The re-education of Harris, Booker and Pelosi on morals

There are numerous examples suggesting that not only does altruism exist, but it is mandatory for living creatures. One of the best examples is a mother caring for her infantWhy is the full-access expectation so important to interaction?  It is because  it changes the way one considers a situation, and this has effects in several domains. One of them is the construal of moral understandings, In social psychology, construals are how individuals perceive, comprehend, and interpret the world around them, particularly the behavior or action of others towards themselves.
and the other one is the possible link between religious moral agents and misfortune

A consideration of cognitive process involved in representing religious agents can help us discard a widespread but misleading account of religious morality. In this account, people are for some reason convinced of the reality of some supernatural agents; these are described as particularly anxious that people should follow particular moral rules; so people follow these precepts, often against their inclination.

 Against this, it seems that moral intuitions and understandings develop in all human beings because of specialized, early developed mental capacities connected with social interaction. This in turn creates all sorts of intuitions about possible courses of action. The intuitions do not require concepts of supernatural agents, but if there are such concepts around, moral intuitions will be associated with them. In other words, religious concepts are in part parasitic upon moral understandings. To understand why this is the case, we must first examine the various ways in which people establish a link between their supernatural concepts and their moral understandings. I will call these th

In the “gods as legislators” model, there are moral principles because the gods or ancestors themselves decided what these norms would be. Several world religions include lists of prohibitions and prescriptions of varying length attributed to some direct communication from the supernatural legislature.

Supernatural agents are also represented as “interested parties” in moral choices. This means that the gods or the ancestors are not indifferent to what we do, and this is why we must act in particular ways or refrain from certain courses of action

Most Christians entertain this notion that every single one of their moral choices is relevant to their personal connection to God. That is, God not only gave laws and principles, but also pays attention to what people do. For obvious reasons, the notion that supernatural agents are interested parties is generally associated with the idea that the gods or spirits are powerful and that it is within their capacities to inflict all sorts of calamities upon people—or help them prosper— depending on their behavior. I why the ancestors or gods would want to sanction people’s behavior. It is just assumed that they will
When I say that this way of thinking about morality is dominant I simply mean that it is constantly activated and generally implicit. It is the most natural way people think of the connection between powerful agents and their own behavior. The legislator and exemplar representations both have their limits. Explicit moral codes are often too abstract to provide definite judgments on particular cases (this is why scholars often augment them with a tradition of commentary and exegesis);