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In this study, we investigated the relationships between judgments of intentionality and moral evaluation in individuals with High Functioning Autism (HFA) or Asperger Syndrome (AS). HFA or AS are neurodevelopmental disorders characterised by severe deficits in communication and social functioning. Impairments in Theory of Mind (ToM), i.e., the ability to attribute mental states to oneself and to others, are thought to be the core features of autism. Of all mental states, the concept of ‘intentional action’ is particularly important. People normally (...) |
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When we judge an action as morally right or wrong, we rely on our capacity to infer the actor's mental states. Here, we test the hypothesis that the right temporoparietal junction, an area involved in mental state reasoning, is necessary for making moral judgments. In two experiments, we used transcranial magnetic stimulation to disrupt neural activity in the RTPJ transiently before moral judgment and during moral judgment. In both experiments, TMS to the RTPJ led participants to rely less on the (...) |
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Do victims’ emotions underlie preschoolers’ moral judgment abilities? Study 1 asked preschoolers (n = 72) to judge actions directed at characters who could and could not feel hurt and who did and did not cry. These judgments took into account only the nature of the action, not the nature of the victim. To further investigate how victims’ emotions might impact children’s moral judgments, Study 2 presented preschoolers (n = 37) with stories that varied in transgression type (Moral, Conventional, or None) (...) |
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Understanding ownership rights is necessary for socially appropriate behavior. We provide evidence that preschoolers' and adults' judgments of ownership rights are related to their judgments of bodily rights. Four-year-olds and adults evaluated the acceptability of harmless actions targeting owned property and body parts. At both ages, evaluations did not vary for owned property or body parts. Instead, evaluations were influenced by two other manipulations—whether the target belonged to the agent or another person, and whether that other person approved of the (...) |
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Inspired by the success of generative linguistics and transformational grammar, proponents of the linguistic analogy (LA) in moral psychology hypothesize that careful attention to folk-moral judgments is likely to reveal a small set of implicit rules and structures responsible for the ubiquitous and apparently unbounded capacity for making moral judgments. As a theoretical hypothesis, LA thus requires a rich description of the computational structures that underlie mature moral judgments, an account of the acquisition and development of these structures, and an (...) |
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In this paper, I consider a novel challenge to John Martin Fischer and Mark Ravizza’s reasons-responsiveness theory of moral responsibility. According to their view, agents possess the control necessary for moral responsibility if their actions proceed from a mechanism that is moderately reasons-responsive. I argue that their account of moderate reasons-responsiveness fails to provide necessary and sufficient conditions for moral responsibility since it cannot give an adequate account of the responsibility of individuals with autism spectrum disorder. Empirical evidence suggests that (...) |
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This paper aims to further examine the relationship between self-awareness and agency by focusing on the role that emotional awareness plays in prominent conceptions of responsibility. One promising way of approaching this task is by focusing on individuals who display impairments in emotional awareness and then examining the effects that these impairments have on their apparent responsibility for the actions that they perform. Individuals with autism spectrum disorder as well as other clinical groups who evince high degrees of the personality (...) |
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Rationalism about the psychology of moral judgment holds, among other things, that the justifying moral reasons we have for our judgments are also the causally effective reasons for why we make those judgments. This can be called the ‘effectiveness’-thesis regarding moral reasoning. The theory that best exemplifies the thesis is the traditional conscious reasoning-paradigm. Current empirical moral psychology, however, poses a serious challenge to this thesis: it argues that in fact, emotional reactions are necessary and sufficient to account for moral (...) |
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In empirically minded research, it is widely agreed that emotions play an important, even essential, role in moral judgment. Experimental research on moral development, psychopathology, helping behavior, moral judgment, and moral justification has been used to support different new forms of sentimentalism. This article reviews this evidence critically and proposes that although it suggests that emotions play a role in moral judgment, it does so in a more limited way than is often assumed to be the case. Some evidence shows (...) |
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In moral psychology, it has long been argued that empathy is a necessary capacity of both properly developing moral agents and developed moral agency . This view stands in tension with the belief that some individuals diagnosed with autism—which is typically characterized as a deficiency in social reciprocity —are moral agents. In this paper we propose to explore this tension and perhaps trouble how we commonly see those with autism. To make this task manageable, we will consider whether high functioning (...) |
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It has often been suggested that people’s ordinary capacities for understanding the world make use of much the same methods one might find in a formal scientific investigation. A series of recent experimental results offer a challenge to this widely-held view, suggesting that people’s moral judgments can actually influence the intuitions they hold both in folk psychology and in causal cognition. The present target article distinguishes two basic approaches to explaining such effects. One approach would be to say that the (...) |
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In this article, I explore the implications of Karsten Stueber's account of imaginative resistance, particularly as it relates to the phenomenon of moral dumbfounding described by Jonathan Haidt and colleagues. I suggest that Stueber's account allows us to redescribe the phenomenon as a failure of the folk psychological project of interpretation and so to challenge Haidt's metaethical conclusions. I close by considering some implications for moral deliberation and judgment in those, such as autistic people, whose interpretive capacities are impaired. |
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High-functioning individuals with autism spectrum disorder typically lack cognitive empathy, compromising their moral agency from both a Kantian and a Humean perspective. Nevertheless, they are capable of exhibiting moral behavior, and sometimes, they exhibit what may be deemed ‘super-moral’ behavior. The empathy deficit poses, to varying degrees, limitations with respect to their moral motivation and moral agency. To compensate for this deficit, individuals with HF-ASD rely primarily, and justifiably, on the formation and application of moral rules. Educators who focus predominantly (...) |
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In this paper, I present a general profile of individuals with psychopathy, autism, and acquired sociopathy as well as look specifically at the abilities of these individuals with respect to the moral domain. These individuals are individually and collectively interesting because of their significant affective and social impairments. I argue that none of these individuals should be considered full moral agents based on a proposed account of moral agency consisting of the following two necessary conditions: the capacity for moral judgment (...) |
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Knobe's laudable conclusion that we make sense of our social world based on moral considerations requires a development account of human thought and a theoretical framework. We outline a view that such a moral framework must be rooted in social interaction. |
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Empathic feelings seem to causally influence our moral judgments at least sometimes. But is empathy necessary for our ability to make moral judgments? And is it a good thing if our judgments are based on empathy? This chapter examines the contemporary debate on these issues. |
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