How does experimental philosophy address philosophical questions and problems? That is: What projects does experimental philosophy pursue? What is their philosophical relevance? And what empirical methods do they employ? Answers to these questions will reveal how experimental philosophy can contribute to the longstanding ambition of placing philosophy on the ‘secure path of a science’, as Kant put it. We argue that experimental philosophy has introduced a new methodological perspective – a ‘meta-philosophical naturalism’ that addresses philosophical questions about a phenomenon by (...) empirically investigating how people think about this phenomenon. This chapter asks how this novel perspective can be successfully implemented: How can the empirical investigation of how people think about something address genuinely philosophical problems? And what methods – and, specifically, what methods beyond the questionnaire – can this investigation employ? We first review core projects of experimental philosophy and raise the question of their philosophical relevance. For ambitious answers, we turn to experimental philosophy’s most direct historical precursor, mid-20th century ordinary language philosophy, and discuss empirical implementations of two of its research programmes that use experimental methods from psycholinguistics and corpus methods from the digital humanities. (shrink)

We describe seven challenges that confront the kind of cross-cultural research currently practiced in experimental philosophy, illustrating them in an example in which intuitions about moral responsibility were studied in participants in four different countries. The seven challenge are (1) defining culture, (2) finding representative samples, (3) defining cognition, (4) task variation, (5) ecological validity, (6) interpreting the results, and (7) conducting ethical research. We suggest that these challenges can be overcome or avoided by attending to the ways cognition arises (...) in everyday life, and briefly describe an approach which regards culture not as an independent variable but as the medium of human action and human life, and which regards cognition as situated in time and place. (shrink)

Human behavior and thought often exhibit a familiar pattern of within group similarity and between group difference. Many of these patterns are attributed to cultural differences. For much of the history of its investigation into behavior and thought, however, cognitive science has been disproportionately focused on uncovering and explaining the more universal features of human minds—or the universal features of minds in general. -/- This entry charts out the ways in which this has changed over recent decades. It sketches the (...) motivation behind the cultural turn in cognitive science, and situates some of its central findings with respect to the questions that animate it and the debates that it has inspired. Woven throughout the entry are examples of how the cognitive science of culture, and especially its elevated concern with different forms of diversity and variation, continues to influence and be influenced by philosophers. -/- One cluster of philosophical work falls within the traditional subject matter of philosophy of science, in this case of the cognitive and social sciences. Philosophers have analyzed and assessed the methods and evidence central to the scientific study of cognition and culture, and have offered conceptual scrutiny, clarification, and synthesis. Research in a second vein sees philosophers themselves contributing more directly to cognitive scientific projects, (co)constructing theories, helping build computational models, even gathering empirical data. A third kind of work is naturalistic philosophy or philosophy of nature, wherein philosophers seek to use results from the cognitive science of culture to inform or transform debates over long-standing philosophical questions, including questions about the nature of philosophy and philosophical methodology itself. (shrink)

The Challenge from Cognitive Diversity (CCD) states that demography-specific intuitions are unsuited to play evidential roles in philosophy. The CCD attracted much attention in recent years, in great part due to the launch of an international research effort to test for demographic variation in philosophical intuitions. In the wake of these international studies the CCD may prove revolutionary. For, if these studies uncover demographic differences in intuitions, then in line with the CCD there would be a good reason to challenge (...) philosophical views that rely on those intuitions for evidential support. I argue that philosophical views that rely on demography-specific intuitions for evidential support need not be threatened by such findings. I first provide a detailed analysis of the epistemological principles driving the CCD and distinguish three formulations of this challenge. I then show that there are good reasons to reject all such formulations of the CCD. (shrink)

Empirical findings about intuitions putatively cast doubt on the traditional methodology of philosophy. Herman Cappelen and Max Deutsch have argued that these methodological concerns are unmotivated as experimental findings about intuitions are irrelevant for assessments of the methodology of philosophy—I dub this the ‘Irrelevance Claim’. In this paper, I first explain that for Cappelen and Deutsch to vindicate the Irrelevance Claim from a forceful objection, their arguments have to establish that intuitions play no epistemically significant role whatsoever in philosophy—call this (...) the ‘Orthogonality Claim’. I then argue that even under a charitable reading of their views Cappelen and Deutsch fail to establish the Orthogonality Claim. Lastly, I discuss empirical evidence that the Orthogonality Claim is false. The arguments in this paper will demonstrate that Cappelen and Deutsch cannot motivate the Irrelevance Claim and that their replies to recent experimental attacks on traditional methodology of philosophy do not succeed. (shrink)

This paper provides new tools for philosophical argument analysis and fresh empirical foundations for ‘critical’ ordinary language philosophy. Language comprehension routinely involves stereotypical inferences with contextual defeaters. J.L. Austin’s Sense and Sensibilia first mooted the idea that contextually inappropriate stereotypical inferences from verbal case-descriptions drive some philosophical paradoxes; these engender philosophical problems that can be resolved by exposing the underlying fallacies. We build on psycholinguistic research on salience effects to explain when and why even perfectly competent speakers cannot help making (...) stereotypical inferences which are contextually inappropriate. We analyse a classical paradox about perception, suggest it relies on contextually inappropriate stereotypical inferences from appearance-verbs, and show that the conditions we identified as leading to contextually inappropriate stereotypical inferences are met in formulations of the paradox. Three experiments use a forced-choice plausibility-ranking task to document the predicted inappropriate inferences, in English, German, and Japanese. The cross-linguistic study allows us to assess the wider relevance of the proposed analysis. Our findings open up new perspectives for ‘evidential’ experimental philosophy. (shrink)

An important strand of current experimental philosophy promotes a new kind of methodological naturalism. This chapter argues that this new ‘metaphilosophical naturalism’ is fundamentally consistent with key tenets of Wittgenstein’s metaphilosophy, and can provide empirical foundations for therapeutic conceptions of philosophy. Metaphilosophical naturalism invites us to contribute to the resolution of philosophical problems about X by turning to scientific findings about the way we think about X – in general or when doing philosophy. This new naturalism encourages us to use (...) resources from psychology that can empirically vindicate precisely some of the most controversial aspects of Wittgenstein’s conception of philosophy: They can establish the need, and provide key tools, for something worth calling ‘therapy’, in philosophy. As ‘pudding proof’ this chapter shows how methods and findings from psycholinguistics motivate and facilitate a therapeutic approach to a characteristically philosophical problem: ‘the problem of perception’. (shrink)

This paper aims to contribute to the current debate about the status of the “Ought Implies Can” principle and the growing body of empirical evidence that undermines it. We report the results of an experimental study which show that people judge that agents ought to perform an action even when they also judge that those agents cannot do it and that such “ought” judgments exhibit an actor-observer effect. Because of this actor-observer effect on “ought” judgments and the Duhem-Quine thesis, talk (...) of an “empirical refutation” of OIC is empirically and methodologically unwarranted. What the empirical fact that people attribute moral obligations to unable agents shows is that OIC is not intuitive, not that OIC has been refuted. (shrink)

Experimental philosophy’s much-discussed ‘restrictionist’ program seeks to delineate the extent to which philosophers may legitimately rely on intuitions about possible cases. The present paper shows that this program can be (i) put to the service of diagnostic problem-resolution (in the wake of J.L. Austin) and (ii) pursued by constructing and experimentally testing psycholinguistic explanations of intuitions which expose their lack of evidentiary value: The paper develops a psycholinguistic explanation of paradoxical intuitions that are prompted by verbal case-descriptions, and presents two (...) experiments that support the explanation. This debunking explanation helps resolve philosophical paradoxes about perception (known as ‘arguments from hallucination’). (shrink)

Stereotypes shape inferences in philosophical thought, political discourse, and everyday life. These inferences are routinely made when thinkers engage in language comprehension or production: We make them whenever we hear, read, or formulate stories, reports, philosophical case-descriptions, or premises of arguments – on virtually any topic. These inferences are largely automatic: largely unconscious, non-intentional, and effortless. Accordingly, they shape our thought in ways we can properly understand only by complementing traditional forms of philosophical analysis with experimental methods from psycholinguistics. This (...) paper seeks, first, to bring out the wider philosophical relevance of stereotypical inference, well beyond familiar topics like gender and race. Second, we wish to provide philosophers with a toolkit to experimentally study these ubiquitous inferences and what intuitions they may generate. This paper explains what stereotypes are, and why they matter to current and traditional concerns in philosophy – experimental, analytic, and applied. It then assembles a psycholinguistic toolkit and demonstrates through two studies how potentially questionnaire-based measures can be combined with process measures to garner evidence for specific stereotypical inferences and study when they ‘go through’ and influence our thinking. (shrink)

Many philosophers claim to employ intuitions in their philosophical arguments. Others contest that no such intuitions are used frequently or at all in philosophy. This article suggests and defends a conception of intuitions as part of the philosophical method: intuitions are special types of philosophical assumptions to which we are invited to assent, often as premises in argument, that may serve an independent function in philosophical argument and that are not formed through a purely inferential process. A series of philosophical (...) case studies shows that intuitions in these arguments contain the relevant features. The view has implications for philosophical method, offering a compromise between opponents on the divisive debate of the merits of experimental philosophy: experimental philosophy provides an especially useful role in philosophical assumption analysis. (shrink)

What constitutes a “good” life—not necessarily a morally good life, but a life that is good for the person who lived it? In response to this question of “well-being," philosophers have offered three significant answers: A good life is one in which a person can satisfy their desires (“Desire-Satisfaction” or “Preferentism”), one that includes certain good features (“Objectivism”), or one in which pleasurable states dominate or outweigh painful ones (“Hedonism”). To adjudicate among these competing theories, moral philosophers traditionally gather data (...) from thought experiments and intuition. In this chapter, we supplement that traditional approach with a pair of experimental studies that examine whether the three theories reflect laypeople’s intuitions about well-being. The empirical studies yield two primary findings. First, they provide evidence for lay "well-being pluralism": laypeople treat desire satisfaction, positive objective conditions, and happiness as all constitutive of well-being. Second, the studies provide evidence of "hedonic dominance": laypeople evaluate an individual’s happiness as more important to an individual’s overall well-being than desire satisfaction or objective conditions. (shrink)

ABSTRACT In Philosophy Within its Proper Bounds, Édouard Machery argues that the results of experimental philosophy should lead us to abandon much of traditional philosophical practice. In its place Machery defends naturalized conceptual analysis as a more modest and pragmatic alternative to standard analytic philosophy. This paper argues that Machery overstates the metaphilosophical significance of x-phi’s results. We can and should keep many of the insights and good methodological habits that come with x-phi. However, if one is not already convinced (...) of pragmatism or naturalism, the discoveries of x-phi are unlikely to make too much difference to one’s metaphilosophical position. (shrink)

Many philosophical thought experiments and arguments involve unusual cases. We present empirical reasons to doubt the reliability of intuitive judgments and conclusions about such cases. Inferences and intuitions prompted by verbal case descriptions are influenced by routine comprehension processes which invoke stereotypes. We build on psycholinguistic findings to determine conditions under which the stereotype associated with the most salient sense of a word predictably supports inappropriate inferences from descriptions of unusual (stereotype-divergent) cases. We conduct an experiment that combines plausibility ratings (...) with pupillometry to document this “salience bias.” We find that under certain conditions, competent speakers automatically make stereotypical inferences they know to be inappropriate. (shrink)

This paper argues that the activist, feminist and pragmatist Jane Addams was an experimental philosopher. To defend this claim, I argue for capacious notions of both philosophical pragmatism and experimental philosophy. I begin in Section 2 with a new defence of Rose and Danks’ [‘In Defense of a Broad Conception of Experimental Philosophy’. Metaphilosophy 44, no. 4 : 512–32] argument in favour of a broad conception of experimental philosophy. Koopman [‘Pragmatist Resources for Experimental Philosophy: Inquiry in Place of Intuition’. Journal (...) of Speculative Philosophy 26, no. 1 : 1–24] argues that many twentieth-century American pragmatists can make important contributions to contemporary experimental philosophy. In Section 3, I argue that while this may be true, it is also true that under the broad conception, many of the pragmatists just were experimental philosophers. In Section 4, I argue that as a pragmatist philosopher in her own right, Jane... (shrink)

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Crowdsourcing is an increasingly popular method for researchers in the social and behavioral sciences, including experimental philosophy, to recruit survey respondents. Crowdsourcing platforms, such as Amazon’s Mechanical Turk (MTurk), have been seen as a way to produce high quality survey data both quickly and cheaply. However, in the last few years, a number of authors have claimed that the low pay rates on MTurk are morally unacceptable. In this paper, I explore some of the methodological implications for online experimental philosophy (...) research if, in fact, typical pay practices on MTurk are morally impermissible. I argue that the most straightforward solution to this apparent moral problem—paying survey respondents more and relying only on “high reputation” respondents—will likely increase the number of subjects who have previous experience with survey materials and thus are “non-naïve” with respect to those materials. I then discuss some likely effects that this increase in experimental non-naivete will have on some aspects of the “negative” program in experimental philosophy, focusing in particular on recent debates about philosophical expertise. (shrink)

Can discussion with members of the public show philosophers where they have gone wrong? Leslie Cannold argues that it can in her 1995 paper ‘Women, Ectogenesis and Ethical Theory’, which investigates the ways in which women reason about abortion and ectogenesis. In her study, Cannold interviewed female non-philosophers. She divided her participants into separate ‘pro-life’ and ‘pro-choice’ groups and asked them to consider whether the availability of ectogenesis would change their views about the morality of dealing with an unwanted pregnancy. (...) The women in Cannold’s study gave responses that did not map onto the dominant tropes in the philosophical literature. Yet Cannold did not attempt to reason with her participants, and her engagement with the philosophical literature is oddly limited, focussing only on the pro-choice perspective. In this paper, I explore the question of whether Cannold is correct that philosophers’ reasoning about abortion is lacking in some way. I suggest that there are alternative conclusions to be drawn from the data she gathered and that a critical approach is necessary when attempting to undertake philosophy informed by empirical data. (shrink)

In this paper, first, I briefly discuss various types of obstacles and difficulties for cross-cultural study and in particular failure of translational equivalence of linguistic stimuli and questions by referring to the literature in cultural psychology. Second, I summarize the extant cross-cultural studies of semantic judgments about reference and truth-value with regard to proper names, with a focus on Sytsma et al.’s (2015) study that examined the differences between English and Japanese. Lastly, I introduce and discuss the two recent studies (...) of semantic judgments in Japanese that my colleagues and I conducted. These two studies suggest that the translation Sytsma et al. used failed to consider the linguistic features characteristic of Japanese and other East Asian languages, and thereby failed to ensure translational equivalence. (shrink)

In principle, all patients deserve to receive optimal medical treatment equally. However, in situations in which there is scarcity of time or resources, medical treatment must be prioritized based on a triage. The conventional guidelines of medical triage mandate that treatment should be provided based solely on medical necessity regardless of any non-medical value-oriented considerations (“worst-first”). This study empirically examined the influence of value-oriented considerations on medical triage decision–making. Participants were asked to prioritize medical treatment relating to four case scenarios (...) of an emergency situation resulting from a car collision. The cases differ by situational characteristics pertaining to the at-fault driver, which were related to culpability attribution. In three case scenarios most participants gave priority to the most severely injured individual, unless the less severely injured individual was their brother. Nevertheless, in the aftermath of a vehicle-ramming terror attack most participants prioritized the less severely injured individual (“victim-first”). Our findings indicate that when caregivers are presented with concrete highly conflictual triage situations their choices may be based on value-oriented considerations related to contextual characteristics of the emergency situation. Philosophical and practical ramifications of our findings are discussed. (shrink)

A standard principle in ethics is that moral obligation entails ability, or that “ought implies can”. A strong case has been made that this principle is not well motivated in moral psychology. This paper presents an analogous case against the theoretical motivation for the principle. The principle is in tension with several foundational areas of ethical theorizing, including research on apologies, excuses, promises, moral dilemmas, moral language, disability, and moral agency. Across each of these areas, accepting the principle that obligation (...) entails ability creates a theoretical problem that is more easily solved by rejecting it rather than accepting it. I conclude that the motivation for the principle is weak and that “ought implies can” should be rejected in ethics on theoretical grounds. (shrink)

There is a crisis in philosophical rationality today—in which modern logic is implicated—that can be traced to the abandonment of a common background of principles. The situation has no parallel within the pre-modern tradition, which not only admits of such principles, but also refers them back to a set of assumptions grounded in a clearly religious frame of mind. Modern conceptions of rationality claim complete independence from religious sources, as from tradition more generally, and typically end up disposing of first (...) principles altogether. The result is a fragmentation of reason, which can be seen to be dramatically exemplified in the realm of modern logic, populated by countless different systems and incompatible conceptions of what it is to be a logic. Many of the conceptual choices that became implicit in the philosophical discussions eventually leading to the rejection of the religious picture, and ultimately to the aforementioned crisis, were themselves originally linked to religious premises, so that all along, a kind of religious subconscious has subsisted throughout those disputations; however, the lack of any proper recognition of this background obstructs the possibility of making a reasonable assessment of the nature and causes of the crisis. Alasdair MacIntyre, whose thought inspires the argument developed here, reached similar conclusions regarding practical rationality and the effects of abandoning the teleological framework of Aristotelian philosophy. MacIntyre’s arguments can be adapted, as he suggests, to deal with reason more generally, and his insistence upon the tradition-laden character of rational enquiry can help point toward the grounding of human reason in religion. (shrink)

This paper does two things. First, it argues for a metaphilosophical view of conceptual analysis questions; in particular, it argues that the facts that settle conceptual-analysis questions are facts about the linguistic intentions of ordinary folk. The second thing this paper does is argue that if this metaphilosophical view is correct, then experimental philosophy is a legitimate methodology to use in trying to answer conceptual-analysis questions.

The idea of the present Issue originated in a workshop held at the University of Urbino, Italy, in June 2014, and subsequently developed into an independent editorial project by including contributions that were not initially presented at the workshop. The eight essays that follow authored by young and emerging philosophers as well as fully accomplished ones—touch upon various aspects of the most recent debate surrounding TEs, closely engaging with many influential proposals that have been put forward over the last few (...) years. They can be organised around three main areas of concern. The first group deals with general issues raised by the use of TEs, such as the possibility of drawing a principled distinction between scientific and philosophical TEs (Marco Buzzoni), the role played by intuitions within philosophical TEs (Julia Langkau), and the different ways in which the intended conclusion of a TE can be resisted (Roy Sorensen). The second group focuses on the logical form of philosophical TEs (Sören Häggqvist; Daniele Sgaravatti), and on the kind of access to modal knowledge they are standardly taken to provide (Vittorio Morato). The third and last group explores the virtues and limits of TEs used in two specific philosophical areas, namely the philosophy of science (Margherita Benzi), and the philosophy of mind (Elizabeth Schier). (shrink)

Both advocates and critics of experimental philosophy often describe it in narrow terms as being the empirical study of people’s intuitions about philosophical cases. This conception corresponds with a narrow origin story for the field—it grew out of a dissatisfaction with the uncritical use of philosophers’ own intuitions as evidence for philosophical claims. In contrast, a growing number of experimental philosophers have explicitly embraced a broad conception of the sub-discipline, which treats it as simply the use of empirical methods to (...) inform philosophical problems. And this conception has a corresponding broad origin story—the field grew out of a recognition that philosophers often make empirical claims and that empirical claims call for empirical support. In this paper, I argue that the broad conception should be accepted, offering support for the broad origin story. (shrink)