Deep Down, We Can’t Fool Even Ourselves

In voting against the Bush tax cut in 2001, Senator John McCain said he “cannot in good conscience support a tax cut in which so many of the benefits go to the most fortunate.” Today he campaigns in favor of extending that same tax cut beyond its expiration date. Senator Barack Obama last year called himself a “longtime advocate” of public financing of election campaigns. This month, he reiterated his “support” for such financing while becoming the first major party presidential nominee ever to reject it for his own campaign.Do you think either of these men is a hypocrite?If so, does this hypocrite really believe, in his heart, what he is saying? Fortunately, we don’t need to get into the fine points of taxes or campaign finances to take a stab at these questions. We can probably get further by looking at some experiments in what psychologists call moral hypocrisy. This is a more devious form of hypocrisy than what was exhibited by, say, the governor of New York when he got caught patronizing a prostitute. It was obviously hypocritical behavior for a public official who had formerly prosecuted prostitutes and increased penalties for their customers, but at least Eliot Spitzer acknowledged his actions were wrong by anyone’s standards. The moral hypocrite, by contrast, has convinced himself that he is acting virtuously even when he does something he would condemn in others. You can understand this “self-halo” effect — and perhaps discover it in someone very close to you— by considering what happened when two psychologists, Piercarlo Valdesolo and David DeSteno, tested people’s reactions to the following situation.

You show up for an experiment and are told that you and a person arriving later will each have to do a different task on a computer. One job involves a fairly easy hunt through photos that will take just 10 minutes. The other task is a more tedious exercise in mental geometry that takes 45 minutes.

You get to decide how to divvy up the chores: either let a computer assign the tasks randomly, or make the assignments yourself. Either way, the other person will not know you had anything to do with the assignments.

Now, what is the fair way to divvy up the chores?

When the researchers posed this question in the abstract to people who were not involved in the tasks, everyone gave the same answer: It would be unfair to give yourself the easy job.
But when the researchers actually put another group of people in this situation, more than three-quarters of them took the easy job. Then, under subsequent questioning, they gave themselves high marks for acting fairly. The researchers call this moral hypocrisy because the people were absolving themselves of violating a widely held standard of fairness (even though they themselves hadn’t explicitly endorsed that standard beforehand).
The more interesting question is how presidential candidates, and their supporters, turn into hypocrites. It has been demonstrated repeatedly in experiments that humans are remarkably sensitive to unfairness. We’ve survived as social animals because we are so good at spotting selfishness and punishing antisocial behavior.
So how we do violate our own moral code? Does our gut instinct for self-preservation override our moral reasoning? Do we use our powers of rationality to override our moral instinct?
“The question here,” Dr. DeSteno said, “is whether we’re designed at heart to be fair or selfish.”