Lightwave comments on What is moral foundation theory good for? - Less Wrong
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You are right that Haidt is missing that piece, although judging by his recent writings, he might be slowly converging towards the answer. Namely, the answer is that, contrary to Haidt's model of contemporary ideologies, there are in fact no such people.
What does exist are people whose ideology says that harm and (maybe) fairness are the only rational and reasonable moral foundations, while the other ones are only due to ignorance, stupidity, backwardness, malice, etc. Nevertheless, these same people have their own strong norms of sacredness, purity, authority, and in-group loyalty, for which they however invent ideologically motivated rationalizations in terms of harm and fairness. These rationalizations are usually very flimsy, and often they amount to little more than an instinctive emotional urge to dismiss anyone who asks unpleasant questions as crazy or malicious. Yet, given the high status and institutional dominance of such ideologies, their adherents generally do manage to create a public image of themselves as concerned only with the "rational" foundations (and thus superior intellectually and morally to their ideological opponents).
As for the claim that "you need loyalty, authority and sanctity to run a decent society," I would actually go further and say that they are necessary for any sort of organized human society. In fact, the claim can be stated even more strongly: since humans are social beings who can live and reproduce only within organized societies, these things simply will exist wherever there are humans. Therefore, if you are concerned with harm, the only reasonable question you can ask is about the practical consequences of the (necessarily multi-foundational) social norms in different societies on whatever metric you use to evaluate harm. And here you will find that, even in terms of a purely utilitarian metric, an accurate analysis of the social role of the norms based on these "irrational" foundations will give you very different answers from those given by the pseudo-rational ideologies that claim to reject these foundations.
While they are likely necessary for organized human society, I think the argument is that their purpose is purely instrumental. It's sort of like how in the prisoner's dilemma, the concept of 'trust' ('tit for tat with forgiveness' variants) is an instrumentally useful strategy for winning points in a group of a certain kind of agents. Even if humans have loyalty, authority and sanctity built-in, they can still recognize their instrumental role and can only instrumentally optimize for those.
The trouble is, absent certain unusually favorable circumstances, attempts at such optimization run into insurmountable practical problems. For start, such analysis would be tremendously difficult even for a superhumanly unbiased intellect. And then there is the even worse problem that realistic humans will be under an almost irresistible temptation to bias their analysis in favor of their own particular authority, sanctity, and in-group norms.
I wonder if the topic of "moral foundations" would better be considered as "human universals that sometimes contribute to some of the things that get labeled 'morality'." Because plenty of the time, the instrumental ones also contribute to things that get labeled "immorality". The purity universal includes the sexual jealousy of the abusive spouse; the loyalty universal includes Milgram's subjects; and so on. We recognize that these are morally significant, but in a negative sense: the abuser is not merely pursuing a positive purity ideal in ill-chosen ways, and Milgram did not find people longing for something to be loyal to, but people who responded with obedience even in situations where doing so was immoral.
Don't forget pathological altruism for the harm equality foundation.
Perhaps fairness could also be interpreted as a sacred value, and a useful heuristics to reduce harm.