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  1. Large language models have divergent effects on self-perceptions of mind and the attributes considered uniquely human.Oliver L. Jacobs, Farid Pazhoohi & Alan Kingstone - 2024 - Consciousness and Cognition 124 (C):103733.
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  • When does “no” mean no? Insights from sex robots.Anastasiia D. Grigoreva, Joshua Rottman & Arber Tasimi - 2024 - Cognition 244 (C):105687.
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  • The Pregnancy Rescue Case: why abortion is immoral.Perry Hendricks - 2024 - Journal of Medical Ethics 50 (5):332-334.
    In cases in which we must choose between either (i) preventing a woman from remaining unwillingly pregnant or (ii) preventing a fetus from being killed, we should prevent the fetus from being killed. But this suggests that in typical cases abortion is wrong: typical abortions involve preventing a woman from remaining unwillingly pregnant over preventing a fetus from being killed. And so abortion is typically wrong—and this holds whether or not fetuses are persons.
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  • Twenty years of experimental philosophy research.Jincai Li & Xiaozhen Zhu - 2023 - Metaphilosophy 54 (1):29-53.
    This paper reports the first study in the literature that adopts a bibliometric approach to systematically explore the scholarship in the young and fast‐growing research field of experimental philosophy. Based on a corpus of 1,248 publications in experimental philosophy from the past two decades retrieved from the PhilPapers website, the study examined the publication trend, the influential experimental philosophers, the impactful works, the popular publication venues, and the major research themes in this subarea of philosophy. It found, first, an overall (...)
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  • A Mind in Intelligent Personal Assistants: An Empirical Study of Mind-Based Anthropomorphism, Fulfilled Motivations, and Exploratory Usage of Intelligent Personal Assistants.Cuicui Cao, Yingying Hu & Haoxuan Xu - 2022 - Frontiers in Psychology 13.
    Intelligent personal assistants own anthropomorphic features which enable users’ perception of anthropomorphism. Adopting the perspective of mind-based anthropomorphism, the purpose of this paper is to investigate how mind-based anthropomorphism influences users’ exploratory usage of IPAs. Based on the notion that anthropomorphism can satisfy people’s sociality and effectance motivation, we hypothesize that mind-based anthropomorphism can enhance people’s social connection with IPAs and IPA self-efficacy, which can in turn influence their exploratory usage of IPAs. Questionnaires were developed and distributed to users who (...)
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  • (1 other version)Social robots as depictions of social agents.Herbert H. Clark & Kerstin Fischer - 2023 - Behavioral and Brain Sciences 46:e21.
    Social robots serve people as tutors, caretakers, receptionists, companions, and other social agents. People know that the robots are mechanical artifacts, yet they interact with them as if they were actual agents. How is this possible? The proposal here is that people construe social robots not as social agents per se, but as depictions of social agents. They interpret them much as they interpret ventriloquist dummies, hand puppets, virtual assistants, and other interactive depictions of people and animals. Depictions as a (...)
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  • Leveraging Artificial Intelligence in Marketing for Social Good—An Ethical Perspective.Erik Hermann - 2022 - Journal of Business Ethics 179 (1):43-61.
    Artificial intelligence is shaping strategy, activities, interactions, and relationships in business and specifically in marketing. The drawback of the substantial opportunities AI systems and applications provide in marketing are ethical controversies. Building on the literature on AI ethics, the authors systematically scrutinize the ethical challenges of deploying AI in marketing from a multi-stakeholder perspective. By revealing interdependencies and tensions between ethical principles, the authors shed light on the applicability of a purely principled, deontological approach to AI ethics in marketing. To (...)
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  • Robots As Intentional Agents: Using Neuroscientific Methods to Make Robots Appear More Social.Eva Wiese, Giorgio Metta & Agnieszka Wykowska - 2017 - Frontiers in Psychology 8:281017.
    Robots are increasingly envisaged as our future cohabitants. However, while considerable progress has been made in recent years in terms of their technological realization, the ability of robots to inter-act with humans in an intuitive and social way is still quite limited. An important challenge for social robotics is to determine how to design robots that can perceive the user’s needs, feelings, and intentions, and adapt to users over a broad range of cognitive abilities. It is conceivable that if robots (...)
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  • The effect of abstract versus concrete framing on judgments of biological and psychological bases of behavior.Kim Nancy, Samuel Johnson, Woo-Kyoung Ahn & Joshua Knobe - forthcoming - Cognitive Research: Principles and Implications.
    Human behavior is frequently described both in abstract, general terms and in concrete, specific terms. We asked whether these two ways of framing equivalent behaviors shift the inferences people make about the biological and psychological bases of those behaviors. In five experiments, we manipulated whether behaviors are presented concretely (i.e. with reference to a specific person, instantiated in the particular context of that person’s life) or abstractly (i.e. with reference to a category of people or behaviors across generalized contexts). People (...)
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  • (3 other versions)Experimental Philosophy.Joshua Knobe, Wesley Buckwalter, Shaun Nichols, Philip Robbins, Hagop Sarkissian & Tamler Sommers - 2012 - Annual Review of Psychology 63 (1):81-99.
    Experimental philosophy is a new interdisciplinary field that uses methods normally associated with psychology to investigate questions normally associated with philosophy. The present review focuses on research in experimental philosophy on four central questions. First, why is it that people's moral judgments appear to influence their intuitions about seemingly nonmoral questions? Second, do people think that moral questions have objective answers, or do they see morality as fundamentally relative? Third, do people believe in free will, and do they see free (...)
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  • Individual differences predict sensitivity to the uncanny valley.Karl F. MacDorman & Steven O. Entezari - 2015 - Interaction Studies 16 (2):141-172.
    It can be creepy to notice that something human-looking is not real. But can sensitivity to this phenomenon, known as the uncanny valley, be predicted from superficially unrelated traits? Based on results from at least 489 participants, this study examines the relation between nine theoretically motivated trait indices and uncanny valley sensitivity, operationalized as increased eerie ratings and decreased warmth ratings for androids presented in videos. Animal Reminder Sensitivity, Neuroticism, its Anxiety facet, and Religious Fundamentalism significantly predicted uncanny valley sensitivity. (...)
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  • Intuitive And Reflective Responses In Philosophy.Nick Byrd - 2014 - Dissertation, University of Colorado
    Cognitive scientists have revealed systematic errors in human reasoning. There is disagreement about what these errors indicate about human rationality, but one upshot seems clear: human reasoning does not seem to fit traditional views of human rationality. This concern about rationality has made its way through various fields and has recently caught the attention of philosophers. The concern is that if philosophers are prone to systematic errors in reasoning, then the integrity of philosophy would be threatened. In this paper, I (...)
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  • Moral Empathy Gaps and the American Culture War.Peter H. Ditto & Spassena P. Koleva - 2011 - Emotion Review 3 (3):331-332.
    Our inability to feel what others feel makes it difficult to understand how they think. Because moral intuitions organize political attitudes, moral empathy gaps can exacerbate political conflict (and other kinds of conflict as well) by contributing to the perception that people who do not share our moral opinions are unintelligent and/or have malevolent intentions.
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  • If I am free, you can’t own me: Autonomy makes entities less ownable.Christina Starmans & Ori Friedman - 2016 - Cognition 148 (C):145-153.
    Although people own myriad objects, land, and even ideas, it is currently illegal to own other humans. This reluctance to view people as property raises interesting questions about our conceptions of people and about our conceptions of ownership. We suggest that one factor contributing to this reluctance is that humans are normally considered to be autonomous, and autonomy is incompatible with being owned by someone else. To investigate whether autonomy impacts judgments of ownership, participants recruited from Amazon Mechanical Turk read (...)
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  • Site-seeing Humanness in Organizations.Tuure Haarjärvi & Sari Laari-Salmela - 2024 - Business Ethics Quarterly 34 (1):60-96.
    In this study, we theorize humanness in organizations as a property of practice. We apply practice theory to examine how humanness becomes enacted in a business organization as people prioritize organizational and individual ends in their work activities. Our empirical case study examines the everyday interactions of development team members in an R&D organization of a large Nordic cooperative. Challenging the dominant individualist and structuralist approaches in humanness and human dignity studies, we identify and locate four different aspects of humanness (...)
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  • A Single Belief-Changing Psychedelic Experience Is Associated With Increased Attribution of Consciousness to Living and Non-living Entities.Sandeep M. Nayak & Roland R. Griffiths - 2022 - Frontiers in Psychology 13.
    IntroductionAlthough the topic of consciousness is both mysterious and controversial, psychedelic drugs are popularly believed to provide unique insights into the nature of consciousness despite a lack of empirical evidence.MethodsThis study addresses the question of whether psychedelics change the attribution of consciousness to a range of living and non-living entities. A survey was conducted in 1,606 respondents who endorsed a belief changing psychedelic experience.ResultsParticipants rated their attributions of consciousness to a range of living and non-living entities before and after their (...)
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  • Would I Really Make a Difference? Moral Typecasting Theory and its Implications for Helping Ethical Leaders.Kai Chi Yam, Ryan Fehr, Tyler C. Burch, Yajun Zhang & Kurt Gray - 2019 - Journal of Business Ethics 160 (3):675-692.
    Ethical leadership research has primarily relied on social learning and social exchange theories. Although these theories have been generative, additional theoretical perspectives hold the potential to broaden scholars’ understanding of ethical leadership’s effects. In this paper, we examine moral typecasting theory and its unique implications for followers’ leader-directed citizenship behavior. Across two studies employing both survey-based and experimental methods, we offer support for three key predictions consistent with this theory. First, the effect of ethical leadership on leader-directed citizenship behavior is (...)
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  • Venturing into the uncanny valley of mind—The influence of mind attribution on the acceptance of human-like characters in a virtual reality setting.Jan-Philipp Stein & Peter Ohler - 2017 - Cognition 160 (C):43-50.
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  • The divided mind of a disbeliever: Intuitive beliefs about nature as purposefully created among different groups of non-religious adults.Elisa Järnefelt, Caitlin F. Canfield & Deborah Kelemen - 2015 - Cognition 140 (C):72-88.
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  • The cultural evolution of prosocial religions.Ara Norenzayan, Azim F. Shariff, Will M. Gervais, Aiyana K. Willard, Rita A. McNamara, Edward Slingerland & Joseph Henrich - 2016 - Behavioral and Brain Sciences 39:e1.
    We develop a cultural evolutionary theory of the origins of prosocial religions and apply it to resolve two puzzles in human psychology and cultural history: (1) the rise of large-scale cooperation among strangers and, simultaneously, (2) the spread of prosocial religions in the last 10–12 millennia. We argue that these two developments were importantly linked and mutually energizing. We explain how a package of culturally evolved religious beliefs and practices characterized by increasingly potent, moralizing, supernatural agents, credible displays of faith, (...)
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  • Ontological confusions but not mentalizing abilities predict religious belief, paranormal belief, and belief in supernatural purpose.Marjaana Lindeman, Annika M. Svedholm-Häkkinen & Jari Lipsanen - 2015 - Cognition 134 (C):63-76.
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  • Eschewing Entities: Outlining a Biology Based Form of Structural Realism.Steven French - 2013 - In Vassilios Karakostas & Dennis Dieks (eds.), EPSA11 Perspectives and Foundational Problems in Philosophy of Science. Cham: Springer. pp. 371--381.
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  • Feeling robots and human zombies: Mind perception and the uncanny valley.Kurt Gray & Daniel M. Wegner - 2012 - Cognition 125 (1):125-130.
    The uncanny valley—the unnerving nature of humanlike robots—is an intriguing idea, but both its existence and its underlying cause are debated. We propose that humanlike robots are not only unnerving, but are so because their appearance prompts attributions of mind. In particular, we suggest that machines become unnerving when people ascribe to them experience, rather than agency. Experiment 1 examined whether a machine’s humanlike appearance prompts both ascriptions of experience and feelings of unease. Experiment 2 tested whether a machine capable (...)
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  • When ignorance is no excuse: Different roles for intent across moral domains.Liane Young & Rebecca Saxe - 2011 - Cognition 120 (2):202-214.
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  • The Paradox of Moral Focus.Liane Young & Jonathan Phillips - 2011 - Cognition 119 (2):166-178.
    When we evaluate moral agents, we consider many factors, including whether the agent acted freely, or under duress or coercion. In turn, moral evaluations have been shown to influence our (non-moral) evaluations of these same factors. For example, when we judge an agent to have acted immorally, we are subsequently more likely to judge the agent to have acted freely, not under force. Here, we investigate the cognitive signatures of this effect in interpersonal situations, in which one agent (“forcer”) forces (...)
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  • Cognitive biases explain religious belief, paranormal belief, and belief in life’s purpose.Aiyana K. Willard & Ara Norenzayan - 2013 - Cognition 129 (2):379-391.
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  • Mind Perception of Robots Varies With Their Economic Versus Social Function.Xijing Wang & Eva G. Krumhuber - 2018 - Frontiers in Psychology 9:344193.
    While robots were traditionally built to achieve economic efficiency and financial profits, their roles are likely to change in the future with the aim to provide social support and companionship. In this research, we examined whether the robot’s proposed function (social vs. economic) impacts judgments of mind and moral treatment. Studies 1a and 1b demonstrated that robots with social function were perceived to possess greater ability for emotional experience, but not cognition, compared to those with economic function and whose function (...)
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  • Men, Mammals, or Machines? Dehumanization Embedded in Organizational Practices.Tuure Väyrynen & Sari Laari-Salmela - 2018 - Journal of Business Ethics 147 (1):95-113.
    The present study combines dehumanization research with the concept of organizational trust to examine how employees perceive various types of maltreatment embedded within the organizational practices that form the ethical climate of an organization. With the help of grounded theory methodology, we analyzed 188 employment exit interview transcripts from an ICT subcontracting company. By examining perceived trustworthiness and perceived humanness, we found that dehumanizing employees can deteriorate trust within organizations. The violations found in the empirical material were divided into animalistic (...)
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  • Do Companies Think and Feel? Mind Perception of Organizations.Simone Tang & Kurt Gray - 2023 - Cognitive Science 47 (8):e13320.
    How do people perceive the minds of organizations? Existing work on organizational mind perception highlights two key debates: whether organizational groups are ascribed more agency than experience, and whether people are really perceiving minds in organizational groups at all. Our current paper and its data weigh in on these debates and suggest that organizations can indeed be ascribed experiential minds. We present a “member and goals” framework for systematically understanding the mind perception of organization. This framework suggests that people can (...)
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  • Attributing Mind to Groups and Their Members on Two Dimensions.Tetsushi Tanibe, Takaaki Hashimoto, Tobu Tomabechi, Taku Masamoto & Kaori Karasawa - 2019 - Frontiers in Psychology 10.
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  • The Two Sources of Moral Standing.Justin Sytsma & Edouard Machery - 2012 - Review of Philosophy and Psychology 3 (3):303-324.
    There are two primary traditions in philosophical theorizing about moral standing—one emphasizing Experience (the capacity to feel pain and pleasure) and one emphasizing Agency (complexity of cognition and lifestyle). In this article we offer an explanation for this divide: Lay judgments about moral standing depend importantly on two independent cues (Experience and Agency), and the two philosophical traditions reflect this aspect of folk moral cognition. In support of this two-source hypothesis, we present the results of a series of new experiments (...)
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  • Robots as Malevolent Moral Agents: Harmful Behavior Results in Dehumanization, Not Anthropomorphism.Aleksandra Swiderska & Dennis Küster - 2020 - Cognitive Science 44 (7):e12872.
    A robot's decision to harm a person is sometimes considered to be the ultimate proof of it gaining a human‐like mind. Here, we contrasted predictions about attribution of mental capacities from moral typecasting theory, with the denial of agency from dehumanization literature. Experiments 1 and 2 investigated mind perception for intentionally and accidentally harmful robotic agents based on text and image vignettes. Experiment 3 disambiguated agent intention (malevolent and benevolent), and additionally varied the type of agent (robotic and human) using (...)
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  • Moral Judgments in the Age of Artificial Intelligence.Yulia W. Sullivan & Samuel Fosso Wamba - 2022 - Journal of Business Ethics 178 (4):917-943.
    The current research aims to answer the following question: “who will be held responsible for harm involving an artificial intelligence system?” Drawing upon the literature on moral judgments, we assert that when people perceive an AI system’s action as causing harm to others, they will assign blame to different entity groups involved in an AI’s life cycle, including the company, the developer team, and even the AI system itself, especially when such harm is perceived to be intentional. Drawing upon the (...)
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  • An Examination of Mind Perception and Moral Reasoning in Ethical Decision-Making: A Mixed-Methods Approach.Isaac H. Smith, Andrew T. Soderberg, Ekaterina Netchaeva & Gerardo A. Okhuysen - 2022 - Journal of Business Ethics 183 (3):671-690.
    Taking an abductive, mixed-methods approach, we explore the content of people’s moral deliberations. In Study 1, we gather qualitative data from small groups of graduate business students discussing moral dilemmas. We analyze their conversations with a focus on how participants perceive others’ thoughts, opinions, and evaluations about the dilemmas and incorporate them into their reasoning. Ascribing such capacities to think and feel to others—i.e., mind perception—is central to morality. We use the conversations in Study 1 to identify whose minds participants (...)
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  • Tree‐Huggers Versus Human‐Lovers: Anthropomorphism and Dehumanization Predict Valuing Nature Over Outgroups.Joshua Rottman, Charlie R. Crimston & Stylianos Syropoulos - 2021 - Cognitive Science 45 (4):e12967.
    Previous examinations of the scope of moral concern have focused on aggregate attributions of moral worth. However, because trade‐offs exist in valuing different kinds of entities, tabulating total amounts of moral expansiveness may conceal significant individual differences in the relative proportions of moral valuation ascribed to various entities. We hypothesized that some individuals (“tree‐huggers”) would ascribe greater moral worth to animals and ecosystems than to humans from marginalized or stigmatized groups, while others (“human‐lovers”) would ascribe greater moral worth to outgroup (...)
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  • God-like robots: the semantic overlap between representation of divine and artificial entities.Nicolas Spatola & Karolina Urbanska - 2020 - AI and Society 35 (2):329-341.
    Artificial intelligence and robots may progressively take a more and more prominent place in our daily environment. Interestingly, in the study of how humans perceive these artificial entities, science has mainly taken an anthropocentric perspective (i.e., how distant from humans are these agents). Considering people’s fears and expectations from robots and artificial intelligence, they tend to be simultaneously afraid and allured to them, much as they would be to the conceptualisations related to the divine entities (e.g., gods). In two experiments, (...)
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  • (1 other version)Moral Cognition and Psychological Cognition: Intuitions Come First.Carolina Scotto - 2022 - Revista de Humanidades de Valparaíso 19:15-42.
    Psychological understanding is a required capacity for moral competence in the sense that understanding the intentions, beliefs, and interests of others is a critical input for evaluating the responsibilities involved in their behaviors and understanding, in turn, how to interact with them to achieve our purposes. For its part, interaction with others is at the heart of both capacities, since both are essential and closely related components of human social life. My aim in this paper, in relation to both assumptions, (...)
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  • A Cognitive Neuroscience View on Pointing: What is Special About Pointing with the Eyes and Hands?José Luis Ulloa & Nathalie George - 2013 - Humana Mente 6 (24).
    When interacting with others, we often use bodily signals to communicate. Among these signals, pointing, whether with the eyes or the hands, allows coordinating our attention with others, and the perception of pointing gestures implicates a range of social cognitive processes. Here, we review the brain mechanisms underpinning the perception and understanding of pointing, focusing on eye gaze perception and associated joint attention processes. We consider pointing gesture perception, but leave aside pointing gesture execution as it relates to a distinct (...)
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  • Mind Perception and Willingness to Withdraw Life Support.Jeffrey M. Rudski, Benjamin Herbsman, Eric D. Quitter & Nicole Bilgram - 2016 - Neuroethics 9 (3):235-242.
    Discussions of withdrawal of life support often revolve around a patient’s perceived level of suffering or lack of experience. Personhood, however, is often linked to personal agency. In the present study, 279 laypeople estimated the amount of agency and experience in hypothetical patients differing in degree of consciousness. Participants also indicated whether they would choose to maintain or terminate life support. Patients were more likely to terminate life support for a patient in a persistent vegetative state, followed by one with (...)
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  • Humanizing Stakeholders by Rethinking Business.Katinka J. P. Quintelier, Joeri van Hugten, Bidhan L. Parmar & Inge M. Brokerhof - 2021 - Frontiers in Psychology 12.
    Can business humanize its stakeholders? And if so, how does this relate to moral consideration for stakeholders? In this paper we compare two business orientations that are relevant for current business theory and practice: a stakeholder orientation and a profit orientation. We empirically investigate the causal relationships between business orientation, humanization, and moral consideration. We report the results of six experiments, making use of different operationalizations of a stakeholder and profit orientation, different stakeholders, and different participant samples. Our findings support (...)
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  • Now you feel it, now you don’t.Susanne Quadflieg, Israr Ul-Haq & Nikolaos Mavridis - 2016 - Interaction Studies 17 (2):211-247.
    Robots seemingly in possession of an experiential mind, as well as humans allegedly incapable thereof, have been reported to elicit feelings of eeriness in their perceivers. The current work re-examined this claim, asking participants to rate both robots and humans in various social situations regarding their mind capacities, non-mind qualities, and overall appeal. It was found that feelings of eeriness towards both targets formed a distinct emotional response that was separable from simple dislike. Yet, unexpectedly, eeriness towards both targets intensified, (...)
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  • The origins of religious disbelief.Ara Norenzayan & Will M. Gervais - 2013 - Trends in Cognitive Sciences 17 (1):20-25.
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  • Perceptions of Undue Influence Shed Light on the Folk Conception of Autonomy.Fay Niker, Peter B. Reiner & Gidon Felsen - 2018 - Frontiers in Psychology 9:392196.
    Advances in psychology and neuroscience have elucidated the social aspects of human agency, leading to a broad shift in our thinking about fundamental concepts such as autonomy and responsibility. Here, we address a critical aspect of this inquiry by investigating how people consider the socio-relational nature of their own agency, particularly the influence of others on their perceived control over their decisions and actions. Specifically, in a series of studies using contrastive vignettes, we examine public attitudes about when external influences (...)
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  • Motion, identity and the bias toward agency.Chris Fields - 2014 - Frontiers in Human Neuroscience 8.
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  • Lost in the crowd: Entitative group membership reduces mind attribution.Carey K. Morewedge, Jesse J. Chandler, Robert Smith, Norbert Schwarz & Jonathan Schooler - 2013 - Consciousness and Cognition 22 (4):1195-1205.
    This research examined how and why group membership diminishes the attribution of mind to individuals. We found that mind attribution was inversely related to the size of the group to which an individual belonged . Mind attribution was affected by group membership rather than the total number of entities perceived at once . Moreover, mind attribution to an individual varied with the perception that the individual was a group member. Participants attributed more mind to an individual that appeared distinct or (...)
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  • Perceiving the agency of harmful agents: A test of dehumanization versus moral typecasting accounts.Mansur Khamitov, Jeff D. Rotman & Jared Piazza - 2016 - Cognition 146 (C):33-47.
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  • Why did this happen to me? Religious believers’ and non-believers’ teleological reasoning about life events.Konika Banerjee & Paul Bloom - 2014 - Cognition 133 (1):277-303.
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  • Let us be careful with the evidence on mentalizing, cognitive biases, and religious beliefs.Marjaana Lindeman & Annika M. Svedholm-Häkkinen - 2016 - Behavioral and Brain Sciences 39.
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  • A neurocognitive view on the depiction of social robots.Ruud Hortensius & Eva Wiese - 2023 - Behavioral and Brain Sciences 46:e38.
    While we applaud the careful breakdown by Clark and Fischer of the representation of social robots held by the human user, we emphasise that a neurocognitive perspective is crucial to fully capture how people perceive and construe social robots at the behavioural and brain levels.
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  • How Children and Adults Represent God's Mind.Larisa Heiphetz, Jonathan D. Lane, Adam Waytz & Liane L. Young - 2016 - Cognitive Science 40 (1):121-144.
    For centuries, humans have contemplated the minds of gods. Research on religious cognition is spread across sub-disciplines, making it difficult to gain a complete understanding of how people reason about gods' minds. We integrate approaches from cognitive, developmental, and social psychology and neuroscience to illuminate the origins of religious cognition. First, we show that although adults explicitly discriminate supernatural minds from human minds, their implicit responses reveal far less discrimination. Next, we demonstrate that children's religious cognition often matches adults' implicit (...)
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