While there is much evidence for the influence of automatic emotional responses on moral judgment, the roles of reflection and reasoning remain uncertain. In Experiment 1, we induced subjects to be more reflective by completing the Cognitive Reflection Test prior to responding to moral dilemmas. This manipulation increased utilitarian responding, as individuals who reflected more on the CRT made more utilitarian judgments. A follow-up study suggested that trait reflectiveness is also associated with increased utilitarian judgment. In Experiment 2, subjects considered (...) a scenario involving incest between consenting adult siblings, a scenario known for eliciting emotionally driven condemnation that resists reasoned persuasion. Here, we manipulated two factors related to moral reasoning: argument strength and deliberation time. These factors interacted in a manner consistent with moral reasoning: A strong argument defending the incestuous behavior was more persuasive than a weak argument, but only when increased deliberation time encouraged subjects to reflect. (shrink)

The Cognitive Reflection Test (CRT; Frederick, 2005) is designed to measure the tendency to override a prepotent response alternative that is incorrect and to engage in further reflection that leads to the correct response. It is a prime measure of the miserly information processing posited by most dual process theories. The original three-item test may be becoming known to potential participants, however. We examined a four-item version that could serve as a substitute for the original. Our data show that it (...) displays a.58 correlation with the original version and that it has very similar relationships with cognitive ability, various thinking dispositions, and with several other rational thinking tasks. Combining the two versions into a seven-item test resulted in a measure of miserly processing with substantial reliability (.72). The seven-item version was a strong independent predictor of performance on rational thinking tasks after the variance accounted for by cognitive ability and thinking dispositions had been partialled out. (shrink)

An analytic cognitive style denotes a propensity to set aside highly salient intuitions when engaging in problem solving. We assess the hypothesis that an analytic cognitive style is associated with a history of questioning, altering, and rejecting supernatural claims, both religious and paranormal. In two studies, we examined associations of God beliefs, religious engagement, conventional religious beliefs and paranormal beliefs with performance measures of cognitive ability and analytic cognitive style. An analytic cognitive style negatively predicted both religious and paranormal beliefs (...) when controlling for cognitive ability as well as religious engagement, sex, age, political ideology, and education. Participants more willing to engage in analytic reasoning were less likely to endorse supernatural beliefs. Further, an association between analytic cognitive style and religious engagement was mediated by religious beliefs, suggesting that an analytic cognitive style negatively affects religious engagement via lower acceptance of conventional religious beliefs. Results for types of God belief indicate that the association between an analytic cognitive style and God beliefs is more nuanced than mere acceptance and rejection, but also includes adopting less conventional God beliefs, such as Pantheism or Deism. Our data are consistent with the idea that two people who share the same cognitive ability, education, political ideology, sex, age and level of religious engagement can acquire very different sets of beliefs about the world if they differ in their propensity to think analytically. (shrink)

While individual differences in the willingness and ability to engage analytic processing have long informed research in reasoning and decision making, the implications of such differences have not yet had a strong influence in other domains of psychological research. We claim that analytic thinking is not limited to problems that have a normative basis and, as an extension of this, predict that individual differences in analytic thinking will be influential in determining beliefs and values. Along with assessments of cognitive ability (...) and style, religious beliefs, and moral values, participants judged the wrongness of acts considered disgusting and conventionally immoral, but that do not violate care- or fairness-based moral principles. Differences in willingness to engage analytic thinking predicted reduced judgements of wrongness, independent of demographics, political ideology, religiosity, and moral values. Further, we show that those who were higher in cognitive ability were less likely to indicate that purity, patriotism, and respect for traditions and authority are important to their moral thinking. These findings are consistent with a “Reflectionist” view that assumes a role for analytic thought in determining substantive, deeply-held human beliefs and values. (shrink)

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 (...) present some of the more famous work in cognitive science that has marshaled this concern. Then I present reasons to think that those with training in philosophy will be less prone to certain systematic errors in reasoning. The suggestion is that if philosophers could be shown to be less prone to such errors, then the worries about the integrity of philosophy could be constrained. Then I present evidence that, according to performance on the CRT (Frederick 2005), those who have benefited from training and selection in philosophy are indeed less prone to one kind of systematic error: irrationally arbitrating between intuitive and reflective responses. Nonetheless, philosophers are not entirely immune to this systematic error, and their proclivity for this error is statistically related to their responses to a variety of philosophical questions. So, while the evidence herein puts constraints on the worries about the integrity of philosophy, it by no means eliminates these worries. The conclusion, then, is that the present evidence offers prima facie reasons to ascribe a mitigated privilege to philosophers' ability to rationally arbitrate between intuitive and reflective responses. (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)

We provide evidence that religious skeptics, as compared to believers, are both more reflective and effective in logical reasoning tasks. While recent studies have reported a negative association between an analytic cognitive style and religiosity, they focused exclusively on accuracy, making it difficult to specify potential underlying cognitive mechanisms. The present study extends the previous research by assessing both performance and response times on quintessential logical reasoning problems. Those reporting more religious skepticism made fewer reasoning errors than did believers. This (...) finding remained significant after controlling for general cognitive ability, time spent on the problems, and various demographic variables. Crucial for the purpose of exploring underlying mechanisms, response times indicated that skeptics also spent more time reasoning than did believers. This novel finding suggests a possible role of response slowing during analytic problem solving as a component of cognitive style that promotes overriding intuitive first impressions. Implications for using additional processing measures, such as response time, to investigate individual differences in cognitive style are discussed. (shrink)

In a paper recently published in Intelligence, Razmyar and Reeve found that participants with more analytic cognitive styles reported lower religiosity on a range of measures. Importantly, however, cognitive style did not add unique effects to the prediction of religiosity once cognitive ability was taken into account; a finding that is inconsistent with previous research on the topic. However, the authors failed to discuss this inconsistency and, in fact, only cited one of the many relevant papers on the topic. The (...) relevant paper that was cited, Shenhav, Rand, and Greene, was also not accurately represented, making it difficult to draw informed conclusions about their results. In this commentary, I review the evidence that indicates a unique relation between cognitive style and religious belief. This review highlights recent developments in the field as a means to situate Razmyar and Reeve's finding in the current literature. I conclude by drawing on this research to discuss the potential reasons for Razmyar and Reeve's discrepant results. (shrink)