When time is limited, researchers may be faced with the choice of using an extremely brief measure of the Big-Five personality dimensions or using no measure at all. To meet the need for a very brief measure, 5 and 10-item inventories were developed and evaluated. Although somewhat inferior to standard multi-item instruments, the instruments reached adequate levels in terms of: convergence with widely used Big-Five measures in self, observer, and peer reports, test–retest reliability, patterns of predicted external correlates, and convergence (...) between self and observer ratings. On the basis of these tests, a 10-item measure of the Big-Five dimensions is offered for situations where very short measures are needed, personality is not the primary topic of interest, or researchers can tolerate the somewhat diminished psychometric properties associated with very brief measures. (shrink)

In the past decade, a number of empirical researchers have suggested that laypeople have compatibilist intuitions. In a recent paper, Feltz and Millan have challenged this conclusion by claiming that most laypeople are only compatibilists in appearance and are in fact willing to attribute free will to people no matter what. As evidence for this claim, they have shown that an important proportion of laypeople still attribute free will to agents in fatalistic universes. In this paper, we first argue that (...) Feltz and Millan’s error-theory rests on a conceptual confusion: it is perfectly acceptable for a certain brand of compatibilist to judge free will and fatalism to be compatible, as long as fatalism does not prevent agents from being the source of their actions. We then present the results of two studies showing that laypeople’s intuitions are best understood as following a certain brand of source compatibilism rather than a “free-will-no-matter-what” strategy. (shrink)

We present evidence indicating new individual differences with people's intuitions about the relation of determinism to freedom and moral responsibility. We analysed participants' written explanations of why a person acted. Participants offered one of either 'decision' or 'causal' based explanations of behaviours in some paradigmatic cases. Those who gave causal explanations tended to have more incompatibilist intuitions than those who gave decision explanations. Importantly, the affective content of a scenario influenced the type of explanation given. Scenarios containing highly affective actions (...) (e.g. murder) tended to generate more decision explanations than scenarios with low affective content (e.g. cheating on taxes). These results give important clues about the proximal processes generating some intuitions about free will and moral responsibility. (shrink)

Claims about people's intuitions have long played an important role in philosophical debates. The new field of experimental philosophy seeks to subject such claims to rigorous tests using the traditional methods of cognitive science – systematic experimentation and statistical analysis. Work in experimental philosophy thus far has investigated people's intuitions in philosophy of language, philosophy of mind, epistemology, and ethics. Although it is now generally agreed that experimental philosophers have made surprising discoveries about people's intuitions in each of these areas, (...) considerable disagreement remains about the philosophical significance of the key findings. Some have argued that work in experimental philosophy should be assessed by asking whether it can contribute to the kind of inquiry that is normally pursued within analytic philosophy, while others suggest that work in experimental philosophy is best understood as a contribution to a more traditional sort of philosophical inquiry that long predates the birth of analytic philosophy. (shrink)

Five experiments suggested that everyday free will and moral responsibility judgments about some hypothetical thought examples differed from free will and moral responsibility judgments about the actual world. Experiment 1 (N = 106) showed that free will intuitions about the actual world measured by the FAD-Plus poorly predicted free will intuitions about a hypothetical person performing a determined action (r = .13). Experiments 2–5 replicated this result and found the relations between actual free will judgments and free will judgments about (...) hypothetical determined or fated actions (rs = .22–.35) were much smaller than the differences between them (ηp2 = .2–.55). These results put some pressure on theoretical accounts of everyday intuitions about freedom and moral responsibility. (shrink)

Fundamental beliefs about free will and moral responsibility are often thought to shape our ability to have healthy relationships with others and ourselves. Emotional reactions have also been shown to have an important and pervasive impact on judgments and behaviors. Recent research suggests that emotional reactions play a prominent role in judgments about free will, influencing judgments about determinism’s relation to free will and moral responsibility. However, the extent to which affect influences these judgments is unclear. We conducted a metaanalysis (...) to estimate the impact of affect. Our meta-analysis indicates that beliefs in free will are largely robust to emotional reactions. (shrink)

One debate in the experimental exploration of everyday judgments about free will is whether most people are compatibilists or incompatibilists. Some recent research suggests that many people who have incompatibilist intuitions are making a mistake; as such, they do not have genuine incompatibilist intuitions. Another worry is whether most people appropriately understand determinism or confuse it with similar, but different, notions such as fatalism. In five studies we demonstrate people distinguish determinism from fatalism. While people overall make this distinction, a (...) large percentage of people still judge that a person who is fated to perform an action is both free and morally responsible for that action. Those who thought that one freely performs and is morally responsible for a fated action had much stronger compatibilist judgments. These data suggest that a substantial percentage of people have “free will no matter what” intuitions. As a result, even though many people may appear to be compatibilist.. (shrink)

In this paper, we examine Adam Feltz and Edward Cokely’s recent claim that “the personality trait extraversion predicts people’s intuitions about the relationship of determinism to free will and moral responsibility”. We will first present some criticisms of their work before briefly examining the results of a recent study of our own. We argue that while Feltz and Cokely have their finger on the pulse of an interesting and important issue, they have not established a robust and stable connection between (...) extraversion and compatibilist-friendly intuitions. (shrink)

In the free will literature, some compatibilists and some incompatibilists claim that their views best capture ordinary intuitions concerning free will and moral responsibility. One goal of researchers working in the field of experimental philosophy has been to probe ordinary intuitions in a controlled and systematic way to help resolve these kinds of intuitional stalemates. We contribute to this debate by presenting new data about folk intuitions concerning freedom and responsibility that correct for some of the shortcomings of previous studies. (...) These studies also illustrate some problems that pertain to all of the studies that have been run thus far. (shrink)

Responding to recent concerns about the reliability of the published literature in psychology and other disciplines, we formed the X-Phi Replicability Project to estimate the reproducibility of experimental philosophy. Drawing on a representative sample of 40 x-phi studies published between 2003 and 2015, we enlisted 20 research teams across 8 countries to conduct a high-quality replication of each study in order to compare the results to the original published findings. We found that x-phi studies – as represented in our sample (...) – successfully replicated about 70% of the time. We discuss possible reasons for this relatively high replication rate in the field of experimental philosophy and offer suggestions for best research practices going forward. (shrink)

Experimental philosophy is a new approach to philosophy that incorporates the experimental methodologies of psychology, behavioral economics, and sociology. Experimental philosophers generally maintain that, in addition to traditional philosophical practices, these ways of gathering evidence can be instrumental in shedding light on philosophically important issues. Rather than relying on their own intuitions about specific cases, experimental philosophers perform systematic experiments to determine what intuitions people have about those cases. These intuitions are then used as evidence. In this context, four main (...) approaches to experimental philosophy are introduced, a sample of experimental philosophy’s results is offered, and some of the philosophical importance of those results is explained. (shrink)

We review evidence showing that disagreement in folk and expert philosophical intuitions can be predicted by global, heritable personality traits. The review focuses on recent studies of intuitions about free will, ethics, and intentional action. These findings are philosophically important because they suggest that while some projects cannot be done, other projects must take individual differences in philosophical character into account. But care needs to be taken when interpreting the implications of these individual differences. We illustrate one way that these (...) differences have been abused. We then illustrate two ways that these findings can be legitimately used to help illuminate philosophical issues. Given the large and readily available body of evidence, neglect of persistent and predictable philosophical differences is irresponsible. (shrink)

Sommers (2010) argues that experimental philosophers of free will have largely been asking the wrong question – the question whether philosophically naïve individuals think that free will and moral responsibility are compatible with determinism. The present studies begin to alleviate this concern by testing the intuitive plausibility of Pereboom’s (2001) four case argument. The general pattern of responses from two experiments does not support Pereboom’s predictions. Moreover, those who were high in the personality trait emotional stability tended to judge that (...) manipulated agents were more free and morally responsible compared to individuals low in emotional stability. (shrink)

Abstract:Appeal to intuition has played an important role in philosophical debates. Recent research in experimental philosophy empirically investigates philosophical intuitions, the factors that affect them, and the psychological and neurological mechanisms that underlie them. We distinguish between two common ways in which intuitions are used as philosophical evidence and present experimental philosophical studies that problematize these uses of philosophical intuitions. These studies indicate the influence of various prima facie irrelevant factors, such as language and order of presentation, on philosophical intuitions. (...) We consider three versions of the “expertise defense” of philosophical intuition and identify deficiencies in those defenses. We do not conclude that intuitions should never be used as philosophical evidence. Instead, we contend that experimental philosophy, broadly construed, has a crucial role to play in assessing and improving philosophical methodology Resumo: O apelo à intuição desempenhou até o presente um papel importante em debates filosóficos. Pesquisas recentes em filosofia experimental examinam as intuições filosóficas empiricamente, os fatores que as afetam e os mecanismos psicológicos e neurológicos que as subjazem. Distinguimos entre dois modos comuns nos quais as intuições são usadas como evidência filosófica e apresentamos estudos experimentais filosóficos que problematizam esses usos das intuições filosóficas. Esses estudos indicam a iFilosofia nfluência de diversos fatores prima facie irrelevantes, como a linguagem e a ordem de apresentação. Consideramos três versões da “defesa do especialista” da intuição filosófica e identificamos deficiências nessas defesas. Não concluímos que as intuições nunca devam ser usadas como evidência filosófica. Em vez disso, argumentamos que a filosofia experimental, amplamente concebida, tem um papel crucial a desempenhar na avaliação e na melhoria da metodologia filosófica. (shrink)

Recently, there has been an increased interest in folk intuitions about freedom and moral responsibility from both philosophers and psychologists. We aim to extend our understanding of folk intuitions about freedom and moral responsibility using an individual differences approach. Building off previous research suggesting that there are systematic differences in folks’ philosophically relevant intuitions, we present new data indicating that the personality trait extraversion predicts, to a significant extent, those who have compatibilist versus incompatibilist intuitions. We argue that identifying groups (...) of people who have specific and diverse intuitions about freedom and moral responsibility offers the possibility for theoretical advancement in philosophy and psychology, and may in part explain why some perennial philosophical debates have proven intractable. (shrink)

Our theoretical understanding of individual differences can be used as a tool to test and refine theory. Individual differences are useful because judgments, including philosophically relevant intuitions, are the predictable products of the fit between adaptive psychological mechanisms (e.g., heuristics, traits, skills, capacities) and task constraints. As an illustration of this method and its potential implications, our target article used a canonical, representative, and affectively charged judgment task to reveal a relationship between the heritable personality trait extraversion and some compatabilist (...) judgments. In the current Reply, we further clarify major theoretical implications of these data and outline potential opportunities and obstacles for this methodology. Discussion focuses on (1) the need for theoretically grounded a priori predictions; (2) the use of precise process level data and theory; (3) the possibility of convergent validity as personality is known to predict life experiences and outcomes; and (4) the fundamentally adaptive nature of cognition. (shrink)

Many philosophers appeal to intuitions to support some philosophical views. However, there is reason to be concerned about this practice as scientific evidence has documented systematic bias in philosophically relevant intuitions as a function of seemingly irrelevant features (e.g., personality). One popular defense used to insulate philosophers from these concerns holds that philosophical expertise eliminates the influence of these extraneous factors. Here, we test this assumption. We present data suggesting that verifiable philosophical expertise in the free will debate-as measured by (...) a reliable and validated test of expert knowledge-does not eliminate the influence of one important extraneous feature (i.e., the heritable personality trait extraversion) on judgments concerning freedom and moral responsibility. These results suggest that, in at least some important cases, the expertise defense fails. Implications for the practice of philosophy, experimental philosophy, and applied ethics are discussed. (shrink)

Published research findings are sometimes refuted by subsequent evidence, says Ioannidis, with ensuing confusion and disappointment.