Philosophers and psychologists have long worried that the human tendency to anthropomorphize leads us to err in our understanding of nonhuman minds. This tendency, which I call intuitive anthropomorphism, is a heuristic used by our unconscious folk psychology to understand nonhuman animals. The dominant understanding of intuitive anthropomorphism underestimates its complexity. If we want to understand and control intuitive anthropomorphism, we must treat it as a cognitive bias and look to the empirical evidence. This evidence suggests that the most common (...) control for intuitive anthropomorphism, Morgan’s Canon, should be rejected, while others are incomplete. It also suggests new approaches. (shrink)

The theory-theory of human uniqueness posits that the capacity to theorize, in a way strongly analogous to theorizing in scientific practice, was a key innovation in the hominid lineage and was responsible for many of our unique cognitive traits. One of the central arguments that its proponents have used to support the claim that animals are not theorists, the logical problem, bears strong similarities to Hempel's theoretician's dilemma, which purports to show that theories are unnecessary. This similarity threatens to undermine (...) both the claim that theorizing serves a unique, adaptive role in human cognition and our ability to test for the presence of theories. I examine two historical responses to the theoretician's dilemma and argue that they open up strategies for experimentally testing for theoretical ability in other animals. (shrink)

How should we determine the distribution of psychological traits—such as Theory of Mind, episodic memory, and metacognition—throughout the Animal kingdom? Researchers have long worried about the distorting effects of anthropomorphic bias on this comparative project. A purported corrective against this bias was offered as a cornerstone of comparative psychology by C. Lloyd Morgan in his famous “Canon”. Also dangerous, however, is a distinct bias that loads the deck against animal mentality: our tendency to tie the competence criteria for cognitive capacities (...) to an exaggerated sense of typical human performance. I dub this error “anthropofabulation”, since it combines anthropocentrism with confabulation about our own prowess. Anthropofabulation has long distorted the debate about animal minds, but it is a bias that has been little discussed and against which the Canon provides no protection. Luckily, there is a venerable corrective against anthropofabulation: a principle offered long ago by David Hume, which I call “Hume’s Dictum”. In this paper, I argue that Hume’s Dictum deserves a privileged place next to Morgan’s Canon in the methodology of comparative psychology, illustrating my point through a discussion of the debate over Theory of Mind in nonhuman animals. (shrink)

Over the coming century, the accelerating advance of bioenhancement technologies, robotics, and artificial intelligence (AI) may significantly broaden the qualitative range of sentient and intelligent beings. This article proposes a taxonomy of such beings, ranging from modified animals to bioenhanced humans to advanced forms of robots and AI. It divides these diverse beings into three moral and legal categories—animals, persons, and presumed persons—describing the moral attributes and legal rights of each category. In so doing, the article sets forth a framework (...) for extending the concept of personhood well beyond its current boundaries, assigning moral standing to a variety of biological and nonbiological beings. The author concludes that six of the eight subgroups of such beings deserve to be treated as persons or as if they were persons, with full consideration for their presumed interests, rights, obligations, and capabilities for ethically significant agency and patiency. (shrink)

We provide an account of chimpanzee-specific agency within the context of philosophy of action. We do so by showing that chimpanzees are capable of what we call reason-directed action, even though they may be incapable of more full-blown action, which we call reason-considered action. Although chimpanzee agency does not possess all the features of typical adult human agency, chimpanzee agency is evolutionarily responsive to their environment and overlaps considerably with our own. As such, it is an evolved set of capacities (...) for goal-directed behavior, which solves problems that chimpanzees naturally encounter. Thus, it ought not be understood as a deficient instance of human agency. (shrink)

We argue against theory-of-mind interpretation of recent false-belief experiments with young infants and explore two other interpretations: enactive and behavioral abstraction approaches. We then discuss the differences between these alternatives.

Physical cognition involves a host of cognitive abilities that enable understanding and manipulation of the physical world. Corvids, the bird family that includes crows, ravens and jays, are renowned for their cognitive abilities, but still little is known about their folk physics. This thesis explores the origins of physical cognition in corvids by investigating its mechanisms, development,fitness value and phylogeny in a wide context that includes theoretical and empirical studies.String pulling is a valuable paradigm for addressing these questions. Many animals (...) can pull a string with food attached to its end, but uncovering the cognitive abilities involved in this behaviour requires further testing. Paper I reviews the string-pulling paradigm, which is one of the oldest tests of animal cognition.It is a highly suitable test for species comparisons, socio-ecological correlations, and phylogenetic questions. Paper II tests several corvids, apes and peafowl on a string-pulling task where the first pulls do not result in the food moving closer. Despite the absence of such visual feedback, most subjects pulled strings in completely, although corvids appeared to choose randomly.Tool use is the archetypical example of physical cognition. Many corvids are remarkably adept at using tools in experimental settings. Paper III reviews animal tool use in general. It is now clear that customary tool-using species do not necessarily outperform their non-tool-using relatives on tests of physical cognition. For corvids that frequently use tools in the wild, such as New Caledonian crows and‘Alalā, tool use appears to have a significant fitness value and may have resulted in morphological adaptations. Paper IV describes a novel tool-use mode in New Caledonian crows. They inserted sticks into objects and then moved away,thereby transporting both. One crow could not grasp the target object, which suggests that such insert-and-transport tool use facilitates control over unwieldy objects. Paper V briefly argues that some corvids have shown the ability to make novel causal interventions, although this question should be addressed in a clearer theoretical framework that makes testable predictions.Sensorimotor cognition is a set of fundamental cognitive abilities that enables the integration of sensory and motor information into practical behaviour. It underlies much of corvid physical cognition. Paper VI investigates the development of sensorimotor cognition in ravens. Their skills developed rapidly and exceeded those of some mammals. They reached the same final sensorimotor stage as great apes, albeit at a markedly accelerated rate. The propensity of corvids to cache objects was investigated in Paper VII. Ravens, which often cache food,frequently cached objects, but surprisingly at similar rates as non-food-caching jackdaws. New Caledonian crows mostly cached objects that resembled functional tools.Anthropomorphism is the attribution of human traits to animals. Fear of mistakenly anthropomorphising animals has resulted in biased principles and an uneven burden of proof, which may hinder scientific progress more than it is supposed to offer protection against making mistakes. Cognitive zoology should not be misguided by overcompensating for such potential pitfalls. (shrink)

This essay examines the recent Planet of the Apes films through the lens of recent research in primatology. The films lend imaginary support to primatologist Frans de Waal’s evolutionary moral sentimentalism; however, the movies also show that truly moral motions outstrip the cognitive capacities of the great apes. The abstract moral principles employed by the ape community in the movie require the ability to understand and apply a common underlying explanation to perceptually disparate situations; in contrast, recent research in comparative (...) psychology demonstrates that the great apes lack this capacity. Since the capacity for abstraction is required on even the most basic version of moral sentimentalism—Shaun Nichols’ sentimental rules account—the lack of the capacity for abstraction reveals a qualitative distinction between primate social behavior and human morality. (shrink)