Two studies examined the specificity of effects of explanation on learning by prompting 3- to 6-year-old children to explain a mechanical toy and comparing what they learned about the toy’s causal and non-causal properties to children who only observed the toy, both with and without accompanying verbalization. In Study 1, children were experimentally assigned to either explain or observe the mechanical toy. In Study 2, children were classified according to whether the content of their response to an undirected prompt involved (...) explanation. Dependent measures included whether children understood the toy’s functional-mechanical relationships, remembered perceptual features of the toy, effectively reconstructed the toy, and (for Study 2) generalized the function of the toy when constructing a new one. Results demonstrate that across age groups, explanation promotes causal learning and generalization, but does not improve (and in younger children, can even impair) memory for causally-irrelevant perceptual details. (shrink)

Despite its importance, the phenomenon of dehumanization has been neglected by philosophers. Since its introduction, the term “dehumanization” has come to be used in a variety of ways. In this paper, I use it to denote the psychological stance of conceiving of other human beings as subhuman creatures. I draw on an historical example – Morgan Godwyn's description of 17th century English colonists' dehumanization of African slaves and use this to identify three explanatory desiderata that any satisfactory theory of dehumanization (...) needs to address. I then summarize and criticize the theories of dehumanization developed by Jacques-Philippe Leyens and Nicholas Haslam, focusing on what I take to be their misappropriation of the theory of psychological essentialism, and show that both of these approaches suffer from major difficulties. I finish with an assessment of the degree to which Leyens' and Haslam's theories satisfy the three desiderata mentioned earlier, conclude that they fail to address them, and offer a brief sketch of a more satisfactory approach to understanding dehumanization. (shrink)

Cimpian & Salomon present promising steps towards understanding the cognitive underpinnings of adult essentialism. However, their approach is less convincing regarding ontogenetic and evolutionary aspects. In contrast to C&S's claim, the so-called inherence heuristic, though perhaps vital in adult reasoning, seems an implausible candidate for the developmental and evolutionary foundations of psychological essentialism. A more plausible candidate is kind-based object individuation that already embodies essentialist modes of thinking and that is present in infants and nonhuman primates.

The concept of authenticity is central to how people value many different types of objects and yet there is considerable disagreement about how individuals evaluate authenticity or how the concept itself should be defined. This paper attempts to reconcile previous approaches by proposing a novel view of authenticity. Specifically, I draw upon past research on psychological essentialism and propose that when people evaluate the authenticity of objects, they do so by evaluating the extent to which the object embodies or reflects (...) a valued essence. I suggest that this explanation of authenticity provides an overarching framework that describes how people evaluate object authenticity across a variety of contexts and I report the results of three experiments that directly test the predictions made by this explanation. (shrink)

Psychological essentialism is a folk theory characterized by the belief that a causal internal essence or force gives rise to the common outward behaviors or attributes of a category's members. In two studies, we investigated whether 4- to 7-year-old children evidenced essentialist reasoning about heart transplants by asking them to predict whether trading hearts with an individual would cause them to take on the donor's attributes. Control conditions asked children to consider the effects of trading money with an individual. Results (...) indicated that children reasoned according to essentialism, predicting more transfer of attributes in the transplant condition versus the non-bodily money control. Children also endorsed essentialist transfer of attributes even when they did not believe that a transplant would change the recipient's category membership. This finding runs counter to predictions from a strong interpretation of the “minimalist” position, an alternative to essentialism. (shrink)

Over the past several decades, psychological essentialism has been an important topic of study, incorporating research from multiple areas of psychology, philosophy and linguistics. At its most basic level, essentialism is the tendency to represent certain concepts in terms of a deeper, unobservable property that is responsible for category membership. Originally, this concept was used to understand people’s reasoning about natural kind concepts, such as TIGER and WATER, but more recently, researchers have identified the emergence of essentialist-like intuitions in a (...) number of other contexts, including people’s representation of concepts like SCIENTIST or CHRISTIAN. This paper develops an account that aims to capture how essentialism may operate across these varied cases. In short, we argue that while there is diversity in the forms essentialism can take, these varied cases reflect the same underlying cognitive structure. (shrink)

A growing body of research has examined how people judge the persistence of identity over time—that is, how they decide that a particular individual is the same entity from one time to the next. While a great deal of progress has been made in understanding the types of features that people typically consider when making such judgments, to date, existing work has not explored how these judgments may be shaped by normative considerations. The present studies demonstrate that normative beliefs do (...) appear to play an important role in people's beliefs about persistence. Specifically, people are more likely to judge that the identity of a given entity remains the same when its features improve than when its features deteriorate. Study 1 provides a basic demonstration of this effect. Study 2 shows that this effect is moderated by individual differences in normative beliefs. Study 3 examines the underlying mechanism, which is the belief that, in general, various entities are essentially good. Study 4 directly manipulates beliefs about essence to show that the positivity bias regarding essences is causally responsible for the effect. (shrink)

People sometimes explain behavior by appealing to an essentialist concept of the self, often referred to as the true self. Existing studies suggest that people tend to believe that the true self is morally virtuous; that is deep inside, every person is motivated to behave in morally good ways. Is this belief particular to individuals with optimistic beliefs or people from Western cultures, or does it reflect a widely held cognitive bias in how people understand the self? To address this (...) question, we tested the good true self theory against two potential boundary conditions that are known to elicit different beliefs about the self as a whole. Study 1 tested whether individual differences in misanthropy—the tendency to view humans negatively—predict beliefs about the good true self in an American sample. The results indicate a consistent belief in a good true self, even among individuals who have an explicitly pessimistic view of others. Study 2 compared true self-attributions across cultural groups, by comparing samples from an independent country and a diverse set of interdependent countries. Results indicated that the direction and magnitude of the effect are comparable across all groups we tested. The belief in a good true self appears robust across groups varying in cultural orientation or misanthropy, suggesting a consistent psychological tendency to view the true self as morally good. (shrink)

The inherence heuristic is a cognitive process that supplies quick and effortless explanations for a wide variety of observations. Due in part to biases in memory retrieval, this heuristic tends to overproduce explanations that appeal to the inherent features of the entities in the observations being explained. In this response, we use the commentators' input to clarify, refine, and expand the inherence heuristic model. The end result is a piece that complements the target article, amplifying its theoretical contribution.

We propose that human reasoning relies on an inherence heuristic, an implicit cognitive process that leads people to explain observed patterns (e.g., girls wear pink) in terms of the inherent features of their constituents (e.g., pink is an inherently feminine color). We then demonstrate how this proposed heuristic can provide a unified account for a broad set of findings spanning areas of research that might at first appear unrelated (e.g., system justification, nominal realism, is–ought errors in moral reasoning). By revealing (...) the deep commonalities among the diverse phenomena that fall under its scope, our account is able to generate new insights into these phenomena, as well as new empirical predictions. A second main goal of this paper, aside from introducing the inherence heuristic, is to articulate the proposal that the heuristic serves as a foundation for the development of psychological essentialism. More specifically, we propose that essentialism—which is the common belief that natural and social categories are underlain by hidden, causally powerful “essences”—emerges over the first few years of life as an elaboration of the earlier, and more open-ended, intuitions supplied by the inherence heuristic. In the final part of the paper, we distinguish our proposal from competing accounts (e.g., Strevens' K-laws) and clarify the relationship between the inherence heuristic and related cognitive tendencies (e.g., the correspondence bias). In sum, this paper illuminates a basic cognitive process that emerges early in life and is likely to have profound effects on many aspects of human psychology. (shrink)

I argue for three central theses: ‘intuition’ is ambiguous, in material object metaphysics ‘intuition’ refers to pre-theoretical beliefs, and these pre-theoretical beliefs are generated by an innate physical reasoning system. I begin by outlining the relevant background discussions on the nature of intuitions and their role in philosophy to motivate the need for a more careful investigation of the meaning of ‘intuition’ and the role of intuitions in specific sub-disciplines of philosophy. In chapters one and two I argue that ‘intuition’ (...) is ambiguous between an inflationary and deflationary sense. In the inflationary sense, ‘intuition’ refers to a priori intellectual seemings with a special phenomenology, conceptual etiology, and modal content. In the deflationary sense, ‘intuition’ refers to beliefs or inclinations to believe. In chapter three I specifically examine the use of intuitions in material object metaphysics and conclude that in this sub-community ‘intuition’ is used in the deflationary sense to refer to pre-theoretical beliefs. Drawing from research on infant cognition, in the final chapter I argue that intuitions regarding material object metaphysics are those judgments that arise from an innate physical reasoning system. Based on this empirical observation, I argue that metaphysicians ought to give preference to abstract intuitions over intuitions regarding concrete cases because these abstract intuitions reflect the innate structure of our physical reasoning mechanisms. (shrink)