Moral Development and Reality:

Beyond the Theories of Kohlberg,

Hoffman, and Haidt 4th Edition John C.
Gibbs
Visit to download the full and correct content document:
https://ebookmass.com/product/moral-development-and-reality-beyond-the-theories-o
f-kohlberg-hoffman-and-haidt-4th-edition-john-c-gibbs/
More products digital (pdf, epub, mobi) instant
download maybe you interests ...

Theories of development : concepts and applications 6th

Edition William Crain

https://ebookmass.com/product/theories-of-development-concepts-
and-applications-6th-edition-william-crain/

Theories of Development: Concepts and Applications 6th

Edition, (Ebook PDF)

https://ebookmass.com/product/theories-of-development-concepts-
and-applications-6th-edition-ebook-pdf/

Williams Gynecology (4th ed) 4th Edition Barbara L.

Hoffman

https://ebookmass.com/product/williams-gynecology-4th-ed-4th-
edition-barbara-l-hoffman/

Prophecy and Diplomacy: The Moral Doctrine of John Paul

II John J. Conley

https://ebookmass.com/product/prophecy-and-diplomacy-the-moral-
doctrine-of-john-paul-ii-john-j-conley/
Law and Economic Development: Behavioral and Moral
Foundations of a Changing World Kaushik Basu

https://ebookmass.com/product/law-and-economic-development-
behavioral-and-moral-foundations-of-a-changing-world-kaushik-
basu/

Theories of Human Development 2nd Edition – Ebook PDF

Version

https://ebookmass.com/product/theories-of-human-development-2nd-
edition-ebook-pdf-version/

A Relational Moral Theory: African Ethics in and beyond

the Continent Thaddeus Metz

https://ebookmass.com/product/a-relational-moral-theory-african-
ethics-in-and-beyond-the-continent-thaddeus-metz/

Idealism and the Harmony of Thought and Reality Thomas

Hofweber

https://ebookmass.com/product/idealism-and-the-harmony-of-
thought-and-reality-thomas-hofweber/

John Webster: The Shape and Development of His

Theology: The Shape and Development of His Theology
Jordan Senner

https://ebookmass.com/product/john-webster-the-shape-and-
development-of-his-theology-the-shape-and-development-of-his-
theology-jordan-senner/
A

Praise for Moral Development and Reality

“This is the most sensible and insightful book on moral development that I have
seen in over twenty years. In this masterful treatment, John Gibbs examines
the recent trends in moral psychology with a deep understanding of the classic
questions and controversies in the field. The book is both intellectually satisfying
and exciting to read.”
—WILLIAM DAMON, Professor of Education,
Director, Stanford Center on Adolescence

“Ambitious and well-written. . . . Gibbs introduces in detail the major theoretical

positions on moral development. He presents the positions fairly, critiques them
judiciously, and presents his own intriguing synthesis.”
—HOWARD GARDNER, Hobbs Professor of Cognition
and Education, Harvard University

“Excellent — very fair, gracious, and thoughtful.”

—PAUL BLOOM, Brooks and Suzanne Ragen
Professor of Psychology, Yale University

“Covers the range of my work far better than anything else in print.”
—MARTIN L. HOFFMAN, Professor Emeritus
of Psychology, New York University

“At a time when the study of moral development is more about describing and
explaining details of the trees than about characterizing the forest as a whole,
Gibbs provides a much needed integration of what’s known and what remains to
be learned in this important area. Integrating the distinct perspectives of Kohlberg,
Hoffman, Haidt, and Bloom, as well as providing unique insights of his own, this
book is a remarkable achievement.”
—ROBERT SIEGLER, Schiff Foundations Professor of
Psychology and Education, Columbia University

“Comprehensive and engaging . . . .The wealth of updated references and the in-
clusion of Paul Bloom’s important work on empathy make this text especially
valuable. . . . Gibbs’ lively anecdotes bring the theory and research alive. Moral
Development and Reality offers scholars and students alike a current, well-crafted
and fascinating blend of psychology, philosophy, and even physics.”
—ELIZABETH C. VOZZOLA, Professor, Department of
Psychology, University of Saint Joseph

“Some books add to their field of inquiry; others define it. John Gibbs’ Moral
Development and Reality is one of the latter. Its importance to moral psychology is
unsurpassed by any work of the past half century.”
—THOMAS LICKONA, Director, Center for the 4th and 5th Rs
(Respect and Responsibility), State University of New York at Cortland
B

“Gibbs bravely puts forth one of the most integrative and comprehensive syntheses
of the field of moral development ever attempted. . . . A truly remarkable work.”
—CHARLES C. HELWIG, Professor of Psychology,
University of Toronto

“The most important contribution to the study of moral development since the
turn of the century.”
—from the Foreword by DAVID MOSHMAN

“An excellent source with respect to current theorizing and current controversies
in the domain of moral reasoning.”
—SCOTT A. MILLER, author, Developmental Research Methods

“A penetrating examination of moral development [that] challenges all of us to

think more deeply about the moral landscape.”
—DARCIA NARVAEZ, Professor of Psychology,
University of Notre Dame

“A fascinating and provocative book with an original perspective. The analysis

of the theory and contributions of Lawrence Kohlberg is far more sophisticated,
well-grounded, and balanced than one finds in most other texts.”
—CAROLYN POPE EDWARDS, William Cather Professor,
University of Nebraska-Lincoln

“I enthusiastically recommend John Gibbs’ Moral Development & Reality to

scholars, practitioners, parents, and students. . . . Like Gibbs himself, this book is
sincerely honest, very smart, and truly helpful.”
—ANN HIGGINS-D’ALESSANDRO, Professor of Psychology,
Fordham University

“Moral Development and Reality is a truly impressive work. It offers not only a
theoretical but also an empirical basis for the right and the good, and a rationale
for a new ethic of connection and loving reciprocity.”
—BRUCE GREYSON, Carlson Professor Emeritus of Psychiatry and
Neurobehavioral Sciences, University of Virginia

“The most comprehensive and convincing account of moral experience available

today. The book is masterful—and an essential read for students and seasoned
scholars alike.”
—MARY LOUISE ARNOLD, Professor Emerita,
University of Toronto

“Very rich, stimulating, and first-rate.”

—DANIEL BRUGMAN, Professor Emeritus of Psychology,
University of Utrecht
C

“A bold, penetrating, and cutting-edge analysis.”

—F. CLARK POWER, Professor, University of Notre Dame

“Quite alive intellectually, a real page turner for those who are animated by
cutting-edge debates in the moral domain. This is a work of accomplished and
assured scholarship.”
—DANIEL K. LAPSLEY, ACE Collegiate Professor of
Psychology, University of Notre Dame

“There is much to admire in Gibbs’s important book. It is the only sustained

­attempt of which I am aware to synthesize the major traditions in cognitive and
affective developmental research and theory, doing so by emphasizing both cogni-
tive and affective capacities for taking the perspective of the other.”
—ROGER BERGMAN, Professor, Justice & Peace
Studies Program, Creighton University

“Provides a most engaging journey through the terrain of moral and empathic de-
velopment through the eyes of a seasoned guide. . . . remarkably fresh, interesting,
and provocative.”
—KURT KELJO, Journal of Moral Education review
D
i

■■ Moral Development and Reality

ii
iii

Moral Development
and Reality
Beyond the Theories of Kohlberg,
Hoffman, and Haidt
fourth edition

John C. Gibbs

3
iv

3
Oxford University Press is a department of the University of Oxford. It furthers
the University’s objective of excellence in research, scholarship, and education
by publishing worldwide. Oxford is a registered trade mark of Oxford University
Press in the UK and certain other countries.

Published in the United States of America by Oxford University Press

198 Madison Avenue, New York, NY 10016, United States of America.

© Oxford University Press 2019

Third Edition published in 2014

Fourth Edition published in 2019

All rights reserved. No part of this publication may be reproduced, stored in

a retrieval system, or transmitted, in any form or by any means, without the
prior permission in writing of Oxford University Press, or as expressly permitted
by law, by license, or under terms agreed with the appropriate reproduction
rights organization. Inquiries concerning reproduction outside the scope of the
above should be sent to the Rights Department, Oxford University Press, at the
address above.

You must not circulate this work in any other form

and you must impose this same condition on any acquirer.

CIP data is on file at Library of Congress

ISBN 978–​0–​19–​087821–​4

9 8 7 6 5 4 3 2 1

Printed by WebCom, Inc., Canada

v

■■ Dedicated to the memory of J. Lowell Gibbs

vi
vi

■■Contents

Foreword ix
Preface and Acknowledgments xi
About the Author xvii

1. Introduction 1
Social Perspective-​Taking, Reversibility, and Morality 2
The Right and the Good: The Moral Domain 6
Introducing Chapters 3 through 10 11

2. Beyond Haidt’s New Synthesis 19

Three Themes 20
Conclusion and Critique 35

3. “The Right” and Moral Development: Fundamental Themes of

Kohlberg’s Cognitive Developmental Approach 45
Early Childhood Superficiality 47
Beyond Early Childhood Superficiality 57
Stages of Moral Judgment Development 68
Evaluating Haidt’s Challenge 87
Summarizing Comment 88

4. Kohlberg’s Theory: A Critique and New View 91

Background 92
Kohlberg’s Overhaul of Piaget’s Phases 94
Adult Moral Development in Kohlberg’s Theory 101
A Critique and New View 103
Conclusion 108

5. “The Good” and Moral Development: Hoffman’s Theory

and Its Critics 111
The Empathic Predisposition 112
Modes and Stages of Empathy 114
Empathy and Prosocial Behavior: Cognitive Complications and
Empathy’s Limitations 129
Empathy, Its Cognitive Regulation, and Affective Primacy 140
Bloom’s Challenge to Hoffman’s Theory: Against Empathy and
for Rational Compassion 141
The Empathic Predisposition, Socialization, and Moral
Internalization 146
Conclusion and Critique 154
vii
vi

viii n Contents

6. Moral Development, Moral Identity, and Prosocial Behavior 157

Prosocial Behavior: The Rescue 157
Individual Differences in Prosocial Behavior 161
Conclusion: A Spurious “Moral Exemplar” 173

7. Understanding Antisocial Behavior 179

Limitations of Antisocial Youths 179
A Case Study 196

8. Treating Antisocial Behavior 203

The Mutual Help Approach 204
Remedying the Limitations and Generating Synergy:
The Cognitive Behavioral Approach 212
Social Perspective-​Taking for Severe Offenders 231

9. Beyond the Theories: A Deeper Reality? 235

Two Case Studies 237
A Deeper Reality? 244
Moral Insight, Inspiration, and Transformation 260
Conclusion 267

10. Conclusion 269

Revisiting the Issue of Moral Motivation and Knowledge 272
Moral Perception and Reality 280

Appendix 289
Notes 297
References 317
Author Index 369
Subject Index 385
ix

■■Foreword

Moral Development and Reality is serious about morality, development, and even
reality. John Gibbs is not just out to explain moral development. He is out to ex-
plain morality itself. Morality, he argues, is not just whatever we happen to like or
whatever our cultures happen to favor. Morality is rooted in the reality of social
interconnections and develops as we come to understand that reality.
This advanced text, now in its fourth edition, is not just a systematic overview
of the literature on moral development; it is also an original theoretical contri-
bution to that literature. In fact, I would go so far as to call it the most impor-
tant contribution to the study of moral development since the turn of the century.
Gibbs has recognized what is most fundamental in the contributions of Lawrence
Kohlberg, Martin Hoffman, and Jonathan Haidt. These are not just three theorists
he happens to like. (In fact, he finds plenty to criticize in all of their theories, es-
pecially Haidt’s.) Rather, they represent three distinct theoretical traditions that
usually either ignore or actively disparage each other. Coordinating their comple-
mentary insights and contributions makes this a unique and indispensable book.
Gibbs takes from Kohlberg a Piagetian conception of moral rationality and ob-
jectivity that allows for genuine developmental change. This moral epistemology
draws strongly on the ethics of philosopher Immanuel Kant. Gibbs is far from
alone among current developmentalists in his rationalist moral epistemology.
Cognitive social domain theory—as seen in the work of Elliot Turiel, Larry
Nucci, Judith Smetana, Melanie Killen, Charles Helwig, Cecilia Wainryb, and
many others—shares with Gibbs his Piagetian moral epistemology. Social domain
theorists, however, reject Kohlberg’s stages of moral development, whereas Gibbs
believes that a modified version of them provides the cognitive core of any viable
theory of moral development. Gibbs is not only neo-​Piagetian, as was Kohlberg
and as are the social domain theorists; Gibbs is specifically neo-​Kohlbergian, in
contrast to the social domain theorists. This is reflected in the fact that he has far
more to say about moral development beyond the preschool years than most cur-
rent developmentalists.
But morality, Gibbs insists, is not just about what is right and not just a matter
of knowledge and reasoning. Morality also concerns the good, and owes as much
to emotion as to cognition. Here Gibbs draws on Hoffman, who highlighted the
emotional side of moral development, including our deepening empathy for
others. Coordinating Hoffman’s theory with that of Kohlberg produces a theory
that transcends both. Moral perspective-​taking is recognized as simultaneously
cognitive and emotional. Moral development represents progress in both justice
and care.
But there’s more. Moral behavior is a function of many factors and cannot be
predicted simply from developmental status. In the complex realm of social beha-
vior, moreover, theorists do not always agree on what counts as moral behavior.
ix
x

x n Foreword

Since the turn of the century, moral psychology has broadened to concerns far be-
yond the central issues of moral development. In recent years, Jonathan Haidt has
emerged as perhaps the major proponent of what are generally seen as alternatives
to traditional developmental perspectives, and especially to the rationalist views
of Piaget and Kohlberg. The first two editions of this text already addressed such
matters.
The major innovation of the third edition was to consider Haidt’s new theory
systematically. There is much in Haidt’s theory for a developmentalist to disagree
with, and Gibbs was clear about his disagreements. In typical fashion, however, he
found much to agree with. Rather than simply refuting Haidt, he acknowledged
many of his theoretical insights. The result was a new edition that was not only
updated throughout but also made a further theoretical contribution.
This fourth edition, updated once again, adds yet another major theorist, not
to the title, but to the analysis. Paul Bloom is a cognitive theorist who questions
the moral value and role of empathy, arguing instead for what he calls “rational
compassion.” Gibbs presents Bloom’s work as a challenge to Hoffman’s theory and
argues, in defense of Hoffman, that fuller recognition of the human potential for
developmental progress in morality shows the necessity, and interconnectedness,
of justice and care, the cognitive and the emotional, the right and the good.
And what about reality? Gibbs clearly sees morality as rational and even ob-
jective, raising the question of moral “objects.” If morality is knowledge, what is
it we know about? At the very least, Gibbs’s Piagetian and Kantian answer is that
morality involves truths about obligations inherent in the reciprocity of human
relations. Toward the end of the book he goes further, suggesting that the moral
salience of human relations lies in a deeper reality of human interconnection that
can be glimpsed occasionally in near-​death experiences.
One need not go as far as Gibbs on questions of moral ontology, however, to
recognize the vital importance of moral epistemology. Philosophers, psychologists,
and educators will profit from this broad-​ranging examination of the episte-
mology, development, and promotion of morality. But the book is aimed no less at
students and succeeds in this respect, too. Through careful organization, clear pre-
sentation, and vivid examples, Gibbs advances the state of the art in the study of
moral development in a manner accessible to readers with little or no background
in psychology or philosophy.
A background in morality, however, may be required. Fortunately, we all have a
background in morality, rooted in social realities we have increasingly understood
since our preschool years, with enduring potential for further progress. Reading
this book will help you understand better what morality is, really, and how we can
promote its development.

David Moshman
University of Nebraska at Lincoln
May 2018
xi

■■Preface and Acknowledgments

First among my acknowledgments in this personal preface are the three names in
the title: the late Lawrence Kohlberg, Martin L. Hoffman, and Jonathan Haidt. The
works of all three have been at the forefront of major (if disparate) movements in
the field of moral psychology; accordingly, I am fortunate indeed to have known
and dialogued with all three thinkers for decades. Kohlberg’s and Hoffman’s works
were already prominent in 1971. In that year I asked Kohlberg and Hoffman
(whose works I knew from my undergraduate psychology courses) to contribute
to my doctoral study of social influences upon children’s resistance to temptation
(Gibbs, 1972). Hoffman mailed, from the University of Michigan, his measure of
parental nurturance, and Kohlberg, on my graduate campus (Harvard University),
participated as a member of my reading committee.
After completing my dissertation in 1972, I continued collegial interaction with
both Kohlberg and Hoffman, especially with Kohlberg. In 1975, Larry, as everyone
called him, invited me to join him at the Harvard Graduate School of Education.
This I did gladly, collaborating as a research faculty member in the completion of
his longitudinal moral judgment project (Colby, Kohlberg, Gibbs, & Lieberman,
1983; Gibbs, Kohlberg, Colby, & Speicher-​Dubin, 1976) and assessment manual
(Colby et al., 1987). In the free atmosphere of Harvard, I also was encouraged to
develop certain theoretical and empirical contributions. After reading the page
proofs of my 1977 Harvard Educational Review revisionist critique of his stage ty-
pology, Larry told me that I “could be right.”
I remain deeply appreciative that Larry continued to support and encourage
my work in moral development even after I left Harvard (in 1979) for a faculty
appointment at The Ohio State University. He wrote the foreword to an early
group-​administrable moral judgment assessment instrument that colleagues and
I developed (Gibbs, Widaman, & Colby, 1982). He also continued to consider
sympathetically my revisionist argument, even proposing (in part along the lines
of that argument) a reconceptualization of adult moral development (Kohlberg,
1984). He appreciated our (Gibbs & Schnell, 1984) juxtaposition of his moral de-
velopmental approach with socialization approaches such as Hoffman’s. He was
interested in our work on exemplary prosocial behavior (see Chapter 6). He even
shared my interest in the near-​death experience and the question of a deeper re-
ality of human existence (see Chapters 9 and 10). Hence, although he died in 1987,
years before the emergence of this book, Larry Kohlberg, in effect, nurtured its ad-
vance shoots. I know that Larry would have nurtured the book’s progress as well,
along with our (Gibbs, Basinger, Grime, & Snarey, 2007) “revisiting” with new data
his universality claims for moral development (see Chapters 3 and 4 of this fourth
edition of Moral Development and Reality).
Additionally, I have kept in touch with Martin Hoffman, for whose continued
encouragement and help I am also grateful. Like Larry, Marty appreciated our
xi
xi

xii n Preface and Acknowledgments

(Gibbs & Schnell, 1984) overview of his and Kohlberg’s approaches to moral de-
velopment (indeed, he had provided helpful comments on a preliminary version).
He also constructively commented on a subsequent chapter and article of mine
(Gibbs, 1991a, 1991b) that proposed an integration of his and Kohlberg’s theories.
He even wrote a commentary (Hoffman, 1991) on that article. (Remarkably,
Marty’s commentary began, “The last time I saw Larry Kohlberg, about a year
before he died, we decided to get together some day soon and try to integrate our
theories. We never did” [p. 105].)
Especially appreciated have been Marty’s encouragement for and help with
this book. He has provided valuable feedback for two of this book’s chapters,
and even developed with me for this edition an expanded summary table of his
typology of empathy-​related modes, stages, attributions, and limitations (see
Chapter 5). His consultation and suggestions were invaluable as I refined—​based
on the most recent research and theoretical critiques—​my coverage of his theory
of empathy-​based moral development and socialization. The result has been
praised by Hoffman (personal communication, April 23, 2018: the chapter “covers
the range of my work far better than anything else in print”). In his own book
(Hoffman, 2000), Marty commented that he was “impressed with the variety of
[social perspective-​taking] methods” (p. 293) used in our intervention program
for antisocial youth (see Chapter 8). Marty provided crucial consultation as my
graduate students Julie Krevans and, subsequently, Renee Patrick fashioned their
respective dissertations chiefly concerning the impact of inductive discipline (one
of Hoffman’s most important contributions to moral socialization; see Chapter 5).
Marty’s first “encouragement” was actually a one-​word challenge. At the 1987
American Educational Research Association meeting in Washington, D.C., Martin
Hoffman and Nancy Eisenberg presented an “Invited Dialogue.” As the discussant
for their presentations, I commented that Hoffman’s theory presumed “affective
primacy” (empathic affect as the exclusive source) in moral motivation and be-
havior. Marty replied, “So?” Unpacked, that meant, I think: So what’s wrong with
that? A fair question, I thought. (Marty has since come to agree with much of my
argument that moral motivation entails not only affective but also cognitive pri-
macy; see Chapters 5 and 6).
Ten years later, that “fair question” and challenge of affective primacy surfaced
again, this time in more extreme form. At a 1997 Association for Moral Education
meeting in Atlanta, I again served as a discussant, this time for a symposium in
which a young scholar named Jonathan Haidt launched a bold and broad chal-
lenge. Beyond Hoffman’s mere “So, what’s wrong with that?” Haidt argued that
“intuition” is so strongly primary in morality and everyday social behavior that
“cognition,” “rationality,” or “development” is, in the main, epiphenomenal. My dis-
cussant comments suggested that cognition, too, warrants a primary role in moral
psychology. I pointed, for example, to evidence that developmental delay in basic
moral judgment is an important factor in antisocial behavior (see Chapter 7). My
suggestion had little or no impact—​at least none that I could discern in a subse-
quent paper Jon sent me with a friendly and low-​key note (“Dear John—​I thought
you might be interested in this. Best wishes, Jon”). That paper, then already in
xi

Preface and Acknowledgments n xiii

press, was to become Haidt’s (2001) landmark Psychological Review statement. In

a subsequent chapter with Selin Kesebir (2010), and then in his impressive book
Righteous Mind (2012), Jon declared a “new synthesis” concerning the primary
roles of biology, fast affect or emotion, and diverse cultures in the formation of
morality. He cited my Moral Development and Reality as depicting the status quo,
vulnerable to the major challenge of the new synthesis.
Jon’s challenge, then, was more than one word; it was in 1997 a major declara-
tion, to be followed by many elaborations from this brilliant thinker, innovative
researcher, and prolific writer. I have appreciated Jon’s feedback concerning my
coverage of his work, as well as our direct intellectual exchanges during speaking
engagements such as those at Association for Psychological Science conferences.
Despite our disagreements, we do appreciate aspects of one another’s work and
remain cordial colleagues.
Beyond containing my answers to Marty and Jon (as well as, in this edition,
Paul Bloom), this book addresses the full sweep of moral development and re-
ality. Writing the book has meant for me the thrilling opportunity to seek clo-
sure concerning questions that have consumed my interest over the decades since
1971: What is morality? Can we speak validly of moral development, as Kohlberg
and Hoffman claim, or is morality—​as in Haidt’s broad descriptivist view—​
relative to the particular values and virtues emphasized in particular cultures? Is
the moral motivation of behavior primarily affective (early Hoffman, Haidt), or
cognitive, a matter of justice (Kohlberg, Piaget)? Are Kohlberg’s and Hoffman’s
theories integrable? Can they adequately account for exemplary prosocial—​and,
for that matter, antisocial—​behavior? What are their implications for treating an-
tisocial behavior? Finally, going beyond the theories: Does moral development,
including moments of moral insight, inspiration, and transformation, reflect a
deeper reality?
This book seeks to answer these questions. I have been deeply gratified by
the praise elicited by the book’s earlier editions (Gibbs, 2003, 2010, 2014) from
reviewers, colleagues, and students. In the years since the third edition, I have
conducted extensive research, corresponded with national and international
colleagues, and kept up with the remarkably diverse literature of moral psy-
chology; hence, this fourth edition features over 100 new or updated references.
In addition to the new coverage of Paul Bloom’s latest contributions in Chapter 5,
every chapter has been updated and refined. I have especially benefited from Dave
Moshman’s work, along with that of (among others) Kwame Appiah, Karl Aquino,
Bill Arsenio, Dan Batson, Roy Baumeister, Gus Blasi, Paul Bloom, Larry Brendtro,
Jean Decety, Frans de Waal, David Eagleman, Ken Fujita, Howard Gardner, Alison
Gopnik, Joshua Greene, Sam Harris, Susan Harter, Ann Higgins-D’Alessandro,
Tobias Krettenauer, Tom Lickona, Derek Parfit, Sam Parnia, Steven Pinker,
Michael Sandel, Bob Selman, Bob Siegler, Peter Singer, Thomas Suddendorf, Pim
van Lommel, Robert Wright, and Carolyn Zahn-​Waxler. I am particularly grateful
to Paul Bloom for his constructive comments and kind words (“excellent—​very
fair, gracious, and thoughtful”; P. Bloom, personal communication, April 15,
2018) concerning my coverage of his challenge to Hoffman’s theory (see Chapter 5).
xvi

xiv n Preface and Acknowledgments

My hope is that this new edition will find its place, not only as a supplementary
text in graduate and advanced undergraduate courses pertinent to one or more of
these questions (facilitating this role are chapter summaries and study questions,
provided in the Appendix), but also as a contribution to the broader dialogues in
the academic and intellectual community.
I will use “we”—​as in, “we will explore moral development through the theories
of Kohlberg, Hoffman, and Haidt”—​frequently throughout this book. At some
points, the pronoun may seem odd, but its use is quite intentional. In part, “we”
is used for ordinary reasons: “to secure an impersonal style and tone” and culti-
vate a “considered together” quality (The Oxford English Dictionary online, 2018);
specifically, a presumed partnership with the reader. A special reason, however,
is that at many points I do mean we, not in some impersonal sense but, instead,
quite literally and personally. I did write this book and do accept any credit or
blame that may ensue. Fundamentally, however, not “I” but we accomplished
this book. It exists only because of the collaboration, critiques, and encourage-
ment of so many: not only mentors such as Larry Kohlberg and Marty Hoffman
(and, as late as 2002, my former Harvard Graduate School advisor Herb Kelman),
and challengers such as Jon Haidt, but also so many other good and thoughtful
people: coauthors, other colleagues, graduate students, advanced undergraduates,
friends, and family.
Let me express first my appreciation to my coauthors over the years. In ad-
dition to my abiding appreciation of Larry Kohlberg and Marty Hoffman (qua
coauthors as well as mentors), I thank, most notably, coauthors Helen Ahlborn,
Kevin Arnold, Alvaro Barriga, Karen Basinger, George Bear, Marvin Berkowitz,
Matt Blount, Larry Brendtro, Daan Brugman, Kate Brusten, Henri Chabrol, Phil
Clark, Anne Colby, Marc Daigle, Renee Devlin, Ann-​Marie DiBiase, Jim DuBois,
Dick Fuller (now deceased), Lance Garmon, Barry Glick, Arnie Goldstein (now
deceased), Ginny Gregg (Jelinek), Becca Grime, Petra Helmond, Mary Horn, Keith
Kaufman, Julie Krevans, Jennifer Landau (Harrold), Peter Langdon, Dasom Lee,
Leonard Leeman, Albert Liau, Marion Mason, Fara McCrady, Becca McDonald,
Dave Moshman, Renee Patrick, Bud Potter, Molly Robbins, SaraJane Rowland,
Steve Schnell, Randy Shively, Susan Simonian, John Snarey, Geert Jan Stams,
Bobby Lee Stinson, Ann Swillinger, Kevin van der Meulen, Eveline van Vugt, and
Keith Widaman.
Among my current and past colleagues (in addition to my coauthors) here at
Ohio State and in the local intellectual community, I have been so grateful for
the helpful feedback or encouragement of Randy Anderson, Bob Batterman, Sally
Boysen, Harold Cheyney, Jane Cottrell (now deceased), Russ Crabtree, Don Dell,
Kristen Dunfield (now on the faculty at Concordia University), Norm Knapp,
Herb Mirels, Ray Montemayor, Steven Robbins, Bob Rodgers, Linda Schoen, Ping
Serafica, Vladimir Sloutsky, George Thompson (now deceased), Jerry Winer, and
Charles Wenar (now deceased). Among colleagues—​again, in addition to my
coauthors—​at other institutions, I thank MaryLou Arnold, Bill Arsenio, Dave
Banerjee, Roy Baumeister, Diana Baumrind, Roger Bergman, Laura Berk, Gus
Blasi, Paul Bloom, Larry Brendtro, Daan Brugman, Gus Carlo, Bill Damon, Frans
xv

Preface and Acknowledgments n xv

de Waal, Jim DuBois, Carolyn Edwards, Nancy Eisenberg, Ed Giventer (now de-
ceased), Bruce Greyson, Sam Hardy, Susan Harter, Marty Hoffman, Jan Holden,
Ray Hummel, Tobias Krettenauer, Peter Langdon, Dan Lapsley, David Lorimer,
Ron Mallett, Frank Murray, Elena Mustakovia-​Possardt, Darcia Narvaez, Ulric
Neisser, Larry Nucci, Fumi Ohnishi, Steven Pinker, Clark Power, Don Reed, Don
Richardson, Mike Sabom, Stanton Samenow, Dawn Schrader, Ping Serafica, Bob
Siegler, Peter Singer, Henry Stapp, Elly Vozzola, Cecilia Wainryb, Larry Walker,
Katsuyuki Yamasaki, Pim van Lommel, and Carolyn Zahn-​Waxler.
Special thanks go to Katie Pratt, Abby Gross, and Sarah Harrington at Oxford,
who have wonderfully supported the accomplishment of this fourth edition; Dave
Moshman for his insightful and gracious Foreword; Marty Jamison, Jennifer Kuehn,
and Bruce Leach for their superb literature searches; Doug Findlay, Scott Higgins,
Meghan Mathews, Shane Ruland, and Nick Wilkenson for their invaluable tech
support; Pim van Lommel and Tom Sawyer (now deceased), for taking the time
to critique the book’s final chapters; and the graduate students of Psychology 5832
(Lifespan Sociomoral Development). Among the (current and former) postdoc-
toral, graduate, and advanced undergraduate students, Hanah Chapman, Winnie
Chung, Jessica Haushalter, Sophie Lazarus, Leean Lower, Renee Patrick, Lauren
Pino, Kristin Rohrbeck, Carisa Taylor, and Tiandai You merit special praise for
their remarkably thoughtful and discerning feedback on the chapter drafts; they
saved this book from numerous ambiguities and deficits. I also especially thank
Charlie Campbell (now director of Ohio State’s undergraduate neuroscience pro-
gram) and Becca McDonald (now on the faculty of Washington and Jefferson
College) for their invaluable assistance as I prepared portions of this book and
related work for PowerPoint presentations at conferences.
Other contributors and supporters include the members of my family. This book
is dedicated to the memory of my father, John Lowell Gibbs, the first great love of
my life, with whom I first discovered the joy and deep connection of true dialogue
(as well as the fun of trading puns and other half-​witticisms). I also thank Jonathan
Lowell Gibbs, Louise B. Gibbs (now deceased), Stephanie Gibbs Kamath, Sophia
Gibbs Kim, Sung Clay Kim, Lea Queener (now deceased), Llewelyn Queener (now
deceased), Carol Gibbs Stover, JohnAlexis Viereck, and Peter Viereck (now de-
ceased). Lastly, I thank Valerie V. Gibbs, my life’s greatest love, my co-​adventurer,
my wife and partner in the most personal sense of “we” of all.
Another random document with
no related content on Scribd:
The hand beckons, Kilou pali-e
The eyes also beckon, Wai Oahu-e.
Else he will be ashamed Ahu mai la i luna
And weep at Haahaa o Kaunuohua,
The quiet cliffs. He puu kolo i Nihoa:
Water is on Oahu, Kela pali-e,
It shows there above. Keia pali-e,
Kaunuohua is low Palaau-e
Like a crawling hill at Nihoa. Ka hiwa i lalo-e.
That cliff, A no-ho—
This cliff, A noho e Ku,
That fence of wood. Kuhiu palu-e
The great one there below, Kukahaulani
He sits; Makaku manu-e,
He sits, he stands, He poo manu-e;
He points, he sticks out his A he nuku manu-e,
tongue, He alelo manu-e,
Kukahaulani. A-i manu-e,
He has the eyes of a bird, Umauma manu-e,
Head of a bird, Eheu manu-e,
Beak of a bird, He kino manu-e,
Tongue of a bird, Uha manu-e,
Neck of a bird, He ka manu-e,
Breast of a bird, Puapua manu-e,
Wing of a bird, He kuli manu-e,
Body of a bird, Wawae manu-e,
Leg of a bird, Maiuu manu-e,
Thigh of a bird, He hulu manu-e,
Tail of a bird, Kaniai manu-e,
Knee of a bird, He puu manu-e,
Feet of a bird, He ake manu-e,
Claws of a bird, Naau manu-e.
Feathers of a bird, Ka ua manu iki,
Neck of a bird, Hele oe i waho
Crop of a bird, I ka uka nahele,
Liver of a bird, I noho i Kona nei:
Intestine of a bird. I ke kaee pua o ka Ii,
Since you are a small bird, Ka hapai pua o Keaau:
Out you must go O Hanale-i—
In the upland wilderness, O Hanalei kumu o ka ua,
For such is the way you dwell in I amo a haahaa:
Kona. I ku iluna o ka puu,
And catch the spawn of the Ii I hala ilalo ka malu,
And carry the spawn of Keaau. Ikiiki na hoa, manaka ino.
O thou Hanalei! E hapai ka waa
Hanalei, the source of the rains, Ee aku kanaka,
Made low from carrying such a Ee aku, hoe aku, kau aku,
burden, Me na houhou,
Who has stood on the hill top Me na nakinaki,
Whose shadow has reached the Me na lanalana,
bottom. Ua kau ke ala waa,
They are greatly wearied by the O Lelepahu, o Hawaii.
roughness [of the sea]. O Hawaii nui a Kane,
Lift up the canoe, O Hilo a Kane a Kapu,
Get aboard, paddle away, get O Hilo a ka pali,
on. O Ku ai lehua:
Let the people get aboard Hoa aloha wale o Kalalea ma,
With the sounding sticks, E noho mai la.
With the binding ropes, I ku i Kona ka hale,
With the floaters. I Koolau ke alo,
The canoe master is aboard; I Tahiti ka paia,
It is Lelepahu of Hawaii; I Halawa ka pou,
It is the large Hawaii of Kane; I Kauhuhu a Pele, a Peu-e.
It is Hilo of Kane of Kapu; He kua Molokai
It is Hilo with the high cliffs; O Lanai ke alo;
It is Ku, the Lehua-eater; He aha Molokini?
The bosom companion of Kahua ao lele Wailuku-e,
Kalalea and others He aha Kula-loa?
Who dwell there. Kaupaku Lanakila.
The house stands in Kona, Kaluanui o Kaluanui,
The front faces Koolau, Ke ku la i na puu mahoe;
The wall faces Tahiti. Na hale loulu a Kane,
The posts were from Halawa I ako no’u i Auwahi.
In Kauhuhu of Pele, of Peue. Ka uala o Puukamaele,
Molokai is the back, O Kipapai o Honokaupu.
Lanai the front, O ka Oopu o Waikolu,
Molokini the thatching ropes. E hoi ana wau e ai,
Wailuku is the source of the He kala kuu ia e ai ai
flying clouds. A maona.
It is a broad plain where councils He ia pa ia na kuu akua;
are held. Hookomokomo ka waa
The ridging is Lanakila. O Kaluakoi,
Kaluanui of Kaluanui, Ke kaha wale i Puumomi,
It stands by the twin hills, Hoomo Wailau
The palm houses of Kane O Umipiilani. [307]
Which were thatched for me at O Kealialia liu o Mana.
Auwahi. Ke uhai la no.
The potatoes of Puukamaele, Ke uhai la ka wai,
Of Kipapai, of Honokaupu, Ke uhai la ka wai a Kamakahou;
Of the Oopu of Waikolu. Wai alialia wai o Mana.
I am going home to partake of Me he kai la ka wai,
some food. Me he wai la ke kai,
The kala shall be my fish O ka aina ko a’u i ai ai.
Until satisfied. Kiola haalele poina,
It is a fish sacred to my god. Hoi aku a mua
Let the canoe enter Hoohewahewa mai.
At Kaluakoi, Hoi ana ke kua, i ke alo.
The barren coast of Puumomi, O ka iliau loha i ka la
At the entrance of Wailau, Puolo hau kakahiaka.
Of Umipiilani. [306] Hoi ana i ke kua i ke alo:
It is the mirage of Mana; O Laauhaele,
It is as though following behind; Hele ae ke alia o Aliaomao,
The water is following; Hele ae kanu kupapau,
The water of Kamakahou is O ke kaha i Nonohili.
following; Halala na niu i kai o Pokii,
The water that is not water, Hoakua wale la o Makalii.
The water of Mana.
Like the sea is the water, Aloha wai hau o Malama.
Like the water is the sea. Ulu Lonoikamakahiki.
The sugar-cane trash from my O Kamakahikikaiakea
eating O kula o Kohala o Wakiu,
Was cast away, left behind, O Lanikaula,
forgotten. Kuu moku i ke kai.
After I had gone beyond E Lono-e,
I failed to recognize. Ma ke kua ka ike;
What was seen behind, again I na mai ke ae, ka lohe,
appears in front. Ka ike e, Lono-e,
The iliau has wilted in the sun Haliu mai.
[As] the plentiful dew of the
morning.
What was seen behind, again
appears in front
Of Laauhaele.
Passed are the emblems of the
god of the year,
Gone to bury the dead
[On] the barren sands of
Nonohili.
The coconut grove bends low
seaward of Pokii,
In reverence to [the god] Makalii.
Dearly I love the icy waters of
Malama.
Lonoikamakahiki is growing.
It is Kamakahikikaiakea
Of the plain of Kohala of Wakiu,
Of Lanikaula,
My isle of the sea.
Say, Lono,
I have recognized your back;
I have sung to you; the hearing,
The seeing is yours. Say, Lono,
Turn to me. 46

At the close of Kaikilani’s call or Apau ka Kaikilani kahea ana mai

chant in honor of the name of i ka inoa o Lonoikamakahiki,
Lonoikamakahiki he turned alaila huli mai la o
around and pretended as though Lonoikamakahiki i hope, i nana
it was the first time he had seen aku ko ia nei hana, o ke
his cousin who had been kaikuahine keia ona e ku nei
standing outside of the mawaho; ia manawa nui ae la ko
enclosure. At sight of her, Lonoikamakahiki aloha, aole nae
Lonoikamakahiki could scarcely e hiki ke hoomanawanui i kona
contain himself, and his love for uwe ana, aka, aole nae oia i uwe
her was such that, try as he me ka leo, ma ke kulu o kona
would, he could not withhold his mau waimaka i ike ia ai kona
tears; he was, however, able to uwe ana.
refrain from crying out aloud.

As his cousin had chanted in A no ke kahea ana mai o ke

honor of his name, it was for him kaikuahine i ko Lonoikamakahiki
to respond by chanting her inoa, alaila nana pono aku la ua
name; but being unable to recall o Lonoikamakahiki ia
the chant at that time he looked Lanahuimihaku ma, no ka mea,
steadily at Lanahuimihaku and ua makemake oia e hana aku i
his companion, for he knew that ko Kaikilani inoa, aka, aole he
these two men were familiar with loaa, a oia ko Lonoikamakahiki
the chant, and knowing this mea i nana pono aku ai ia
Lonoikamakahiki looked at them Lanahuimihaku ma, na mea i
with the hope that they would loaa ko Kaikilani inoa. Aka aole
realize his inability to recite the nae he makemake o
chant and they do it for him. But Lanahuimihaku ma e hana aku i
Lanahuimihaku and his ka inoa, no ka mea, aia ma ko
companion, however, did not Kakuhihewa aoao ko laua
wish to come to his assistance, manao nui.
for they were supporters of
Kakuhihewa.

After a time, however, the first Ia manawa, loaa ae la ia

four lines of Kaikilani’s chant Lonoikamakahiki na lalani mua
came to his memory, and eha o ko Kaikilani inoa, a huipu
together with a few lines which ae la me na lalani mele apo wale
he picked up Lonoikamakahiki a ua o Lonoikamakahiki, alaila
chanted the following response haliu aku la a kahea aku la i ka
to the chant in his honor: inoa o ke kaikuahine ma ke mele
penei:

My cliff of lehua at Kilou, Kuu pali lehua i Kilou,

My land of lehua there below, Kuu aina lehua i lalo-e,
My man of lehua on the cliff, Kuu kanaka lehua i ka pali,
Lehua of my land. Lehua o kuu aina.
You must tell the others E i ae oe ia lakou la
That I am your cousin. He keikunane wau nou.
Yes—. Yes—. Yes—. Ae—. Ae—. Ae—.
I was at that hill, A kela puu wau,
I was at this hill, A keia puu au,
 Muss up your apparel. Lumilumi i kou aahu.
The cliff of lehua looked on Nana mai ka pali lehua
As I was jumping down. Owau e lehei aku ana.

When Kakuhihewa heard A lohe o Kakuhihewa i ka hana a

Lonoikamakahiki’s response to Lonoikamakahiki i ka inoa o ke
the name of his cousin, kaikuahine, i mai la ua o
Kakuhihewa remarked: Kakuhihewa: “Aia o ua o
“Lonoikamakahiki is chanting Lonoikamakahiki, ke hana ala i
somebody else’s name instead ko hai inoa, aole i hana mai i
of his own.” Lonoikamakahiki kona inoa.” I aku o
replied: “It is done. I am going to Lonoikamakahiki: “Ua hana hoi;
recite it, but I must first weep kai noa e hana aku ana, e uwe
with the stranger.” [308] ae hoi me ka malihini.” [309]

Kaikilani then came in and Ia manawa, hele mai la o

kissed 47 Lonoikamakahiki and Kaikilani a honi i ka ihu o
they wept. Seeing that Lonoikamakahiki, a uwe iho la. A
Kakuhihewa was constantly no ka hoolale pinepine mai o
urging Lonoikamakahiki to chant Kakuhihewa ia Lonoikamakahiki
the name of Lonoikamakahiki, e hana i ka inoa o ua o
she asked of Lonoikamakahiki: Lonoikamakahiki, alaila, ninau
“What is it that they are aku la o Kaikilani ia
constantly urging you to do?” Lonoikamakahiki: “Heaha kela a
Lonoikamakahiki replied: “They lakou la e olelo pinepine mai nei
are telling me to chant my name, ia oe e hana ae?” I aku la o
because Lanahuimihaku and his Lonoikamakahiki: “E olelo mai
companion have said that I am a ana lakou la ia’u e hana wau i
chief without a chant in honor of kuu inoa, no ka mea, ua olelo o
my name.” Kaikilani then said: Lanahuimihaku ma, he alii inoa
“Let us cease weeping and do as ole au.” I aku o Kaikilani: “Uoki
they request.” Lonoikamakahiki ka uwe a kaua, hana ia aku ka
then faced about and recited to lakou la koi.” Alaila, haliu aku la
the people the chant in honor of o Lonoikamakahiki a kahea aku
his name, while Kaikilani joined la imua o ka aha i kona inoa, a
him. The chant is the one hana pu aku la no hoi me
already related above. Kaikilani. Oia kela mele maluna
ae.

At the close of the chant by A pau ka Lonoikamakahiki ma

Lonoikamakahiki and Kaikilani, hana ana i ua inoa nei ona,
Lonoikamakahiki then said to alaila, olelo aku la o
Lanahuimihaku and his Lonoikamakahiki ia
companion: “You two men are Lanahuimihaku ma: “He oi olua
the worst of any I have known. 48 o na kanaka lapuwale nui wale.
If during my visit here I shall get No’u paha auanei ka noho a lilo
a hold of this island of Oahu, I ia’u keia moku o Oahu nei, koli
will cut you to pieces while ola ia olua e a’u.”
alive.” 49

CHAPTER VII. MOKUNA VII.

The Dispute Between Ka Hoopapa Hou Ana o

Kakuhihewa and Kakuhihewa me
Lonoikamakahiki About Lonoikamakahiki no
Hauna. Hauna.

The dispute between the king of O ka hoopapa ana a ke alii o

Oahu and the king of Hawaii Oahu me ke alii o Hawaii, i olelo
which ended in a contest, ia ma keia mokuna, o keia ka
spoken of in this chapter, was laua hoopapa hope loa, a hoi pu
the last one engaged in by the aku la o Lonoikamakahiki me
two, after which Lonoikamakahiki Kaikilani i Hawaii.
and Kaikilani returned together
to Hawaii.

The cause of this dispute was O ke kumu o keia hoopapa, no

entirely about Hauna. It came Hauna wale no; no ka mea,
about in this wise: After mahope iho o ka lilo ana o Oahu
Lonoikamakahiki had acquired ia Lonoikamakahiki ma na pili
Oahu through their former mua ana, ua noi mai o
contests, Kakuhihewa begged of Kakuhihewa ia Lonoikamakahiki,
Lonoikamakahiki to restore to e hoihoi hou o Oahu iaia; a
him the island of Oahu, going penei ka Kakuhihewa olelo: “E
about it in a way as though he ke alii o Hawaii, e aho e hoihoi
still owned the island, saying: ka aina ia’u, a e hoopau kela pili
“Say, King of Hawaii, I think you mua, ame kela eo mua ana. E
had better restore back to me noonoo hou mai oe i kumu
the lands you have won and let hoopapa hou na kaua, a ina e eo
our former wagers be done away wau ma ke kumu hoopapa hope,
with. I think you ought to propose alaila, lilo pau loa o Oahu nei ia
another contest between us, and oe, mai kanaka nui a kanaka
in case you should beat me in liilii.”
the new contest then the whole
of Oahu shall be yours, including
the men of high rank and those
of the low rank.”

This request for a new contest, O keia olelo ana a Kakuhihewa

made by Kakuhihewa, was really pela, no Lanahuimihaku ma, no
the wish of Lanahuimihaku and ka mea, ua olelo o
his companion, for they had Lonoikamakahiki, e koli ola ia
heard the remark made by Lanahuimihaku ma. A oia wale
Lonoikamakahiki that they would no ke kumu i olelo aku ai ua o
be put to death by being cut to Lanahuimihaku ia Kakuhihewa,
pieces. This is the reason why e noi aku ia Lonoikamakahiki e
Lanahuimihaku and his imi hou i kumu hoopapa; aka,
companion had urged aole nae o Lonoikamakahiki i hai
Kakuhihewa to beg of aku i kumu hoopapa na laua.
Lonoikamakahiki for a new
contest. To this request made by
Kakuhihewa, Lonoikamakahiki
did not give a subject for their
contest.

Shortly after this, however, Aka, mahope koke iho oia wa

Lonoikamakahiki took up his no, lawe ae la o
calabash, which contained his Lonoikamakahiki i kona hokeo a
personal effects as well as other ku imua o kona alo, a olelo aku
things, and placed it in front of la ia Kakuhihewa: “E ke alii o
him, and then said to Oahu nei, o keia hokeo la, ua
Kakuhihewa: “Say, King of Oahu, piha i ka iwi o na ’lii i make i ke
this calabash is filled with the kaua i luna o Puumaneo, no ka
bones of the chiefs who were mea, eono alii aimoku i make i
killed in the battle on the top of ke kaua a kuu makuakane e
Puumaneo, because there were waiho nei i loko o ka hokeo.” [311]
six district chiefs that were slain
by my father and their bones are
in this calabash.” [310]

Kakuhihewa upon hearing this Olelo aku la o Kakuhihewa:

said: “How you deceive! Who “Wahahee wale! Owai kai ao mai
has taught you that that ia oe, he pau na ’lii eono iloko o
calabash could ever hold the na hokeo?” I aku o
bones of six chiefs?” Lonoikamakahiki: “Owau no. Aia
Lonoikamakahiki said: “I say it. apopo hiki mai kuu makuakane o
Tomorrow my foster-father Hauna, nana e hai aku ia
Hauna will arrive and he will tell oukou.” I aku o Kakuhihewa: “A
you people about the matter.” nawai mai nei hoi na olelo au e
Kakuhihewa then said to him: puka mai ana o Hauna i ka la
“And who has brought you word apopo?” I aku o
that Hauna is to arrive Lonoikamakahiki: “Na’u no, a na
tomorrow?” Lonoikamakahiki kuu ike.” Ia manawa ninau ae la
replied: “I, myself, say so o Kakuhihewa ia Lanahuimihaku
because of my knowledge.” ma: “Ea, he oiaio anei kela a ke
Kakuhihewa then asked of alii o Hawaii e olelo mai la, he
Lanahuimihaku and his ike kona; a e hiki io mai ana anei
companion: “Say, are the words o Hauna i ka la apopo?” I aku o
spoken by the king of Hawaii Lanahuimihaku: “He wahahee,
true, that he can see the future nawai kona ike; o maua no paha
and that Hauna is to arrive kona mau kanaka ike, mai kona
tomorrow?” Lanahuimihaku makuakane mai, a o ua o Hauna
replied: “It is a lie; he has no e noho mai la i Hawaii; a o ke
knowledge of the future. We kahu no ona i pepehi ai ia kakou
were the two men who were able i kai, pau ae la no na kanaka ike;
to tell him of the future from the a o ua alii la ea he ole loa.” I hou
time of his father, and this aku o Kakuhihewa: “He oiaio, e
Hauna, who is living on Hawaii, puka mai ana anei o Hauna i ka
and the attendant whom he killed la apopo?” I aku ua o
when we were out fishing were Lanahuimihaku ma: “He
the only men who could tell of wahahee. Piliia aku.”
the future; but the king there
knows nothing at all about the
matter.” Kakuhihewa then again
asked: “Is it true that Hauna is
going to arrive here tomorrow?”
Lanahuimihaku and his
companion replied: “It is not true.
Make a wager with him.”
Kakuhihewa then said to I aku o Kakuhihewa ia
Lonoikamakahiki: “Say, King of Lonoikamakahiki: “E ke alii o
Hawaii, since we have at last Hawaii-e. He nani ia ua loaa ae
found a subject for another la ka kaua kumu hoopapa o
contest—the matter of the arrival Hauna, o kona hiki mai i ka la
of Hauna tomorrow—let us, apopo.” I aku o
therefore, have one.” Lonoikamakahiki: “Auhea kau
Lonoikamakahiki replied: “What kumu e pili ai? I ku hoi nei mea o
have you to offer as your wager? ka pili i ka loaa o ke kumu e pili
A good contest can only be mai ai.” I mai o Kakuhihewa: “Kai
made when one has something noa no hoi o Oahu nei no a mau
to place as a wager.” ia Hawaii?” I aku o
Kakuhihewa said: “Why not let Lonoikamakahiki: “Aia ka a lilo o
Oahu be offered as against Oahu nei ia’u, pili mai no?” I hou
Hawaii?” Lonoikamakahiki made mai o Kakuhihewa: “Alia hoi ia
answer: “When you know that I manao ou e ke alii o Hawaii. Kai
have already won Oahu you noa o Oahu iki ka kaua i pili iho
come and again offer it for a nei, koe no o Oahu nui?” I aku o
wager.” Kakuhihewa said: “You Lonoikamakahiki: “Ua pono. Ma
must put away such thoughts, na moku okana nae ka pili, eono
King of Hawaii. It was the small moku o Oahu nei, eono no hoi o
Oahu that we wagered before, Hawaii.” A holo ae la ka laua
and large Oahu is still my own.” olelo, ia po iho hiki ae la o
Lonoikamakahiki then replied: “It Hauna i Kailua, a ao ae, hai aku
is well, then. The stakes are the la o Lonoikamakahiki ia
island districts. Oahu containing Kakuhihewa: “Ua hiki ae la o
six districts and Hawaii also Hauna eia i Oahu nei.”
containing six.” After this bet was
made and agreed on, that night
Hauna arrived in Kailua, and so
the next morning
Lonoikamakahiki said to
Kakuhihewa: “Hauna has arrived
on Oahu.”

When Kakuhihewa heard these A lohe o Kakuhihewa i keia olelo

words from Lonoikamakahiki, he a Lonoikamakahiki, alaila, kena
sent out his messenger, ae la oia i kana elele ia Kuleonui,
Kuleonui, a man famous for he kanaka kaulana oia i ka
being a very fast runner, and told mama, a olelo aku la: “E hele oe
him: “You must go around Oahu e nana a puni o Oahu nei, a ina i
and look for Hauna. When you ike oe ia Hauna, alaila e pepehi
find him, kill him, and seize all iho, a hao ae i ka waiwai, i eo ke
his property, so that we may be alii o Hawaii ia kakou.” Alaila
able to defeat the king of holo ae la o Kuleonui a puni o
Hawaii.” At this Kuleonui started Oahu nei; aole i loaa o Hauna.
on his trip around the island of Hoi aku la, a olelo aku la ia
Oahu; but he was unable to find Kakuhihewa: “Hele aku nei wau
Hauna. He therefore returned a puni o Oahu nei, aole i loaa o
and reported to Kakuhihewa, Hauna, aole no i puka mai, aole
saying: “I have made a circuit of he waa holo mai ma ka moana,
Oahu but was unable to find aole no hoi he waa hekau i ke
Hauna. He has not arrived even, kai, aole he waa kau i uka, he
nor is there a canoe to be seen ole loa no.” Ia manawa i manao
at sea coming this way, nor is ai o Kakuhihewa, e eo ana o
there one hauled up on the Lonoikamakahiki. Alaila, hele
shore; none at all.” At this aku la o Kakuhihewa a olelo aku
Kakuhihewa began to think that ia Lonoikamakahiki, me ka ninau
he would beat Lonoikamakahiki. aku: “Ua hiki mai nei anei o
Kakuhihewa then went to Hauna?” I aku o
Lonoikamakahiki and again Lonoikamakahiki: “Ua hiki ae la.”
asked him: “Has Hauna arrived?”
Lonoikamakahiki replied: “He
has arrived.”
When Kakuhihewa heard this Lohe ae la no o Kakuhihewa i
from Lonoikamakahiki, he again keia olelo a Lonoikamakahiki,
sent Kuleonui to make another kena hou aku la no ia Kuleonui,
circuit of Oahu. Again Kuleonui e holo a puni o Oahu. Alaila,
started out and returned to the holo hou aku la no, a hoi aku la,
king to whom he reported, hai aku la i ke alii, me ka hoole
saying: “I have not found him. He aku: “Aole i loaa, aole no i hiki
has not even arrived,” repeating mai.” E like no me kana olelo
what he said at the other time. mua. [313]
[312]

But, on the first circuit made by Aka, ma ke kaapuni mua ana a

Kuleonui on that day, Hauna had Kuleonui i ua la la, ua hiki mua
already arrived in Kailua and ae o Hauna ma Kailua, e konane
was playing konane with a ana me na wahine; ike aku nae
couple of women when Kuleonui o Hauna ia Kuleonui e holo ana,
came by, and was recognized by me ka alawa o na maka, mao a
Hauna as a person out looking mao, i ike aku ai oia i kona mea i
for some one, by the way he was hoounaia mai ai, aole nae oia i
glancing around. By this, Hauna ike aku ia Hauna, aka, o Hauna
knew that Kuleonui was a kai ike mua aku ia Kuleonui, a
messenger and was able to nolaila oia i pee ai, a pakele aku
conceal his identity and was in la i na maka o ka elele a
this way missed by the sharp Kakuhihewa.
eyes of the messenger of
Kakuhihewa.

a few words about he wahi olelo no

hauna. hauna.

While Hauna was living on Ia Hauna e noho ana i Hawaii,

Hawaii he thought he would manao ae la oia e imi mai ia
come in search of Lonoikamakahiki, a nolaila,
Lonoikamakahiki, so he hoomakaukau ae la oia i na
therefore made ready his ukana a pau e hooili maluna o
personal effects and placed kona mau waa. A ka ukana nui o
them in his canoes. The chief luna o na waa o Hauna, he
articles of value that Hauna ahuula. Ua hoopihaia na waa
placed on the canoes, however, mai mua a hope i ka ahuula, a
were a large number of feather oia hookahi no ka ukana.
cloaks. The canoes were loaded
from stem to stern with these
articles. These were the only
things in the canoes.

On this voyage from Hawaii he Ia holo ana mai mai Hawaii mai
made land at Kailua, where he a kau ma Kailua, ike aku la oia e
saw a couple of women playing konane ana elua wahine me ka
konane with their husbands. laua mau kane. Ia ike ana aku a
When Hauna saw the game he Hauna, ua honu ka papa
knew at once by the position of konane, alaila, i aku o Hauna:
the stones that the men were “Ua make olua, ina owau ko olua
beaten, so he said to the hoa konane, make olua ia’u.” I
women: “You two are beaten, mai ua mau wahine la: “Eia mai
providing I was to play you no hoi ka papa konane, konane
women. I know I can beat you mai.” I aku o Hauna: “Alia kakou
two.” The women replied: “Here e konane, aia a hala aku ka elele
is the konane board, go ahead a Kakuhihewa, alaila, konane
and play.” Hauna said: “Let us kakou; e pono nae ke uhi i ke
delay the game for a while until kapa ka papa konane, alaila,
the messenger of Kakuhihewa olelo ka pili mamua, a holo,
passes by; after he passes we alaila konane.”
will continue with the game. We
must, however, cover up the
board with a piece of kapa; after
that we can discuss as to our
wagers, and when that is settled
we will begin.”

After Kuleonui had passed the A hala aku la o Kuleonui, olelo

place the bet was discussed and ae la lakou no ka pili, a hooholo
agreed on in the following ae la lakou. A penei ka pili ana.
manner: the women said to Olelo mai na wahine ia Hauna:
Hauna: “We have nothing to offer “Aole a maua kumu e ae e pili
on our side excepting ourselves. aku ai, o na kino wale no o
If you beat us in this present maua, a ina no hoi ua make
unfinished game you can take us maua ia oe ma ka hauna o ka
as your property.” Hauna then papa mua, alaila, lilo no hoi
said: “I have two double canoes maua nau.” I aku la o Hauna:
filled with things that are “He mau waa kaulua ko’u elua,
valuable; the chief articles of ua piha i ka waiwai; o ka waiwai
value on the canoes, however, nui nae o luna, he ahuula, a ina i
are a large number of feather make wau ia olua, no olua ka
cloaks. If you two beat me, you waa ame ka ukana o luna apau,
two shall have the goods in the a me na kanaka pu o luna.” I mai
canoes together with the men on la na wahine: “Ua mau.” Olelo
board.” The women replied: “It is aku la o Hauna: “Ia’u ka uhau
a bet.” Hauna then said: “Let me mua i koe.”
make the first move.”

It was a fact that before the He oiaio, ma ko lakou hahau

game was continued, and before mua ana, mamua o ko lakou pili
the bets were settled and the ana, a me ka uhi ana i ke kapa,
board covered with the piece of ua maopopo ia Hauna e make
kapa, Hauna knew very well that ana oia; aka, no ka ike ana aku
he was beaten; but upon seeing ia Kuleonui, nolaila, oia i olelo ai,
Kuleonui it gave him an excuse alia e uhau a hala aku ka elele a
to propose that the board be Kakuhihewa, e uhi ia ka papa i
covered over until the ke kapa. Aka i ka hoomaka ana
messenger of Kakuhihewa e lawe ae i ke kapa, lilo pu ae la
passed by. According to his me ka iliili a na wahine i ike ai he
request the board was covered maikai, ma ka lima o Hauna.
over. But when the kapa was Alaila, hahau ae la o Hauna, a
removed, in order to continue the make iho la na wahine. I aku la o
game, Hauna caught up some of Hauna: “Ua lilo olua ia’u.” I aku
the stones which gave the ua mau wahine nei: “He mau
women the best advantage with kane ka maua, pehea la auanei
the kapa. Hauna then made the maua e pono ai?” I aku na kane:
first move and after a few more “Aole a olua olelo kuhikuhi no
moves the women were beaten. maua, no ka mea, ua lilo olua.”
At this he said: “I have won you Alaila kahea ae la na kane a ua
two.” The women replied: “We mau wahine la ia Hauna: “Lawe
have husbands of our own and ia na wahine nau, ua eo ia oe,
we cannot see how we can no ka mea, aole na hai aku ka
straighten out this difficulty.” The laua mea i pili ai, na laua no.”
husbands of the two women [315]
replied: “You two had better not
consider us, because you made
your own bet and have lost it
yourselves.” The husbands then
said to Hauna: “You can take the
women as your own property, for
you have won them; they were
not staked by others; they made
the bet themselves.” [314]

Because of this Hauna took the A no ia mea, lalau aku la o

women and tied them together Hauna i na wahine a nakii ae la i
with a loin cloth and led them to ka malo i kekahi wahine ame
the place where the canoes were kekahi wahine, a kauo aku la i
lying. Because these women kahi a na waa e kau ana. A no ia
were led by Hauna, the place kauo ana o Hauna i na wahine,
where this act took place was nolaila, ua kapaia ka inoa o kela
given the name of Kaohao and it wahi o Kaohao, ma Kailua,
so remains to this day. The place Koolaupoko, Oahu, a hiki mai i
is in Kailua, Koolaupoko, Oahu. keia la.

The women were taken by Hele pu aku la ua mau wahine

Hauna to the canoes where he nei me Hauna a hiki i na waa,
said to one of them: “This canoe olelo aku la i kekahi wahine: “Eia
shall be yours with everything in kou waa a me na ukana o luna
it from stem to stern, including mai mua a hope, a eia kou mau
the men. The men shall be your kanaka, he mau kanaka
servants; they are not for you to lawelawe nou; aole he mau
sleep with.” And as he had kanaka moe aku nau.” A e like
spoken to her, so in like manner me ka olelo i kela wahine, pela
he spoke to the second woman. no ka ia nei olelo ana i ka lua o
He then left the women and ka wahine. A haalele iho la oia i
proceeded to meet na wahine, a hele aku la e
Lonoikamakahiki. halawai me Lonoikamakahiki.

CHAPTER VIII. MOKUNA VIII.

How Lonoikamakahiki Ka Hoike ana a

Revealed the Bones of Lonoikamakahiki i ka
the Chiefs Killed by Iwi o na ’Lii i Make ia
Keawenuiaumi. Keawenuiaumi.
When Hauna went up to meet A hiki aku la o Hauna a halawai
Lonoikamakahiki, me Lonoikamakahiki, i aku la o
Lonoikamakahiki said to him: “If Lonoikamakahiki: “Ina e hiki ole
you had not arrived this day I mai nei oe i keia la, o ka pau no
would have been cooked in the ia o’u i kalua, eia la ua
umu, for it is now ready.” Hauna makaukau ka umu no’u.” I aku o
replied: “You have won. Show Hauna: “Ua eo ia oe, hoike ia
them the bones of the chiefs aku na iwi o na ’lii i make i ke
killed in the battle in the time of kaua i ka wa o ko makuakane o
your father, Keawenuiaumi.” Keawenuiaumi.”

At that moment Hauna reached Ia manawa, lalau ae la o Hauna i

for the bones of the chief of na iwi o ko Kohala alii, ua hakuia
Kohala, which were plaited with i ka hulu, ua kamaahaia a paa, a
feathers and fastened together olelo aku la ia Lonoikamakahiki:
by netting, 50 and said to “Eia keia alii o Palahalaha, ko
Lonoikamakahiki: “Here is the Kohala alii, ka Wohilani keiki. Me
chief Palahalaha, the chief of makou no ka noho ana, a ike i
Kohala, son of Wohilani. 51 He ko makou uuku haalele, a i ke
had been residing with us, and kaua nei a ko makuakane i luna
seeing how few we were, left, o Puumaneo, make no ia
and at your father’s battle on makou, lilo na iwi ia makou,
Puumaneo 52 died at our hands. komo iloko o ka hokeo.”
We secured the bones and put
them away in the gourd Ia manawa lalau aku la o
container.” At this time Lonoikamakahiki, a kiola aku la
Lonoikamakahiki seized them ma ke alo o Kakuhihewa, a kani
and threw them in front of aku la ke oli:
Kakuhihewa and began
chanting:

Level indeed Palahalaha wale

Lies Kohala, Ka moe a Kohala,
Face down. I lalo ke alo.
The fragrance is wafted to me Ehuehu mai ana ia’u,
Of the flower of Koolau, of Ka pua o Koolau, o Moolau.
Moolau. Kai mai ana ka waiho a Puakea,
Low indeed lies Puakea, Kakaako ana Kukuipahu.
With Kukuipahu by its side. I na mai ua mea-la!
Here are some more!

As this bundle which I ka waiho ana o keia mea a

Lonoikamakahiki threw reached Lonoikamakahiki i hoolei aku ai
Kakuhihewa he said to ma ke alo o Kakuhihewa, alaila,
Lanahuimihaku and others: ninau, aku o Kakuhihewa ia
“Who is this?” Lanahuimihaku Lanahuimihaku ma: “Owai keia?”
and the others said: “This is I aku o Lanahuimihaku ma: “O
Palahalaha, the chief of Kohala, Palahalaha, o ko Kohala alii, ka
the son of Wohilani. He resided Wohilani keiki; me
with Keawenuiaumi, and seeing Keawenuiaumi no kahi i noho ai,
how few we were, left, and at the a ike i ka uuku o makou, haalele,
battle of Keawenuiaumi on a ke kaua a Keawenuiaumi iluna
Puumaneo we slew him. He was o Puumaneo make no ia makou.
also a younger brother (cousin) He kaikaina no nae no
of Keawenuiaumi. Kohala is a Keawenuiaumi. He aina maikai o
beautiful country and is a large Kohala, he moku nui no.” [317]
district.” [316]

Then Hauna again spoke to Alaila, olelo hou aku o Hauna ia

Lonoikamakahiki: “Here is Lonoikamakahiki: “Eia hou no
another chief, and also a keia alii, he kaikaina no no ko
younger brother (cousin) of your makuakane, me makou no kahi i
father’s. He also resided with us, noho ai, a ike i ko makou uuku,
and learning how few we were, haalele ia makou, hele a kipi mai
left us and fought on the side of ma kekahi aoao, manao e hee
the rebels expecting that we makou, a ke kaua a makou iluna