Normative thinking about addiction has traditionally been divided between, on the one hand, a medical model which sees addiction as a disease characterized by compulsive and relapsing drug use over which the addict has little or no control and, on the other, a moral model which sees addiction as a choice characterized by voluntary behaviour under the control of the addict. Proponents of the former appeal to evidence showing that regular consumption of drugs causes persistent changes in the brain structures (...) and functions known to be involved in the motivation of behavior. On this evidence, it is often concluded that becoming addicted involves a transition from voluntary, chosen drug use to non-voluntary compulsive drug use. Against this view, proponents of the moral model provide ample evidence that addictive drug use involves voluntary chosen behaviour. In this paper we argue that although they are right about something, both views are mistaken. We present a third model that neither rules out the view of addictive drug use as compulsive, nor that it involves voluntary chosen behavior. -/- . (shrink)

Many theories about the teaching of logic and critical thinking take for granted that theoretical learning, the learning of formal rules for example, and its practical application are sufficient to master the tools taught and to take the habit of using them. However, this way of teaching is not efficient, a conclusion supported by much work in cognitive science. Approaching cognition evolutionarily with dual-process theories allows for an explanation of these insufficiencies and offers clues on how we could teach critical (...) thinking and logic more efficiently. In this article, we want to present this approach and explore these leads in order to make some pedagogical recommendations and lay the foundations of a framework. We will put forward an example of the application of this research program with philosophy for children. (shrink)

Coherence plays an important role in psychology. In this article, I suggest that coherence takes two main forms in humans’ cognitive system. The first belong to ‘system 1’. It relies on the degree of coherence between different representations to regulate them, without coherence being represented. By contrast other mechanisms, belonging to system 2, allow humans to represent the degree of coherence between different representations and to draw inferences from it. It is suggested that the mechanisms of explicit coherence evaluation have (...) social functions. They are used as means of epistemic vigilance—to evaluate what other people tell us. They can also be turned inwards to examine the coherence of our own beliefs. Their function is then to minimize the chances that we are perceived as being incoherent. Evidence from different domains of psychology is briefly reviewed in support of these hypotheses. (shrink)

Abstract How do people find arguments while engaged in a discussion? Following an analogy with visual search, a mechanism that performs this task is described. It is a metarepresentational device that examines representations in a mostly serial manner until it finds a good enough argument supporting one’s position. It is argued that the mechanism described in dual process theories as ‘system 2’, or analytic reasoning fulfills these requirements. This provides support for the hypothesis that reasoning serves an argumentative function. Content (...) Type Journal Article Pages 1-20 DOI 10.1007/s10503-011-9256-1 Authors Hugo Mercier, Philosophy, Politics and Economics Program, University of Pennsylvania, 313 Cohen Hall, 249 South 36th Street, Philadelphia, PA 19104, USA Journal Argumentation Online ISSN 1572-8374 Print ISSN 0920-427X. (shrink)

Short abstract (98 words). Reasoning is generally seen as a means to improve knowledge and make better decisions. However, much evidence shows that reasoning often leads to epistemic distortions and poor decisions. This suggests that the function of reasoning should be rethought. Our hypothesis is that the function of reasoning is argumentative. It is to devise and evaluate arguments intended to persuade. Reasoning so conceived is adaptive given humans’ exceptional dependence on communication and vulnerability to misinformation. A wide range of (...) evidence in the psychology of reasoning and decision making can be reinterpreted and better explained in the light of this hypothesis. (shrink)

Because reasoning allows us to justify our beliefs and evaluate these justifications it is central to folk epistemology. Following Sperber, and contrary to classical views, it will be argued that reasoning evolved not to complement individual cognition but as an argumentative device. This hypothesis is more consistent with the prevalence of the confirmation and disconfirmation biases. It will be suggested that these biases render the individual use of reasoning hazardous, but that when reasoning is used in its natural, argumentative, context (...) they can represent a smart way to divide labor without loosing epistemic value. (shrink)

The cognitive critique of the goals and desires that are input into the implicit calculations that result in instrumental rationality is one aspect of what has been termed broad rationality (Elster, 1983). This cognitive critique involves, among other things, the search for rational integration (Nozick, 1993)—that is, consistency between first-order and second-order preferences. Forming a second-order preference involves metarepresentational abilities made possible by mental decoupling operations. However, these decoupling abilities are separable from the motive that initiates the cognitive critique itself. (...) I argue that Velleman (1992) has identified that motive (“the desire to act in accordance with reasons”), and that it might be operationalisable as a thinking disposition at a very superordinate cognitive level. This thinking disposition, the Master Rationality Motive, is likely to be of particular importance in explaining individual differences in the tendency to seek rational integration. Preliminary research on related constructs suggests that this construct is measurable. (shrink)

Natural myside bias is the tendency to evaluate propositions from within one's own perspective when given no instructions or cues (such as within-participants conditions) to avoid doing so. We defined the participant's perspective as their previously existing status on four variables: their sex, whether they smoked, their alcohol consumption, and the strength of their religious beliefs. Participants then evaluated a contentious but ultimately factual proposition relevant to each of these demographic factors. Myside bias is defined between-participants as the mean difference (...) in the evaluation of the proposition between groups with differing prior status on the variable. Whether an individual difference variable (such as cognitive ability) is related to the magnitude of the myside bias is indicated by whether the individual difference variable interacts with the between-participants status variable. In two experiments involving a total of over 1400 university students ( n = 1484) and eight different comparisons, we found very little evidence that participants of higher cognitive ability displayed less natural myside bias. The degree of myside bias was also relatively independent of individual differences in thinking dispositions. We speculate that ideas from memetic theory and dual-process theory might help to explain why natural myside bias is quite dissociated from individual difference variables. (shrink)

Implicit cognition is cognition that happens automatically and (typically) non-consciously. In moral psychology, implicit cognition is almost always understood in terms of dual process models of moral judgment. In this chapter, we address the question whether implicit moral judgment is usefully cashed out in terms of automatic (“type 1”) processes, and what the limitations of this approach are. Our chapter has six sections. In (1), we provide a brief overview of dual process models of domain-general (moral and non-moral) cognition. (2) (...) reviews a recent debate regarding the soundness of dual process models to begin with. Section (3) is about dual process accounts of moral judgment specifically. The last three sections then survey attempts to go beyond a simplistic automatic/controlled (“type 2”) distinction in conceptualizing implicit moral cognition. Recently, three main theoretical approaches have emerged, which all revolve around the questions whether type 2 processing can successfully penetrate implicit moral cognition. First, rational learning approaches highlight how episodes of moral learning can feed back into and shape our moral intuitions (4). Second, so-called triple process models suggest that automatic cognitive outputs can under certain circumstances be reined in by reflective cognition (5). Finally, recent evidence shows that moral reasoning is not as impotent as earlier developments in empirical moral psychology claimed to demonstrate (6). (shrink)

Feinberg and Mallatt, in their presentation of neurobiological naturalism, have suggested that visual consciousness was acquired by early vertebrates and inherited by a wide range of descendants, and that its neural basis has shifted to nonhomologous nervous structures during evolution. However, their evolutionary scenario of visual consciousness relies on the assumption that visual consciousness is closely linked with survival, which is not commonly accepted in current consciousness research. We suggest an alternative idea that visual consciousness is linked to a specific (...) class of agency, consequently justifying their phylogenetic claim. We also examine the implication of their phylogenetic claim: visual consciousness is homologous across vertebrates, but its neural basis is not. This apparent incongruence illustrates a general phenomenon of homology, and that the resulting hierarchical view of visual consciousness and its neural basis can be straightforwardly accommodated by neurobiological naturalism. Throughout these discussions, we aim to address the potential theoretical issues in neurobiological naturalism and refine the picture illustrated by Feinberg and Mallatt regarding phylogenetic distribution and trajectories of visual consciousness. (shrink)

Recent work in cognitive modelling has found that most of the data that has been cited as evidence for the dual-process theory (DPT) of reasoning is best explained by non-linear, “monotonic” one-process models (Stephens et al., 2018, 2019). In this paper, I consider an important caveat of this research: it uses models that are committed to unrealistic assumptions about how effectively task conditions can isolate Type-1 and Type-2 reasoning. To avoid this caveat, I develop a coordinated theoretical, experimental, and modelling (...) strategy to better test DPT. First, I propose that Type-1 and Type-2 reasoning are defined as reasoning that precedes and follows metacognitive control, respectively. Second, I argue that reasoning that precedes and follows metacognitive control can be effectively isolated using debiasing paradigms that manipulate metacognitive heuristics (e.g., processing fluency) to prevent or trigger metacognitive control, respectively. Third, I argue that monotonic modelling can allow us to decisively test DPT only when we use them to analyse data from this particular kind of debiasing paradigm. (shrink)

In this paper, I consider a philosophical model of self-control recently developed by Chandra Sripada and inspired by current dual-process models in both the sciences of the mind and philosophy. Sripada argues that the mind is bifurcated into two motivational systems that correspond to Emotion and Reason and that to exercise self-control is to act in accordance with reason when it comes into conflict with emotion. I argue that Sripada’s model rests on two false assumptions, that emotions are cognitively impenetrable (...) and that self-control is always about taming our emotions. Based on these arguments, I conclude that our capacity for self-control cannot be understood in terms of a divided-mind and consider a structural model of self-control recently developed by Kentaro Fujita. (shrink)

It is widely believed that democracies require knowledgeable citizens to function well. But the most politically knowledgeable individuals also tend to be the most partisan, and the strength of partisan identity tends to corrupt political thinking. This creates a conundrum. On the one hand, an informed citizenry is allegedly necessary for a democracy to flourish. On the other hand, the most knowledgeable and passionate voters are also the most likely to think in corrupted, biased ways. What to do? This paper (...) examines this tension and draws out several lessons. First, it is not obvious that more knowledgeable voters will make better political decisions. Second, attempts to remedy voter ignorance are problematic because partisans tend to become more polarized when they acquire more information. Third, solutions to citizen incompetence must focus on the intellectual virtue of objectivity. Fourth, some forms of epistocracy are troubling, in part, because they would increase the political power of the most dogmatic and biased individuals. Fifth, a highly restrictive form of epistocracy may escape the problem of political dogmatism, but epistocrats may face a steeper tradeoff between inclusivity and epistemic virtue than many would like. (shrink)

Having a confirmation bias sometimes leads us to hold inaccurate beliefs. So, the puzzle goes: why do we have it? According to the influential argumentative theory of reasoning, confirmation bias emerges because the primary function of reason is not to form accurate beliefs, but to convince others that we’re right. A crucial prediction of the theory, then, is that confirmation bias should be found only in the reasoning domain. In this article, we argue that there is evidence that confirmation bias (...) does exist outside the reasoning domain. This undermines the main evidential basis for the argumentative theory of reasoning. In presenting the relevant evidence, we explore why having such confirmation bias may not be maladaptive. (shrink)

This paper argues that habits, just like beliefs, can guide intentional action. To do this, a variety of real-life cases where a person acts habitually but contrary to her beliefs are discussed. The cases serve as dissociations showing that intentional agency is possible without doxastic guidance. The upshot is a model for thinking about the rationality of habitual action and the rationalizing role that habits can play in it. The model highlights the role that our history and institutions play in (...) shaping what actions become habitual for us. (shrink)

Rather than set out an overarching view or take a stand on the debunking of morality tout court, in what follows I’ll explore a divide and conquer strategy. First, I will briefly sketch a debunking argument that, instead of targeting all of morality or human moral nature, has a more narrow focus—namely, the intuitive moral authority of disgust. The argument concludes that as vivid and compelling as they can be while one is in their grip, feelings of disgust should be (...) granted no power to justify moral judgments. Importantly, the argument is grounded in empirical advances concerning the character of the emotion itself. Next, I will step back and consider the argument’s general form. I then point to arguments that others have made that seem to share this form and selective focus, and comment on what such arguments do and do not presuppose. Finally, I locate the selective strategy with respect to other approaches moral debunking. (shrink)

Originally identified by Hume, the validity of is–ought inference is much debated in the meta-ethics literature. Our work shows that inference from is to ought typically proceeds from contextualised, value-laden causal utility conditional, bridging into a deontic conclusion. Such conditional statements tell us what actions are needed to achieve or avoid consequences that are good or bad. Psychological research has established that people generally reason fluently and easily with utility conditionals. Our own research also has shown that people’s reasoning from (...) is to ought is pragmatically sensitive and adapted to achieving the individual’s goals. But how do we acquire the necessary deontic rules? In this paper, we provide a rationale for this facility linked to Evans’s framework of dual mind rationality. People have an old mind which derives its rationality by repeating what has worked in the past, mostly by experiential learning. New mind rationality, in contrast, is evolutionarily recent, uniquely developed in humans, and draws on our ability to mentally simulate hypothetical events removed in time and place. We contend that the new mind achieves its goals by inducing and applying deontic rules and that a mechanism of deontic introduction evolved for this purpose. (shrink)

Many philosophers consider that memory is just a passive information retention and retrieval capacity. Some information and experiences are encoded, stored, and subsequently retrieved in a passive way, without any control or intervention on the subject’s part. In this paper, we will defend an active account of memory according to which remembering is a mental action and not merely a passive mental event. According to the reconstructive account, memory is an imaginative reconstruction of past experience. A key feature of the (...) reconstructive account is that given the imperfect character of memory outputs, some kind of control is needed. Metacognition is the control of mental processes and dispositions. Drawing from recent work on the normativity of automaticity and automatic control, we distinguish two kinds of metacognitive control: top-down, reflective control, on the one hand, and automatic, intuitive, feeling-based control on the other. Thus, we propose that whenever the mental process of remembering is controlled by means of intuitive or feeling-based metacognitive processes, it is an action. (shrink)

The well-known distinction between access consciousness and phenomenal consciousness has moved away from the conceptual domain into the empirical one, and the debate now is focused on whether the neural mechanisms of cognitive access are constitutive of the neural correlate of phenomenal consciousness. In this paper, I want to analyze the consequences that a negative reply to this question has for the cognitive phenomenology thesis – roughly the claim that there is a “proprietary” phenomenology of thoughts. If the mechanisms responsible (...) for cognitive access can be disentangled from the mechanisms that give rise to phenomenology in the case of perception and emotion, then the same disentanglement is to be expected in the case of thoughts. This, in turn, presents, as I argue, a challenge to the cognitive phenomenology thesis: either there are thoughts with cognitive phenomenology we lack cognitive access to or there are good reasons to doubt that there is such a thing as cognitive phenomenology. I discuss a... (shrink)

Recent empirical work suggests that emotions are responsible for anti-consequentialist intuitions. For instance, anger places value on actions of revenge and retribution, value not derived from the consequences of these actions. As a result, it contributes to the development of retributive intuitions. I argue that if anger evolved to produce these retributive intuitions because of their biological consequences, then these intuitions are not a good indicator that punishment has value apart from its consequences. This severs the evidential connection between retributive (...) intuitions and the retributive value of punishment. This argument may generalize to other deontological intuitions and theories. (shrink)

The dual-process model of cognition but most especially its reflective component, system 2 processing, shows strong conceptual links with critical thinking. In fact, the salient characteristics of system 2 processing are so strikingly close to that of critical thinking, that it is tempting to claim that critical thinking is system 2 processing, no more and no less. In this article, I consider the two sides of that claim: Does critical thinking always require system 2 processing? And does system 2 processing (...) always result in critical thinking? I argue that it is plausible and helpful to consider that critical thinking requires system 2 processing. In particular, this assumption can provide interesting insights and benchmarks for critical thinking education. On the other hand, I show that system 2 processing can result in a range of outcomes which are either contradictory with critical thinking, or of debatable social desirability—which suggests that there is more to critical thinking than mere system 2 processing, and more to system 2 processing than just critical thinking. (shrink)

A cursory glance at the list of Nobel Laureates for Economics is sufficient to confirm Stanovich’s description of the project to evaluate human rationality as seminal. Herbert Simon, Reinhard Selten, John Nash, Daniel Kahneman, and others, were awarded their prizes less for their work in economics, per se, than for their work on rationality, as such. Although philosophical works have for millennia attempted to describe, explicate and evaluate individual and collective aspects of rationality, new impetus was brought to this endeavor (...) over the last century as mathematical logic along with the social and behavioral sciences emerged. Yet more recently, over the last several decades, propelled by the emergence of artificial intelligence, cognitive science, evolutionary psychology, neuropsychology, and related fields, even more sophisticated approaches to the study of rationality have emerged. (shrink)

The direct social perception thesis claims that we can directly perceive some mental states of other people. The direct perception of mental states has been formulated phenomenologically and psychologically, and typically restricted to the mental state types of intentions and emotions. I will compare DSP to another account of mindreading: dual process accounts that posit a fast, automatic “Type 1” form of mindreading and a slow, effortful “Type 2” form. I will here analyze whether dual process accounts’ Type 1 mindreading (...) serves as a rival to DSP or whether some Type 1 mindreading can be perceptual. I will focus on Apperly and Butterfill’s dual process account of mindreading epistemic states such as perception, knowledge, and belief. This account posits a minimal form of Type 1 mindreading of belief-like states called registrations. I will argue that general dual process theories fit well with a modular view of perception that is considered a kind of Type 1 process. I will show that this modular view of perception challenges and has significant advantages over DSP’s phenomenological and psychological theses. Finally, I will argue that if such a modular view of perception is accepted, there is significant reason for thinking Type 1 mindreading of belief-like states is perceptual in nature. This would mean extending the scope of DSP to at least one type of epistemic state. (shrink)

The goal of forming a science of intentional behavior requires a more richly detailed account of symbolic systems than is assumed by the authors. Cultural systems are not simply the equivalent in the ideational domain of culture of the purported Baldwin Effect in the genetic domain. © 2014 Cambridge University Press.

How can we explain the intentional nature of an expert’s actions, performed without immediate and conscious control, relying instead on automatic cognitive processes? How can we account for the differences and similarities with a novice’s performance of the same actions? Can a naturalist explanation of intentional expert action be in line with a philosophical concept of intentional action? Answering these and related questions in a positive sense, this dissertation develops a three-step argument. Part I considers different methods of explanations in (...) cognitive neuroscience (Bennett & Hacker’s philosophical, conceptual analysis; Marr’s three levels of explanation; Neural Correlates of Consciousness research; mechanistic explanation), defending ‘mechanistic explanation’ as a method that provides the necessary tools for integrating interdisciplinary insights into human action. Furthermore, a dynamic, explanatory mechanism allows the assessment of the impact of learning and development on expert action in a valuable way that other methods don’t. Part II continues by scrutinizing several cognitive neuroscientific theories of learning and development (neuroconstructivism; dual-processing theories; simulation theory; extended mind/cognition hypothesis), arguing for the complex interactions between different types of processing and different action representations involved in expert action performances. Moreover, according to our discussion of a particular ‘simulation theory’ these interactions can be influenced in several ways with the use of language, allowing an agent to configure a specific action representation for performance at a later stage. The results of Parts I and II are then applied in Part III to a parallel discussion of philosophical analyses of intentional action (discussing i.a. Frankfurt, Bratman, Pacherie and Ricoeur) and cognitive neuroscientific insights in it. Both approaches are found to converge in emphasizing the importance for an expert to develop stable patterns of actions that comply maximally not only with his intentions, but also with his motor expertise and with situational conditions. Consequently, his actions – automatic, or not – rely on this ‘sculpted space of actions’. (shrink)

This target article considers the relation of fluid cognitive functioning to general intelligence. A neurobiological model differentiating working memory/executive function cognitive processes of the prefrontal cortex from aspects of psychometrically defined general intelligence is presented. Work examining the rise in mean intelligence-test performance between normative cohorts, the neuropsychology and neuroscience of cognitive function in typically and atypically developing human populations, and stress, brain development, and corticolimbic connectivity in human and nonhuman animal models is reviewed and found to provide evidence of (...) mechanisms through which early experience affects the development of an aspect of cognition closely related to, but distinct from, general intelligence. Particular emphasis is placed on the role of emotion in fluid cognition and on research indicating fluid cognitive deficits associated with early hippocampal pathology and with dysregulation of the hypothalamic-pituitary-adrenal axis stress-response system. Findings are seen to be consistent with the idea of an independent fluid cognitive construct and to assist with the interpretation of findings from the study of early compensatory education for children facing psychosocial adversity and from behavior genetic research on intelligence. It is concluded that ongoing development of neurobiologically grounded measures of fluid cognitive skills appropriate for young children will play a key role in understanding early mental development and the adaptive success to which it is related, particularly for young children facing social and economic disadvantage. Specifically, in the evaluation of the efficacy of compensatory education efforts such as Head Start and the readiness for school of children from diverse backgrounds, it is important to distinguish fluid cognition from psychometrically defined general intelligence. (Published Online April 5 2006) Key Words: cognition; cognition-emotion reciprocity; developmental disorders; emotion; fluid cognition; Flynn effect; general intelligence; limbic system; neuroscience; phenylketonuria; prefrontal cortex; psychometrics; schizophrenia. (shrink)

Mercier & Sperber (M&S) claim that the phenomenon of belief bias provides fundamental support for their argumentative theory and its basis in intuitive judgement. We propose that chronometric evidence necessitates a more nuanced account of belief bias that is not readily captured by argumentative theory.

This dissertation is devoted to dual-process theories, widely discussed in the recent literature in cognitive science. The author argues for a significantly modified version of the account suggested by Samuels (2009), replacing the distinction between ‘Systems’ with a distinction between ‘Types of processes,’ which allows a critique of both the (only) modularist accounts and the accounts describing a deep difference between two systems each having their specificities (functional, phenomenological and neurological). In the account of dual-process theories developed here, the distinction (...) between ‘Types of processes’ is considered, a priori, only as a heuristic distinction allowing to better understand the mind and to explain some of its properties. The main idea defended in this dissertation is that cognitive processes should be distinguished by their position in a multidimensional conceptual space allowing researchers to consider all of the characteristics and peculiarities attributed to a process, which is preferable to accounts forcing the process into either ‘System’ or either ‘Type’ identified in the most influential approaches (cf. Evans, 2008). Once this research program is in place, it will become possible to revise the concepts used and the categories defined to ground anew some of the notions we find in the literature (‘module,’ ‘System 1 / 2,’ etc.). The argument is made in three steps: -/- 1) The first chapter aims at a clarification of the notion of ‘module’ commonly used in cognitive science. Against the accounts aiming at a weakening of the notion in order to classify all of the mind’s processes as modular, the author – following most notably Faucher and Poirier (2009) and Samuels (2006) – casts doubt on how this notion is used by many influential authors, particularly in evolutionary psychology (e.g. Barrett, Carruthers, Cosmides, Tooby). -/- 2) The objective of the second chapter is to present, examine and criticize many dual-process theories and to suggest that no theory currently discussed is adequate to describe the architecture of mind. The accounts, especially influent or representative, suggested by Stanovich (1999; 2004; 2009), by Evans (2008; 2009), by Lieberman (2007; 2009) and by Carruthers (2006; 2009), are examined. -/- 3) In the third chapter, the author criticizes the framework developed by Samuels (2009) before developing his own account of dual-process theories and discussing some of its advantages. (shrink)

Consciousness often presents itself as a problem for materialists because no matter which physical explanation we consider, there seems to remain something about conscious experience that hasn't been fully explained. This gives rise to an apparent explanatory gap. The explanatory gulf between the physical and the conscious is reflected in the broader population, in which dualistic intuitions abound. Drawing on recent empirical evidence, this essay presents a dual-process cognitive model of consciousness attribution. This dual-process model, we suggest, provides an important (...) part of the explanation for why dualism is so attractive and the explanatory gap so vexing. (shrink)

Reasoning, defined as the production and evaluation of reasons, is a central process in science. The dominant view of reasoning, both in the psychology of reasoning and in the psychology of science, is of a mechanism with an asocial function: bettering the beliefs of the lone reasoner. Many observations, however, are difficult to reconcile with this view of reasoning; in particular, reasoning systematically searches for reasons that support the reasoner’s initial beliefs, and it only evaluates these reasons cursorily. By contrast, (...) reasoners are well able to evaluate others’ reasons: accepting strong arguments and rejecting weak ones. The argumentative theory of reasoning accounts for these traits of reasoning by postulating that the evolved function of reasoning is to argue: to find arguments to convince others and to change one’s mind when confronted with good arguments. Scientific reasoning, however, is often described as being at odds with such an argumentative mechanisms: scientists are supposed to reason objectively on their own, and to be pigheaded when their theories are challenged, even by good arguments. In this article, we review evidence showing that scientists, when reasoning, are subject to the same biases as are lay people while being able to change their mind when confronted with good arguments. We conclude that the argumentative theory of reasoning explains well key features of scientists’ reasoning and that differences in the way scientists and laypeople reason result from the institutional framework of science. (shrink)

In “Mercier and Sperber’s Argumentative Theory of Reasoning: From Psychology of Reasoning to Argumentation Studies” (2012) Santibáñez Yañez offers constructive comments and criticisms of the argumentative theory of reasoning. The purpose of this reply is twofold. First, it seeks to clarify two points broached by Yanez: (1) the relation between reasoning (in this specific theory) and dual process accounts in general and (2) the benefits that can be derived from reasoning and argumentation (again, in this specific theory). Second, it suggests (...) one domain—the categorization of arguments—in which argumentation studies and the argumentative theory of reasoning could usefully complement each other to yield a better understanding of the processes of argumentation. (shrink)

A major challenge for Dual Process Theories of reasoning is to predict the circumstances under which intuitive answers reached on the basis of Type 1 processing are kept or discarded in favour of analytic, Type 2 processing (Thompson 2009 ). We propose that a key determinant of the probability that Type 2 processes intervene is the affective response that accompanies Type 1 processing. This affective response arises from the fluency with which the initial answer is produced, such that fluently produced (...) answers give rise to a strong feeling of rightness. This feeling of rightness, in turn, determines the extent and probability with which Type 2 processes will be engaged. Because many of the intuitions produced by Type 1 processes are fluent, it is common for them to be accompanied by a strong sense of rightness. However, because fluency is poorly calibrated to objective difficulty, confidently held intuitions may form the basis of poor quality decisions. (shrink)

Expert reasoning is responsible for some of the most stunning human achievements, but also for some of the most disastrous decisions ever made. The argumentative theory of reasoning has proven very effective at explaining the pattern of reasoning’s successes and failures. In the present article, it is expanded to account for expert reasoning. The argumentative theory predicts that reasoning should display a strong confirmation bias. If argument quality is not sufficiently high in a domain, the confirmation bias will make experts (...) tap into their vast knowledge to defend whatever opinion they hold, with polarization and overconfidence as expected results. By contrast, experts should benefit even more from the power of group discussion to make the best of the confirmation bias—when they genuinely disagree that is, otherwise polarization is again likely to ensue. When experts interact with laymen other mechanisms can take the lead, in particular trust calibration and consistency checking. They can yield poor outcomes if experts do not have a sustained interaction with laymen, or if the laymen have strong opinions when they witness a debate between experts. Seeing reasoning as a mechanism of epistemic vigilance aimed at finding and evaluating arguments helps make better sense of expert reasoning performance, be it in individual ratiocination, in debates with other experts, or in interactions with laymen. (shrink)

The past 40 years have seen an enormous amount of research aimed at investigating human reasoning and decision-making abilities. This research has led to an extended debate about the extent to which humans meet the standards of normative theories of rationality. Recently, it has been proposed that dual-process theories, which posit that there are two distinct types of cognitive systems, offer a way to resolve this debate over human rationality. I will propose that the two systems of dual-process theories are (...) best understood as investigative kinds. I will then examine recent empirical research from the cognitive neuroscience of decision-making that lends empirical support to the theoretical claims of dual-process theorists. I will lastly argue that dual-process theories not only offer an explanation for much of the conflicting data seen in decision-making and reasoning research, but that they ultimately offer reason to be optimistic about the prospects of human rationality. (shrink)

Mark Kelman’s recent book, The Heuristics Debate (HD), has two main goals. First, it seeks to reconstruct the controversy in decision science between Kahneman et al.’s heuristics-and-biases approach and Gigerenzer et al.’s fast-and-frugal heuristics approach. Second, it tries to discuss its implications for jurisprudence and policy-making. This study focuses on the first task only. The study attempts to show that, although HD has several important merits, its interpretation of the controversy misses some crucial aspects. Specifically, HD fails to appreciate that (...) the debate is fundamentally about what a “rational” judgment is in the first place. Moreover, because of this, HD also fails to acknowledge the interplay between normative and methodological considerations. With regard to this aspect, HD’s treatment of the controversy fits into a long tradition. This study takes the opportunity to rectify the error. (shrink)

Normativism, the approach that judges human rationality by comparison against normative standards, has recently come under intensive criticism as unsuitable for psychological enquiry, and it has been suggested that it should be replaced with a descriptivist paradigm. My goal in this paper is to outline and defend a meta-theoretical framework of such a paradigm, grounded rationality, based on the related principles of descriptivism and (moderate) epistemic relativism. Bounded rationality takes into account universal biological and cognitive limitations on human rationality. Grounded (...) rationality accepts universal constraints but adds cognitive variability: Within-individual variability (dual processing), and individual as well as cultural differences. I discuss the implications of grounded rationality to dual processing, proposing that investing limited cognitive resources in analytic processing might be less instrumentally rational for individuals with low cognitive ability. (shrink)

Recent research has indicated a negative relation between the propensity for analytic reasoning and religious beliefs and practices. Here, we propose conflict detection as a mechanism underlying this relation, on the basis of the hypothesis that more-analytic people are less religious, in part, because they are more sensitive to conflicts between immaterial religious beliefs and beliefs about the material world. To examine cognitive conflict sensitivity, we presented problems containing stereotypes that conflicted with base-rate probabilities in a task with no religious (...) content. In three studies, we found evidence that religiosity is negatively related to conflict detection during reasoning. Independent measures of analytic cognitive style also positively predicted conflict detection. The present findings provide evidence for a mechanism potentially contributing to the negative association between analytic thinking and religiosity, and more generally, they illustrate the insights to be gained from integrating individual-difference factors and contextual factors to investigate analytic reasoning. (shrink)

Research into cognitive biases that impair human judgment has mostly been applied to the area of economic decision-making. Ethical decision-making has been comparatively neglected. Since ethical decisions often involve very high individual as well as collective stakes, analyzing how cognitive biases affect them can be expected to yield important results. In this theoretical article, we consider the ethical debate about cognitive enhancement and suggest a number of cognitive biases that are likely to affect moral intuitions and judgments about CE: status (...) quo bias, loss aversion, risk aversion, omission bias, scope insensitivity, nature bias, and optimistic bias. We find that there are more well-documented biases that are likely to cause irrational aversion to CE than biases in the opposite direction. This suggests that common attitudes about CE are predominantly negatively biased. Within this new perspective, we hope that subsequent research will be able to elaborate this hypothesis and develop effective de-biasing techniques that can help increase the rationality of the public CE debate and thus improve our ethical decision-making. (shrink)

Dual process theory proposes clusters of features that form two dichotomous groups in cognition. One standing internal issue is defining what the reference of these two dichotomous groups could be in the mind or brain. Does dual process theory speak of two systems, types, minds, modes, kinds or just metaphors? A particular common answer is that differences in clusters of features are evidence of different underlying systems, often called system 1 and system 2. However, the suggestion to abandon the ‘system’ (...) terminology is now common in the literature, but the consequences of doing so need to be addressed. This work reviews and critically discusses previous suggestions. (shrink)

We elaborate on the approach to syllogistic reasoning based on “case identification” (Stenning & Oberlander, 1995; Stenning & Yule, 1997). It is shown that this can be viewed as the formalisation of a method of proof that dates back to Aristotle, namely proof by exposition ( ecthesis ), and that there are traces of this method in the strategies described by a number of psychologists, from St rring (1908) to the present day. We hypothesised that by rendering individual cases explicit (...) in the premises, the chance that reasoners would engage in a proof by exposition would be enhanced, and thus performance improved. To do so, we used syllogisms with singular premises (e.g., this X is Y ). This resulted in a uniform increase in performance as compared to performance on the associated standard syllogisms. These results cannot be explained by the main theories of syllogistic reasoning in their current state. (shrink)

Henri Bergson and William James were great admirers of each other, and James seemed to think he got valuable ideas from Bergson. But early critics were right to see in Bergson the antithesis of pragmatism. Unfolding this antithesis is a convenient way to study important concepts and innovations in Bergson's philosophy. I concentrate on his ideas of duration and intuition, and show how they prove the necessity of going beyond pragmatism. The reason is because knowledge itself goes beyond the utilitarian (...) limitations in which pragmatism confines it. Knowledge is more than utility, more than adaptation, more than pragmatism, because our cognitive powers prove capable of more than any naturally selected service to survival. (shrink)

According to the argumentative theory of reasoning, humans have evolved reasoning abilities for argumentative purposes. This implies that some reasoning skills should be universals. Such a claim seems to be at odd with findings from cross-cultural research. First, a wealth of research, following the work of Luria, has shown apparent difficulties for illiterate populations to solve simple but abstract syllogisms. It can be shown, however, that once they are willing to accept the pragmatics of the task, these participants can perform (...) at or near ceiling. Second, historical, sociological and anthropological research has been used to claim that some Eastern cultures have not developed argumentation. These claims are the result of oversimplifications and of a selective view of the data. A closer looks reveals instead very elaborate forms of argumentation, in Chinese culture particularly. Third, cross-cultural psychologists have carried out an extensive research program aimed at showing that Easterners do not rely on the principle of non-contradiction and that they use holistic rather than analytic thinking. A review of these experiments shows that no qualitative difference emerges in the way Easterners and Westerners deal with argumentation and that in the proper context both populations can easily have recourse to holistic or analytic thinking. It is possible to conclude from this critical review that the reasoning skills involved in argumentation seem to be universal even though they can be used in different ways in various cultural contexts. (shrink)

Much evidence has accumulated in favor of such a dual view of reasoning. There is however some vagueness in the way the two systems are characterized. Instead of a principled distinction, we are presented with a bundle of contrasting features - slow/fast, automatic/controlled, explicit/implicit, associationist/rule based, modular/central - that, depending on the specific dual process theory, are attributed more or less exclusively to one of the two systems. As Evans states in a recent review, “it would then be helpful to (...) have some clear basis for this distinction”; he also suggests that “we might be better off talking about type 1 and type 2 processes” rather than systems. We share the intuitions that drove the development of dual system theories. Our goal here is to propose in the same spirit a principled distinction between two types of inferences: ‘intuitive inference’ and ‘reflective inference’. We ground this distinction in a massively modular view of the human mind where metarepresentational modules play an important role in explaining the peculiarities of human psychological evolution. We defend the hypothesis that the main function of reflective inference is to produce and evaluate arguments occurring in interpersonal communication. This function, we claim, helps explain important aspects of reasoning. We review some of the existing evidence and argue that it gives support to this approach. (shrink)