Jonathan Haidt

Jonathan Haidt
Jonathan David Haidtis a social psychologist and Professor of Ethical Leadership at New York University's Stern School of Business. His academic specialization is the psychology of morality and the moral emotions. Haidt is the author of two books: The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdomand The Righteous Mind: Why Good People are Divided by Politics and Religion, which became a New York Times bestseller. He was named one of the "top global thinkers" by Foreign Policy magazine, and...
NationalityAmerican
ProfessionPsychologist
Date of Birth19 October 1963
CountryUnited States of America
Happiness requires changing yourself and changing your world. It requires pursuing your own goals and fitting in with others. Different people at different times in their lives will benefit from drawing more heavily on one approach or the other.
Religion and science, for example, are often though to be opponents, but as I have shown, the insights of ancient religions and of modern science are both needed to reach a full understanding of human nature and the conditions of human satisfaction. The ancients may have known little about biology, chemistry, physics, but many were good psychologists.
The extreme self-sacrifice characteristic of group-selected species such as ants and bees can often be found among soldiers.
The word religion literally means, in Latin, to link or bind together; and despite the vast variation in the world's religions, Wilson shows that religions always serve to coordinate and orient people's behavior toward each other and toward the group as a whole, sometimes for the purpose of competing with other groups.
It only takes twenty generations of selective breeding to create large differences or appearance and behavior in other mammals.
Religious experiences are real and common, whether or not God exists, and these experiences often make people whole and at peace.
In real life, however, you don't react to what someone did; you react only to what you think she did, and the gap between action and perception is bridged by the art of impression management. If life itself is but what you deem it, then why not focus your efforts on persuading others to believe that you are a virtuous and trustworthy cooperator?
People who devote their lives to studying something often come to believe that the object of their fascination is the key to understanding everything.
Do people believe in human rights because such rights actually exist, like mathematical truths, sitting on a cosmic shelf next to the Pythagorean theorem just waiting to be discovered by Platonic reasoners? Or do people feel revulsion and sympathy when they read accounts of torture, and then invent a story about universal rights to help justify their feelings?
If our goal is to understand the world, to seek a deeper understanding of the world, our general lack of moral diversity here is going to make it harder. Because when people all share values, when people all share morals, they become a team.
While the political right may moralize sex, the political left is doing it with food. Food is becoming extremely moralized nowadays, and a lot of it is ideas about purity, about what you're willing to touch, or put into your body.
Sports is to war as pornography is to sex. We get to exercise some ancient, ancient drives.
And it’s not just that ‘we all need somebody to lean on’; recent work on giving support shows that caring for others is often more beneficial than is receiving help. . . . We need the give and the take, we need to belong. An ideology of extreme personal freedom can be dangerous because it encourages people to leave homes, jobs, cities and marriages in search of personal and professional fulfillment, thereby breaking the relationships that were probably their best hope for such fulfillment.
The mind is divided, like a rider on an elephant, and the rider’s job is to serve the elephant. The rider is our conscious reasoning-the stream of words and images of which we are fully aware. The elephant is the other 99 percent of mental processes-the ones that occur outside of awareness but that actually govern most of our behavior.