# Jonathan Haidt

Jonathan David Haidt (né en 1963 à New York) est un psychologue social et un professeur d'éthique américain. Assistant professeur à l'université de Virginie de 1995 à 2011, il enseigne par la suite à la Stern School of Business de l'université de New York. Ses études portent sur la morale.

## The Righteous Mind (2012)

* (en) Intuitions Comes First, Strategic Reasoning Second Central Metaphor The mind is divided, like a rider on a elephant, and the rider's job is to serve the elephant.
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie Intuitions Comes First, Strategic Reasoning Second, p. 1
* (en) These subjects were reasoning. They were working quite hard at reasoning. But it was not reasoning in search of truth; it was reasoning in support of their emotional reactions. It was reasoning as described by the philosopher David Hume, who wrote in 1739 that "reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them.".
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie Intuitions Comes First, Strategic Reasoning Second, chap. Where Does Morality Come From?, p. 29
* (en) You can take the IAT yourself at ProjectImplicit.org. But be forewarned: it can be disturbing. You can actually feel yoursel moving more slowly when you are asked to associate good things with the faces of one race rather than another. You can watch as you implicit attitude contradicts implicit associations with many social groups, such as black people, immigrants, obese people, and the elderly.
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie Intuitions Comes First, Strategic Reasoning Second, chap. Elephants Rule, p. 68
* (en) The findings get more disturbing. Perkins found that IQ was by far the biggest predictor of how well people argued, but it predicted only the number of my-side arguments. Smart people make really good lawyer and press secretaries, but they are no better than others at finding reasons on the other side. Perkins concluded that "people invest their IQ in buttressing their own case rather than in exploring the entire issue more fully and evenhandedly.".
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie Intuitions Comes First, Strategic Reasoning Second, chap. Vote for Me (Here's Why), p. 94-95
* (en) And in none of these ways are moral philosophers better than other philosophers or professors in other fields. Schwitzgebel even scrounged up the missing-book lists from dozens of libraries and found that academic books on ethics, which are presumably borrowed mostly by ethicists, are more likely to be stolen or just never returned than books in other areas of philosophy.
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie Intuitions Comes First, Strategic Reasoning Second, chap. Vote for Me (Here's Why), p. 104
* (en) The righteous mind is like a tongue with six taste receptors.
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie There's More to Morality than Harm and Fairness, p. 104
* (en) The WEIRDer you are, the more you see a world full of separate objects, rather than relationships.
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie There's More to Morality than Harm and Fairness, chap. Beyond WEIRD Morality, p. 113
* (en) Five adaptative challenges stood out most clearly: caring for vulnerable children, forming partnerships with non-kin to reap the benefits of reciprocity, forming coalitions to compete with other coalitions, negotiating status hierarchies, and keeping oneself and one's kin free from parasites and pathogens, which spread quickly when people live in close proximity to each other. (I'll present the sixth foundation — Liberty/oppression — in chapter 8.)
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie There's More to Morality than Harm and Fairness, chap. Taste Buds of the Righteous Mind, p. 146
* (en) The list of five moral foundations was my first attempt to specify how the righteous mind was "organized in advance of experience."
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie There's More to Morality than Harm and Fairness, chap. The Moral Foundations of Politics, p. 153
* (en) Punishing bad behavior promotes virtue and benefits the group. And just as Glaucon argued in his ring of Gyges example, when the treat of punishment is removed, people behave selfishly.
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie There's More to Morality than Harm and Fairness, chap. The Conservative Advantage, p. 208-209
* (en) They point out that leadership is not even the more interesting hand; it's no puzzle to understand why people want to lead. The real puzzle is why people are willing to follow.
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie Morality Binds and Blinds, chap. The Hive Switch, p. 276
* (en) If the gods evolve (culturally) to condemn selfish and divisive behaviors, they can then be used to promote cooperation and trust within the group. [...] Creating gods who can see everything, and who hate cheaters and oath breakers, turns out to be a good way to reduce cheating and oath breaking.
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie Morality Binds and Blinds, chap. Religion Is a Team Sport, p. 296-297
* (en) Nonetheless, if you are trying to change an organization or a society and you do not consider the effects of your changes on moral capital, you're asking for trouble. This, I believe, is the fundamental blind spot ot the left. It explains why liberal reforms so often backfire and why communist revolutions usually end up in despotism.
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie Morality Binds and Blinds, chap. Can't We All Sisagree More Constructively?, p. 342
* (en) I suggested that liberals might have even more difficulty understanding conservatives than the other way around, because liberals often have difficulty understanding how the Loyalty, Authority, and Sanctity foundations have anything to do with morality.
* (en) The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Jonathan Haidt, éd. Random House, 2013 (ISBN 978-0-307-45577-2), partie Morality Binds and Blinds, chap. Can't We All Disagree More Constructively?, p. 365
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* ↑ N.d.T : WEIRD est l'acronyme des gens Western, Educated, Industrialized, Rich et Democratic.
* 1 2 J. McWhorter. « Winning the Race: Beyond the Crisis in Black America », 2005. New York: Gotham Books
* 1 2 J. Rieder. « Canarsie: The Jews and Italians of Brooklyn Against Liberalism », 1985. Cambridge, MA: Harvard University Press
* 1 2 W. Voegeli. « Never Enough: America's Limitless Welfare State », 2010. New York: Encounter Books