My Heart Made Me Do It: Children's Essentialist Beliefs About Heart Transplants

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 (e.g., endorsing the idea that a recipient of a pig's heart would act pig‐like, but denying that the recipient would become a pig). This finding runs counter to predictions from a strong interpretation of the “minimalist” position, an alternative to essentialism.     

Differences in the Evaluation of Generic Statements About Human and Non‐Human Categories

Generic statements (e.g., “Birds lay eggs”) express generalizations about categories. Current theories suggest that people should be especially inclined to accept generics that involve threatening information. However, previous tests of this claim have focused on generics about non‐human categories, which raises the question of whether this effect applies as readily to human categories. In Experiment 1, adults were more likely to accept generics involving a threatening (vs. a non‐threatening) property for artifacts, but this negativity bias did not also apply to human categories. Experiment 2 examined an alternative hypothesis for this result, and Experiments 3 and 4 served as conceptual replications of the first experiment. Experiment 5 found that even preschoolers apply generics differently for humans and artifacts. Finally, Experiment 6 showed that these effects reflect differences between human and non‐human categories more generally, as adults showed a negativity bias for categories of non‐human animals, but not for categories of humans. These findings suggest the presence of important, early‐emerging domain differences in people's judgments about generics.     

Singular Clues to Causality and Their Use in Human Causal Judgment

It is argued that causal understanding originates in experiences of acting on objects. Such experiences have consistent features that can be used as clues to causal identification and judgment. These are singular clues, meaning that they can be detected in single instances. A catalog of 14 singular clues is proposed. The clues function as heuristics for generating causal judgments under uncertainty and are a pervasive source of bias in causal judgment. More sophisticated clues such as mechanism clues and repeated interventions are derived from the 14. Research on the use of empirical information and conditional probabilities to identify causes has used scenarios in which several of the clues are present, and the use of empirical association information for causal judgment depends on the presence of singular clues. It is the singular clues and their origin that are basic to causal understanding, not multiple instance clues such as empirical association, contingency, and conditional probabilities.     

Mental Health Clinicians' Beliefs About the Biological, Psychological, and Environmental Bases of Mental Disorders

The current experiments examine mental health clinicians' beliefs about biological, psychological, and environmental bases of the DSM-IV-TR mental disorders and the consequences of those causal beliefs for judging treatment effectiveness. Study 1 found a large negative correlation between clinicians' beliefs about biological bases and environmental/psychological bases, suggesting that clinicians conceptualize mental disorders along a single continuum spanning from highly biological disorders (e.g., autistic disorder) to highly nonbiological disorders (e.g., adjustment disorders). Study 2 replicated this finding by having clinicians list what they thought were the specific causes of nine familiar mental disorders and rate their bio–psycho–environmental bases. Study 3 further found that clinicians believe medication to be more effective for biologically based mental disorders and psychotherapy to be more effective for psychosocially based mental disorders. These results demonstrate that even expert mental health clinicians make strong distinctions between psychological and biological phenomena.     

Against Teleological Essentialism

In two recent papers, Rose and Nichols present evidence in favor of the view that humans represent category essences in terms of a telos, such as honey-making, and not in terms of scientific essences, such as bee DNA. Here, I challenge their interpretation of the evidence and show that it is directly predicted by the main theory they seek to undermine. I argue that their results can be explained as instances of diagnostic reasoning about scientific essences.     

Beliefs About the True Self Explain Asymmetries Based on Moral Judgment

Past research has identified a number of asymmetries based on moral judgments. Beliefs about (a) what a person values, (b) whether a person is happy, (c) whether a person has shown weakness of will, and (d) whether a person deserves praise or blame seem to depend critically on whether participants themselves find the agent's behavior to be morally good or bad. To date, however, the origins of these asymmetries remain unknown. The present studies examine whether beliefs about an agent's “true self” explain these observed asymmetries based on moral judgment. Using the identical materials from previous studies in this area, a series of five experiments indicate that people show a general tendency to conclude that deep inside every individual there is a “true self” calling him or her to behave in ways that are morally virtuous. In turn, this belief causes people to hold different intuitions about what the agent values, whether the agent is happy, whether he or she has shown weakness of will, and whether he or she deserves praise or blame. These results not only help to answer important questions about how people attribute various mental states to others; they also contribute to important theoretical debates regarding how moral values may shape our beliefs about phenomena that, on the surface, appear to be decidedly non‐moral in nature.     

Sculptors,Architects, and Painters Conceive of Depicted Spaces Differently

Sculptors, architects, and painters are three professional groups that require a comprehensive understanding of how to manipulate spatial structures. While it has been speculated that they may differ in the way they conceive of space due to the different professional demands, this has not been empirically tested. To achieve this, we asked architects, painters, sculptors, and a control group questions about spatially complex pictures. Verbalizations elicited were examined using cognitive discourse analysis. We found significant differences between each group. Only painters shifted consistently between 2D and 3D concepts, architects were concerned with paths and spatial physical boundedness, and sculptors produced responses that fell between architects and painters. All three differed from controls, whose verbalizations were generally less elaborate and detailed. Thus, for the case of sculptors, architects, and painters, profession appears to relate to a different spatial conceptualization manifested through a systematically contrasting way of talking about space.     

Causal relations drive young children's induction, naming, and categorization

A number of recent models and experiments have suggested that evidence of early category-based induction is an artifact of perceptual cues provided by experimenters. We tested these accounts against the prediction that different relations (causal versus non-causal) determine the types of perceptual similarity by which children generalize. Young children were asked to label, to infer novel properties, and to project future appearances of a novel animal that varied in two opposite respects: (1) how much it looked like another animal whose name and properties were known, and (2) how much its parents looked like parents of another animal whose name and properties were known. When exemplar origins were known, children generalized to exemplars with similar origins rather than with similar appearances; when origins were unknown, children generalized to exemplars with similar appearances. Results indicate even young children possess the cognitive control to choose the similarities that best predict accurate generalizations.     

Attitudes Toward and Beliefs about Transgender Youth: A Cross-Cultural Comparison Between the United States and India

Using an internet-based survey, we examined attitudes toward transgender youth in the United States and India, two cultures with differences in conceptualizations of gender and treatment of transgender individuals in society, law, and religion. We found generally positive attitudes toward transgender youth in our U.S. (n = 218), but moderately negative ones in our Indian (n = 217), sample. Consistent with the literature on prejudice against transgender adults in many Western societies, general social conservatism in the form of religious beliefs and political ideology, gender-specific conservatism in the form of gender binary belief, and endorsement of environmental rather than biological causes of transgender identity were the best predictors of U.S. participants’ attitudes, although personal contact with gender and sexual minorities also played a role at the bivariate level. These findings suggest that the processes underlying prejudice against transgender youth are similar to those that foster adult-directed transphobia in that cultural context. In contrast, religion-based disapproval and environmental causal attributions were the best predictors of Indian respondents’ attitudes, whereas gender binary belief played only a minor role, and political conservatism and personal contact no role at all. Our regression analyses accounted for considerably more of the variability in U.S. than in Indian participants’ attitudes, highlighting the need for additional (qualitative) work to identify the factors that promote transprejudice in India. We discuss these findings in light of cross-cultural differences between the two countries in terms of our predictors and consider implications for efforts to reduce prejudice against transgender youth.     

Consistent Belief in a Good True Self in Misanthropes and Three Interdependent Cultures

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 (USA) and a diverse set of interdependent countries (Russia, Singapore, and Colombia). 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.     

The Role of Person‐Culture Fit in Chinese Students' Cultural Adjustment in the United States: A Galileo Mental Model Approach

This article used a Galileo multidimensional scaling model to explain how intercultural communication affected sojourners' wellbeing in their host culture through the convergence of the mental models between sojourners and host nationals with whom the sojourners communicated. Participants were 126 sojourning Chinese in the United States and 30 associated domestic Americans. Data were collected shortly after the Chinese sojourners arrived in the United States and again 3 months later. A measure of person‐culture fit was generated by comparing each Chinese sojourner's mental model with the aggregate mental model of the associated domestic Americans. Results showed that the amount of intercultural communication had a significant effect on person‐culture fit, in turn affecting sojourners' adaptation outcomes. Theoretical and practical implications of the results are discussed.     

Children’s developing understanding of the relation between variable causal efficacy and mechanistic complexity

Two experiments investigated 3–4-year-olds’ ability to infer the causal mechanisms for a pair of lights. In both experiments the exterior of the two lights appeared identical. In Experiment 1, one light displayed a stable activation pattern of a single color while the other light displayed a variable pattern of activation by cycling through a series of different colors (i.e., a more varied effect). Children were asked to judge which light had a more complex internal structure. Four-year-olds were more likely to match the light with the more variable effect with a more complex internal mechanism and the light with the more stable effect with a less complex mechanism. Three-year-olds’ responses were at chance. Experiment 2 replicated this finding when the activation patterns of the two lights were described verbally but never demonstrated. Taken together, these results suggest that 4-year-olds appreciate that the variability of an object’s causal efficacy is related to the complexity of its internal mechanistic structure.     

Children’s causal inferences from indirect evidence: Backwards blocking and Bayesian reasoning in preschoolers

Previous research suggests that children can infer causal relations from patterns of events. However, what appear to be cases of causal inference may simply reduce to children recognizing relevant associations among events, and responding based on those associations. To examine this claim, in Experiments 1 and 2, children were introduced to a “blicket detector,” a machine that lit up and played music when certain objects were placed upon it. Children observed patterns of contingency between objects and the machine’s activation that required them to use indirect evidence to make causal inferences. Critically, associative models either made no predictions, or made incorrect predictions about these inferences. In general, children were able to make these inferences, but some developmental differences between 3- and 4-year-olds were found. We suggest that children’s causal inferences are not based on recognizing associations, but rather that children develop a mechanism for Bayesian structure learning. Experiment 3 explicitly tests a prediction of this account. Children were asked to make an inference about ambiguous data based on the base rate of certain events occurring. Four-year-olds, but not 3-year-olds were able to make this inference.     

Bridging the gap: Causality-at-a-distance in children's categorization and inferences about internal properties

Previous research has shown that preschoolers extend labels and internal properties of objects based on those objects’ causal properties, even when the causal properties conflict with the objects’ perceptual appearance [Nazzi, T., & Gopnik, A. (2000). A shift in children's use of perceptual and causal cues to categorization. Developmental Science, 3, 389–396; Sobel, D. M., Yoachim, C. M., Gopnik, A., Meltzoff, A. N., & Blumenthal, E. J. (2007). The blicket within: Preschoolers’ inferences about insides and causes. Journal of Cognition and Development, 8, 159–182]. These studies, however, only presented causal relations that acted on contact. In two studies, contact causality was replaced by distance causality. In contrast to the contact causality case, 4- and 5-year-olds extended labels to objects with similar perceptual properties over objects with similar causal properties when those properties acted at a distance. When children were asked to make inferences about object's internal properties, they were more likely to make causal responses, with 5-year-olds doing so to a greater extent than 4-year-olds. In a second study, 4-year-olds registered causal properties that acted at a distance and used them to make inferences when no perceptual conflict was present. These results support a hypothesis that young children develop an understanding of the specific mechanisms that link causal relations.     

Unionization in the United States and India: An Empirical Investigation

Union voting intentions of 622 employees in the United States and 120 employees in India were investigated. Union beliefs and job satisfaction influenced voting intentions in both countries. Employer's willingness to correct workplace problems, presence of union members in the family, employment in the public sector, gender, and level of education influenced union voting intentions only in the U.S. sample.     

Believe It Or Not: Religious and Other Paranormal Beliefs in the United States

Paranormal beliefs are often divided between those that are central to traditional Christian doctrine, such as the belief in heaven and hell, and those that are commonly associated with the supernatural or occult, such as the belief in ESP and psychic healing. This study employs data from a recent nationwide random sample general population survey to catalog the social correlates of paranormal beliefs and to examine the relationships between religious and other paranormal beliefs. The results indicate that standard social background factors do a poor job of accounting for who believes in paranormal phenomena and that the importance of specific background factors changes dramatically from phenomenon to phenomenon. The results also show that the correlations between belief in religious phenomena and other paranormal phenomena are largely insignificant. These findings call into question many prevailing theories about paranormal beliefs.     

Independence and dependence in human causal reasoning

Causal graphical models (CGMs) are a popular formalism used to model human causal reasoning and learning. The key property of CGMs is the causal Markov condition, which stipulates patterns of independence and dependence among causally related variables. Five experiments found that while adult’s causal inferences exhibited aspects of veridical causal reasoning, they also exhibited a small but tenacious tendency to violate the Markov condition. They also failed to exhibit robust discounting in which the presence of one cause as an explanation of an effect makes the presence of another less likely. Instead, subjects often reasoned “associatively,” that is, assumed that the presence of one variable implied the presence of other, causally related variables, even those that were (according to the Markov condition) conditionally independent. This tendency was unaffected by manipulations (e.g., response deadlines) known to influence fast and intuitive reasoning processes, suggesting that an associative response to a causal reasoning question is sometimes the product of careful and deliberate thinking. That about 60% of the erroneous associative inferences were made by about a quarter of the subjects suggests the presence of substantial individual differences in this tendency. There was also evidence that inferences were influenced by subjects’ assumptions about factors that disable causal relations and their use of a conjunctive reasoning strategy. Theories that strive to provide high fidelity accounts of human causal reasoning will need to relax the independence constraints imposed by CGMs.     

Intuitive Dualism and Afterlife Beliefs: A Cross-Cultural Study

It is widely held that intuitive dualism—an implicit default mode of thought that takes minds to be separable from bodies and capable of independent existence—is a human universal. Among the findings taken to support universal intuitive dualism is a pattern of evidence in which “psychological” traits (knowledge, desires) are judged more likely to continue after death than bodily or “biological” traits (perceptual, physiological, and bodily states). Here, we present cross-cultural evidence from six study populations, including non-Western societies with diverse belief systems, that shows that while this pattern exists, the overall pattern of responses nonetheless does not support intuitive dualism in afterlife beliefs. Most responses of most participants across all cultures tested were not dualist. While our sample is in no way intended to capture the full range of human societies and afterlife beliefs, it captures a far broader range of cultures than in any prior study, and thus puts the case for afterlife beliefs as evidence for universal intuitive dualism to a strong test. Based on these findings, we suggest that while dualist thinking is a possible mode of thought enabled by evolved human psychology, such thinking does not constitute a default mode of thought. Rather, our data support what we will call intuitive materialism—the view that the underlying intuitive systems for reasoning about minds and death produce as a default judgment that mental states cease to exist with bodily death.