----- Forwarded Message ----
From: Norman Holland <[email protected]>
To: [email protected]
Sent: Mon, July 30, 2012 8:35:31 AM
Subject: Brain
and Ethics
FYI. --Norm
dana.org Original Page
Are You Responsible for
Your Hormones?
* Read Later
In The Moral Molecule, neuroeconomist Paul J.
Zak describes a fascinating
intersection of neuroscience, cultural
anthropology, economics, philosophy, and
politics. Given that many
scientists specialize in only one, or maybe two, of
these domains, taking
the time to synthesize developments across fields can
spark broad new
frameworks and even paradigm shifts. Such synthesis can also
capture the
attention of the general public, especially given a topic that
reflects our
most personal experiences: moral behavior.
This book presents an often
autobiographical account of the authorbs research
on the biological basis
of ethical behavior, with a focus on the pituitary
peptide hormone oxytocin,
the so-called moral molecule. The bookbs scope is
wide-ranging, including
an evolutionary and a religious perspective and
vignettes ripped from the
headlines, all laced with personal anecdotes. The
casual tone will likely
make the material accessible to a broad audience. But
at times, Dr. Zak
oversimplifies his arguments, leaving me with some questions
and concerns.
Dr. Zak begins by sharing some of the initial experiments that led him to
study
the connection between oxytocin and trust. In 2005 he reported the
intriguing
finding that when individuals engaged in the pro-social behavior
of being
trustworthy in a monetary transaction, they had higher levels of
oxytocin in
their blood. He summarizes the rich literature on this
evolutionarily favored
peptide, which demonstrates that it promotes maternal
behavior and even social
monogamy in a variety of species. He then presents
testosterone as a
counterpart to oxytocin, as though a yin-yang relationship
exists. Many social
behaviors that cannot be explained by oxytocin are
associated with variations
in testosterone, such as sex differences in
behavior, philandering, rule
enforcing, and outgroup-directed aggression.
Having described the role of oxytocin on social behavior, the author suggests
that various behavioral problems may relate to oxytocin dysfunction, acquired
either due to developmental maltreatment or congenital issues, such as in
autism or psychopathy. Although these specific mental health problems are
strikingly different, affected individuals and society would benefit
substantially if research on oxytocin provided clues to treat and prevent
these
serious behavioral problems. Furthermore, Dr. Zak proposes that
community
activities, such as dancing and spiritual quests, promote natural
oxytocin
release, thereby providing a sense of wellbeing. Thus, argues Dr.
Zak, in
addition to clinical applications, oxytocin research may translate
into
positive psychology approaches. One may imagine emotional hygiene
regimens,
with appropriate doses of social contact and prayer, devised to
enhance our
oxytocin secretion.
The final section of the book returns to
trust and its importance in trade and
commerce. This section includes the
message that a few highly
testosterone-laden individuals warp our
oxytocin-mediated biological tendency
to engage in fair interactions. In a
marketplace without reciprocity, the
inevitable withdrawal of participation
erodes the synergistic benefits we
normally enjoy from specialization and
trade. Likewise, society needs trust for
effective governing. Dr. Zak
prescribes authentic communication, diversity
exposure, policies that
reinforce fairness, and improved education as policies
that would promote
societal prosperity via enhanced oxytocin activity. As he
presents oxytocin
as a mediator of morality in the marketplace and in politics,
it takes on a
divine aura. The take-home message is reminiscent of an uplifting
new-age
sermon: hug often.
Although (or because) the topics of the book are engaging,
I had a number of
concerns. Dr. Zak presents the thesis of the book, that
moral behavior is
mediated by oxytocin, without a working definition of
morality. The behavioral
effects of oxytocin in humans, as described in the
book, seem better described
more narrowly as pro-social. The ethical virtue
of humanity, defined by
positive psychologists Christopher Peterson and
Martin Seligman, includes love,
kindness, and social intelligence,1 and these
qualities match well with oxytocin
actions, as indicated by the research
presented here. However, ethical behavior
is often construed as
manifestations of character traits, such as wisdom,
courage, and temperance.
Dr. Zak does not consider the possible roles of
oxytocin in these aspects of
moral behavior, which often require higher
cognitive processing than a
pro-social impulse. Thus, although b moral moleculeb
is a catchy
nickname, it is imprecise.
In addition, the function of oxytocin may not be
to specifically promote social
behavior. Researchers have proposed that the
underlying effect of oxytocin
simply may be to reduce anxiety2 or to promote
the salience of social cues.3 In
some cases, by making social cues more
conspicuous, individuals may behave in a
hostile manner.4 It would be hard to
interpret such behavior as moral. Such
considerations may give behaviorists
pause.
Dr. Zakbs references to preliminary or extrapolated evidence
undermine the
force of his argument. For example, Dr. Zak explains that
oxytocinbs effects on
pro-social behavior are mediated by serotonin and
dopamine, creating the
impression that researchers have completely uncovered
the neural circuitry. But
given that experimental evidence for this proposed
mechanism is not documented,
the reader may be left wondering how to
separate fact from speculation
elsewhere in the book. Likewise, when the
author makes the bold statement that
b if the oxytocin receptors are not
stimulated by love and attention early on,
they fail to develop,b I
suspect he was not describing the extant data
literally.
The Moral Molecule
will leave the reductionist reader hungry for details about
the mechanisms
that control oxytocin and testosterone secretion. Although
these hormones
may affect our social brain circuits, what in turn controls
them? A neural
circuit must have evolved to detect the specific circumstances
that demand
pro-social behaviors. Should not this neural network be considered
the
ethical (or humanist) prime mover, instead of oxytocin?
Overall, The Moral
Molecule exposes some very fertile ground for future
research, and the
author is to be commended for presenting a coherent and
engaging discussion
of oxytocin function, spanning biopsychology and
philosophy. Although some
may prefer a more scientifically rigorous discussion,
this book is likely to
engage a broad audience interested in the new frontiers
of social
neuroscience.
