both are coemergent. In order to elucidate this process, ethnography has to focus on the manifold modes of rhetoric through which culture-specific patterns of thought and action are created.
