What is Low Self-Esteem? (by guest blogger Brad Cokelet)

We commonly explain habitual patterns of action by appeal to people’s degree self-esteem. For example if your friend, call her Jane, keeps dating people who treat her poorly and someone asks you why, you might say she has low self-esteem. But what does it mean to say that someone has a low level of esteem for his or her self?

Taken literally, self-esteem seems to suggest believing that one's character and/or achievements are praiseworthy – that one has done well and, perhaps, can take credit for having done so. But Jane might be very successful in a number of departments of her life – she is doing well at her career, has many friends, material security, etc. If asked, she might say that all of these things are accomplishments that she can take credit for. But she can believe that and still suffer from “low self-esteem” and date people who are bad for her.

So what is self-esteem if it is not belief that one has done things that deserve praise?

One possibility is that esteem is like love – you can believe you have reason to love someone, but not actually feel it, and you can believe you have reason to esteem yourself, but not feel it. But even if self-esteem does involve feeling in addition to belief, I doubt that this solves our problem, because counterexamples cases seem to exist. For example: Jane believes she has reason to think well of herself, and feels positive when she thinks of herself and her accomplishments, but she still engages in the imprudent behavior – entering into relationships that are bad for her.

A second possibility is that the term ‘self-esteem’ is misleading; it is respect, not esteem, she is missing. To make this suggestion work we need an explanation of what self-respect – respect for one’s self – amounts to. Although it is initially appealing, I have doubts about this too. It is plausible to assume that a failure to respect X to be a failure to have the attitude towards X that one is obligated to have and that talk of obligation implies that the person in question is able to adopt do what they are obligated to do at will (by choice); and these assumptions imply that Jane could choose to respect herself (at will). But this casts doubt on the claim that her imprudence is explained by a failure of self-respect: part of the tragic thing about people like Jane, to whom we attribute low self-esteem, is that they often cannot solve their problem simply by choosing to (i.e. at will).

A final, third possibility, is that what we have in mind is Jane’s lack of self-concern. On this view, Jane would likely refrain from acting so imprudently if she cared more about her own well-being. If so we should stop talking about low self-esteem and talk about a lack of self-concern instead.

I am myself tempted to take that final approach and to stop talking of low self-esteem. Is this right? And do I need to fatten my diet of examples before drawing this general conclusion; are there other cases that allow us to make better sense of talk of low self-esteem?

What’s Wrong With Judging Others? - Part I (by guest blogger Brad Cokelet)

Although I am not a Theist, I have always found Jesus’s sayings
thought-provoking. Consider his take on judging others:

“Judge not, that ye be not judged. For with what judgment you judge,
you will be judged; and with the measure you use, it will be measured
back to you. And why do you look at the speck in your brother's eye,
but do not consider the plank in your own eye? Or how can you say to
your brother, 'Let me remove the speck from your eye'; and look, a
plank is in your own eye? Hypocrite!”

Jesus is clearly denouncing our tendency to judge others. But what
is his argument to that effect? And how should we understand the
warning about being judged ourselves?

One interpretation is as follows: if we judge another person against
some standard, S, and offer to correct them or help them improve when
they are judged to be lacking, then we will be judged against S too
(perhaps at the last judgment).

But even if it is true, does it give us reason to refrain from
judging others? I do not think so.

In some cases it clearly does not: I judge students in my logic class
- I measure their performance against a standard - and try to “remove
the specks” from their thinking, and I do this knowing that I still
make errors that are just like theirs. But, the possibility of
having my own thinking judged by the same standard is no reason to
refrain from my practice; in fact, I hope to make this possibility
actual by helping my students understand standards of sound
reasoning! I judge my students in part to help them develop their
own capacities to judge.

Analogous considerations seem to apply in the ethical realm. Ben
Franklin reports in his Biography that a Quaker friend told him he
(Franklin) was commonly thought proud, and that led Franklin to add
humility to the list of virtues he was trying to keep in mind and
develop. I do not see why the fact that the friend's own level of
pride (or humility) would be judged, would count against his judging
Franklin. And I do not think the appropriateness of his judging
Franklin depends on whether he was himself proud or even had many bad
traits. After all, people who are working to overcome serious
problems of their own are often better at noticing more subtle
shortcomings in others; having a plank in your own eye can make you
more attentive to speck in your brother’s eye, so why not tell him
about it and help him get it out of there?

Consequently, on this first reading (a second one will be considered
in the next post), I can’t agree with what Jesus says: I think we
should go ahead and judge each other and say to each other, ‘Let me
remove the speck from your eye’ even if ­ maybe especially if ­ we
have a plank in our own eye. By judging each other, we can hope to
become a bit more self-aware and clear-sighted.

Eastern Intuitions about Framing the Innocent (by guest blogger Brad Cokelet)

Consider this stock problem case for Utilitarians: if a judge frames an innocent person and has him killed in order to placate a violent mob, he will produce better overall results than if he refuses to do so.

Assuming the Utilitarian thinks we should choose to do whatever maximizes utility, he has to bite the bullet and condone the framing, which is a blatant injustice and therefore wrong.

To avoid condoning framing the innocent, many Utilitarians adopt forms of indirect Utilitarianism, according to which utility will not be maximized if people consciously aim to maximize it; they claim that utility will be maximized when people, including judges, don’t (directly) aim to bring about that result. We might defend this shift by appeal to a general methodological principle: when an ethical theory conflicts with an intuition that all reasonable people share, the theory needs to yield to the intuition. On this view, then, all reasonable people share the intuition that framing the innocent is an injustice and therefore wrong. But is that true?

In a forthcoming paper (available here), John Doris and Alexandra Plakias raise doubts about that very claim by citing empirical evidence that the anti-framing intuition is a parochial artifact of Western culture. More specifically, they appeal to a study (which is forthcoming) that contrasts the intuitions of, “Americans of predominantly European descent and Chinese living in the People’s Republic of China,” and suggests that people in China are more likely to have pro-framing intuitions. Doris and Plakias suggest that the variability of intuitions (if it exists) is evidence for a surprising conclusion: the intuition that framing an innocent is unjust and wrong is something about which reasonable people can disagree.

Now even assuming that the empirical claim about cultural variability is true, one might resist the suggestion about reasonable disagreement on the grounds that the relevant Easterners --­ Chinese living in the PRC --­ have distorted intuitions. The most promising argument to this effect is that some background theory or value conception has distorted the intuitions. One possibility that Doris and Plakias mention is the collectivist conception of self that some attribute to Easterners. Other possibilities include Marxist theories and more traditional value conceptions (e.g. Buddhism, Taoism, Confucianism).

One thing to do, I suppose, would be to by running the study in other Eastern countries that do not have the history of Marxist rule or the same traditional value conceptions. But it is also important to ask whether any of these background theories or value conceptions would actually (purport to) support, or have been thought to support, the pro-framing intuition. One question here is about whether a conception claims to support the intuition that framing and killing an innocent is not wrong; the other is about whether people who endorse the conception have in fact avowed the intuition. For example some Japanese Zen Buddhists endorsed Japanese militarism, but that does not show that a Zen Buddhist conception would support militarism or war.

So I am wondering:

(1) Are there Chinese philosophers who explicitly discuss cases or issues like this and come down one way or the other?

(2) Would the Communist ideology promulgated in China support framing an innocent to placate a mob? Has it been taken that way in China or elsewhere?

(3) What is a collectivist conception of self and would it support pro-framing intuitions?

Is Pride in a Sports Team Foolish Pride? (By Guest Blogger Brad Cokelet)

I had a friend in high school, let’s call him Randy the Rebel, who was proud to have never read any of the assigned books for any of his English classes. I remember one break during college when he said he was no longer proud of that - he realized his pride had been foolish because not reading the books was nothing to be proud of.

This raises an interesting question: what should we, and what should we not, be proud of?

In thinking about this it is useful distinguish between two reasons we might have for saying that someone’s pride is foolish. The first is that the person is proud of something morally or ethically objectionable. The Nazi guard’s pride in having killed more prisoners than any other is foolish, and itself immoral, because nothing immoral is something to be proud of. But, as Justin D’Arms and Daniel Jacobson have argued, we may also criticize someone’s pride simply because it is inappropriate; some things are nothing to be proud of even though they are not immoral. Take, for example, my friend Randy’s “feat” of not reading the assigned books.

But what, then, makes something an appropriate object of pride? What does Randy’s “feat” lack?

One suggestion, built on Phillipa Foot's comments in her paper “Moral Beliefs” is as follows: in order to be an appropriate object of pride a thing must (1) belong to the person who is proud of it and (2) provide the person with some advantage or be an achievement. On this view, Randy’s pride was inappropriate because not having read the books was not really much of an achievement and provided him with no overall advantage. Personally, I like this but lean towards making the advantage bit a necessary condition; I think it is foolish to be proud of something that is not good for you.

D’Arms and Jacobson have recently objected to this account by appeal to the example of a sports fan. Consider a fan who is proud of the Buccaneers. On Foot’s view, this seems inappropriate because the team is not something that belongs to the fan. Or so D’Arms and Jacobson claim. On the contrary, I think that when we say that a fan is proud of his team, we really mean that she is proud to be a fan of a winning team, and that *is* something that belongs to her.

But even if that response works, I have to admit that on my view being a sports fan, even of a winning team, is not much to be proud of because it is not much of an achievement (it is mostly luck) and gives you only a minimal advantage (bragging rights, maybe the spoils from an office pool, etc.) I think it is foolish to be proud of your favorite team’s accomplishments.

Is it Irrational to Wish to be Human? (by Guest Blogger Brad Cokelet)

First off, I want to thank Eric for inviting me to Blog on The Splintered Mind. I hope my posts, like Eric’s, help some fellow procrastinators fill their time in a less regrettable fashion than they would otherwise. But today’s topic is wishing, not hoping.

In the Groundwork, Kant makes a striking, negative claim about what it is rational to wish for: “But inclinations themselves, as sources of needs, are so far from having absolute value to make them desirable for their own sake that it must rather be the universal wish of every rational being to be wholly free of them,” [4:428] Is Kant right? Is it irrational to wish to have human inclinations for creature comforts like food and sex?

It will help to consider an argument for a similar conclusion that Graham Oddie discusses in his recent book. It focuses (no surprise) on desires for things that are indeed good; desires for the bad are presumably not something a rational agent would wish to have. Here is a version of that argument adapted to present purposes.

First, note that if we desire something then we do not have it. Thus, given that the object of a desire is something good, our desiring entails that we lack something good. But that entails that if you wish to have a desire for something good, then you wish to be without something good. And given that it is irrational to wish to be without something good instead of wishing to have that good, that entails that it is irrational to wish to have desires for the good. So we can conclude that it is irrational to wish to have desires.

How should we respond to this argument and Kant’s claim?

I think the most promising possibility is to argue that some desires are plausibly seen as necessary parts of or necessary means to a valuable experience. For example, we might argue that you have to have sexual desires in order to have valuable sexual experiences. We could then either argue one of two ways:

(1) That these desires are instrumentally valuable and that we cannot conceive of the experiences without them.

(2) That the desires are intrinsically valuable because we can undergo the relevant valuable experience if and only if we delay gratification and enjoy a desire, so to speak.

Questions abound here: Are there other types of experiences that we need desires in order to have? Is there a better way to respond to this argument? Or is Kant right that, if we are rational, we will wish to leave our humanity behind?