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Thursday, June 4, 2026

Race and intelligence

From Wikipedia, the free encyclopedia

Discussions of race and intelligence—specifically regarding claims of differences in intelligence along racial lines—have appeared in both popular science and academic research since the modern concept of race was first introduced. With the inception of IQ testing in the early 20th century, differences in average test performance between racial groups have been observed, though these differences have fluctuated and in many cases steadily decreased over time. Complicating the issue, modern science has concluded that race is a socially constructed phenomenon rather than a biological reality, and there exist various conflicting definitions of intelligence. In particular, the validity of IQ testing as a metric for human intelligence is disputed. Today, the scientific consensus is that genetics does not explain differences in IQ test performance between groups, and that observed differences are environmental in origin.

Pseudoscientific claims of inherent differences in intelligence between races have played a central role in the history of scientific racism. The first tests showing differences in IQ scores between different population groups in the United States were those of United States Army recruits in World War I. In the 1920s, groups of eugenics lobbyists argued that these results demonstrated that African Americans and certain immigrant groups were of inferior intellect to Anglo-Saxon white people, and that this was due to innate biological differences. In turn, they used such beliefs to justify policies of racial segregation. However, other studies soon appeared, contesting these conclusions and arguing that the Army tests had not adequately controlled for environmental factors, such as socioeconomic and educational inequality between the groups.

Later observations of phenomena such as the Flynn effect and disparities in access to prenatal care highlighted ways in which environmental factors affect group IQ differences. In recent decades, as understanding of human genetics has advanced, claims of inherent differences in intelligence between races have been broadly rejected by scientists on both theoretical and empirical grounds.

History of the controversy

Autodidact and abolitionist Frederick Douglass (1817–1895) served as a high-profile counterexample to myths of black intellectual inferiority.

Claims of differences in intelligence between races have been used to justify colonialism, slavery, racism, social Darwinism, and racial eugenics. Claims of intellectual inferiority were used to justify British wars and colonial campaigns in Asia. Racial thinkers such as Arthur de Gobineau in France relied crucially on the assumption that black people were innately inferior to white people in developing their ideologies of white supremacy. Even Enlightenment thinkers such as Thomas Jefferson, a slave owner, believed black people to be innately inferior to white people in physique and intellect. At the same time in the United States, prominent examples of African-American genius such the autodidact and abolitionist Frederick Douglass, the pioneering sociologist W. E. B. Du Bois, and the poet Paul Laurence Dunbar stood as high-profile counterexamples to widespread stereotypes of black intellectual inferiority. In Britain, Japan's military victory over Russia in the Russo-Japanese War began to reverse negative stereotypes of "oriental" inferiority.

Alfred Binet (1857–1911), inventor of the first intelligence test

Early IQ testing

The first practical intelligence test, the Binet-Simon Intelligence Test, was developed between 1905 and 1908 by Alfred Binet and Théodore Simon in France for school placement of children. Binet warned that results from his test should not be assumed to measure innate intelligence or used to label individuals permanently. Binet's test was translated into English and revised in 1916 by Lewis Terman (who introduced IQ scoring for the test results) and published under the name Stanford–Binet Intelligence Scales. In 1916 Terman wrote that Mexican-Americans, African-Americans, and Native Americans have a mental "dullness [that] seems to be racial, or at least inherent in the family stocks from which they come."

The US Army used a different set of tests developed by Robert Yerkes to evaluate draftees for World War I. Based on the Army's data, prominent psychologists and eugenicists such as Henry H. Goddard, Harry H. Laughlin, and Princeton professor Carl Brigham wrote that people from southern and eastern Europe were less intelligent than native-born Americans or immigrants from the Nordic countries, and that black Americans were less intelligent than white Americans. The results were widely publicized by a lobby of anti-immigration activists, including the conservationist and theorist of scientific racism Madison Grant, who considered the so-called Nordic race to be superior, but under threat because of immigration by "inferior breeds." In his influential work, A Study of American Intelligence, psychologist Carl Brigham used the results of the Army tests to argue for a stricter immigration policy, limiting immigration to countries considered to belong to the "Nordic race".

In the 1920s, some US states enacted eugenic laws, such as Virginia's 1924 Racial Integrity Act, which established the one-drop rule (of 'racial purity') as law. Many scientists reacted negatively to eugenicist claims linking abilities and moral character to racial or genetic ancestry. They pointed to the contribution of environment (such as speaking English as a second language) to test results. By the mid-1930s, many psychologists in the US had adopted the view that environmental and cultural factors played a dominant role in IQ test results. The psychologist Carl Brigham repudiated his own earlier arguments, explaining that he had come to realize that the tests were not a measure of innate intelligence.

Discussions of the issue in the United States, especially in the writings of Madison Grant, influenced German Nazi claims that the "Nordics" were a "master race". As American public sentiment shifted against the Germans, claims of racial differences in intelligence increasingly came to be regarded as problematic. Anthropologists such as Franz Boas, Ruth Benedict, and Gene Weltfish did much to demonstrate that claims about racial hierarchies of intelligence were unscientific. Nonetheless, a powerful eugenics and segregation lobby funded largely by textile-magnate Wickliffe Draper continued to use intelligence studies as an argument for eugenics, segregation, and anti-immigration legislation.

Pioneer Fund and The Bell Curve

In 1937, Draper founded the Pioneer Fund with the mission "to advance the scientific study of heredity and human differences". This fund would become a central driver of research into race and intelligence. The Southern Poverty Law Center lists the Pioneer Fund as a hate group, and numerous scholars have criticized it for promoting scientific racism, eugenics and white supremacy.

As the desegregation of the United States gained traction in the 1950s, debate about black intelligence resurfaced. Audrey Shuey, funded by the Pioneer Fund, published a new analysis of Yerkes' tests, concluding that black people really were of inferior intellect to white people. This study was used by segregationists to argue that it was to the advantage of black children to be educated separately from the superior white children. In the 1960s, the debate was revived when William Shockley publicly defended the view that black children were innately unable to learn as well as white children. Arthur Jensen expressed similar opinions in his Harvard Educational Review article, "How Much Can We Boost IQ and Scholastic Achievement?," which questioned the value of compensatory education for African-American children. He suggested that poor educational performance in such cases reflected an underlying genetic cause rather than lack of stimulation at home or other environmental factors.

Another revival of public debate followed the appearance of The Bell Curve (1994), a book by Richard Herrnstein and Charles Murray that supported the general viewpoint of Jensen. Many of the references and sources used in the book were advocates for racial hygiene, whose research was funded by Pioneer Fund and published in its affiliated journal Mankind Quarterly. A statement in support of Herrnstein and Murray titled "Mainstream Science on Intelligence," was published in The Wall Street Journal. The Bell Curve also led to critical responses in a statement titled "Intelligence: Knowns and Unknowns" by the American Psychological Association and in several books, including The Bell Curve Debate (1995), Inequality by Design (1996) and a second edition of The Mismeasure of Man (1996) by Stephen Jay Gould.

Some of the authors proposing genetic explanations for group differences have received funding from the Pioneer Fund, which was headed by J. Philippe Rushton until his death in 2012. Arthur Jensen, who jointly with Rushton published a 2005 review article arguing that the difference in average IQs between blacks and whites is partly due to genetics, received $1.1 million in grants from the Pioneer Fund. According to Ashley Montagu, "The University of California's Arthur Jensen, cited twenty-three times in The Bell Curve's bibliography, is the book's principal authority on the intellectual inferiority of blacks."

Additional books by psychologist Pioneer Fund board member Richard Lynn and political scientist Tatu Vanhanen titled IQ and the Wealth of Nations and IQ and Global Inequality, where they try to find a correlation between national IQ test scores and the size of a country's economy, also fueled the debate, with several researchers criticizing their conclusions. On July 27, 2020, the European Human Behavior and Evolution Association issued a formal statement opposing the utilization of Lynn's national IQ dataset, citing various methodological concerns. They concluded, "Any conclusions drawn from analyses which use these data are therefore unsound, and no reliable evolutionary work should be using these data."

On 24 January 2026, the New York Times reported that a group of fringe researchers with a long history of racist pseudoscience had used deception to access protected NIH data. The group, which included Bryan Pesta, Jordan Lasker, John G. R. Fuerst, and Emil Kirkegaard and was funded in part by the Pioneer Fund, used the data "to produce at least 16 papers purporting to find biological evidence for differences in intelligence between races, ranking ethnicities by I.Q. scores and suggesting Black people earn less because they are not very smart. Mainstream geneticists have rejected their work as biased and unscientific. Yet by relying on genetic and other personal data from the prominent project, known as the Adolescent Brain Cognitive Development Study, the researchers gave their theories an air of analytical rigor.” These papers sparked a new wave of online disinformation about race and intelligence. Pesta, the only one of the group to hold a university position, was fired from Cleveland State University because of this scientific misconduct.

Conceptual issues

Intelligence and IQ

The concept of intelligence and the degree to which intelligence is measurable are matters of debate. There is no consensus about how to define intelligence; nor is it universally accepted that it is something that can be meaningfully measured by a single figure. A recurring criticism is that different societies value and promote different kinds of skills and that the concept of intelligence is therefore culturally variable and cannot be measured by the same criteria in different societies. Consequently, some critics argue that it makes no sense to propose relationships between intelligence and other variables.

Correlations between scores on various types of IQ tests led English psychologist Charles Spearman to propose in 1904 the existence of an underlying factor, which he referred to as "g" or "general intelligence", a trait which is supposed to be innate. Another proponent of this view is Arthur Jensen. This view, however, has been contradicted by a number of studies showing that education and changes in environment can significantly improve IQ test results.

Other psychometricians have argued that, whether or not there is such a thing as a general intelligence factor, performance on tests relies crucially on knowledge acquired through prior exposure to the types of tasks that such tests contain. This means that comparisons of test scores between persons with widely different life experiences and cognitive habits do not reveal their relative innate potentials.

Race

The consensus view among geneticists, biologists and anthropologists is that race is a sociopolitical phenomenon rather than a biological one, a view supported by considerable genetics research. Race is a social construct based on folk ideologies that differentiate groups based on social disparities and superficial physical characteristics. A 2023 consensus report from the National Academies of Sciences, Engineering, and Medicine stated: "In humans, race is a socially constructed designation, a misleading and harmful surrogate for population genetic differences, and has a long history of being incorrectly identified as the major genetic reason for phenotypic differences between groups."

The concept of human "races" as natural and separate divisions within the human species has also been rejected by the American Anthropological Association. The official position of the AAA, adopted in 1998, is that advances in scientific knowledge have made it "clear that human populations are not unambiguous, clearly demarcated, biologically distinct groups" and that "any attempt to establish lines of division among biological populations [is] both arbitrary and subjective." A more recent statement from the American Association of Physical Anthropologists (2019) declares that "Race does not provide an accurate representation of human biological variation. It was never accurate in the past, and it remains inaccurate when referencing contemporary human populations. Humans are not divided biologically into distinct continental types or racial genetic clusters."

Anthropologists such as C. Loring Brace, the philosophers Jonathan Kaplan and Rasmus Winther, and the geneticist Joseph Graves, have argued that the cluster structure of genetic data is dependent on the initial hypotheses of the researcher and the influence of these hypotheses on the choice of populations to sample. When one samples continental groups, the clusters become continental, but if one had chosen other sampling patterns, the clustering would be different. Weiss and Fullerton have noted that if one sampled only Icelanders, Mayans and Maoris, three distinct clusters would form and all other populations could be described as being clinally composed of admixtures of Maori, Icelandic and Mayan genetic materials. Kaplan and Winther conclude that while racial groups are characterized by different allele frequencies, this does not mean that racial classification is a natural taxonomy of the human species, because multiple other genetic patterns can be found in human populations that crosscut racial distinctions. Moreover, the genomic data underdetermines whether one wishes to see subdivisions (i.e., splitters) or a continuum (i.e., lumpers). Under Kaplan and Winther's view, racial groupings are objective social constructions (see Mills 1998) that have conventional biological reality only insofar as the categories are chosen and constructed for pragmatic scientific reasons. Sternberg, Grigorenko & Kidd (2005) argue that the social construction of race derives not from any valid scientific basis but rather "from people's desire to classify."

In studies of human intelligence, race is almost always determined using self-reports rather than analyses of genetic characteristics. According to psychologist David Rowe, self-report is the preferred method for racial classification in studies of racial differences because classification based on genetic markers alone ignore the "cultural, behavioral, sociological, psychological, and epidemiological variables" that distinguish racial groups. Hunt and Carlson disagreed, writing that "Nevertheless, self-identification is a surprisingly reliable guide to genetic composition," citing a study by Tang et al. (2005). Sternberg and Grigorenko disputed Hunt and Carlson's interpretation of Tang's results as supporting the view that racial divisions are biological; rather, "Tang et al.'s point was that ancient geographic ancestry rather than current residence is associated with self-identification and not that such self-identification provides evidence for the existence of biological race."

Group differences

The study of human intelligence is one of the most controversial topics in psychology, in part because of difficulty reaching agreement about the meaning of intelligence and objections to the assumption that intelligence can be meaningfully measured by IQ tests. Claims that there are innate differences in intelligence between racial and ethnic groups—which go back at least to the 19th century—have been criticized for relying on specious assumptions and research methods and for serving as an ideological framework for discrimination and racism.

In a 2012 study of tests of different components of intelligence, Hampshire et al. expressed disagreement with the view of Jensen and Rushton that genetic factors must play a role in IQ differences between races, stating that "it remains unclear ... whether population differences in intelligence test scores are driven by heritable factors or by other correlated demographic variables such as socioeconomic status, education level, and motivation. More relevantly, it is questionable whether [population differences in intelligence test scores] relate to a unitary intelligence factor, as opposed to a bias in testing paradigms toward particular components of a more complex intelligence construct." According to Jackson and Weidman,

There are a number of reasons why the genetic argument for race differences in intelligence has not won many adherents in the scientific community. First, even taken on its own terms, the case made by Jensen and his followers did not hold up to scrutiny. Second, the rise of population genetics undercut the claims for a genetic cause of intelligence. Third, the new understanding of institutional racism offered a better explanation for the existence of differences in IQ scores between the races.

Test scores

In the United States, Asians on average score higher than White people, who tend to score higher than Hispanics, who tend to score higher than African Americans. There is more variation in IQ scores within each racial group, such as when they are divided by income, than between different ethnic groups when compared as a whole against each other. A 2001 meta-analysis of the results of 6,246,729 participants tested for cognitive ability or aptitude found a difference in average scores between black people and white people of 1.1 standard deviations. Consistent results were found for college and university application tests such as the Scholastic Aptitude Test (N = 2.4 million) and Graduate Record Examination (N = 2.3 million), as well as for tests of job applicants in corporate settings (N = 0.5 million) and in the military (N = 0.4 million).

In response to the controversial 1994 book The Bell Curve, the American Psychological Association (APA) formed a task-force of eleven experts, which issued a report "Intelligence: Knowns and Unknowns" in 1996. Regarding group differences, the report reaffirmed the consensus that differences within groups are much wider than differences between groups, and that claims of ethnic differences in intelligence should be scrutinized carefully, as such claims had been used to justify racial discrimination. The report also acknowledged problems with the racial categories used, as these categories are neither consistently applied, nor homogeneous (see Race and ethnicity in the United States).

In the UK, some African groups have higher average educational attainment and standardized test scores than the overall population. In 2010–2011, white British pupils were 2.3% less likely to have gained 5 A*–C grades at GCSE than the national average, whereas the likelihood was 21.8% above average for those of Nigerian origin, 5.5% above average for those of Ghanaian origin, and 1.4% above average for those of Sierra Leonian origin. For the two other African ethnic groups on which data was available, the likelihood was 23.7% below average for those of Somali origin and 35.3% below average for those of Congolese origin. In 2014, Black-African pupils of 11 language groups were more likely to pass Key Stage 2 Maths 4+ in England than the national average. Overall, the average pass rate by ethnicity was 86.5% for white British (N = 395,787), whereas it was 85.6% for Black-Africans (N = 18,497). Nevertheless, several Black-African language groups, including Yoruba, Igbo, Hausa, Akan, Ga, Swahili, Edo, Ewe, Amharic speakers, and English-speaking Africans, each had an average pass rate above the white British average (total N = 9,314), with the Hausa, Igbo, Yoruba, and Amhara having averages above 90% (N = 2,071). In 2017–2018, the percentage of pupils getting a strong pass (grade 5 or above) in the English and maths GCSE (in Key Stage 4) was 42.7% for whites (N = 396,680) and 44.3% for Black-Africans (N = 18,358).

Flynn effect and the closing gap

The 'Flynn effect' — a term coined after researcher James R. Flynn — refers to the substantial rise in raw IQ test scores observed in many parts of the world during the 20th century. In the United States, the increase was continuous and approximately linear from the earliest years of testing to about 1998 when the gains stopped and some tests even showed decreasing test scores. For example, the average scores of black people on some IQ tests in 1995 were the same as the scores of white people in 1945. As one pair of academics phrased it, "the typical African American today probably has a slightly higher IQ than the grandparents of today's average white American."

Flynn himself argued that the dramatic changes having taken place between one just generation and the next pointed strongly at an environmental explanation, and that it is highly unlikely that genetic factors could have accounted for the increasing scores. The Flynn effect, along with Flynn's analysis, continues to hold significance in the context of the black/white IQ gap debate, demonstrating the potential for environmental factors to influence IQ test scores by as much as 1 standard deviation, a scale of change that had previously been doubted.

A distinct but related observation has been the gradual narrowing of the American black-white IQ gap in the last decades of the 20th century, as black test-takers increased their average scores relative to white test-takers. For instance, Vincent reported in 1991 that the black–white IQ gap was decreasing among children, but that it was remaining constant among adults. Similarly, a 2006 study by Dickens and Flynn estimated that the difference between mean scores of black people and white people closed by about 5 or 6 IQ points between 1972 and 2002, a reduction of about one-third. In the same period, the educational achievement disparity also diminished. Reviews by Flynn and Dickens, Mackintosh, and Nisbett et al. accept the gradual closing of the gap as a fact. Flynn and Dickens summarize this trend, stating, "The constancy of the Black-White IQ gap is a myth and therefore cannot be cited as evidence that the racial IQ gap is genetic in origin."

Environmental factors

Health and nutrition

Percentage of children aged 1–5 with blood lead levels at least 10 μg/dL. Black and Hispanic children have much higher levels than white children. A 10 μg/dL increase in blood lead at 24 months is associated with a 5.8-point decline in IQ. Although the Geometric Mean Blood Lead Levels (GM BLL) are declining, a CDC report (2002) states that: "However, the GM BLL for non-Hispanic black children remains higher than that for Mexican-American and non-Hispanic white children, indicating that differences in risk for exposure still persist."

Environmental factors including childhood lead exposure, low rates of breast feeding, and poor nutrition are significantly correlated with poor cognitive development and functioning. For example, childhood exposure to leadassociated with homes in poorer areas —correlates with an average IQ drop of 7 points, and iodine deficiency causes a decline, on average, of 12 IQ points. Such impairments may sometimes be permanent, but in some cases they be partially or wholly compensated for by later growth.

The first two years of life are critical for malnutrition, the consequences of which are often irreversible and include poor cognitive development, educability, and future economic productivity. Mackintosh points out that, for American black people, infant mortality is about twice as high as for white people, and low birth weight is twice as prevalent. At the same time, white mothers are twice as likely to breastfeed their infants, and breastfeeding is directly correlated with IQ for low-birth-weight infants. In this way, a wide number of health-related factors which influence IQ are unequally distributed between the two groups.

The Copenhagen consensus in 2004 stated that lack of both iodine and iron has been implicated in impaired brain development, and this can affect enormous numbers of people: it is estimated that one-third of the total global population is affected by iodine deficiency. In developing countries, it is estimated that 40% of children aged four and under have anaemia because of insufficient iron in their diets.

Other scholars have found that simply the standard of nutrition has a significant effect on population intelligence, and that the Flynn effect may be caused by increasing nutrition standards across the world. James Flynn has himself argued against this view.

Some recent research has argued that the retardation caused in brain development by infectious diseases, many of which are more prevalent in non-white populations, may be an important factor in explaining the differences in IQ between different regions of the world. The findings of this research, showing the correlation between IQ, race and infectious diseases was also shown to apply to the IQ gap in the US, suggesting that this may be an important environmental factor.

A 2013 meta-analysis by the World Health Organization found that, after controlling for maternal IQ, breastfeeding was associated with IQ gains of 2.19 points. The authors suggest that this relationship is causal but state that the practical significance of this gain is debatable; however, they highlight one study suggesting an association between breastfeeding and academic performance in Brazil, where "breastfeeding duration does not present marked variability by socioeconomic position." Colen and Ramey (2014) similarly find that controlling for sibling comparisons within families, rather than between families, reduces the correlation between breastfeeding status and WISC IQ scores by nearly a third, but further find the relationship between breastfeeding duration and WISC IQ scores to be insignificant. They suggest that "much of the beneficial long-term effects typically attributed to breastfeeding, per se, may primarily be due to selection pressures into infant feeding practices along key demographic characteristics such as race and socioeconomic status." Reichman estimates that no more than 3 to 4% of the black–white IQ gap can be explained by black–white disparities in low birth weight.

Education

Several studies have proposed that a large part of the gap in IQ test performance can be attributed to differences in quality of education. Racial discrimination in education has been proposed as one possible cause of differences in educational quality between races. According to a paper by Hala Elhoweris, Kagendo Mutua, Negmeldin Alsheikh and Pauline Holloway, teachers' referral decisions for students to participate in gifted and talented educational programs were influenced in part by the students' ethnicity.

The Abecedarian Early Intervention Project, an intensive early childhood education project, was also able to bring about an average IQ gain of 4.4 points at age 21 in the black children who participated in it compared to controls. Arthur Jensen agreed that the Abecedarian project demonstrated that education can have a significant effect on IQ, but also declared his view that no educational program thus far had been able to reduce the black–white IQ gap by more than a third, and that differences in education are thus unlikely to be its only cause.

A series of studies by Joseph Fagan and Cynthia Holland measured the effect of prior exposure to the kind of cognitive tasks posed in IQ tests on test performance. Assuming that the IQ gap was the result of lower exposure to tasks using the cognitive functions usually found in IQ tests among African American test takers, they prepared a group of African Americans in this type of tasks before taking an IQ test. The researchers found that there was no subsequent difference in performance between the African-Americans and white test takers. Daley and Onwuegbuzie conclude that Fagan and Holland demonstrate that "differences in knowledge between black people and white people for intelligence test items can be erased when equal opportunity is provided for exposure to the information to be tested". A similar argument is made by David Marks who argues that IQ differences correlate well with differences in literacy suggesting that developing literacy skills through education causes an increase in IQ test performance.

A 2003 study found that two variables—stereotype threat and the degree of educational attainment of children's fathers—partially explained the black–white gap in cognitive ability test scores, undermining the hereditarian view that they stemmed from immutable genetic factors.

Socioeconomic environment

Different aspects of the socioeconomic environment in which children are raised have been shown to correlate with part of the IQ gap, but they do not account for the entire gap. According to a 2006 review, these factors account for slightly less than half of one standard deviation.

Other research has focused on different causes of variation within low socioeconomic status (SES) and high SES groups. In the US, among low SES groups, genetic differences account for a smaller proportion of the variance in IQ than among high SES populations. Such effects are predicted by the bioecological hypothesis—that genotypes are transformed into phenotypes through nonadditive synergistic effects of the environment. Nisbett et al. (2012a) suggest that high SES individuals are more likely to be able to develop their full biological potential, whereas low SES individuals are likely to be hindered in their development by adverse environmental conditions. The same review also points out that adoption studies generally are biased towards including only high and high middle SES adoptive families, meaning that they will tend to overestimate average genetic effects. They also note that studies of adoption from lower-class homes to middle-class homes have shown that such children experience a 12 to 18 point gain in IQ relative to children who remain in low SES homes. A 2015 study found that environmental factors (namely, family income, maternal education, maternal verbal ability/knowledge, learning materials in the home, parenting factors, child birth order, and child birth weight) accounted for the black–white gap in cognitive ability test scores.

Test bias

A number of studies have reached the conclusion that IQ tests may be biased against certain groups. The validity and reliability of IQ scores obtained from outside the United States and Europe have been questioned, in part because of the inherent difficulty of comparing IQ scores between cultures. Several researchers have argued that cultural differences limit the appropriateness of standard IQ tests in non-industrialized communities.

A 1996 report by the American Psychological Association states that intelligence can be difficult to compare across cultures, and notes that differing familiarity with test materials can produce substantial differences in test results; it also says that tests are accurate predictors of future achievement for black and white Americans, and are in that sense unbiased. The view that tests accurately predict future educational attainment is reinforced by Nicholas Mackintosh in his 1998 book IQ and Human Intelligence, and by a 1999 literature review by Brown, Reynolds & Whitaker (1999).

James R. Flynn, surveying studies on the topic, notes that the weight and presence of many test questions depends on what sorts of information and modes of thinking are culturally valued.

Stereotype threat and minority status

Stereotype threat is the fear that one's behavior will confirm an existing stereotype of a group with which one identifies or by which one is defined; this fear may in turn lead to an impairment of performance. Testing situations that highlight the fact that intelligence is being measured tend to lower the scores of individuals from racial-ethnic groups who already score lower on average or are expected to score lower. Stereotype threat conditions cause larger than expected IQ differences among groups. Psychometrician Nicholas Mackintosh considers that there is little doubt that the effects of stereotype threat contribute to the IQ gap between black people and white people.

A large number of studies have shown that systemically disadvantaged minorities, such as the African American minority of the United States, generally perform worse in the educational system and in intelligence tests than the majority groups or less disadvantaged minorities such as immigrant or "voluntary" minorities. The explanation of these findings may be that children of caste-like minorities, due to the systemic limitations of their prospects of social advancement, do not have "effort optimism", i.e. they do not have the confidence that acquiring the skills valued by majority society, such as those skills measured by IQ tests, is worthwhile. They may even deliberately reject certain behaviors that are seen as "acting white." Research published in 1997 indicates that part of the black–white gap in cognitive ability test scores is due to racial differences in test motivation.

Some researchers have suggested that stereotype threat should not be interpreted as a factor in real-life performance gaps, and have raised the possibility of publication bias. Other critics have focused on correcting what they claim are misconceptions of early studies showing a large effect. However, numerous meta-analyses and systematic reviews have shown significant evidence for the effects of stereotype threat, though the phenomenon defies over-simplistic characterization. For instance, one meta-analysis found that with female subjects "subtle threat-activating cues produced the largest effect, followed by blatant and moderately explicit cues" while with minorities "moderately explicit stereotype threat-activating cues produced the largest effect, followed by blatant and subtle cues".

Some researchers have argued that studies of stereotype threat may in fact systematically under-represent its effects, since such studies measure "only that portion of psychological threat that research has identified and remedied. To the extent that unidentified or unremedied psychological threats further undermine performance, the results underestimate the bias."

Research into possible genetic factors

Although IQ differences between individuals have been shown to have a large hereditary component, it does not follow that mean group-level disparities (between-group differences) in IQ necessarily have a genetic basis. Today, the scientific consensus is that genetics does not explain differences in IQ test performance between groups. Growing evidence indicates that environmental factors, not genetic ones, explain the racial IQ gap.

Genetics of race and intelligence

Geneticist Alan R. Templeton argued that the question about the possible genetic effects on the test score gap is muddled by the general focus on "race" rather than on populations defined by gene frequency or by geographical proximity, and by the general insistence on phrasing the question in terms of heritability. Templeton pointed out that racial groups neither represent sub-species nor distinct evolutionary lineages, and that therefore there is no basis for making claims about the general intelligence of races. He argued that, for these reasons, the search for possible genetic influences on the black–white test score gap is a priori flawed, because there is no genetic material shared by all Africans or by all Europeans. Mackintosh (2011), on the other hand, argued that by using genetic cluster analysis to correlate gene frequencies with continental populations it might be possible to show that African populations have a higher frequency of certain genetic variants that contribute to differences in average intelligence. Such a hypothetical situation could hold without all Africans carrying the same genes or belonging to a single evolutionary lineage. According to Mackintosh, a biological basis for the observed gap in IQ test performance thus cannot be ruled out on a priori grounds.

Hunt (2010, p. 447) noted that "no genes related to difference in cognitive skills across the various racial and ethnic groups have ever been discovered. The argument for genetic differences has been carried forward largely by circumstantial evidence. Of course, tomorrow afternoon genetic mechanisms producing racial and ethnic differences in intelligence might be discovered, but there have been a lot of investigations, and tomorrow has not come for quite some time now." Mackintosh (2011, p. 344) concurred, noting that while several environmental factors have been shown to influence the IQ gap, the evidence for a genetic influence has been negligible. A 2012 review by Nisbett et al. (2012a) concluded that the entire IQ gap can be explained by known environmental factors, and Mackintosh found this view to be plausible.

More recent research attempting to identify genetic loci associated with individual-level differences in IQ has yielded promising results, which led the editorial board of Nature to issue a statement differentiating this research from the "racist" pseudoscience which it acknowledged has dogged intelligence research since its inception. It characterized the idea of genetically determined differences in intelligence between races as definitively false. Analysis of polygenic scores sampled from the 1000 Genomes Project has likewise found no evidence that intelligence was under diversifying selection in Africans and Europeans, suggesting that genetic differences cannot be a significant factor in the observed Black-White gap in average IQ test performance.

Heritability within and between groups

An environmental factor that varies between groups but not within groups can cause group differences in a trait that is otherwise 100 percent heritable.

Twin studies of intelligence have reported high heritability values. However, these studies have been criticized for being based on questionable assumptions. When used in the context of human behavior genetics, the term "heritability" can be misleading, as it does not necessarily convey information about the relative importance of genetic or environmental factors on the development of a given trait, nor does it convey the extent to which that trait is genetically determined. Arguments in support of a genetic explanation of racial differences in IQ are sometimes fallacious. For instance, hereditarians have sometimes cited the failure of known environmental factors to account for such differences, or the high heritability of intelligence within races, as evidence that racial differences in IQ are genetic.

Psychometricians have found that intelligence is substantially heritable within populations, with 30–50% of variance in IQ scores in early childhood being attributable to genetic factors in analyzed US populations, increasing to 75–80% by late adolescence. In biology heritability is defined as the ratio of variation attributable to genetic differences in an observable trait to the trait's total observable variation. The heritability of a trait describes the proportion of variation in the trait that is attributable to genetic factors within a particular population. A heritability of 1 indicates that variation correlates fully with genetic variation and a heritability of 0 indicates that there is no correlation between the trait and genes at all. In psychological testing, heritability tends to be understood as the degree of correlation between the results of a test taker and those of their biological parents. However, since high heritability is simply a correlation between child and parents, it does not describe the causes of heritability which in humans can be either genetic or environmental.

Therefore, a high heritability measure does not imply that a trait is genetic or unchangeable. In addition, environmental factors that affect all group members equally will not be measured by heritability, and the heritability of a trait may also change over time in response to changes in the distribution of genetic and environmental factors. High heritability does not imply that all of the heritability is genetically determined; rather, it can also be due to environmental differences that affect only a certain genetically defined group (indirect heritability).

The figure to the right demonstrates how heritability works. In each of the two gardens the difference between tall and short cornstalks is 100% heritable, as cornstalks that are genetically disposed for growing tall will become taller than those without this disposition. But the difference in height between the cornstalks to the left and those on the right is 100% environmental, as it is due to different nutrients being supplied to the two gardens. Hence, the causes of differences within a group and between groups may not be the same, even when looking at traits that are highly heritable.

Spearman's hypothesis

Spearman's hypothesis states that the magnitude of the black–white difference in tests of cognitive ability depends entirely or mainly on the extent to which a test measures general mental ability, or g. The hypothesis was first formalized by Arthur Jensen, who devised the statistical "method of correlated vectors" to test it. If Spearman's hypothesis holds true, then the cognitive tasks that have the highest g-load are the tasks in which the gap between black and white test takers are greatest. Jensen and Rushton took this to show that the cause of g and the cause of the gap are the same—in their view, genetic differences.

Mackintosh (2011, pp. 338–39) acknowledges that Jensen and Rushton showed a modest correlation between g-loading, heritability, and the test score gap, but does not agree that this demonstrates a genetic origin of the gap. Mackintosh argues that it is exactly those tests that Rushton and Jensen consider to have the highest g-loading and heritability, such as the Wechsler test, that have seen the greatest increases in black performance due to the Flynn effect. This likely suggests that they are also the most sensitive to environmental changes, which undermines Jensen's argument that the black–white gap is most likely caused by genetic factors. Nisbett et al. (2012a, p. 146) make the same point, noting also that the increase in the IQ scores of black test takers necessarily indicates an increase in g.

James Flynn argued that his findings undermine Spearman's hypothesis. In a 2006 study, he and William Dickens found that between 1972 and 2002 "The standard measure of the g gap between Blacks and Whites declined virtually in tandem with the IQ gap." Flynn also criticized Jensen's basic assumption that a correlation between g-loading and test score gap implies a genetic cause for the gap. In a 2014 suite of meta-analyses, along with co-authors Jan te Nijenhuis and Daniel Metzen, he showed that the same negative correlation between IQ gains and g-loading obtains for cognitive deficits of known environmental cause: iodine deficiency, prenatal cocaine exposure, fetal alcohol syndrome, and traumatic brain injury.

Adoption studies

A number of IQ studies have been done on the effect of similar rearing conditions on children from different races. The hypothesis is that this can be determined by investigating whether black children adopted into white families demonstrated gains in IQ test scores relative to black children reared in black families. Depending on whether their test scores are more similar to their biological or adoptive families, that could be interpreted as supporting either a genetic or an environmental hypothesis. Critiques of such studies question whether the environment of black children—even when raised in white families—is truly comparable to the environment of white children. Several reviews of the adoption study literature have suggested that it is probably impossible to avoid confounding biological and environmental factors in this type of study. Another criticism by Nisbett et al. (2012a, pp. 134) is that adoption studies on the whole tend to be carried out in a restricted set of environments, mostly in the medium-high SES range, where heritability is higher than in the low-SES range.

The Minnesota Transracial Adoption Study (1976) examined the IQ test scores of 122 adopted children and 143 nonadopted children reared by advantaged white families. The children were restudied ten years later. The study found higher IQ for white people compared to black people, both at age 7 and age 17. Acknowledging the existence of confounding factors, Scarr and Weinberg, the authors of the original study, did not consider that it provided support for either the hereditarian or environmentalist view.

Three other studies lend support to environmental explanations of group IQ differences:

  • Eyferth (1961) studied the out-of-wedlock children of black and white soldiers stationed in Germany after World War II who were then raised by white German mothers in what has become known as the Eyferth study. He found no significant differences in average IQ between groups.
  • Tizard et al. (1972) studied black (West Indian), white, and mixed-race children raised in British long-stay residential nurseries. Two out of three tests found no significant differences. One test found higher scores for non-white people.
  • Moore (1986) compared black and mixed-race children adopted by either black or white middle-class families in the United States. Moore observed that 23 black and interracial children raised by white parents had a significantly higher mean score than 23 age-matched children raised by black parents (117 vs 104), and argued that differences in early socialization explained these differences.

Frydman and Lynn (1989) showed a mean IQ of 119 for Korean infants adopted by Belgian families. After correcting for the Flynn effect, the IQ of the adopted Korean children was still 10 points higher than that of the Belgian children.

Reviewing the evidence from adoption studies, Mackintosh finds that environmental and genetic variables remain confounded and considers evidence from adoption studies inconclusive, and fully compatible with a 100% environmental explanation. Similarly, Drew Thomas argues that race differences in IQ that appear in adoption studies are in fact an artifact of methodology, and that East Asian IQ advantages and black IQ disadvantages disappear when this is controlled for.

Racial admixture studies

Most people have ancestry from different geographical regions. In particular, African Americans typically have ancestors from both Africa and Europe, with, on average, 20% of their genome inherited from European ancestors. If racial IQ gaps have a partially genetic basis, one might expect black people with a higher degree of European ancestry to score higher on IQ tests than black people with less European ancestry, because the genes inherited from European ancestors would likely include some genes with a positive effect on IQ. Geneticist Alan Templeton has argued that an experiment based on the Mendelian "common garden" design, where specimens with different hybrid compositions are subjected to the same environmental influences, are the only way to definitively show a causal relation between genes and group differences in IQ. Summarizing the findings of admixture studies, he concludes that they have shown no significant correlation between any cognitive ability and the degree of African or European ancestry.

Studies have employed different ways of measuring or approximating relative degrees of ancestry from Africa and Europe. Some studies have used skin color as a measure, and others have used blood groups. Loehlin (2000) surveys the literature and argues that the blood groups studies may be seen as providing some support to the genetic hypothesis, even though the correlation between ancestry and IQ was quite low. He finds that studies by Eyferth (1961), Willerman, Naylor & Myrianthopoulos (1970) did not find a correlation between degree of African/European ancestry and IQ. The latter study did find a difference based on the race of the mother, with children of white mothers with black fathers scoring higher than children of black mothers and white fathers. Loehlin considers that such a finding is compatible with either a genetic or an environmental cause. All in all Loehlin finds admixture studies inconclusive and recommends more research.

Reviewing the evidence from admixture studies Hunt (2010) considers it to be inconclusive because of too many uncontrolled variables. Mackintosh (2011, p. 338) quotes a statement by Nisbett (2009) to the effect that admixture studies have not provided a shred of evidence in favor of a genetic basis for the IQ gap.

Mental chronometry

Mental chronometry measures the elapsed time between the presentation of a sensory stimulus and the subsequent behavioral response by the participant. These studies have shown inconsistent results when comparing black and white populations groups, with some studies showing whites outperforming blacks, and others showing blacks outperforming whites.

Arthur Jensen argued that this reaction time (RT) is a measure of the speed and efficiency with which the brain processes information, and that scores on most types of RT tasks tend to correlate with scores on standard IQ tests as well as with g. Nisbett argues that some studies have found correlations closer to 0.2, and that a correlation is not always found. Nisbett points to the Jensen & Whang (1993) study in which a group of Chinese Americans had longer reaction times than a group of European Americans, despite having higher IQs. Nisbett also mentions findings in Flynn (1991) and Deary (2001) suggesting that movement time (the measure of how long it takes a person to move a finger after making the decision to do so) correlates with IQ just as strongly as reaction time, and that average movement time is faster for black people than for white people. Mackintosh (2011, p. 339) considers reaction time evidence unconvincing and comments that other cognitive tests that also correlate well with IQ show no disparity at all, for example the habituation/dishabituation test. He further comments that studies show that rhesus monkeys have shorter reaction times than American college students, suggesting that different reaction times may not tell us anything useful about intelligence.

Brain size

A number of studies have reported a moderate statistical correlation between differences in IQ and brain size between individuals in the same group. Some scholars have reported differences in average brain sizes between racial groups, although this is unlikely to be a good measure of IQ as brain size also differs between men and women, but without significant differences in IQ. At the same time newborn black children have the same average brain size as white children, suggesting that the difference in average size could be accounted for by differences in environment. Several environmental factors that reduce brain size have been demonstrated to disproportionately affect black children.

Archaeological data

Archaeological evidence does not support claims by Rushton and others that black people's cognitive ability was inferior to white people's during prehistoric times.

Policy relevance and ethics

The ethics of research on race and intelligence has long been a subject of debate: in a 1996 report of the American Psychological Association; in guidelines proposed by Gray and Thompson and by Hunt and Carlson; and in two editorials in Nature in 2009 by Steven Rose and by Stephen J. Ceci and Wendy M. Williams.

Steven Rose maintains that the history of eugenics makes this field of research difficult to reconcile with current ethical standards for science. On the other hand, James R. Flynn has argued that had there been a ban on research on possibly poorly conceived ideas, much valuable research on intelligence testing (including his own discovery of the Flynn effect) would not have occurred.

Many have argued for increased interventions in order to close the gaps. Flynn writes that "America will have to address all the aspects of black experience that are disadvantageous, beginning with the regeneration of inner city neighborhoods and their schools." Especially in developing nations, society has been urged to take on the prevention of cognitive impairment in children as a high priority. Possible preventable causes include malnutrition, infectious diseases such as meningitis, parasites, cerebral malaria, in utero drug and alcohol exposure, newborn asphyxia, low birth weight, head injuries, lead poisoning and endocrine disorders.

Bodymind

From Wikipedia, the free encyclopedia

Bodymind is an approach to understanding the relationship between the human body and mind in which they are seen as a single integrated unit. It attempts to address the mind–body problem and resists the Western traditions of mind–body dualism.

In philosophy

In the field of philosophy, dualism is the view that human minds and bodies are different entities that can be understood separately. This paradigm solidified in the Western world during the Enlightenment, and is associated with the work of René Descartes, among others. Despite the influence of the dualist model, empirical support for the relationship between mental illness and physical changes in the brain has been documented since the 17th century.

Holism is the position that the body and mind are one integrated system. As a term for that system, bodymind emphasizes the inextricability of consciousness, cognition, and the body's physical processes.

In neuroscience

The emergence of neural imaging techniques has reframed the mind-body debate to incorporate theories from both philosophy and neuroscience. Researchers such as Candace Pert have posited a neurophysiological basis for emotions and their foundation in human meaning-making and mental function.

Relevance to alternative medicine

In the field of alternative medicine, bodymind implies that

  • The body, mind, emotions, and spirit are dynamically interrelated.
  • Experience, including physical stress, emotional injury, and pleasures are stored in the body's cells which in turn affects one's reactions to stimuli.

The term can be a number of disciplines, including:

Ethics

From Wikipedia, the free encyclopedia

Ethics is the philosophical study of moral phenomena. Also called moral philosophy, it investigates normative questions about what people ought to do or which behavior is morally right. Its main branches include normative ethics, applied ethics, and metaethics.

Normative ethics aims to find general principles that govern how people should act. Applied ethics examines concrete ethical problems in real-life situations, such as abortion, treatment of animals, and business practices. Metaethics explores the underlying assumptions and concepts of ethics. It asks whether there are objective moral facts, how moral knowledge is possible, and how moral judgments motivate people. Influential normative theories are consequentialism, deontology, and virtue ethics. According to consequentialists, an act is right if it leads to the best consequences. Deontologists focus on acts themselves, saying that they must adhere to duties, like telling the truth and keeping promises. Virtue ethics sees the manifestation of virtues, like courage and compassion, as the fundamental principle of morality.

Ethics is closely connected to value theory, which studies the nature and types of value, like the contrast between intrinsic and instrumental value. Moral psychology is a related empirical field and investigates psychological processes involved in morality, such as reasoning and the formation of character. Descriptive ethics describes the dominant moral codes and beliefs in different societies and considers their historical dimension.

The history of ethics started in the ancient period with the development of ethical principles and theories in ancient Egypt, India, China, and Greece. This period saw the emergence of ethical teachings associated with Hinduism, Buddhism, Confucianism, Daoism, and contributions of philosophers like Socrates and Aristotle. During the medieval period, ethical thought was strongly influenced by religious teachings. In the modern period, this focus shifted to a more secular approach concerned with moral experience, reasons for acting, and the consequences of actions. An influential development in the 20th century was the emergence of metaethics.

Definition

Bust of Aristotle
According to Aristotle, how to lead a good life is one of the central questions of ethics.

Ethics, also called moral philosophy, is the study of moral phenomena. It is one of the main branches of philosophy and investigates the nature of morality and the principles that govern the moral evaluation of conduct, character traits, and institutions. It examines what obligations people have, what behavior is right and wrong, and how to lead a good life. Some of its key questions are "How should one live?" and "What gives meaning to life?". In contemporary philosophy, ethics is usually divided into normative ethics, applied ethics, and metaethics.

Morality concerns what people ought to do rather than what they actually do, what they want to do, or what social conventions require. As a rational and systematic field of inquiry, ethics studies practical reasons why people should act one way rather than another. Most ethical theories seek universal principles that express a general standpoint of what is objectively right and wrong. In a slightly different sense, the term ethics can also refer to individual ethical theories in the form of a rational system of moral principles, such as Aristotelian ethics, and to a moral code that certain societies, social groups, or professions follow, as in Protestant work ethic and medical ethics.

The English word ethics has its roots in the Ancient Greek word êthos (ἦθος), meaning 'character' and 'personal disposition'. This word gave rise to the Ancient Greek word ēthikós (ἠθικός), which was translated into Latin as ethica and entered the English language in the 15th century through the Old French term éthique. The term morality originates in the Latin word moralis, meaning 'manners' and 'character'. It was introduced into the English language during the Middle English period through the Old French term moralité.

The terms ethics and morality are usually used interchangeably but some philosophers distinguish between the two. According to one view, morality focuses on what moral obligations people have while ethics is broader and includes ideas about what is good and how to lead a meaningful life. Another difference is that codes of conduct in specific areas, such as business and environment, are usually termed ethics rather than morality, as in business ethics and environmental ethics.

Normative ethics

Normative ethics is the philosophical study of ethical conduct and investigates the fundamental principles of morality. It aims to discover and justify general answers to questions like "How should one live?" and "How should people act?", usually in the form of universal or domain-independent principles that determine whether an act is right or wrong. For example, given the particular impression that it is wrong to set a child on fire for fun, normative ethics aims to find more general principles that explain why this is the case, like the principle that one should not cause extreme suffering to the innocent, which may itself be explained in terms of a more general principle. Many theories of normative ethics also aim to guide behavior by helping people make moral decisions.

Theories in normative ethics state how people should act or what kind of behavior is correct. They do not aim to describe how people normally act, what moral beliefs ordinary people have, how these beliefs change over time, or what ethical codes are upheld in certain social groups. These topics belong to descriptive ethics and are studied in fields like anthropology, sociology, and history rather than normative ethics.

Some systems of normative ethics arrive at a single principle covering all possible cases. Others encompass a small set of basic rules that address all or at least the most important moral considerations. One difficulty for systems with several basic principles is that these principles may conflict with each other in some cases and lead to ethical dilemmas.

Distinct theories in normative ethics suggest different principles as the foundation of morality. The three most influential schools of thought are consequentialism, deontology, and virtue ethics. These schools are usually presented as exclusive alternatives, but depending on how they are defined, they can overlap and do not necessarily exclude one another. In some cases, they differ in which acts they see as right or wrong. In other cases, they recommend the same course of action but provide different justifications for why it is right.

Consequentialism

Consequentialism, also called teleological ethics, says that morality depends on consequences. According to the most common view, an act is right if it brings the best future. This means that there is no alternative course of action that has better consequences. A key aspect of consequentialist theories is that they provide a characterization of what is good and then define what is right in terms of what is good. For example, classical utilitarianism says that pleasure is good and that the action leading to the most overall pleasure is right. Consequentialism has been discussed indirectly since the formulation of classical utilitarianism in the late 18th century. A more explicit analysis of this view happened in the 20th century, when the term was coined by G. E. M. Anscombe.

Consequentialists usually understand the consequences of an action in a very wide sense that includes the totality of its effects. This is based on the idea that actions make a difference in the world by bringing about a causal chain of events that would not have existed otherwise. A core intuition behind consequentialism is that the future should be shaped to achieve the best possible outcome.

The act itself is usually not seen as part of the consequences. This means that if an act has intrinsic value or disvalue, it is not included as a factor. Some consequentialists see this as a flaw, saying that all value-relevant factors need to be considered. They try to avoid this complication by including the act itself as part of the consequences. A related approach is to characterize consequentialism not in terms of consequences but in terms of outcome, with the outcome being defined as the act together with its consequences.

Most forms of consequentialism are agent-neutral. This means that the value of consequences is assessed from a neutral perspective, that is, acts should have consequences that are good in general and not just good for the agent. It is controversial whether agent-relative moral theories, like ethical egoism, should be considered as types of consequentialism.

Types

There are many different types of consequentialism. They differ based on what type of entity they evaluate, what consequences they take into consideration, and how they determine the value of consequences. Most theories assess the moral value of acts. However, consequentialism can also be used to evaluate motives, character traits, rules, and policies.

Many types assess the value of consequences based on whether they promote happiness or suffering. But there are also alternative evaluative principles, such as desire satisfaction, autonomy, freedom, knowledge, friendship, beauty, and self-perfection. Some forms of consequentialism hold that there is only a single source of value. The most prominent among them is classical utilitarianism, which states that the moral value of acts only depends on the pleasure and suffering they cause. An alternative approach says that there are many different sources of value, which all contribute to one overall value. Before the 20th century, consequentialists were only concerned with the total of value or the aggregate good. In the 20th century, alternative views were developed that additionally consider the distribution of value. One of them states that an equal distribution of goods is better than an unequal distribution even if the aggregate good is the same.

There are disagreements about which consequences should be assessed. An important distinction is between act consequentialism and rule consequentialism. According to act consequentialism, the consequences of an act determine its moral value. This means that there is a direct relation between the consequences of an act and its moral value. Rule consequentialism, by contrast, holds that an act is right if it follows a certain set of rules. Rule consequentialism determines the best rules by considering their outcomes at a community level. People should follow the rules that lead to the best consequences when everyone in the community follows them. This implies that the relation between an act and its consequences is indirect. For example, if telling the truth is one of the best rules, then according to rule consequentialism, a person should tell the truth even in specific cases where lying would lead to better consequences.

Another disagreement is between actual and expected consequentialism. According to the traditional view, only the actual consequences of an act affect its moral value. One difficulty of this view is that many consequences cannot be known in advance. This means that in some cases, even well-planned and intentioned acts are morally wrong if they inadvertently lead to negative outcomes. An alternative perspective states that what matters are not the actual consequences but the expected consequences. This view takes into account that when deciding what to do, people have to rely on their limited knowledge of the total consequences of their actions. According to this view, a course of action has positive moral value despite leading to an overall negative outcome if it had the highest expected value, for example, because the negative outcome could not be anticipated or was unlikely.

A further difference is between maximizing and satisficing consequentialism. According to maximizing consequentialism, only the best possible act is morally permitted. This means that acts with positive consequences are wrong if there are alternatives with even better consequences. One criticism of maximizing consequentialism is that it demands too much by requiring that people do significantly more than they are socially expected to. For example, if the best action for someone with a good salary would be to donate 70% of their income to charity, it would be morally wrong for them to only donate 65%. Satisficing consequentialism, by contrast, only requires that an act is "good enough" even if it is not the best possible alternative. According to this view, it is possible to do more than one is morally required to do.

Mohism in ancient Chinese philosophy is one of the earliest forms of consequentialism. It arose in the 5th century BCE and argued that political action should promote justice as a means to increase the welfare of the people.

Utilitarianism

The most well-known form of consequentialism is utilitarianism. In its classical form, it is an act consequentialism that sees happiness as the only source of intrinsic value. This means that an act is morally right if it produces "the greatest good for the greatest number" by increasing happiness and reducing suffering. Utilitarians do not deny that other things also have value, like health, friendship, and knowledge. However, they deny that these things have intrinsic value. Instead, they say that they have extrinsic value because they affect happiness and suffering. In this regard, they are desirable as a means but, unlike happiness, not as an end. The view that pleasure is the only thing with intrinsic value is called ethical or evaluative hedonism.

Painting of Jeremy Bentham
Photo of John Stuart Mill
Jeremy Bentham and John Stuart Mill are the founding fathers of classical utilitarianism.

Classical utilitarianism was initially formulated by Jeremy Bentham at the end of the 18th century and further developed by John Stuart Mill. Bentham introduced the hedonic calculus to assess the value of consequences. Two key aspects of the hedonic calculus are the intensity and the duration of pleasure. According to this view, a pleasurable experience has a high value if it has a high intensity and lasts for a long time. A common criticism of Bentham's utilitarianism argued that its focus on the intensity of pleasure promotes an immoral lifestyle centered around indulgence in sensory gratification. Mill responded to this criticism by distinguishing between higher and lower pleasures. He stated that higher pleasures, like the intellectual satisfaction of reading a book, are more valuable than lower pleasures, like the sensory enjoyment of food and drink, even if their intensity and duration are the same. Since its original formulation, many variations of utilitarianism have developed, including the difference between act and rule utilitarianism and between maximizing and satisficing utilitarianism.

Deontology

Deontology assesses the moral rightness of actions based on a set of norms or principles. These norms describe the requirements that all actions need to follow. They may include principles like telling the truth, keeping promises, and not intentionally harming others. Unlike consequentialists, deontologists hold that the validity of general moral principles does not directly depend on their consequences. They state that these principles should be followed in every case since they express how actions are inherently right or wrong. According to moral philosopher David Ross, it is wrong to break a promise even if no harm comes from it. Deontologists are interested in which actions are right and often allow that there is a gap between what is right and what is good. Many focus on prohibitions and describe which acts are forbidden under any circumstances.

Agent-centered and patient-centered

Agent-centered deontological theories focus on the person who acts and the duties they have. Agent-centered theories often focus on the motives and intentions behind people's actions, highlighting the importance of acting for the right reasons. They tend to be agent-relative, meaning that the reasons for which people should act depend on personal circumstances. For example, a parent has a special obligation to their child, while a stranger does not have this kind of obligation toward a child they do not know. Patient-centered theories, by contrast, focus on the people affected by actions and the rights they have. An example is the requirement to treat other people as ends and not merely as a means to an end. This requirement can be used to argue, for example, that it is wrong to kill a person against their will even if this act would save the lives of several others. Patient-centered deontological theories are usually agent-neutral, meaning that they apply equally to everyone in a situation, regardless of their specific role or position.

Kantianism

Oil painting of Immanuel Kant
Immanuel Kant formulated a deontological system based on universal laws that apply to all rational creatures.

Immanuel Kant (1724–1804) is one of the most well-known deontologists. He states that reaching outcomes that people desire, such as being happy, is not the main purpose of moral actions. Instead, he argues that there are universal principles that apply to everyone independent of their desires. He uses the term categorical imperative for these principles, saying that they have their source in the structure of practical reason and are true for all rational agents. According to Kant, to act morally is to act in agreement with reason as expressed by these principles while violating them is both immoral and irrational.

Kant provided several formulations of the categorical imperative. One formulation says that a person should only follow maxims that can be universalized. This means that the person would want everyone to follow the same maxim as a universal law applicable to everyone. Another formulation states that one should treat other people always as ends in themselves and never as mere means to an end. This formulation focuses on respecting and valuing other people for their own sake rather than using them in the pursuit of personal goals.

In either case, Kant says that what matters is to have a good will. A person has a good will if they respect the moral law and form their intentions and motives in agreement with it. Kant states that actions motivated in such a way are unconditionally good, meaning that they are good even in cases where they result in undesirable consequences.

Others

Divine command theory says that God is the source of morality. It states that moral laws are divine commands and that to act morally is to obey and follow God's will. While all divine command theorists agree that morality depends on God, there are disagreements about the precise content of the divine commands, and theorists belonging to different religions tend to propose different moral laws. For example, Christian and Jewish divine command theorists may argue that the Ten Commandments express God's will while Muslims may reserve this role for the teachings of the Quran.

Contractualists reject the reference to God as the source of morality and argue instead that morality is based on an explicit or implicit social contract between humans. They state that actual or hypothetical consent to this contract is the source of moral norms and duties. To determine which duties people have, contractualists often rely on a thought experiment about what rational people under ideal circumstances would agree on. For example, if they would agree that people should not lie then there is a moral obligation to refrain from lying. Because it relies on consent, contractualism is often understood as a patient-centered form of deontology. Famous social contract theorists include Thomas Hobbes, John Locke, Jean-Jacques Rousseau, and John Rawls.

Photo of Jürgen Habermas
According to discourse ethics, as formulated by Jürgen Habermas, moral norms are justified by rational discourse within society.

Discourse ethics also focuses on social agreement on moral norms but says that this agreement is based on communicative rationality. It aims to arrive at moral norms for pluralistic modern societies that encompass a diversity of viewpoints. A universal moral norm is seen as valid if all rational discourse participants do or would approve. This way, morality is not imposed by a single moral authority but arises from the moral discourse within society. This discourse should aim to establish an ideal speech situation to ensure fairness and inclusivity. In particular, this means that discourse participants are free to voice their different opinions without coercion but are at the same time required to justify them using rational argumentation.

Virtue ethics

The main concern of virtue ethics is how virtues are expressed in actions. As such, it is neither directly interested in the consequences of actions nor in universal moral duties. Virtues are positive character traits like honesty, courage, kindness, and compassion. They are usually understood as dispositions to feel, decide, and act in a certain manner by being wholeheartedly committed to this manner. Virtues contrast with vices, which are their harmful counterparts.

Virtue theorists usually say that the mere possession of virtues by itself is not sufficient. Instead, people should manifest virtues in their actions. An important factor is the practical wisdom, also called phronesis, of knowing when, how, and which virtue to express. For example, a lack of practical wisdom may lead courageous people to perform morally wrong actions by taking unnecessary risks that should better be avoided.

Different types of virtue ethics differ on how they understand virtues and their role in practical life. Eudaimonism is the original form of virtue theory developed in Ancient Greek philosophy and draws a close relation between virtuous behavior and happiness. It states that people flourish by living a virtuous life. Eudaimonist theories often hold that virtues are positive potentials residing in human nature and that actualizing these potentials results in leading a good and happy life. Agent-based theories, by contrast, see happiness only as a side effect and focus instead on the admirable traits and motivational characteristics expressed while acting. This is often combined with the idea that one can learn from exceptional individuals what those characteristics are. Feminist ethics of care are another form of virtue ethics. They emphasize the importance of interpersonal relationships and say that benevolence by caring for the well-being of others is one of the key virtues.

Influential schools of virtue ethics in ancient philosophy were Aristotelianism and Stoicism. According to Aristotle (384–322 BCE), each virtue is a golden mean between two types of vices: excess and deficiency. For example, courage is a virtue that lies between the deficient state of cowardice and the excessive state of recklessness. Aristotle held that virtuous action leads to happiness and makes people flourish in life. Stoicism emerged about 300 BCE and taught that, through virtue alone, people can achieve happiness characterized by a peaceful state of mind free from emotional disturbances. The Stoics advocated rationality and self-mastery to achieve this state. In the latter half of the 20th century, virtue ethics experienced a resurgence thanks to philosophers such as Elizabeth Anscombe, Philippa Foot, Alasdair MacIntyre, and Martha Nussbaum.

Other traditions

There are many other schools of normative ethics in addition to the three main traditions. Pragmatist ethics focuses on the role of practice and holds that one of the key tasks of ethics is to solve practical problems in concrete situations. It has certain similarities to utilitarianism and its focus on consequences but concentrates more on how morality is embedded in and relative to social and cultural contexts. Pragmatists tend to give more importance to habits than to conscious deliberation and understand morality as a habit that should be shaped in the right way.

Postmodern ethics agrees with pragmatist ethics about the cultural relativity of morality. It rejects the idea that there are objective moral principles that apply universally to all cultures and traditions. It asserts that there is no one coherent ethical code since morality itself is irrational and humans are morally ambivalent beings. Postmodern ethics instead focuses on how moral demands arise in specific situations as one encounters other people.

Photo of Buddha statue
The practices of compassion and loving-kindness are key elements of Buddhist ethics.

Ethical egoism is the view that people should act in their self-interest or that an action is morally right if the person acts for their own benefit. It differs from psychological egoism, which states that people actually follow their self-interest without claiming that they should do so. Ethical egoists may act in agreement with commonly accepted moral expectations and benefit other people, for example, by keeping promises, helping friends, and cooperating with others. However, they do so only as a means to promote their self-interest. Ethical egoism is often criticized as an immoral and contradictory position.

Normative ethics has a central place in most religions. Key aspects of Jewish ethics are to follow the 613 commandments of God according to the Mitzvah duty found in the Torah and to take responsibility for societal welfareChristian ethics puts less emphasis on following precise laws and teaches instead the practice of selfless love, such as the Great Commandment to "Love your neighbor as yourself". The Five Pillars of Islam constitute a basic framework of Muslim ethics and focus on the practice of faith, prayer, charity, fasting during Ramadan, and pilgrimage to Mecca.

Buddhists emphasize the importance of compassion and loving-kindness towards all sentient entities. A similar outlook is found in Jainism, which has non-violence as its principal virtue. Duty is a central aspect of Hindu ethics and is about fulfilling social obligations, which may vary depending on a person's social class and stage of lifeConfucianism places great emphasis on harmony in society and sees benevolence as a key virtue. Taoism extends the importance of living in harmony to the whole world and teaches that people should practice effortless action by following the natural flow of the universe. Indigenous belief systems, like Native American philosophy and the African Ubuntu philosophy, often emphasize the interconnectedness of all living beings and the environment while stressing the importance of living in harmony with nature.

Metaethics

Metaethics is the branch of ethics that examines the nature, foundations, and scope of moral judgments, concepts, and values. It is not interested in which actions are right but in what it means for an action to be right and whether moral judgments are objective and can be true at all. It further examines the meaning of morality and other moral terms. Metaethics is a metatheory that operates on a higher level of abstraction than normative ethics by investigating its underlying assumptions. Metaethical theories typically do not directly judge which normative ethical theories are correct. However, metaethical theories can still influence normative theories by examining their foundational principles.

Metaethics overlaps with various branches of philosophy. On the level of ontology, it examines whether there are objective moral facts. Concerning semantics, it asks what the meaning of moral terms are and whether moral statements have a truth value. The epistemological side of metaethics discusses whether and how people can acquire moral knowledge. Metaethics overlaps with psychology because of its interest in how moral judgments motivate people to act. It also overlaps with anthropology since it aims to explain how cross-cultural differences affect moral assessments.

Basic concepts

Diagram of the deontic square
The deontic square visualizes the relations between possible moral statuses of an act.

Metaethics examines basic ethical concepts and their relations. Ethics is primarily concerned with normative statements about what ought to be the case, in contrast to descriptive statements, which are about what is the case. Duties and obligations express requirements of what people ought to do. Duties are sometimes defined as counterparts of the rights that always accompany them. According to this view, someone has a duty to benefit another person if this other person has the right to receive that benefit.

Obligation and permission are contrasting terms that can be defined through each other: to be obligated to do something means that one is not permitted not to do it and to be permitted to do something means that one is not obligated not to do it. Some theorists define obligations in terms of values or what is good. When used in a general sense, good contrasts with bad. When describing people and their intentions, the term evil rather than bad is often employed.

Obligations are used to assess the moral status of actions, motives, and character traits. An action is morally right if it is in tune with a person's obligations and morally wrong if it violates them. Supererogation is a special moral status that applies to cases in which the agent does more than is morally required of them. To be morally responsible for an action usually means that the person possesses and exercises certain capacities or some form of control. If a person is morally responsible then it is appropriate to respond to them in certain ways, for example, by praising or blaming them.

Realism, relativism, and nihilism

A major debate in metaethics is about the ontological status of morality, questioning whether ethical values and principles are real. It examines whether moral properties exist as objective features independent of the human mind and culture rather than as subjective constructs or expressions of personal preferences and cultural norms.

Moral realists accept the claim that there are objective moral facts. This view implies that moral values are mind-independent aspects of reality and that there is an absolute fact about whether a given action is right or wrong. A consequence of this view is that moral requirements have the same ontological status as non-moral facts: it is an objective fact whether there is an obligation to keep a promise just as it is an objective fact whether a thing is rectangular. Moral realism is often associated with the claim that there are universal ethical principles that apply equally to everyone. It implies that if two people disagree about a moral evaluation then at least one of them is wrong. This observation is sometimes taken as an argument against moral realism since moral disagreement is widespread in most fields.

Moral relativists reject the idea that morality is an objective feature of reality. They argue instead that moral principles are human inventions. This means that a behavior is not objectively right or wrong but only subjectively right or wrong relative to a certain standpoint. Moral standpoints may differ between persons, cultures, and historical periods. For example, moral statements like "Slavery is wrong" or "Suicide is permissible" may be true in one culture and false in another. Some moral relativists say that moral systems are constructed to serve certain goals such as social coordination. According to this view, different societies and different social groups within a society construct different moral systems based on their diverging purposes. Emotivism provides a different explanation, stating that morality arises from moral emotions, which are not the same for everyone.

Moral nihilists deny the existence of moral facts. They reject the existence of both objective moral facts defended by moral realism and subjective moral facts defended by moral relativism. They believe that the basic assumptions underlying moral claims are misguided. Some moral nihilists conclude from this that anything is allowed. A slightly different view emphasizes that moral nihilism is not itself a moral position about what is allowed and prohibited but the rejection of any moral position. Moral nihilism, like moral relativism, recognizes that people judge actions as right or wrong from different perspectives. However, it disagrees that this practice involves morality and sees it as just one type of human behavior.

Naturalism and non-naturalism

A central disagreement among moral realists is between naturalism and non-naturalism. Naturalism states that moral properties are natural properties accessible to empirical observation. They are similar to the natural properties investigated by the natural sciences, like color and shape. Some moral naturalists hold that moral properties are a unique and basic type of natural property. Another view states that moral properties are real but not a fundamental part of reality and can be reduced to other natural properties, such as properties describing the causes of pleasure and pain.

Non-naturalism argues that moral properties form part of reality and that moral features are not identical or reducible to natural properties. This view is usually motivated by the idea that moral properties are unique because they express what should be the case. Proponents of this position often emphasize this uniqueness by claiming that it is a fallacy to define ethics in terms of natural entities or to infer prescriptive from descriptive statements.

Cognitivism and non-cognitivism

The metaethical debate between cognitivism and non-cognitivism is about the meaning of moral statements and is a part of the study of semantics. According to cognitivism, moral statements like "Abortion is morally wrong" and "Going to war is never morally justified" are truth-apt, meaning that they all have a truth value: they are either true or false. Cognitivism claims that moral statements have a truth value but is not interested in which truth value they have. It is often seen as the default position since moral statements resemble other statements, like "Abortion is a medical procedure" or "Going to war is a political decision", which have a truth value.

There is a close relation between the semantic theory of cognitivism and the ontological theory of moral realism. Moral realists assert that moral facts exist. This can be used to explain why moral statements are true or false: a statement is true if it is consistent with the facts and false otherwise. As a result, philosophers who accept one theory often accept the other as well. An exception is error theory, which combines cognitivism with moral nihilism by claiming that all moral statements are false because there are no moral facts.

Non-cognitivism is the view that moral statements lack a truth value. According to this view, the statement "Murder is wrong" is neither true nor false. Some non-cognitivists claim that moral statements have no meaning at all. A different interpretation is that they have another type of meaning. Emotivism says that they articulate emotional attitudes. According to this view, the statement "Murder is wrong" expresses that the speaker has a negative moral attitude towards murder or disapproves of it. Prescriptivism, by contrast, understands moral statements as commands. According to this view, stating that "Murder is wrong" expresses a command like "Do not commit murder".

Moral knowledge

The epistemology of ethics studies whether or how one can know moral truths. Foundationalist views state that some moral beliefs are basic and do not require further justification. Ethical intuitionism is one such view that says that humans have a special cognitive faculty through which they can know right from wrong. Intuitionists often argue that general moral truths, like "Lying is wrong", are self-evident and that it is possible to know them without relying on empirical experience. A different foundationalist position focuses on particular observations rather than general intuitions. It says that if people are confronted with a concrete moral situation, they can perceive whether right or wrong conduct was involved.

In contrast to foundationalists, coherentists say that there are no basic moral beliefs. They argue that beliefs form a complex network and mutually support and justify one another. According to this view, a moral belief can only amount to knowledge if it coheres with the rest of the beliefs in the network. Moral skeptics say that people are unable to distinguish between right and wrong behavior, thereby rejecting the idea that moral knowledge is possible. A common objection by critics of moral skepticism asserts that it leads to immoral behavior.

Diagram depicting a trolley that is headed towards a group of people. There is an alternate track with only one person and a switch to change tracks.
The trolley problem is a thought experiment about the moral difference between doing and allowing harm.

Thought experiments are used as a method in ethics to decide between competing theories. They usually present an imagined situation involving an ethical dilemma and explore how people's intuitions of right and wrong change based on specific details in that situation. For example, in Philippa Foot's trolley problem, a person can flip a switch to redirect a trolley from one track to another, thereby sacrificing the life of one person to save five. This scenario explores how the difference between doing and allowing harm affects moral obligations. Another thought experiment, proposed by Judith Jarvis Thomson, examines the moral implications of abortion by imagining a situation in which a person gets connected without their consent to an ill violinist. In this scenario, the violinist dies if the connection is severed, similar to how a fetus dies in the case of abortion. The thought experiment explores whether it would be morally permissible to sever the connection within the next nine months.

Moral motivation

On the level of psychology, metaethics is interested in how moral beliefs and experiences affect behavior. According to motivational internalists, there is a direct link between moral judgments and action. This means that every judgment about what is right motivates the person to act accordingly. For example, Socrates defends a strong form of motivational internalism by holding that a person can only perform an evil deed if they are unaware that it is evil. Weaker forms of motivational internalism say that people can act against their own moral judgments, for example, because of the weakness of the will. Motivational externalists accept that people can judge an act to be morally required without feeling a reason to engage in it. This means that moral judgments do not always provide motivational force. A closely related question is whether moral judgments can provide motivation on their own or need to be accompanied by other mental states, such as a desire to act morally.

Applied ethics

Applied ethics, also known as practical ethics, is the branch of ethics and applied philosophy that examines concrete moral problems encountered in real-life situations. Unlike normative ethics, it is not concerned with discovering or justifying universal ethical principles. Instead, it studies how those principles can be applied to specific domains of practical life, what consequences they have in these fields, and whether additional domain-specific factors need to be considered.

Photo of surgery
One of the difficulties of applied ethics is to determine how to apply general ethical principles to concrete situations, like medical procedures.

One of the main challenges of applied ethics is to breach the gap between abstract universal theories and their application to concrete situations. For example, an in-depth understanding of Kantianism or utilitarianism is usually not sufficient to decide how to analyze the moral implications of a medical procedure like abortion. One reason is that it may not be clear how the Kantian requirement of respecting everyone's personhood applies to a fetus or, from a utilitarian perspective, what the long-term consequences are in terms of the greatest good for the greatest number. This difficulty is particularly relevant to applied ethicists who employ a top-down methodology by starting from universal ethical principles and applying them to particular cases within a specific domain. A different approach is to use a bottom-up methodology, known as casuistry. This method does not start from universal principles but from moral intuitions about particular cases. It seeks to arrive at moral principles relevant to a specific domain, which may not be applicable to other domains. In either case, inquiry into applied ethics is often triggered by ethical dilemmas in which a person is subject to conflicting moral requirements.

Applied ethics covers issues belonging to both the private sphere, like right conduct in the family and close relationships, and the public sphere, like moral problems posed by new technologies and duties toward future generations. Major branches include bioethics, business ethics, and professional ethics. There are many other branches, and their domains of inquiry often overlap.

Bioethics

Bioethics covers moral problems associated with living organisms and biological disciplines. A key problem in bioethics is how features such as consciousness, being able to feel pleasure and pain, rationality, and personhood affect the moral status of entities. These differences concern, for example, how to treat non-living entities like rocks and non-sentient entities like plants in contrast to animals, and whether humans have a different moral status than other animals. According to anthropocentrism, only humans have a basic moral status. This suggests that all other entities possess a derivative moral status only insofar as they impact human life. Sentientism, by contrast, extends an inherent moral status to all sentient beings. Further positions include biocentrism, which also covers non-sentient lifeforms, and ecocentrism, which states that all of nature has a basic moral status.

Bioethics is relevant to various aspects of life and many professions. It covers a wide range of moral problems associated with topics like abortion, cloning, stem cell research, euthanasia, suicide, animal testing, intensive animal farming, nuclear waste, and air pollution.

Bioethics can be divided into medical ethics, animal ethics, and environmental ethics based on whether the ethical problems relate to humans, other animals, or nature in general. Medical ethics is the oldest branch of bioethics. The Hippocratic Oath is one of the earliest texts to engage in medical ethics by establishing ethical guidelines for medical practitioners like a prohibition to harm the patient. Medical ethics often addresses issues related to the start and end of life. It examines the moral status of fetuses, for example, whether they are full-fledged persons and whether abortion is a form of murder. Ethical issues also arise about whether a person has the right to end their life in cases of terminal illness or chronic suffering and if doctors may help them do so. Other topics in medical ethics include medical confidentiality, informed consent, research on human beings, organ transplantation, and access to healthcare.

Photo of battery hens in Brazil
Harm done to animals is a particular concern in animal ethics, for example, as a result of intensive animal farming.

Animal ethics examines how humans should treat other animals. This field often emphasizes the importance of animal welfare while arguing that humans should avoid or minimize the harm done to animals. There is wide agreement that it is wrong to torture animals for fun. The situation is more complicated in cases where harm is inflicted on animals as a side effect of the pursuit of human interests. This happens, for example, during factory farming, when using animals as food, and for research experiments on animals. A key topic in animal ethics is the formulation of animal rights. Animal rights theorists assert that animals have a certain moral status and that humans should respect this status when interacting with them. Examples of suggested animal rights include the right to life, the right to be free from unnecessary suffering, and the right to natural behavior in a suitable environment.

Environmental ethics deals with moral problems relating to the natural environment including animals, plants, natural resources, and ecosystems. In its widest sense, it covers the whole cosmos. In the domain of agriculture, this concerns the circumstances under which the vegetation of an area may be cleared to use it for farming and the implications of planting genetically modified crops. On a wider scale, environmental ethics addresses the problem of global warming and people's responsibility on the individual and collective levels, including topics like climate justice and duties towards future generations. Environmental ethicists often promote sustainable practices and policies directed at protecting and conserving ecosystems and biodiversity.

Business and professional ethics

Business ethics examines the moral implications of business conduct and how ethical principles apply to corporations and organizations. A key topic is corporate social responsibility, which is the responsibility of corporations to act in a manner that benefits society at large. Corporate social responsibility is a complex issue since many stakeholders are directly and indirectly involved in corporate decisions, such as the CEO, the board of directors, and the shareholders. A closely related topic is the question of whether corporations themselves, and not just their stakeholders, have moral agency. Business ethics further examines the role of honesty and fairness in business practices as well as the moral implications of bribery, conflict of interest, protection of investors and consumers, worker's rights, ethical leadership, and corporate philanthropy.

Professional ethics is a closely related field that studies ethical principles applying to members of a specific profession, like engineers, medical doctors, lawyers, and teachers. It is a diverse field since different professions often have different responsibilities. Principles applying to many professions include that the professional has the required expertise for the intended work and that they have personal integrity and are trustworthy. Further principles are to serve the interest of their target group, follow client confidentiality, and respect and uphold the client's rights, such as informed consent. More precise requirements often vary between professions. A cornerstone of engineering ethics is to protect public safety, health, and well-being. Legal ethics emphasizes the importance of respect for justice, personal integrity, and confidentiality. Key factors in journalism ethics include accuracy, truthfulness, independence, and impartiality as well as proper attribution to avoid plagiarism.

Other subfields

Many other fields of applied ethics are discussed in the academic literature. Communication ethics covers moral principles of communicative conduct. Two key issues in it are freedom of speech and speech responsibility. Freedom of speech concerns the ability to articulate one's opinions and ideas without the threats of punishment and censorship. Speech responsibility is about being accountable for the consequences of communicative action and inaction. A closely related field is information ethics, which focuses on the moral implications of creating, controlling, disseminating, and using information.

Photo of a nuclear weapon
Nuclear ethics addresses the moral implications of nuclear technology, such as atom bombs.

The ethics of technology examines the moral issues associated with the creation and use of any artifact, from simple spears to high-tech computers and nanotechnology. Central topics in the ethics of technology include the risks associated with creating new technologies, their responsible use, and questions about human enhancement through technological means, such as performance-enhancing drugs and genetic enhancement. Important subfields include computer ethics, ethics of artificial intelligence, machine ethics, ethics of nanotechnology, and nuclear ethics.

The ethics of war investigates moral problems of war and violent conflicts. According to just war theory, waging war is morally justified if it fulfills certain conditions. These conditions are commonly divided into requirements concerning the cause to initiate violent activities, such as self-defense, and the way those violent activities are conducted, such as avoiding excessive harm to civilians in the pursuit of legitimate military targets. Military ethics is a closely related field that is interested in the conduct of military personnel. It governs questions of the circumstances under which they are permitted to kill enemies, destroy infrastructure, and put the lives of their own troops at risk. Additional topics are the recruitment, training, and discharge of military personnel.

Other fields of applied ethics include political ethics, which examines the moral dimensions of political decisions, educational ethics, which covers ethical issues related to proper teaching practices, and sexual ethics, which addresses the moral implications of sexual behavior.

Value theory

Value theory, also called axiology, is the philosophical study of value. It examines the nature and types of value. A central distinction is between intrinsic and instrumental value. An entity has intrinsic value if it is good in itself or good for its own sake. An entity has instrumental value if it is valuable as a means to something else, for example, by causing something that has intrinsic value. Other topics include what kinds of things have value and how valuable they are. Monist theories of value assert that there is only a single source of intrinsic value. For instance, axiological hedonists say that pleasure is the only source of intrinsic value and that the magnitude of value corresponds to the degree of pleasure. Axiological pluralists, by contrast, hold that there are different sources of intrinsic value, such as happiness, knowledge, and beauty.

There are disagreements about the exact relation between value theory and ethics. Some philosophers characterize value theory as a subdiscipline of ethics while others see value theory as the broader term that encompasses other fields besides ethics, such as aesthetics and political philosophy. A different characterization sees the two disciplines as overlapping but distinct fields. The term axiological ethics is sometimes used for the discipline studying this overlap, that is, the part of ethics that studies values. The two disciplines are sometimes distinguished based on their focus: ethics is about moral behavior or what is right while value theory is about value or what is good. Some ethical theories, like consequentialism, stand very close to value theory by defining what is right in terms of what is good. But this is not true for ethics in general and deontological theories tend to reject the idea that what is good can be used to define what is right.

Moral psychology

Moral psychology explores the psychological foundations and processes involved in moral behavior. It is an empirical science that studies how humans think and act in moral contexts. It is interested in how moral reasoning and judgments take place, how moral character forms, what sensitivity people have to moral evaluations, and how people attribute and react to moral responsibility.

One of its key topics is moral development or the question of how morality develops on a psychological level from infancy to adulthood. According to Lawrence Kohlberg, children go through different stages of moral development as they understand moral principles first as fixed rules governing reward and punishment, then as conventional social norms, and later as abstract principles of what is objectively right across societies. A closely related question is whether and how people can be taught to act morally.

Evolutionary ethics, a closely related field, explores how evolutionary processes have shaped ethics. One of its key ideas is that natural selection is responsible for moral behavior and moral sensitivity. It interprets morality as an adaptation to evolutionary pressure that augments fitness by offering a selective advantage. Altruism, for example, can provide benefits to group survival by improving cooperation. Some theorists, like Mark Rowlands, argue that morality is not limited to humans, meaning that some non-human animals act based on moral emotions. Others explore evolutionary precursors to morality in non-human animals.

Descriptive ethics

Descriptive ethics, also called comparative ethics, studies existing moral codes, practices, and beliefs. It investigates and compares moral phenomena in different societies and different groups within a society. It aims to provide a value-neutral and empirical description without judging or justifying which practices are objectively right. For instance, the question of how nurses think about the ethical implications of abortion belongs to descriptive ethics. Another example is descriptive business ethics, which describes ethical standards in the context of business, including common practices, official policies, and employee opinions. Descriptive ethics also has a historical dimension by exploring how moral practices and beliefs have changed over time.

Descriptive ethics is a multidisciplinary field that is covered by disciplines such as anthropology, sociology, psychology, and history. Its empirical outlook contrasts with the philosophical inquiry into normative questions, such as which ethical principles are correct and how to justify them.

History

Head of Laozi marble Tang Dynasty (618–906 CE) Shaanxi Province China
According to Laozi's teachings, which are central to conceptions of ethics in Daoism, humans should aim to live in harmony with the natural order of the universe.

The history of ethics studies how moral philosophy has developed and evolved in the course of history. It has its origin in ancient civilizations. In ancient Egypt, the concept of Maat was used as an ethical principle to guide behavior and maintain order by emphasizing the importance of truth, balance, and harmony. In ancient India starting in the 2nd millennium BCE, the Vedas and later Upanishads were composed as the foundational texts of Hindu philosophy and discussed the role of duty and the consequences of one's actionsBuddhist ethics originated in ancient India between the 6th and 5th centuries BCE and advocated compassion, non-violence, and the pursuit of enlightenmentAncient China in the 6th century BCE saw the emergence of Confucianism, which focuses on moral conduct and self-cultivation by acting in agreement with virtues, and Daoism, which teaches that human behavior should be in harmony with the natural order of the universe.

In ancient Greece, Socrates (c. 469–399 BCE) emphasized the importance of inquiry into what a good life is by critically questioning established ideas and exploring concepts like virtue, justice, courage, and wisdom. According to Plato (c. 428–347 BCE), to lead a good life means that the different parts of the soul are in harmony with each other. For Aristotle (384–322 BCE), a good life is associated with being happy by cultivating virtues and flourishing. Starting in the 4th century BCE, the close relation between right action and happiness was also explored by the Hellenistic schools of Epicureanism, which recommended a simple lifestyle without indulging in sensory pleasures, and Stoicism, which advocated living in tune with reason and virtue while practicing self-mastery and becoming immune to disturbing emotions.

Ethical thought in the medieval period was strongly influenced by religious teachings. Christian philosophers interpreted moral principles as divine commands originating from God. Thomas Aquinas (1224–1274 CE) developed natural law ethics by claiming that ethical behavior consists in following the laws and order of nature, which he believed were created by God. In the Islamic world, philosophers like Al-Farabi (c. 878–950 CE) and Avicenna (980–1037 CE) synthesized ancient Greek philosophy with the ethical teachings of Islam while emphasizing the harmony between reason and faith. In medieval India, Hindu philosophers like Adi Shankara (c. 700–750 CE) and Ramanuja (1017–1137 CE) saw the practice of spirituality to attain liberation as the highest goal of human behavior.

Photo of George Edward Moore
G. E. Moore's book Principia Ethica was partly responsible for the emergence of metaethics in the 20th century.

Moral philosophy in the modern period was characterized by a shift toward a secular approach to ethics. Thomas Hobbes (1588–1679) identified self-interest as the primary drive of humans. He concluded that it would lead to "a war of every man against every man" unless a social contract is established to avoid this outcome. David Hume (1711–1776) thought that only moral sentiments, like empathy, can motivate ethical actions while he saw reason not as a motivating factor but only as what anticipates the consequences of possible actions. Immanuel Kant (1724–1804), by contrast, saw reason as the source of morality. He formulated a deontological theory, according to which the ethical value of actions depends on their conformity with moral laws independent of their outcome. These laws take the form of categorical imperatives, which are universal requirements that apply to every situation.

Georg Wilhelm Friedrich Hegel (1770–1831) saw Kant's categorical imperative on its own as an empty formalism and emphasized the role of social institutions in providing concrete content to moral duties. According to the Christian philosophy of Søren Kierkegaard (1813–1855), the demands of ethical duties are sometimes suspended when doing God's will. Friedrich Nietzsche (1844–1900) formulated criticisms of both Christian and Kantian morality. Another influential development in this period was the formulation of utilitarianism by Jeremy Bentham (1748–1832) and John Stuart Mill (1806–1873). According to the utilitarian doctrine, actions should promote happiness while reducing suffering and the right action is the one that produces the greatest good for the greatest number of people.

Photo of Simone de Beauvoir
Simone de Beauvoir explored moral philosophy from the perspective of existentialism.

An important development in 20th-century ethics in analytic philosophy was the emergence of metaethics. Significant early contributions to this field were made by G. E. Moore (1873–1958), who argued that moral values are essentially different from other properties found in the natural world. R. M. Hare (1919–2002) followed this idea in formulating his prescriptivism, which states that moral statements are commands that, unlike regular judgments, are neither true nor false. J. L. Mackie (1917–1981) suggested that every moral statement is false since there are no moral facts. An influential argument for moral realism was made by Derek Parfit (1942–2017), who argued that morality concerns objective features of reality that give people reasons to act in one way or another. Bernard Williams (1929–2003) agreed with the close relation between reasons and ethics but defended a subjective view instead that sees reasons as internal mental states that may or may not reflect external reality.

Another development in this period was the revival of ancient virtue ethics by philosophers like Philippa Foot (1920–2010). In the field of political philosophy, John Rawls (1921–2002) relied on Kantian ethics to analyze social justice as a form of fairness. In continental philosophy, phenomenologists such as Max Scheler (1874–1928) and Nicolai Hartmann (1882–1950) built ethical systems based on the claim that values have objective reality that can be investigated using the phenomenological method. Existentialists like Jean-Paul Sartre (1905–1980) and Simone de Beauvoir (1908–1986), by contrast, held that values are created by humans and explored the consequences of this view in relation to individual freedom, responsibility, and authenticity. This period also saw the emergence of feminist ethics, which questions traditional ethical assumptions associated with a male perspective and puts alternative concepts, like care, at the center.

Disability rights movement

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