The Influence of Psychoanalysis and Behaviorism on Ethics by Rogelio G. Dela Cruz, Ph. D (November, 2006)

Modern ethics is profoundly affected by the psychoanalysis of Sigmund Freud and his followers and the behaviorist doctrines based on the conditioned-reflex discoveries of the Russian physiologist Ivan Pavlov. Freud attributed the problem of good and evil in each individual to the struggle between the drive of the instinctual self to satisfy all its desires and the necessity of the social self to control or repress most of these impulses in order for the individual to function in society. Although Freud's influence has not been assimilated completely into ethical thinking, Freudian depth psychology has shown that guilt, often sexual, underlies much thinking about good and evil.

Behaviorism, through observation of animal behavior, strengthened the beliefs in the power to change human nature by arranging conditions favorable to the desired changes. In the 1920s, behaviorism was broadly accepted in the United States, principally in theories of pediatrics and infant training and education in general. There, the so-called new Soviet citizen has developed according to behaviorist principles through the conditioning power of the rigidly controlled Soviet society. Soviet ethics defined good as whatever is favorable to the state and bad as everything opposed to it.

In his late 19th-century and early 20th-century writings, the American philosopher and psychologist William James anticipated Freud and Pavlov to some extent. James is best known as the founder of pragmatism, which maintains that the value of ideas is determined by their consequences. His greatest contribution to ethical theory, however, lies in his insistence on the importance of interrelationships, in ideas as in other phenomena.

On the other hand, British philosopher Bertrand Russell has influenced ethical thinking in recent decades. A vigorous critic of conventional morality, he held the view that moral judgments express individual desires or accepted habits. In his thinking, both the ascetic saint and the detached sage are poor human models because they are incomplete human beings. Complete human beings participate fully in the life of society and express all of their nature. Some impulses must be checked in the interests of society and others in the interest of individual development, but it is a person's relatively unimpeded natural growth and self-realization that makes for the good life and harmonious society.