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  1. Religion's evolutionary landscape: Counterintuition, commitment, compassion, communion.Scott Atran & Ara Norenzayan - 2004 - Behavioral and Brain Sciences 27 (6):713-730.
    Religion is not an evolutionary adaptation per se, but a recurring by-product of the complex evolutionary landscape that sets cognitive, emotional and material conditions for ordinary human interactions. Religion involves extraordinary use of ordinary cognitive processes to passionately display costly devotion to counterintuitive worlds governed by supernatural agents. The conceptual foundations of religion are intuitively given by task-specific panhuman cognitive domains, including folkmechanics, folkbiology, folkpsychology. Core religious beliefs minimally violate ordinary notions about how the world is, with all of its (...)
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  • Epistemic Vigilance.Dan Sperber, Fabrice Clément, Christophe Heintz, Olivier Mascaro, Hugo Mercier, Gloria Origgi & Deirdre Wilson - 2010 - Mind and Language 25 (4):359-393.
    Humans massively depend on communication with others, but this leaves them open to the risk of being accidentally or intentionally misinformed. To ensure that, despite this risk, communication remains advantageous, humans have, we claim, a suite of cognitive mechanisms for epistemic vigilance. Here we outline this claim and consider some of the ways in which epistemic vigilance works in mental and social life by surveying issues, research and theories in different domains of philosophy, linguistics, cognitive psychology and the social sciences.
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  • Is Trust an Epistemological Notion?Gloria Origgi - 2004 - Episteme 1 (1):61-72.
    Although there is widespread agreement that our epistemic dependence on other people's knowledge is a key ingredient of our cognitive life, the role of trust in this dependence is much more open to debate. Is trust in epistemic authority—or “epistemic trust” for short—an epistemological notion in any sense, or is it simply a bridge-concept that connects our epistemological concerns to moral issues? Should we depict it in terms of the more familiar sociological notion of trust as a basis for cooperation?
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  • (1 other version)Intuitive and reflective beliefs.Dan Sperber - 1997 - Mind and Language 12 (1):67-83.
    Humans have two kinds of beliefs, intuitive beliefs and reflective beliefs. Intuitive beliefs are a most fundamental category of cognition, defined in the architecture of the mind. They are formulated in an intuitive mental lexicon. Humans are also capable of entertaining an indefinite variety of higher-order or "reflective" propositional attitudes, many of which are of a credal sort. Reasons to hold "reflective beliefs" are provided by other beliefs that describe the source of the reflective belief as reliable, or that provide (...)
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  • Apparently irrational beliefs.Dan Sperber - 1982 - In Martin Hollis & Steven Lukes (eds.), Rationality and relativism. Cambridge: MIT Press. pp. 149--180.
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  • (1 other version)Moral Reputation: An Evolutionary and Cognitive Perspective.Dan Sperber & Nicolas Baumard - 2012 - Mind and Language 27 (5):495-518.
    From an evolutionary point of view, the function of moral behaviour may be to secure a good reputation as a co-operator. The best way to do so may be to obey genuine moral motivations. Still, one's moral reputation maybe something too important to be entrusted just to one's moral sense. A robust concern for one's reputation is likely to have evolved too. Here we explore some of the complex relationships between morality and reputation both from an evolutionary and a cognitive (...)
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  • The Naturalness of Religious Ideas: A Cognitive Theory of Religion.Pascal BOYER - 1994
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  • The moral, epistemic, and mindreading components of children’s vigilance towards deception.Dan Sperber - 2009 - Cognition 112 (3):367-380.
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