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Conclusion

conclusion

In conclusion, ...
(‘habits’ in Hart) patterns norm-like patterns rules biological adaptation (ex. worker policing) . . . we are interested in what happens here normative attitudes . . legal code .

Do all forms of normative guidance require attitudes? No

Why does it feel wrong when we know it isn’t?

violation of norm-like pattern -> metacognition + feelings

My proposal: actual or anticipated violations of norm-like patterns which create (i) metacognitive feelings of disfluency and (ii) anticipation of sanctions or feelings of disgust, bitterness or pain, where (iii) the anticipation of sanctions or feelings unconsciously biases me to interpret the feeling of disfluency as wrongness.
Note that on this view, feelings of disgust, bitterness or pain are not directly tied to the feeling of wrongness. Something feel disgusting, bitter or painful without feeling at all wrong.

What is the best computational description of fast ethical processes?

Norm-like patterns (no fixed principles)

[transcript ∞todo edit] My proposal is that fast processes do not encode or embody principles like deontology. Instead, the right way to describe them is in terms of the creation, maintenance, and enforcement of norm-like patterns. These patterns are fundamentally cultural phenomena, built upon a capacity to have and be guided by socially-tuned feelings.

Are fast ethical processes implicitly guided by principles adaptive in prehistoric environments?

Not if joint action is at the roots of ethical cognition.

[transcript ∞todo edit] This view rejects the "big mistake hypothesis"—the idea that our fast ethical processes are rigid, outdated adaptations. Instead, it paints a picture of a flexible, adaptive system where joint action and shared feelings allow us to generate local norms to navigate our social worlds. Joint action is, in this sense, at the roots of ethical cognition.

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