About June 2009
Since the deadly string of terrorist attacks led by Muslim extremists in the early part of this decade, the idea that “the West” and “the Muslim world” are locked in a potentially existential clash has become commonplace. But is this true? And even if it’s not, the dangerous perception that it does remains. If this perception is a mistake, what explains it? The history of the West itself is a history of violent religious conflict and the largely successful attempt to overcome it. How did that happen? How do we ever get past sectarian differences and start getting along?
In this month’s Cato Unbound we’re tackling these crucial issues head-on, beginning with an excerpt from Robert Wright’s newest big-think book The Evolution of God on the role of moral imagination in the possibility of religious tolerance and social cooperation. We’ve assembled an all-star, interdisciplinary cast to comment on Wright’s essay and to provide their own take on these profound questions, including: University of Sydney philosopher Richard Joyce, author of The Evolution of Morality; Timur Kuran, Professor of Economics and Political Science & Gorter Family Professor of Islamic Studies at Duke University; and Berkeley religious historian Jonathan Sheehan, author of The Enlightenment Bible.
This month’s Cato Unbound features an essay drawn from The Evolution of God, the ambitious new book by Robert Wright, author of Nonzero and The Moral Animal. In this essay, Wright explores the relationship between “moral imagination” and the possibility of religious tolerance and social cooperation. Wright argues that moral imagination is part of our evolved mental machinery. When we see others as potentially cooperative, moral imagination is awakened to better grasp the needs and interests of partners and allies. But when we see ourselves caught in a zero-sum game with others, moral imagination, and thus sympathy and the spirit of toleration, shrinks as we prepare for a fight. Wright argues that the widespread perception that “the West” and “the Muslim world” are playing a zero-sum game is an illusion created by a misfire of moral imagination. The media’s relentless focus on the truculent acts of a small minority of Muslim extremists encourages the sense that the larger, more moderate Muslim world is much more hostile than it really is. But this sense narrows moral imagination, making it harder still to grap the possibility of cooperation and the point of toleration.
In his reply to Robert Wright’s lead essay, philosopher Richard Joyce, author of The Evolution of Morality, emphasizes the distinction between potentially and actually engaging in mutually beneficial cooperation. That “the West” could be in a non-zero-sum game with the “Muslim world” doesn’t imply it is actually in one. Moreover, Joyce argues, “non-zero-sum” and “good” do not mean the same thing from the perspective of an individual’s or group’s interest. If there is gain to be had from conflict, reason may recommend it. Tolerance and understanding are wonderful, Joyce agrees. But he finds something “unsettling” and “morally troubling” in what he takes to be Wright’s “[attempt] to justify these attitudes purely by an appeal to self-interest.” There are psychological limits to what appeals to self-interest can accomplish, and the congruence of self-interest and cooperation is far from certain in many cases. Additionally, Joyce suspects that Wright may be guilty of a weakly supported conjecture when he posits an evolved adaptation for distinguishing between zero-sum and non-zero-sum games.
Timur Kuran, Professor of Economics and Political Science and Gorter Family Chair in Islamic Studies at Duke University, finds insight in Wright’s account, but argues that it is insufficient to really explain the sense of conflict between many Muslims and the West. Kuran argues that displays of hostility in conformance with local expectations and social pressures can pay off handsomely. An expansive sense of possible of positive-sum relations with distant others does nothing to change the incentives that arise from collective processes at the local level. Not even suicide bombers require a false picture of zero-sum conflict. They may martyr themselves simply to bring status to their families. Wright’s neglect of the such alternative causes of cultural conflict, Kuran argues, leads him to offer advice of limited value.
Jonathan Sheehan, associate professor of history at the University of California at Berkeley, touches base with Blaise Pascal and reminds us that explicit game theory was first deployed as a religious argument aimed at conversion. In secular terms, a convert is a gain for one sect but a loss for another. But in religious terms, as Augustine noted, even the harsh coercion of heretics can be viewed as non-zero-sum–the heretic, whether he thinks so or not, has Heaven to gain. So, Sheehan argues, “the real stakes of the game do not matter. Or, more precisely, the nature of the game is the real stake.” To characterize the game as in fact non-zero-sum, as Wright does, is to miss the real moral and political issue about how the stakes of the game will be determined in the face of deep disagreement about what the game is. “Modern conflicts between ‘the West’ and ‘the Muslims,’” Sheehan concludes, “have less to do with misfiring mental machinery, and more to do with the absence of any recognized authority for determining the kinds of games we are playing, and which interests should count in them.”