In The Moral Problem, Michael Smith argues that only motivational internalists can offer an adequate explanation of why changes in moral judgment tend to be accompanied by changes in motivation in morally virtuous people. Smith argues that the failure of motivational externalism to account for this phenomenon amounts to a reductio of the view. In this paper, I draw on dual-process models of moral judgment to develop an externalist response to Smith’s argument. The key to (...) my proposal is that motivationally efficacious states are often the source of our moral judgments, and changes in judgment are typically the result of changes in these states. However, moral judgments can also be formed via an alternative pathway that does not necessarily affect motivation, and so motivation and judgment can come apart. This response not only defuses Smith’s objections to externalism, but challenges Smith to square his internalist proposal with the empirical details of moral judgment. (shrink)

Current developments in empirical moral psychology have spawned a new perspective on the traditional metaethical question of whether moral judgment is based on reason or emotion. Psychologists and cognitive neuroscientists such as Joshua Greene argue that there is empirical evidence that emotion is essential for one particularly important subclass of moral judgments: so-called ?deontological judgments.? In this paper, I scrutinize this claim and argue that neither the empirical evidence for Greene's dual process-theory of moral (...) judgment nor the normative conclusions it is supposed to yield can be maintained. More specifically, I argue that the evidence from neuroimaging relies on a problematic reverse inference, that the behavioral data are flawed, and that the findings from focal brain damage do not support the model. From a normative point of view, Greene fails to show that we ought to discount the intuitions that give rise to deontological judgments because they respond to morally irrelevant factors: firstly, I show that they do not pick up on the factors Greene deems to be morally irrelevant in the first place, and secondly, I argue that there generally is reason to trust our deontological intuitions. (shrink)

Implicit cognition is cognition that happens automatically and (typically) non-consciously. In moral psychology, implicit cognition is almost always understood in terms of dual process models of moral judgment. In this chapter, we address the question whether implicit moral judgment is usefully cashed out in terms of automatic (“type 1”) processes, and what the limitations of this approach are. Our chapter has six sections. In (1), we provide a brief overview of dual process models (...) of domain-general (moral and non-moral) cognition. (2) reviews a recent debate regarding the soundness of dual process models to begin with. Section (3) is about dual process accounts of moral judgment specifically. The last three sections then survey attempts to go beyond a simplistic automatic/controlled (“type 2”) distinction in conceptualizing implicit moral cognition. Recently, three main theoretical approaches have emerged, which all revolve around the questions whether type 2 processing can successfully penetrate implicit moral cognition. First, rational learning approaches highlight how episodes of moral learning can feed back into and shape our moral intuitions (4). Second, so-called triple process models suggest that automatic cognitive outputs can under certain circumstances be reined in by reflective cognition (5). Finally, recent evidence shows that moral reasoning is not as impotent as earlier developments in empirical moral psychology claimed to demonstrate (6). (shrink)

What role does “discursive consciousness” play in decision-making? How does it interact with “practical consciousness?” These two questions constitute two important gaps in strong practice theory that extend from Pierre Bourdieu's habitus to Stephen Vaisey's sociological dual-process model and beyond. The goal of this paper is to provide an empirical framework that expands the sociological dual-process model in order to fill these gaps using models from cognitive neuroscience. In particular, I use models of memory (...) and moral judgment that highlight the importance of executive functions and semantic memory. I outline each model as it pertains to the aforementioned gaps in strong practice theory. I then use the models from cognitive neuroscience to create an expanded dual-process model that addresses how and when conscious mental systems override and interact with subconscious mental systems in the use of cultural ends for decision-making. Finally, using this expanded model I address the sociological debate over the use of interview and survey data. My analysis reveals that surveys and interviews both elicit information encoded in declarative memory and differ primarily in the process of information retrieval that is required of respondents. (shrink)

A dual-processing model of moral whistleblowing in organizations is proposed. In this theory paper, moral whistleblowing is described as a unique type of whistleblowing that is undertaken by individuals that see themselves as moral agents and are primarily motivated to blow the whistle by a sense of moral duty. At the individual level, the model expands on traditional, rational models of whistleblowing by exploring how moral intuition and deliberative reasoning processes might interact (...) to influence the whistleblowing behavior of moral agents. The model combines individual variables, organizational variables, and external, societal variables to explain the moral whistleblowing process and the impact of moral agents on organizations and society. (shrink)

This chapter explores how morality can be rational if moral intuitions are resistant to rational reflection. There are two parts to this question. The normative problem is whether there is a model of moral justification which can show that morality is a rational enterprise given the facts of moral dumbfounding. Appealing to the model of reflective equilibrium for the rational justification of moral intuitions solves this problem. Reflective equilibrium views the rational justification of morality (...) as a back-and-forth balancing between moral theory and moral intuition, and therefore does not require that individual moral intuitions be directly responsive to rational reflection. The psychological problem is whether human psychology actually implements the processes required for reflective equilibrium. The psychological problem is far more difficult, and requires appealing to a dual-process view of moral judgement that regards moral intuitions and moral theories as belonging to different mental systems. (shrink)

Considerable evidence supports the sequential two-system model of moral judgement, as proposed by Greene and others. We tested whether judgement speed and/or personal/impersonal moral dilemmas can predict the kind of moral judgements subjects make for each dilemma, and whether personal dilemmas create difficulty in moral judgements. Our results showed that neither personal/impersonal conditions nor spontaneous/thoughtful-reflection conditions were reliable predictors of utilitarian or deontological moral judgements. Yet, we found support for an alternative view, (...) in which, when the two types of responses are in conflict; the resolution of this conflict depends on both the subject and the dilemma. While thinking about this conflict, subjects sometimes change their minds in both directions, as suggested by the data from a mouse-tracking task. (shrink)

Dual-process theories of the mind emphasize how reasoning is an interplay between intuitive and reflective thinking. This paper aims to understand how the two types of processing interact in the moral domain. According to a ‘default-interventionist’ model of moral reasoning intuition and reflection are conflicting cognitions: intuitive thinking would elicit heuristic and deontological responses, whereas reflection would favour utilitarian judgements. However, the evidence for the default interventionist view is inconclusive and challenged by a growing amount (...) of counterevidence in recent years. The recent empirical findings favour an interdependent rather than conflicting view of the two types of information processing in the moral domain. In this view, which I call dual-process reflective equilibrium, intuition and reflection cooperate in moral reasoning to reach a reflective goal, which is supposedly normative justification. In sum, on the one hand, the scope of moral intuitions extends to selecting relevant information and calling for reflection whenever a problem presents conflicting aspects; on the other hand, the purpose of moral reflection is to rationalize pre-reflective intuitions to provide articulated and accessible reasons. (shrink)

The affect-as-information (AAI) model proposes that emotions influence the accessibility and value of information (Avramova & Inbar, Citation2013). Furthermore, according to the dual-process model of moral judgement, emotions and cognition influence moral judgement (Greene, Citation2007; Greene et al., Citation2001, Citation2008); however, there is no direct evidence of a causal chain to support this model’s proposition. By using a 3 (emotions: positive vs. neutral vs. negative) × 2 (primed rule: save lives vs. (...) do not kill) between-participants design, we examined two hypotheses in two experiments: supraliminal (Experiment 1) and subliminal (Experiment 2) priming. Our results partially supported the AAI model and confirmed that emotions and cognition independently influence moral judgement. Specifically, the positive emotions group made more utilitarian decisions after being primed with the “save lives” rule and more deontological decisions after being primed with the do not kill rule. However, priming did not affect moral judgement in the negative emotion condition. Further, irrespective of whether priming was done, the negative emotion group mostly made utilitarian decisions. Accordingly, we propose a dynamic dual-process model of moral judgement, that can help clarify how emotion and cognition influence moral judgement. (shrink)

I argue that moral judgement is a natural kind on the grounds that it plays a causal/explanatory role in psychological generalizations. I then develop an empirically grounded theory of its identity as a natural kind. I argue that moral judgement is a hybrid state of moral belief and moral emotion. This hybrid theory supports the role of moral judgement in explanations of reasoning and action and also supports its role in a (...) class='Hi'>dual process model of moral cognition. Although it is composed of moral belief and moral emotion, moral judgement is unified, like other natural kinds, in virtue of underlying mechanisms that generate homeostasis among its components. Finally, this theory about the unity of moral judgement resolves a longstanding puzzle about moral motivation. The view explains how it is that moral judgements motivate all on their own but not all the time. (shrink)

A central source of support for expressivist accounts of normative discourse is the intimate relationship between normative judgment and motivation. Expressivists argue that normative judgments must be noncognitive, desire-like states in order to be so tightly linked with motivation. Normative statements are then construed as expressions of these noncognitive states. In this paper, I draw on dual-process models in cognitive psychology to respond to this argument. According to my proposal, normative judgments are ordinary beliefs that are typically produced (...) by two kinds of process: intuitive-affective processes and domain-general reasoning. When produced by the first kind of process, motivation and judgment tend to align. When produced by the second kind, motivation and judgment might not align. Since the first kind of process is the most common pathway of normative belief formation, normative judgments are typically accompanied by aligning motivation. This proposal enables cognitivists to explain the intimate link between normative judgment and motivation, thereby removing the major obstacle to interpreting normative statements truth-conditionally. (shrink)

We propose a revised set of moral dilemmas for studies on moral judgment. We selected a total of 46 moral dilemmas available in the literature and fine-tuned them in terms of four conceptual factors (Personal Force, Benefit Recipient, Evitability and Intention) and methodological aspects of the dilemma formulation (word count, expression style, question formats) that have been shown to influence moral judgment. Second, we obtained normative codings of arousal and valence for each dilemma showing that emotional (...) arousal in response to moral dilemmas depends crucially on the factors Personal Force, Benefit Recipient, and Intentionality. Third, we validated the dilemma set confirming that people's moral judgment is sensitive to all four conceptual factors, and to their interactions. Results are discussed in the context of this field of research, outlining also the relevance of our RT effects for the Dual Process account of moral judgment. Finally, we suggest tentative theoretical avenues for future testing, particularly stressing the importance of the factor Intentionality in moral judgment. Additionally, due to the importance of cross-cultural studies in the quest for universals in human moral cognition, we provide the new set dilemmas in six languages (English, French, German, Spanish, Catalan and Danish). The norming values provided here refer to the Spanish dilemma set. (shrink)

According to Joshua Greene’s influential dual process model of moral judgment, different modes of processing are associated with distinct moral outputs: automatic processing with deontological judgment, and controlled processing with utilitarian judgment. This paper aims to clarify and assess Greene’s model. I argue that the proposed tie between process and content is based on a misinterpretation of the evidence, and that the supposed evidence for controlled processing in utilitarian judgment is actually likely to (...) reflect generic deliberation which, ironically, is incompatible with a utilitarian outlook. This alternative proposal is further supported by the results of a recent neuroimaging study we have done. (shrink)

Intuitive-automatic processes are crucial for making judgements and decisions. The fascinating complexity of these processes has attracted many decision researchers, prompting them to start investigating intuition empirically and to develop numerous models. Dual-process models assume a clear distinction between intuitive and deliberate processes but provide no further differentiation within both categories. We go beyond these models and argue that intuition is not a homogeneous concept, but a label used for different cognitive mechanisms. We suggest that these mechanisms have (...) to be distinguished to allow for fruitful investigations of intuition. Specifically, we argue that researchers should concentrate on investigating the processes underlying intuition before making strong claims about its performance. We summarise current models for intuition and propose a categorisation according to the underlying cognitive processes: (a) associative intuition based on simple learning-retrieval processes, (b) matching intuition based on comparisons with prototypes/exemplars, (c) accumulative intuition based on automatic evidence accumulation, and (d) constructive intuition based on construction of mental representations. We discuss how this differentiation might help to clarify the relationship between affect and intuition and we derive a very general hypothesis as to when intuition will lead to good decisions and when it will go astray. (shrink)

Over the past two decades, the study of moral reasoning has been heavily influenced by Joshua Greene’s dual-process model of moral judgment, according to which deontological judgments are typically supported by intuitive, automatic processes while utilitarian judgments are typically supported by reflective, conscious processes. However, most of the evidence gathered in support of this model comes from the study of people’s judgments about sacrificial dilemmas, such as Trolley Problems. To which extent does this (...) class='Hi'>model generalize to other debates in which deontological and utilitarian judgments conflict, such as the existence of harmless moral violations, the difference between actions and omissions, the extent of our duties of assistance, and the appropriate justification for punishment? To find out, we conducted a series of five studies on the role of reflection in these kinds of moral conundrums. In Study 1, participants were asked to answer under cognitive load. In Study 2, participants had to answer under a strict time constraint. In Studies 3 to 5, we sought to promote reflection through exposure to counter-intuitive reasoning problems or direct instruction. Overall, our results offer strong support to the extension of Greene’s dual-process model to moral debates on the existence of harmless violations and partial support to its extension to moral debates on the extent of our duties of assistance. (shrink)

Empirical research in the field of moral cognition is increasingly being used to draw conclusions in philosophical moral psychology, in particular regarding sentimentalist and rationalist accounts of moral judgment. This paper calls for a reassessment of both the empirical and philosophical conclusions being drawn from the moral cognition research. It is proposed that moral decision making is best understood as a species of Kahneman and Frederick's dual-process model of decision making. According to (...) this model, emotional intuition-generating processes and reflective processes operate in an integrated way in moral deliberation, and metacognition is assigned an essential role in the monitoring and shaping of moral intuitions. In combination with observations from philosophical moral psychology, this proposal cautions against endorsing simple sentimentalism or rejecting rationalist accounts on the basis of the moral cognition research. (shrink)

Intuitive-automatic processes are crucial for making judgements and decisions. The fascinating complexity of these processes has attracted many decision researchers, prompting them to start investigating intuition empirically and to develop numerous models. Dual-process models assume a clear distinction between intuitive and deliberate processes but provide no further differentiation within both categories. We go beyond these models and argue that intuition is not a homogeneous concept, but a label used for different cognitive mechanisms. We suggest that these mechanisms have (...) to be distinguished to allow for fruitful investigations of intuition. Specifically, we argue that researchers should concentrate on investigating the processes underlying intuition before making strong claims about its performance. We summarise current models for intuition and propose a categorisation according to the underlying cognitive processes: (a) associative intuition based on simple learning-retrieval processes, (b) matching intuition based on comparisons with prototypes/exemplars, (c) accumulative intuition based on automatic evidence accumulation, and (d) constructive intuition based on construction of mental representations. We discuss how this differentiation might help to clarify the relationship between affect and intuition and we derive a very general hypothesis as to when intuition will lead to good decisions and when it will go astray. (shrink)

Music, alongside ritual, plays an important role in Confucian moral education. Among all the Confucians, Xunzi gives music the most radical ability to transform people, and this is striking given his pessimistic view of human nature. Though he set the standard for Chinese aesthetics for millennia, there is no systematic account that brings together Xunzi’s various commitments: that only music from virtuous previous dynasties are morally conducive, that music can bring about lasting character change, that even those uninterested in (...) moral cultivation can benefit from music, and that the junzi (“gentleman”) and the xiaoren (“petty man”) derive joy in different ways while listening to music. In this article, I explain why currently existing accounts cannot capture all the commitments, and I turn to analytic aesthetics to provide a new Dual-Process Model of Xunzi’s philosophy of music. Jenefer Robinson’s discussions of “the Jazzercise effect” and emotional misattribution will be key in the new account. (shrink)

Music, alongside ritual, plays an important role in Confucian moral education. Among all the Confucians, Xunzi gives music the most radical ability to transform people, and this is striking given his pessimistic view of human nature. Though he set the standard for Chinese aesthetics for millennia, there’s no systematic account that brings together Xunzi’s various commitments: that only music from virtuous previous dynasties are morally conducive, that music can bring about lasting character change, that even those uninterested in (...) class='Hi'>moral cultivation can benefit from music, and that the junzi (“gentleman”) and the xiaoren (“petty man”) derive joy in different ways while listening to music. In this article, I explain why currently existing accounts can’t capture all the commitments, and I turn to analytic aesthetics to provide a new Dual-Process Model of Xunzi’s philosophy of music. Jenefer Robinson’s discussions of “the Jazzercise effect” and emotional misattribution will be key in the new account. (shrink)

This dissertation examines the psychology of moral judgment and its implications for normative ethics and metaethics. Recent empirical findings in moral psychology, such as the impact of emotions, intuitions, and situational factors on moral judgments, have sparked a debate about whether ordinary moral judgments are systematically error-prone. Some philosophers, such as Peter Singer and Joshua Greene, argue that these findings challenge the reliability of moral intuitions and support more "reasoned", consequentialist approaches over deontological ones. The (...) first part of the dissertation reviews these provocative findings and the philosophical reactions to them, which often invoke the notion of 'moral relevance' - the idea that some factors shaping moral judgments are morally irrelevant. The second part develops a psychological account of moral relevance, drawing on theories of the moral domain, the role of emotions, and models of moral cognition. This account reveals the complex interplay of intuitive and reasoned processes in generating impressions of moral relevance. The final part reevaluates the philosophical discussions in light of this psychological understanding. It contends that the evolutionary background of moral intuitions does not necessarily render them inadequate, and that both deontological and consequentialist judgments likely depend on evolved intuitions to a significant degree. Furthermore, the tendency to dismiss certain influences on moral judgment as irrelevant can itself be explained psychologically. Considering the psychological account presented, mind-independent accounts of morality become less plausible. The dissertation concludes that while empirical moral psychology reveals important constraints on normative theorizing, it does not decisively favor consequentialism over deontology. To assess the significance of empirical-scientific findings for ethics, a nuanced understanding of the origins of moral judgments is nevertheless indispensable. (shrink)

Joshua Greene has argued that the empirical findings of cognitive science have implications for ethics. In particular, he has argued (1) that people’s deontological judgments in response to trolley problems are strongly influenced by at least one morally irrelevant factor, personal force, and are therefore at least somewhat unreliable, and (2) that we ought to trust our consequentialist judgments more than our deontological judgments when making decisions about unfamiliar moral problems. While many cognitive scientists have rejected Greene’s dual- (...) class='Hi'>process theory of moral judgment on empirical grounds, philosophers have mostly taken issue with his normative assertions. For the most part, these two discussions have occurred separately. The current analysis aims to remedy this situation by philosophically analyzing the implications of moral dilemma research using the CNI model of moral decision-making – a formalized, mathematical model that decomposes three distinct aspects of moral-dilemma judgments. In particular, we show how research guided by the CNI model reveals significant conceptual, empirical, and theoretical problems with Greene’s dual-process theory, thereby questioning the foundations of his normative conclusions. (shrink)

A two-systems model of moral judgment proposed by Joshua Greene holds that deontological moral judgments (those based on simple rules concerning action) are often primary and intuitive, and these intuitive judgments must be overridden by reflection in order to yield utilitarian (consequence-based) responses. For example, one dilemma asks whether it is right to push a man onto a track in order to stop a trolley that is heading for five others. Those who favor pushing, the utilitarian response, (...) usually take longer to respond than those who oppose pushing. Greene's model assumes an asymmetry between the processes leading to different responses. We consider an alternative model based on the assumption of symmetric conflict between two response tendencies. By this model, moral dilemmas differ in the "difficulty" of giving a utilitarian response and subjects differ in the "ability" (tendency) to give such responses. (We could just as easily define ability in terms of deontological responses, as the model treats the responses symmetrically.) We thus make an analogy between moral dilemmas and tests of cognitive ability, and we apply the Rasch model, developed for the latter, to estimate the ability-difficulty difference for each dilemma for each subject. We apply this approach to five data sets collected for other purposes by three of the co-authors. Response time (RT), including yes and no responses, is longest when difficulty and ability match, because the subject is indifferent between the two responses, which also have the same RT at this point. When we consider yes/no responses, RT is longest when the model predicts that the response is improbable. Subjects with low ability take longer on the "easier" dilemmas, and vice versa. (shrink)

The study of moral decision-making presents to us two approaches for understanding such choices. The cognitive and the neurocognitive approaches postulate that reason and reasoning determines moral judgments. On the other hand, the intuitionist approaches postulate that automated intuitions mostly dominate moral judgments. There is a growing concern that neither of these approaches by itself captures all the key aspects of moral judgments. This paper draws on models from neurocognitive research and social-intuitionist research areas to propose (...) an integrative cognitive–intuitive model of moral decision-making. The model suggests that moral decision-making includes five interdependent, yet functionally distinct steps, issue framing, pre-processing, moral judgment, moral reflection, and moral intent. The model proposes a cognitive–intuitive view of moral judgment and it describes how emotion regulation, perceived moral intensity, and perceived ethical climate constructs impact the formation of moral intent. The paper discusses the theories that link emotions to moral judgment and implications of the model for future research and its implication for managers. (shrink)

De Neys makes some useful points regarding dual-process models, but his critique ignores highly relevant theories of judgment from the persuasion literature. These persuasion models predate and often circumvent many of the criticisms he makes of the dual-process approaches he covers. Furthermore, the persuasion models anticipated some of the correctives to dual-process models that he proposes.

Greene uses evidence from psychology and neuroscience to argue that manual mode is conducive to utilitarian judgments. He further argues that these data, in conjunction with philosophical premises, lend normative support to utilitarianism. After defending Greene’s philosophical premises against critics, I contend that the current state of the evidence suggests that manual mode does not drive utilitarian responses to moral dilemmas involving self-sacrifice. I performed an experiment which replicated the positive association between cognitive reflection test scores and utilitarian responses (...) to dilemmas that involved sacrificing the interests of others. However, I did not find a positive association between CRT scores and self-sacrificial utilitarian responses. The lack of a connection between manual mode and self-sacrifice presents a problem for Greene’s argument that manual mode drives utilitarianism in general. Prima facie, my results indicate that reflection only drives other-sacrificial utilitarian judgments, not self-sacrificial ones. Greene is left without a basis to say that cognitive science lends support to the normative conclusion that we ought to engage in utilitarian self-sacrifice by, for example, giving more to charity. I conclude by discussing other implications of my data for Greene’s argument, and outlining directions for future research. (shrink)

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)

Moral enhancement refers to the possibility of making individuals and societies better from a moral standpoint. A fierce debate has emerged about the ethical aspects of moral enhancement, notably because steering moral enhancement in a particular direction involves choosing amongst a wide array of competing options, and these options entail deciding which moral theory or attributes of the moral agent would benefit from enhancement. Furthermore, the ability and effectiveness of different neurotechnologies to enhance morality (...) have not been carefully examined. In this paper, we assess the practical feasibility of moral enhancement neurotechnologies. We reviewed the literature on neuroscience and cognitive science models of moral judgment and analyzed their implications for the specific target of intervention in moral enhancement. We also reviewed and compared evidence on available neurotechnologies that could serve as tools of moral enhancement. We conclude that the predictions of rationalist, emotivist, and dual process models are at odds with evidence, while different intuitionist models of moral judgment are more likely to be aligned with it. Furthermore, the project of moral enhancement is not feasible in the near future as it rests on the use of neurointerventions, which have no moral enhancement effects or, worse, negative effects. (shrink)

This dissertation is a contribution to the field of empirically informed metaethics, which combines the rigorous conceptual clarity of traditional metaethics with a careful review of empirical evidence. More specifically, this work stands at the intersection of moral psychology, moral epistemology, and philosophy of action. The study comprises six chapters on three distinct (although related) topics. Each chapter is structured as an independent paper and addresses a specific open question in the literature. The first part concerns the psychological (...) features and cognitive function of moral intuition. Chapter 1 (“Moral intuition, strength, and metacognition”) is focused on the concept of intuitive strength, which is one of the defining features of moral intuition. I provide a metacognitive account of intuitive strength and show why such a view is preferable to emotional or quasi-perceptual accounts. Then, in Chapter 2 (“Dual process reflective equilibrium”), I will discuss the interplay between intuition and reflection in moral reasoning. I will contend that the influential “default-interventionist” model of reasoning, theorized by Greene, is insufficiently supported by the evidence. In light of some recent studies, I outline an account of moral reasoning in which intuition and reflection are not in conflict but cooperate to reach a reflective goal. I call this model dual process reflective equilibrium. The aim of the first part is descriptive, i.e., it argues for an accurate understanding of moral intuition and reasoning in light of the available empirical evidence. In contrast, the second part addresses a normative question: is a subject epistemically justified in forming a belief on the basis of a moral intuition? Skeptics of moral intuition argue that accepting moral intuitions should be the exception rather than the rule to the extent that epistemically defective processes determine the content of moral intuitions. Chapter 3 (“Moral intuitionism and the reliability challenge”) introduces the recent empirical challenges to the reliability of moral intuitions and elaborates a promising strategy for defending intuitionism. In short, I consider whether subjects can track the reliability of their intuitions with their confidence. In Chapter 4 (“The argument from limited cognitive resources”), I evaluate a different strategy to defend moral intuitionism. Specifically, I develop an argument according to which accepting moral intuitions is legitimate because it is the most rational option that a subject has, given her limited resources. The third and final part of the dissertation concerns the role of moral intuitions in action. The influence of automatic processes on moral conduct raises different challenges to moral philosophy. The first challenge is to explain how a subject can be motivated by certain values without the mental effort of deliberation. Chapter 5 (“Caring, moral motivation, and automatic conduct”) tackles this issue. Chapter 6 (“Moral sensitivity as skillful automaticity”) aims to explain how moral agents can be sensitive to good reasons through automatic mental processes. (shrink)

Drawing from the dual process model of morality and life history theory, the present research examined the role of cognitive and emotional processes as bridges between basic environmental challenges and other-centered moral orientation. In two survey studies, cognitive and emotional processes represented by future-oriented planning and emotional attachment, respectively, or by perspective taking and empathic concern, respectively, positively predicted other-centeredness in prosocial moral reasoning and moral judgment dilemmas based on rationality or intuition. Cognitive processes (...) were more closely related to rational aspects of other-centeredness, whereas the emotional processes were more closely related to the intuitive aspects of other-centeredness. Finally, the cognitive and emotional processes also mediated negative effects of unpredictability, as well as positive effects of individual-level, contest competition on other-centeredness. Overall, these findings support the view that cognitive and emotional processes do not necessarily contradict each other. Rather, they might work in concert to promote other-centeredness in various circumstances and might be attributed to humans’ developmental flexibility in the face of environmental challenges. (shrink)

Rationalists about the psychology of moral judgment argue that moral cognition has a rational foundation. Recent challenges to this account, based on findings in the empirical psychology of moral judgment, contend that moral thinking has no rational basis. In this book, Hanno Sauer argues that moral reasoning does play a role in moral judgment—but not, as is commonly supposed, because conscious reasoning produces moral judgments directly. Moral reasoning figures in the acquisition, formation, (...) maintenance, and reflective correction of moral intuitions. Sauer proposes that when we make moral judgments we draw on a stable repertoire of intuitions about what is morally acceptable, which we have acquired over the course of our moral education—episodes of rational reflection that have established patterns for automatic judgment foundation. Moral judgments are educated and rationally amenable moral intuitions. -/- Sauer engages extensively with the empirical evidence on the psychology of moral judgment and argues that it can be shown empirically that reasoning plays a crucial role in moral judgment. He offers detailed counterarguments to the anti-rationalist challenge (the claim that reason and reasoning play no significant part in morality and moral judgment) and the emotionist challenge (the argument for the emotional basis of moral judgment). Finally, he uses Joshua Greene's Dual Process model of moral cognition to test the empirical viability and normative persuasiveness of his account of educated intuitions. Sauer shows that moral judgments can be automatic, emotional, intuitive, and rational at the same time. (shrink)

In recent research, dual-process theories of cognition have been the primary model for explaining moral judgment and reasoning. These theories understand moral thinking in terms of two separate domains: one deliberate and analytic, the other quick and instinctive. -/- This book presents a new theory of the philosophy and cognitive science of moral judgment. Hanno Sauer develops and defends an account of "triple-process" moral psychology, arguing that moral thinking and reasoning are (...) only insufficiently understood when described in terms of a quick but intuitive and a slow but rational type of cognition. This approach severely underestimates the importance and impact of dispositions to initiate and engage in critical thinking – the cognitive resource in charge of counteracting my-side bias, closed-mindedness, dogmatism, and breakdowns of self-control. Moral cognition is based, not on emotion and reason, but on an integrated network of intuitive, algorithmic and reflective thinking. -/- Moral Thinking, Fast and Slow will be of great interest to philosophers and students of ethics, philosophy of psychology and cognitive science. (shrink)

Debates about moral judgments have raised questions about the roles of reasoning, culture, and conflict. In response, the cognitive prototype model explains that over time, through training, and as a result of cognitive development, people construct notions of blameworthy and praiseworthy behavior by abstracting out salient properties that lead to an ideal representation of each. These properties are the primary features of moral prototypes and include social context interpretation, intentionality, consent, and outcomes. According to this model, (...) when the properties are uniform and coherent, they depict a promoral or immoral prototype, relative to the orientations of the properties. A promoral prototype is represented by an action that is supported by the culture, intentionally benevolent or other-regarding, consensual, and resulting in positive outcomes. An immoral prototype is an action that is condemned by the culture, intentionally malevolent or self-serving, lacking consent, and resulting in negative outcomes. It is hypothesized that moral prototypes will result in a high level of agreement and require effortless processing. Alternatively, when properties conflict or the situation deviates from the prototype, a nonprototype will result. It is hypothesized that nonprototypical situations will act as a source of moral disagreement and may require more effortful processing. (shrink)

Recent theories of decision making are characterised by a growing emphasis on understanding the cognitive mechanisms that produce decisions. This has seen a growth in methods that allow for the con...

We present a unified empirical and philosophical account of moral consistency reasoning, a distinctive form of moral reasoning that exposes inconsistencies among moral judgments about concrete cases. Judgments opposed in belief or in emotion and motivation are inconsistent when the cases are similar in morally relevant respects. Moral consistency reasoning, we argue, regularly shapes moral thought and feeling by coordinating two systems described in dual process models of moral cognition. Our empirical explanation (...) of moral change fills a gap in the empirical literature, making psychologically plausible a defensible new model of justified moral change and a hybrid theory of moral judgment. (shrink)

This essay argues that recent evidence in neurobiology and psychology supports Aristotle’s foundational psychology and account of self-control and demonstrates that his account of virtue is still relevant for understanding human agency. There is deep correlation between the psychological foundation of virtue that Aristotle describes in The Nicomachean Ethics (NE)—namely his distinction between the rational and nonrational parts of the soul, the way that they interact, and their respective roles in self-controlled action—and dual-process models of moral judgment. (...) Furthermore, Aristotle’s conception of character traits requires emotion regulation, and there is growing evidence in neurobiology and psychology of this ability. Most importantly, individuals can intentionally influence and control their “emotion-generating” system, and furthermore can generate lasting neurological and behavioral changes through deliberate practice. This essay briefly reviews Aristotle’s account of the ψυχή (psyche/soul) and moral virtue in the Nicomachean Ethics, and then reviews contemporary evidence of emotional self-regulation or self-control that correlates with Aristotle’s account of virtue, demonstrating the ongoing relevance of Aristotle for understanding human agency. (shrink)

Fairness, the notion that people deserve or have rights to certain resources or kinds of treatment, is a fundamental dimension of moral cognition. Drawing on recent evidence from economics, psychology, and neuroscience, we ask whether self-interest is always intuitive, requiring self-control to override with reasoning-based fairness concerns, or whether fairness itself can be intuitive. While we find strong support for rejecting the notion that self-interest is always intuitive, the literature has reached conflicting conclusions about the neurocognitive systems underpinning fairness. (...) We propose that this disagreement can largely be resolved in light of an extended Social Heuristics Hypothesis. Divergent findings may be attributed to the interpretation of behavioral effects of ego depletion or neurostimulation, reverse inference from brain activity to the underlying psychological process, and insensitivity to social context and inter-individual differences. To better dissect the neurobiological basis of fairness, we outline how future research should embrace cross-disciplinary methods that combine psychological manipulations with neuroimaging, and that can probe inter-individual, and cultural heterogeneities. (shrink)

The program of research now known as the heuristics and biases approach began with a study of the statistical intuitions of experts, who were found to be excessively confident in the replicability of results from small samples. The persistence of such systematic errors in the intuitions of experts implied that their intuitive judgments may be governed by fundamentally different processes than the slower, more deliberate computations they had been trained to execute. The ancient idea that cognitive processes can be partitioned (...) into two main families--traditionally called intuition and reason--is now widely embraced under the general label of dual-process theories. Dual-process models come in many flavors, but all distinguish cognitive operations that are quick and associative from others that are slow and governed by rules. To represent intuitive and deliberate reasoning, we borrow the terms "system 1" and "system 2" from Stanovich and West. In the following section, we present an attribute-substitution model of heuristic judgment, which assumes that difficult questions are often answered by substituting an answer to an easier one. Following sections introduce a research design for studying attribute substitution, as well as discuss the controversy over the representativeness heuristic in the context of a dual-system view that we endorse. The final section situates representativeness within a broad family of prototype heuristics, in which properties of a prototypical exemplar dominate global judgments concerning an entire set. (shrink)

This article proposes a novel integrative approach to moral judgment and a related model that could explain how unconscious heuristic processes are transformed into consciously accessible moral intuitions. Different hypothetical cases have been tested empirically to evoke moral intuitions that support principles from competing moral theories. We define and analyze the types of intuitions that moral theories and studies capture: those focusing on agents (A), deeds (D), and consequences (C). The integrative ADC approach uses (...) the heuristic principle of “attribute substitution” to explain how people make intuitive judgments. The target attributes of moral judgments are moral blameworthiness and praiseworthiness, which are substituted with more accessible and computable information about an agent's virtues and vices, right/wrong deeds, and good/bad consequences. The processes computing this information are unconscious and inaccessible, and therefore explaining how they provide input for moral intuitions is a key problem. We analyze social heuristics identified in the literature and offer an outline for a new model of moral judgment. Simple social heuristics triggered by morally salient cues rely on three distinct processes (role-model entity, action analysis, and consequence tallying—REACT) in order to compute the moral valence of specific intuitive responses (A, D, and C). These are then rapidly combined to form an intuitive judgment that could guide quick decision making. The ADC approach and REACT model can clarify a wide set of data from empirical moral psychology and could inform future studies on moral judgment, as well as case assessments and discussions about issues causing “deadlocked” moral intuitions. (shrink)

This study analyzes cognitive responses to explore a dual processing perspective of ethical judgment formation. Specifically, the study investigates how two factors, judgment task difficulty and moral intensity, influence the extent of deontological and teleological processing and their effects on ethical judgments. A single experiment on 110 undergraduate research participants found that judgment task difficulty affected the extent of deontological and teleological processing. Although moral intensity affected ethical judgments, it did not produce effects on either deontological or (...) teleological cognitive responses. Results did not support the hypotheses that deontological and teleological cognitive responses would mediate the relationships between the experimental factors and ethical judgments. Overall, the results support continued research of factors that affect the nature of information processing in ethical decision situations and the use of cognitive response analysis as a tool for conducting this research. (shrink)

This anthology offers a unique collection of contributions focusing on the discussion about the so-called dual-process theories within the field of moral psychology. In general, dual-process theories state that in cognitive systems, two sorts of processes can be differentiated: an affective, associative process and an analytical, rule-based process. This distinction recently entered the debate on the relationship between intuitive and rational approaches to explaining the phenomenon of moral judgment. The increasing interest in (...) these theories raises questions concerning their general impact on social contexts. The anthology aims at presenting stepping-stones of an analysis of the merits and drawbacks of this development. For that purpose, the authors discuss general questions concerning the relationship between ethics and empirical sciences, methodological questions, reassessments of established terminology and societal implications of dual-process theories in moral psychology. (shrink)

In this paper we develop test cases to adjudicate between dual-process and the causal mapping explanations of order effects. Using dilemmas with minimized emotional force, we explore new conditions for order effects to occur. Overall, the results support causal model theory. We produced novel evidence that order effects extend not only to cases with low emotional engagement, but also to specialized judgments about whether an action violates a rule. However, when objects are sacrificed instead of persons the (...) order effect either disappears or becomes symmetrical, contrary to previous theorizing that it is an asymmetrical transfer effect. Causal model theory needs to be developed to include interplays between the moral status of sacrificed entities and computational models of causal mapping. Symmetric order effects remain a puzzle, motivating future research. Though we do not know how to explain them yet, we discuss how symmetric order effects can influence policy decision making. (shrink)

According to the dual-process account of moral judgment, deontological and utilitarian judgments stem from two different cognitive systems. Deontological judgments are effortless, intuitive and emotion-driven, whereas utilitarian judgments are effortful, reasoned and dispassionate. The most notable evidence for dual-process theory comes from neuroimaging studies by Joshua Greene and colleagues. Greene has suggested that these empirical findings undermine deontology and support utilitarianism. It has been pointed out, however, that the most promising interpretation of his argument does (...) not make use of the empirical findings. In this paper, I engage with recent attempts by Greene to vindicate the moral significance of dual-process theory and the supporting neuroscientific findings. I consider their potential moral significance with regard to three aspects of Greene’s case against deontology: the argument from morally irrelevant factors, the functionalist argument and the argument from confabulation. I conclude that Greene fails to demonstrate how neuroscience and dual-process theory in general can advance moral theorizing. (shrink)

In relation to moral judgment, it is the 'reasoning' and 'intuition' of human representative decision mechanism in cognitive science. The first type is intuitive and automatical way of thinking, and second is ratiocinative and reflecting one. Kohlberg asserted that the most powerful impetus comes from moral reasoning to lead moral judgment and behavior. Haidt explained that intuition plays an leading role and reasoning charges only role of post-justification, in the almost majority of moral situation, via social (...) intuitionism model. Greene elucidates that deontological judgement is deduced intuitively by emotional response automatic and immediately, and judgment due to result does so by reasoning, conscious and reflecting cognitive reaction, through dual process theory. Kahneman maintains that humans make incomplete and irrational judgment, because they have incomplete ability of information processing inherently. To make good judgment, there are so many data to be processed, and we need to make decisions rapidly. Therefore, we use, so-called 'shortcut of judgment' of heuristic, that is, intuition. They acknowledges biased intuition as subject to overcome and upholds the effect of intuition used widely in decision-making at the same time. On the other hand, Gigerenzer claims that it does not necessarily define intuition as source of irrational bias and needs to think it as useful environmental adaptation tool box. In current moral education, the reasoning education is being utilized as core factor to enhance the ability of moral judgment. However, according to the opinions of intuitionist along with Haidt, it suggests strongly that it is not so useful the method of moral education based on reasoning in making moral judgment. This might be clearly significant challenge to moral education. It is because that it supports Haidt's argument that plays an important role for intuition resulting from emotion in moral decision making by many empirical studies recently. In this study, it argues that it guards against the view of underestimating role of moral reasoning, and reasoning could be utilized significantly in decision-making. Reasoning used in situation requiring more complex deliberation differs from intuition system used in context to make rapid decision more effectively, in its roles. (shrink)

In the sacrificial moral dilemma task, participants have to morally judge an action that saves several lives at the cost of killing one person. According to the dual process corrective model of moral judgment suggested by Greene and collaborators (2001; 2004; 2008), cognitive control is necessary to override the intuitive, deontological force of the norm against killing and endorse the utilitarian perspective. However, a conflict model has been proposed more recently to account for part (...) of the evidence in favor of dual process models in moral and social decision making. In this model, conflict, moral responses and reaction times arise from the interplay between individually variable motivational factors and objective parameters intrinsic to the choices offered. To further explore this model in the moral dilemma task, we confronted three different samples with a set of dilemmas representing an objective gradient of utilitarian pull, and collected data on moral judgment and on conflict in a 4-point scale. Collapsing all cases along the gradient, participants in each sample felt less conflicted on average when they gave extreme responses (1 or 4 in the UR scale). They felt less conflicted on average when responding to either the low- or the high-pull cases. The correlation between utilitarian responses and conflict was positive in the low-pull and negative in the high-pull cases. This pattern of data suggests that moral responses to sacrificial dilemmas are driven by decision conflict, which in turn depends on the interplay between an objective gradient of utilitarian pull and the moral motivations which regulate individual responsiveness to this gradient. (shrink)

This paper investigates the effectiveness of a new traceability label on consumer willingness to buy the labelled product and whether the effect is mediated by moral affective evaluations of the product. A between-subjects factorial design was used to test the effect of a new traceability label on willingness to buy a chocolate bar, while controlling for different product features and whether this effect was mediated through the consumer’s moral affective evaluations of the product. A broad sample of 1,064 (...) ordinary Danish consumers was recruited for the study from the panel of an online sample provider, age range 18–80. We found that the traceability label has a significant impact on consumer willingness to buy a chocolate bar. This impact is mediated by moral affective evaluations of the chocolate bar. Based on the dual process models of persuasion, we conclude that consumers mainly process the traceability label in a heuristic way, through a peripheral route, making a fast and frugal, affect-based judgment, rather than one based on elaborate reasoning. Being one of the first empirical studies on the impact of a traceability label on consumer willingness to buy a product, it provides valuable insights for businesses on the effects of a traceability label on consumer behaviour. In addition, it provides new insights on the process through which an ethical label influences consumer evaluations and purchase behaviour. This study is, to the best of our knowledge, the first to show that an ethical label influences consumer decision-making through activating a holistic moral affective evaluation of the offering, rather than through strengthening the consumer’s knowledge base for a more qualified reasoning process. (shrink)

Metaethics has recently been confronted by evidence from cognitive neuroscience that tacit emotional processes play an essential causal role in moral judgement. Most neuroscientists, and some metaethicists, take this evidence to vindicate a version of metaethical sentimentalism. In this paper we argue that the ‘dual process’ model of cognition that frames the discussion within and without philosophy does not do justice to an important constraint on any theory of deliberation and judgement. Namely, decision-making is (...) the exercise of a capacity for agency. Agency, in turn, requires a capacity to conceive of oneself as temporally extended: to inhabit, in both memory and imagination, an autobiographical past and future. To plan, to commit to plans, and to act in accordance with previous plans requires a diachronic self, able to transcend the present moment. While this fact about agency is central to much of moral philosophy (e.g. in discussions of autonomy and moral responsibility) it is opaque to the dual process framework and those meta-ethical accounts which situate themselves within this model of cognition. We show how this is the case and argue for an empirically adequate account of moral judgement which gives sufficient role to memory and imagination as cognitive prerequisites of agency. We reconsider the empirical evidence, provide an alternative, agentive, interpretation of key findings, and evaluate the consequences for metaethics. (shrink)

In this essay, after first briefly reviewing the literature on experimental philosophy and how and why it is important especially for contemporary analytic philosophy, we focus on two earliest experimental research papers on free will intuitions. We also present psychological mechanisms that try to explain why both philosophers and ordinary people have incompatibilist and compatibilist intuitions and free will and moral responsibility. We then move on to another experimental research on moral intuitions and develop a dual (...) class='Hi'>process model based on the model to explain moral intuitions. However, our dual interacting-process model is not intended for moral intuitions but free will intuitions. Finally, we critically examine other mechanism and briefly defend our model. (shrink)

According to rationalism regarding the psychology of moral judgment, people’s moral judgments are generally the result of a process of reasoning that relies on moral principles or rules. By contrast, intuitionist models of moral judgment hold that people generally come to have moral judgments about particular cases on the basis of gut-level, emotion-driven intuition, and do so without reliance on reasoning and hence without reliance on moral principles. In recent years the intuitionist (...) class='Hi'>model has been forcefully defended by Jonathan Haidt. One important implication of Haidt’s model is that in giving reasons for their moral judgments people tend to confabulate – the reasons they give in attempting to explain their moral judgments are not really operative in producing those judgments. Moral reason-giving on Haidt’s view is generally a matter of post hoc confabulation. Against Haidt, we argue for a version of rationalism that we call ‘morphological rationalism.’ We label our version ‘morphological’ because according to it, the information contained in moral principles is embodied in the standing structure of a typical individual’s cognitive system, and this morphologically embodied information plays a causal role in the generation of particular moral judgments. The manner in which the principles play this role is via ‘proceduralization’ – such principles operate automatically. In contrast to Haidt’s intuitionism, then, our view does not imply that people’s moral reason-giving practices are matters of confabulation. In defense of our view, we appeal to what we call the ‘nonjarring’ character of the phenomenology of making moral judgments and of giving reasons for those judgments. (shrink)

According to rationalism regarding the psychology of moral judgment, people’s moral judgments are generally the result of a process of reasoning that relies on moral principles or rules. By contrast, intuitionist models of moral judgment hold that people generally come to have moral judgments about particular cases on the basis of gut-level, emotion-driven intuition, and do so without reliance on reasoning and hence without reliance on moral principles. In recent years the intuitionist (...) class='Hi'>model has been forcefully defended by Jonathan Haidt. One important implication of Haidt’s model is that in giving reasons for their moral judgments people tend to confabulate – the reasons they give in attempting to explain their moral judgments are not really operative in producing those judgments. Moral reason-giving on Haidt’s view is generally a matter of post hoc confabulation. Against Haidt, we argue for a version of rationalism that we call ‘morphological rationalism.’ We label our version ‘morphological’ because according to it, the information contained in moral principles is embodied in the standing structure of a typical individual’s cognitive system, and this morphologically embodied information plays a causal role in the generation of particular moral judgments. The manner in which the principles play this role is via ‘proceduralization’ – such principles operate automatically. In contrast to Haidt’s intuitionism, then, our view does not imply that people’s moral reason-giving practices are matters of confabulation. In defense of our view, we appeal to what we call the ‘nonjarring’ character of the phenomenology of making moral judgments and of giving reasons for those judgments. (shrink)