Given the advancements in technology and AI, how have humans learned to navigate the ever-shifting boundaries of morality in an increasingly complex world?

Webb Keane is a professor of anthropology at the University of Michigan. Through his books like, Ethical Life: Its Natural and Social Histories and most recently Animals, Robots, Gods: Adventures in the Moral Imagination, Webb offers insights into the nuances of moral life and human interaction.

Webb joins Greg to discuss how different cultures navigate ethical boundaries, the complexities of human-animal relationships, the growing phenomenon of anthropomorphizing AI, and the challenges of understanding what it means to be human.

*unSILOed Podcast is produced by University FM.*

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How anthropologists immerse themselves in other ways of life

53:09: Anthropologists just do what everyone does—they just do it more intensely and with more intentionality. As I said, our most valuable tool is just knowing how to be a person and how to get along with other people. And that, I mean, in principle, anyone can learn a new language. You're never going to learn it as well as you learn your first language, but it's something that's available to you. And so, in some sense, that goes for learning to eat differently, to walk differently, to wear different kinds of [clothes], to interact with people differently, even to imagine yourself into a different kind of metaphysical system. Like, hang out with shamans long enough, and you're going to start to think that, yes, they do turn into jaguars and roam the forest at night.

Key difference between anthropologists and other social scientists

05:52: One of the key differences between what we do and what other social scientists do is we actually live with them and take part in their lives. And so, that way, you catch not just what people say, but what they do—and not just what they put into words, but what they hint at and imply.

Moral propositions must be livable to matter

15:28: If you're looking for inhabitable, feasible, ethical worlds—moral ways of living—you can't just sit back and think, "Well, how should this be?"... Moral propositions are great, but to be livable, they have to exist in a world that makes them possible and sustains them.

The boundaries between human and non-human are not universal

32:26: In many situations that look like we have dramatically different moral or ethical intuitions, the difference is less in what our moral intuitions are, but rather where we draw the line between us and them—between something to which it applies and something to which it doesn't. We may, in fact, share moral intuitions with people who seem utterly strange to us, but we just don't think we agree on where they apply properly.

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