Tell me your (cognitive) budget, and I'll tell you what you value.

Consider the following two (hypothetical) generic causal claims: "Living in a neighborhood with many families with children increases purchases of bicycles" and "living in an affluent neighborhood with many families with children increases purchases of bicycles." These claims not only differ in what they suggest about how bicycle ownership is distributed across different neighborhoods (i.e., "the data"), but also have the potential to communicate something about the speakers' values: namely, the prominence they accord to affluence in representing and making decisions about the social world. Here, we examine the relationship between the level of granularity with which a cause is described in a generic causal claim (e.g., neighborhood vs. affluent neighborhood) and the value of the information contained in the causal model that generates that claim. We argue that listeners who know any two of the following can make reliable inferences about the third: 1) the level of granularity at which a speaker makes a generic causal claim, 2) the speaker's values, and 3) the data available to the speaker. We present results of four experiments (N = 1323) in the domain of social categories that provide evidence in keeping with these predictions.

Structural explanations lead young children and adults to rectify resource inequalities.

Decisions about how to divide resources have profound social and practical consequences. Do explanations regarding the source of existing inequalities influence how children and adults allocate new resources? When 3- to 6-year-old children (N = 201) learned that inequalities were caused by structural forces (stable external constraints affecting access to resources) as opposed to internal forces (effort), they rectified inequalities, overriding previously documented tendencies to perpetuate inequality or divide resources equally. Adults (N = 201) were more likely than children to rectify inequality spontaneously; this was further strengthened by a structural explanation but reversed by an effort-based explanation. Allocation behaviors were mirrored in judgments of which allocation choices by others were appropriate. These findings reveal how explanations powerfully guide social reasoning and action from childhood through adulthood.

Psychological freedom, rationality, and the naive theory of reasoning.

To make sense of the social world, people reason about others' mental states, including whether and in what ways others can form new mental states. We propose that people's judgments concerning the dynamics of mental state change invoke a "naive theory of reasoning." On this theory, people conceptualize reasoning as a rational, semi-autonomous process that individuals can leverage, but not override, to form new rational mental states. Across six experiments, we show that this account of people's naive theory of reasoning predicts judgments about others' ability to form rational and irrational beliefs, desires, and intentions, as well as others' ability to act rationally and irrationally. This account predicts when, and explains why, people judge others as psychologically constrained by coercion and other forms of situational pressure. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Distinct Profiles for Beliefs About Religion Versus Science.

A growing body of research suggests that scientific and religious beliefs are often held and justified in different ways. In three studies with 707 participants, we examine the distinctive profiles of beliefs in these domains. In Study 1, we find that participants report evidence and explanatory considerations (making sense of things) as dominant reasons for beliefs across domains. However, cuing the religious domain elevates endorsement of nonscientific justifications for belief, such as ethical considerations (e.g., believing it encourages people to be good), affiliation (what loved ones believe), and intuition (what feels true in one's heart). Study 2 replicates these differences with specific scientific and religious beliefs held with equal confidence, and documents further domain differences in beliefs' personal importance, openness to revision, and perceived objectivity. Study 3 replicates these differences, further finding that counter-consensus beliefs about contentious science topics (such as climate change and vaccination) often have properties resembling religious beliefs, while counter-religious beliefs about religion (e.g., "There is no God") have properties that more closely resemble beliefs about science. We suggest that beliefs are held and justified within coherent epistemic frameworks, with individuals using different frameworks in different contexts and domains.

The moral consequences of teleological beliefs about the human species.

Adults in prior work often endorse explanations appealing to purposes (e.g., "pencils exist so people can write with them"), even when these "teleological" explanations are scientifically unwarranted (e.g., "water exists so life can survive on Earth"). We explore teleological endorsement in a novel domain-human purpose-and its relationship to moral judgments. Across studies conducted online with a sample of U.S.-recruited adults, we ask: (a) Do participants believe the human species exists for a purpose? (b) Do these beliefs predict moral condemnation of individuals who fail to fulfill this purpose? And (c) what explains the link between teleological beliefs and moral condemnation? Study 1 found that participants frequently endorsed teleological claims about humans existence (e.g., humans exist to procreate), and these beliefs correlated with moral condemnation of purpose violations (e.g., condemning those who do not procreate). Study 2 found evidence of a bidirectional causal relationship: Stipulating a species' purpose results in moral condemnation of purpose violations, and stipulating that an action is immoral increases endorsement that the species exists for that purpose. Study 3 found evidence that when participants believe a species exists to perform some action, they infer this action is good for the species, and this in turn supports moral condemnation of individuals who choose not to perform the action. Study 4 found evidence that believing an action is good for the species partially mediates the relationship between human purpose beliefs and moral condemnation. These findings shed light on how our descriptive understanding can shape our prescriptive judgments. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Seeking evidence and explanation signals religious and scientific commitments.

Who is more committed to science: the person who learns about a scientific consensus and doesn't ask questions, or the person who learns about a scientific consensus and decides to pursue further inquiry? Who exhibits greater commitment to religious teachings: the person who accepts doctrine without question, or the person who seeks further evidence and explanations? Across three experiments (N = 801) we investigate the inferences drawn about an individual on the basis of their epistemic behavior - in particular, their decision to pursue or forgo further inquiry (evidence or explanation) about scientific or religious claims. We find that the decision to pursue further inquiry (about science or religion) is taken to signal greater commitment to science and to truth, as well as trustworthiness and good moral character (Studies 1-3). This is true even in the case of claims regarding controversial science topics, such as anthropogenic climate change (Study 3). In contrast, the decision to forgo further inquiry is taken to signal greater commitment to religion, but only when the claim under consideration contains religious content (Study 1-3). These findings shed light on perceived scientific and religious norms in our predominantly American and Christian sample, as well as the rich social inferences drawn on the basis of epistemic behavior.

Philosophy instruction changes views on moral controversies by decreasing reliance on intuition.

What changes people's judgments on moral issues, such as the ethics of abortion or eating meat? On some views, moral judgments result from deliberation, such that reasons and reasoning should be primary drivers of moral change. On other views, moral judgments reflect intuition, with reasons offered as post-hoc rationalizations. We test predictions of these accounts by investigating whether exposure to a moral philosophy course (vs. control courses) changes moral judgments, and if so, via what mechanism(s). In line with deliberative accounts of morality, we find that exposure to moral philosophy changes moral views. In line with intuitionist accounts, we find that the mechanism of change is reduced reliance on intuition, not increased reliance on deliberation; in fact, deliberation is related to increased confidence in judgments, not change. These findings suggest a new way to reconcile deliberative and intuitionist accounts: Exposure to reasons and evidence can change moral views, but primarily by discounting intuitions.

The Puzzle of Belief.

The notion of belief appears frequently in cognitive science. Yet it has resisted definition of the sort that could clarify inquiry. How then might a cognitive science of belief proceed? Here we propose a form of pluralism about believing. According to this view, there are importantly different ways to "believe" an idea. These distinct psychological kinds occur within a multi-dimensional property space, with different property clusters within that space constituting distinct varieties of believing. We propose that discovering such property clusters is empirically tractable, and that this approach can help sidestep merely verbal disputes about what constitutes "belief."

People recognize and condone their own morally motivated reasoning.

People often engage in biased reasoning, favoring some beliefs over others even when the result is a departure from impartial or evidence-based reasoning. Psychologists have long assumed that people are unaware of these biases and operate under an "illusion of objectivity." We identify an important domain of life in which people harbor little illusion about their biases - when they are biased for moral reasons. For instance, people endorse and feel justified believing morally desirable propositions even when they think they lack evidence for them (Study 1a/1b). Moreover, when people engage in morally desirable motivated reasoning, they recognize the influence of moral biases on their judgment, but nevertheless evaluate their reasoning as ideal (Studies 2-4). These findings overturn longstanding assumptions about motivated reasoning and identify a boundary condition on Naïve Realism and the Bias Blind Spot. People's tendency to be aware and proud of their biases provides both new opportunities, and new challenges, for resolving ideological conflict and improving reasoning.

Ask me why, don't tell me why: Asking children for explanations facilitates relational thinking.

Identifying abstract relations is essential for commonsense reasoning. Research suggests that even young children can infer relations such as "same" and "different," but often fail to apply these concepts. Might the process of explaining facilitate the recognition and application of relational concepts? Based on prior work suggesting that explanation can be a powerful tool to promote abstract reasoning, we predicted that children would be more likely to discover and use an abstract relational rule when they were prompted to explain observations instantiating that rule, compared to when they received demonstration alone. Five- and 6-year-olds were given a modified Relational Match to Sample (RMTS) task, with repeated demonstrations of relational (same) matches by an adult. Half of the children were prompted to explain these matches; the other half reported the match they observed. Children who were prompted to explain showed immediate, stable success, while those only asked to report the outcome of the pedagogical demonstration did not. Findings provide evidence that explanation facilitates early abstraction over and above demonstration alone.

Minimally counterintuitive stimuli trigger greater curiosity than merely improbable stimuli.

Curiosity plays a key role in directing learning throughout the lifespan. Prior work finds that violations of expectations can be powerful triggers of curiosity in both children and adults, but it is unclear which expectation-violating events induce the greatest curiosity and how this might vary over development. Some theories have suggested a U-shaped function such that stimuli of moderate extremity pique the greatest curiosity. However, expectation-violations vary not only in degree, but in kind: for example, some things violate an intuitive theory (e.g., an alligator that can talk) and others are merely unlikely (e.g., an alligator hiding under your bed). Combining research on curiosity with distinctions posited in the cognitive science of religion, we test whether minimally counterintuitive (MCI) stimuli, which involve one violation of an intuitive theory, are especially effective at triggering curiosity. We presented adults (N = 77) and 4- and 5-year-olds (N = 36) in the United States with stimuli that were ordinary, unlikely, MCI, and very counterintuitive (VCI) and asked which one they would like to learn more about. Adults and 5-year-olds chose Unlikely over Ordinary and MCI over Unlikely, but not VCI over MCI, more often than chance. Our results suggest that (i) minimally counterintuitive stimuli trigger greater curiosity than merely unlikely stimuli, (ii) surprisingness has diminishing returns, and (iii) sensitivity to surprisingness increases with age, appearing in our task by age 5.

How "is" shapes "ought" for folk-biological concepts.

Knowing which features are frequent among a biological kind (e.g., that most zebras have stripes) shapes people's representations of what category members are like (e.g., that typical zebras have stripes) and normative judgments about what they ought to be like (e.g., that zebras should have stripes). In the current work, we ask if people's inclination to explain why features are frequent is a key mechanism through which what "is" shapes beliefs about what "ought" to be. Across four studies (N = 591), we find that frequent features are often explained by appeal to feature function (e.g., that stripes are for camouflage), that functional explanations in turn shape judgments of typicality, and that functional explanations and typicality both predict normative judgments that category members ought to have functional features. We also identify the causal assumptions that license inferences from feature frequency and function, as well as the nature of the normative inferences that are drawn: by specifying an instrumental goal (e.g., camouflage), functional explanations establish a basis for normative evaluation. These findings shed light on how and why our representations of how the natural world is shape our judgments of how it ought to be.

Explanations and Causal Judgments Are Differentially Sensitive to Covariation and Mechanism Information.

Are causal explanations (e.g., "she switched careers because of the COVID pandemic") treated differently from the corresponding claims that one factor caused another (e.g., "the COVID pandemic caused her to switch careers")? We examined whether explanatory and causal claims diverge in their responsiveness to two different types of information: covariation strength and mechanism information. We report five experiments with 1,730 participants total, showing that compared to judgments of causal strength, explanatory judgments tend to be more sensitive to mechanism and less sensitive to covariation - even though explanatory judgments respond to both types of information. We also report exploratory comparisons to judgments of understanding, and discuss implications of our findings for theories of explanation, understanding, and causal attribution. These findings shed light on the potentially unique role of explanation in cognition.

If it's important, then I'm curious: Increasing perceived usefulness stimulates curiosity.

Curiosity is considered essential for learning and sustained engagement, yet stimulating curiosity in educational contexts remains a challenge. Can people's curiosity about a scientific topic be stimulated by providing evidence that knowledge about the topic has potential value to society? Here, we show that increasing perceptions of 'social usefulness' regarding a scientific topic also increases curiosity and subsequent information search. Our results also show that simply presenting interesting facts is not enough to influence curiosity, and that people are more likely to be curious about a scientific topic if they perceive it to be useful personally and socially. Given the link between curiosity and learning, these results have important implications for science communication and education more broadly.

Simplicity as a Cue to Probability: Multiple Roles for Simplicity in Evaluating Explanations.

People often face the challenge of evaluating competing explanations. One approach is to assess the explanations' relative probabilities-for example, applying Bayesian inference to compute their posterior probabilities. Another approach is to consider an explanation's qualities or "virtues," such as its relative simplicity (i.e., the number of unexplained causes it invokes). The current work investigates how these two approaches are related. Study 1 found that simplicity is used to infer the inputs to Bayesian inference (explanations' priors and likelihoods). Studies 1 and 2 found that simplicity is also used as a direct cue to the outputs of Bayesian inference (the posterior probability of an explanation), such that simplicity affects estimates of posterior probability even after controlling for elicited (Study 1) or provided (Study 2) priors and likelihoods, with simplicity having a larger effect in Study 1, where posteriors are more uncertain and difficult to compute. Comparing Studies 1 and 2 also suggested that simplicity plays additional roles unrelated to approximating probabilities, as reflected in simplicity's effect on how "satisfying" (vs. probable) an explanation is, which remained largely unaffected by the difficulty of computing posteriors. Together, these results suggest that the virtue of simplicity is used in multiple ways to approximate probabilities (i.e., serving as a cue to priors, likelihoods, and posteriors) when these probabilities are otherwise uncertain or difficult to compute, but that the influence of simplicity also goes beyond these roles.

Varieties of Ignorance: Mystery and the Unknown in Science and Religion.

How and why does the moon cause the tides? How and why does God answer prayers? For many, the answer to the former question is unknown; the answer to the latter question is a mystery. Across three studies testing a largely Christian sample within the United States (N = 2524), we investigate attitudes toward ignorance and inquiry as a window onto scientific versus religious belief. In Experiment 1, we find that science and religion are associated with different forms of ignorance: scientific ignorance is typically expressed as a personal unknown ("it's unknown to me"), whereas religious ignorance is expressed as a universal mystery ("it's a mystery"), with scientific unknowns additionally regarded as more viable and valuable targets for inquiry. In Experiment 2, we show that these forms of ignorance are differentially associated with epistemic goals and norms: expressing ignorance in the form of "unknown" (vs. "mystery") more strongly signals epistemic values and achievements. Experiments 2 and 3 additionally show that ignorance is perceived to be a greater threat to science and scientific belief than to religion and religious belief. Together, these studies shed light on the psychological roles of scientific and religious belief in human cognition.

Deciding to be authentic: Intuition is favored over deliberation when authenticity matters.

Deliberative analysis enables us to weigh features, simulate futures, and arrive at good, tractable decisions. So why do we so often eschew deliberation, and instead rely on more intuitive, gut responses? We propose that intuition might be prescribed for some decisions because people's folk theory of decision-making accords a special role to authenticity, which is associated with intuitive choice. Five pre-registered experiments find evidence in favor of this claim. In Experiment 1 (N = 654), we show that participants prescribe intuition and deliberation as a basis for decisions differentially across domains, and that these prescriptions predict reported choice. In Experiment 2 (N = 555), we find that choosing intuitively vs. deliberately leads to different inferences concerning the decision-maker's commitment and authenticity-with only inferences about the decision-maker's authenticity showing variation across domains that matches that observed for the prescription of intuition in Experiment 1. In Experiment 3 (N = 631), we replicate our prior results and rule out plausible confounds. Finally, in Experiment 4 (N = 177) and Experiment 5 (N = 526), we find that an experimental manipulation of the importance of authenticity affects the prescribed role for intuition as well as the endorsement of expert human or algorithmic advice. These effects hold beyond previously recognized influences on intuitive vs. deliberative choice, such as computational costs, presumed reliability, objectivity, complexity, and expertise.

Motivated to learn: An account of explanatory satisfaction.

Many explanations have a distinctive, positive phenomenology: receiving or generating these explanations feels satisfying. Accordingly, we might expect this feeling of explanatory satisfaction to reinforce and motivate inquiry. Across five studies, we investigate how explanatory satisfaction plays this role: by motivating and reinforcing inquiry quite generally ("brute motivation" account), or by selectively guiding inquiry to support useful learning about the target of explanation ("aligned motivation" account). In Studies 1-2, we find that satisfaction with an explanation is related to several measures of perceived useful learning, and that greater satisfaction in turn predicts stronger curiosity about questions related to the explanation. However, in Studies 2-4, we find only tenuous evidence that satisfaction is related to actual learning, measured objectively through multiple-choice or free recall tests. In Study 4, we additionally show that perceptions of learning fully explain one seemingly specious feature of explanatory preferences studied in prior research: the preference for uninformative "reductive" explanations. Finally, in Study 5, we find that perceived learning is (at least in part) causally responsible for feelings of satisfaction. Together, these results point to what we call the "imperfectly aligned motivation" account: explanatory satisfaction selectively motivates inquiry towards learning explanatory information, but primarily through fallible perceptions of learning. Thus, satisfaction is likely to guide individuals towards lines of inquiry that support perceptions of learning, whether or not individuals actually are learning.

Explaining the existential: Scientific and religious explanations play different functional roles.

How did the universe come to exist? What happens after we die? Answers to existential questions tend to elicit both scientific and religious explanations, offering a unique opportunity to evaluate how these domains differ in their psychological roles. Across 3 studies (N = 1,647), we investigate whether (and by whom) scientific and religious explanations are perceived to have epistemic merits-such as evidential and logical support-versus nonepistemic merits-such as social, emotional, or moral benefits. We find that scientific explanations are attributed more epistemic merits than are religious explanations (Study 1), that an explanation's perceived epistemic merits are more strongly predicted by endorsement of that explanation for science than for religion (Study 2), and that scientific explanations are more likely to be generated when participants are prompted for an explanation high in epistemic merits (Study 3). By contrast, we find that religious explanations are attributed more nonepistemic merits than are scientific explanations (Study 1), that an explanation's perceived nonepistemic merits are more strongly predicted by endorsement of that explanation for religion than for science (Study 2), and that religious explanations are more likely to be generated when participants are prompted for an explanation high in nonepistemic merits (Study 3). These findings inform theories of the relationship between religion and science, and they provide insight into accounts of the coexistence of scientific and religious cognition. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Reconciling scientific and commonsense values to improve reasoning.

Scientific reasoning is characterized by commitments to evidence and objectivity. New research suggests that under some conditions, people are prone to reject these commitments, and instead sanction motivated reasoning and bias. Moreover, people's tendency to devalue scientific reasoning likely explains the emergence and persistence of many biased beliefs. However, recent work in epistemology has identified ways in which bias might be legitimately incorporated into belief formation. Researchers can leverage these insights to evaluate when commonsense affirmation of bias is justified and when it is unjustified and therefore a good target for intervention. Making reasoning more scientific may require more than merely teaching people what constitutes scientific reasoning; it may require affirming the value of such reasoning in the first place.