My recent post on validities was motivated by John Proveti posting a draft of an abstract he was submitting about the Salaita affair. John focused on exploring the use of case studies in moral analysis. This prompts me to write up (again) my spiel on experiments and case studies.
The primary aim of a controlled experiment is internal validity, that is, demonstrating causal relationships. The primary tool for this is isolation, that is, we try to remove as much as possible so that any correlations we see are more likely to be causal. If you manipulate variable v1 and variable v2 responds systematically and there are no other factors that change through the manipulation then you have a case that changes in v1 cause those changes in v2. (Lots of caveats. You want to repeat it to rule out spontaneous changes to v2. Etc.) Of course, you have lots of problems holding everything except v1 and v2 fixed. It’s probably impossible in almost all cases. You may not know all the factors in play! This is especially true when it comes to people. So, you control as much as you can and us a large number of randomly selected participants to smooth out the unknowns (roughly). But critically, you shrink the v and up the n (i.e., repetitions).
Low v tends to hurt both external and ecological validity. In other circumstances, other factors might produce the changes in v2 (or block them!). For other controlled circumstances, this might be fairly easy to find the interaction. But for field circumstances, the number of factors potentially in play explodes.
Thus, the case study, where we lower the number of n (to n=1) in order to explore arbitrary numbers of factors. Of course, the price we pay for that is weakening internal and external validity, indeed, any sort of generalisability.
Of course, in non-experimental philosophy, the main form of experiment is the thought experiment. But you can see the experiment philosophy at work: The reason philosopher dream up outlandish circumstances is to isolate and amplify the target v1 and v2. Thus, in the trolly problem, you have a simple choice. No one else is involved, and we pit number of lives vs. omission or commission and the result is death. That the example is hard to relate to is a perfect example of a failure of ecological validity. But philosophers get so used to intuiting under though laboratory conditions that they become a bit like mice who have been bred to be susceptible to cancer: Their reactions and thinking is suspect. (That it is all so clean and clever and pure makes it seem like one is thinking better. Bad mistake!)
Of course, we can have thought case studies as well. This is roughly what I take Martha Nussbaum to claim about novels in “Flawed Crystals: James’s The Golden Bowl and Literature as Moral Philosophy“:
To show forth the force and truth of the Aristotelian claim that “the decision rests with perception,” we need, then-either side by side with a philosophical “outline” or inside it—texts which display to us the complexity, the indeterminacy, the sheer difficulty of moral choice, and which show us, as this text does concerning Maggie Verver, the childishness, the refusal of life involved in fixing everything in advance according to some system of inviolable rules. This task cannot be easily accomplished by texts which speak in universal terms—for one of the difficulties of deliberation stressed by this view is that of grasping the uniqueness of the new particular. Nor can it easily be done by texts which speak with the hardness or plainness which moral philosophy has traditionally chosen for its style—for how can this style at all convey the way in which the “matter of the practical” appears before the agent in all of its bewildering complexity, without its morally salient features stamped on its face? And how, without conveying this, can it convey the active adventure of the deliberative intelligence, the “yearnings of thought and excursions of sympathy” (p. 521) that make up much of our actual moral life?
I take this as precisely the point that more abstract explorations of moral reasoning lack ecological validity.
This, of course, has implications both for moral theorising and for moral education. Our moral theories are likely to be wrong about moral life in the field (and, I would argue, in the lab as well!). (I think this is what Bernard Williams was partly complaining about in Utilitarianism For and Against.) But further, learning how to reason well about action in in the circumstances of our lives won’t work by ingesting abstract moral theories (even if they are more or less true). We still need to cultivate moral judgement.
I think we can do philosophical case studies that are not thought case studies just as we can do experimental philosophy without thought experiments. Indeed, I recommend it.