Fringe benefits, side effects, and indifference: A reply to Feltz.

In a previous paper, I suggested that if an agent is a morally praiseworthy person and one of the consequences of the action she knowingly brings about is morally positive, then this consequence isn't really a side effect for the agent. Adam Feltz (see record 2008-01492-011) has recently developed a case that purportedly puts pressure on my account of side effects. In the present paper, I am going to argue that Feltz's purported counter-example fails to undermine my view even if it happens to shed new light on the difference between negative side effects and positive fringe benefits. After responding to Feltz's criticisms, I will conclude by presenting the results of a pilot study that provide prima facie support for my view. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

From ecological to moral psychology: Morality and the psychology of Egon Brunswik.

Moral judgment and behavior are uniquely resistant to psychological analysis because morality generally is defined in terms that do not admit of psychological predication. Principal among these is the idea of freedom. An agent can act morally only on the condition that it is also free to do otherwise. The respective theoretical premises of C. Sunstein (1997) and E. Brunswik (1966) are contrasted in order to suggest that Brunswikian theory constitutes a distinct and highly promising new approach to the psychology of moral judgment. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Ecological moral realism: An alternative theoretical framework for studying moral psychology.

The authors propose that the empirical study of human moral behavior as undertaken by positive psychologists, psychologists interested in the study of values, and experimental ethicists can be normative at its core, yet also remain truly scientific. To do this, those interested in the empirical study of human moral behavior should consider the concept of affordances, which is central to the Gibsonian ecological psychology tradition, as an approach to studying virtues and strengths. From this perspective, virtues can be better defined as part of moral analogues of affordances (MAAs). Just as the affordance "being-climbable" is a relation between climbing ability and height, so one can similarly define a MAA as an opportunity for moral behavior. Virtues, on this account, would be defined as abilities to behave appropriately in morally relevant situations. If one studies virtues as components of MAAs, virtues are only comprehensible in terms of morally relevant situations. Similarly, morally relevant situations are comprehensible only in terms of abilities to behave appropriately in them, that is, in terms of virtues. We believe that such an approach holds many advantages. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Becoming a better person: Temporal remoteness biases autobiographical memories for moral events.

Our autobiographical self depends on the differential recollection of our personal past, notably including memories of morally laden events. Whereas both emotion and temporal recency are well known to influence memory, very little is known about how we remember moral events, and in particular about the distribution in time of memories for events that were blameworthy or praiseworthy. To investigate this issue in detail, we collected a novel database of 758 confidential, autobiographical narratives for personal moral events from 100 well-characterized healthy adults. Negatively valenced moral memories were significantly more remote than positively valenced memories, both as measured by the valence of the cue word that evoked the memory as well as by the content of the memory itself. The effect was independent of chronological age, ethnicity, gender or personality, arguing for a general emotional bias in how we construct our moral autobiography. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Testing a social-cognitive model of moral behavior: The interactive influence of situations and moral identity centrality.

This article proposes and tests a social-cognitive framework for examining the joint influence of situational factors and the centrality of moral identity on moral intentions and behaviors. The authors hypothesized that if a situational factor increases the current accessibility of moral identity within the working self-concept, then it strengthens the motivation to act morally. In contrast, if a situational factor decreases the current accessibility of moral identity, then it weakens the motivation to act morally. The authors also expected the influence of situational factors to vary depending on the extent to which moral identity was central to a person’s overall self-conception. Hypotheses derived from the framework were tested in 4 studies. The studies used recalling and reading a list of the Ten Commandments (Study 1), writing a story using morally laden terms (Study 4), and the presence of performance-based financial incentives (Studies 2 and 3) as situational factors. Participants’ willingness to initiate a cause-related marketing program (Study 1), lie to a job candidate during a salary negotiation (Studies 2 and 3), and contribute to a public good (Study 4) were examined. Results provide strong support for the proposed framework. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Folk Psychology and Moral Evaluation.

Assessments of an action done intentionally, as we might expect, influence judgments of moral responsibility. What we don't expect is the converse--judgments of moral responsibility influencing assessments of whether an action was done intentionally. Yet this is precisely how people decide, according to Knobe (2003, 2004) and Mendlow (2004) and Nadelhoffer (2004a). I evaluate whether the studies actually support this biasing effect. I argue that the studies are at best inconclusive and that even if they demonstrated that people fall under the biasing effect, such tendencies ought to have no bearing upon philosophical analyses of the concept of intentional action. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Foreknowledge, caring, and the side-effect effect in young children.

Children and adults often judge that the side effects of the actions of an uncaring story agent have been intentional if the effects are harmful but not if these are beneficial, creating an asymmetrical "side-effect" effect. The authors report 3 experiments involving 4- and 5-year-olds (N = 188) designed to clarify the role of foreknowledge and caring in judgments of intentionality. Many children showed the side-effect effect even if agents were explicitly described as lacking foreknowledge of the outcome. Similarly, when agents were described as possessing foreknowledge but their caring state was unspecified, children more often judged that the negative, compared with the positive, effects of agents' actions were brought about intentionally. Regardless of foreknowledge, children infrequently judged positive outcomes as intentional when agent caring was unspecified, and they gave few attributions of intentionality when agents were described as having a false belief about the outcome. These results testify to the robustness of the side-effect effect and highlight the extent to which children's intentionality judgments are asymmetrical. The findings suggest developmental continuity in the link between reasoning about morality and intentionality. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The moral emotions: A social–functionalist account of anger, disgust, and contempt.

Recent research has highlighted the important role of emotion in moral judgment and decision making (Greene, Sommerville, Nystrom, Darley, & Cohen, 2001; Haidt, 2001). What is less clear is whether distinctions should be drawn among specific moral emotions. Although some have argued for differences among anger, disgust, and contempt (Rozin, Lowery, Imada, & Haidt, 1999), others have suggested that these terms may describe a single undifferentiated emotional response to morally offensive behavior (Nabi, 2002). In this article, we take a social–functionalist perspective, which makes the prediction that these emotions should be differentiable both in antecedent appraisals and in consequent actions and judgments. Studies 1–3 tested and found support for our predictions concerning distinctions among antecedent appraisals, including (a) a more general role for disgust than has been previously been described, (b) an effect of self-relevance on anger but not other emotions, and (c) a role for contempt in judging incompetent actions. Studies 4 and 5 tested and found support for our specific predictions concerning functional outcomes, providing evidence that these emotions are associated with different consequences. Taken together, these studies support a social–functionalist account of anger, disgust, and contempt and lay the foundation for future research on the negative interpersonal emotions. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Disgust sensitivity predicts intuitive disapproval of gays.

Two studies demonstrate that a dispositional proneness to disgust (“disgust sensitivity”) is associated with intuitive disapproval of gay people. Study 1 was based on previous research showing that people are more likely to describe a behavior as intentional when they see it as morally wrong (see Knobe, 2006, for a review). As predicted, the more disgust sensitive participants were, the more likely they were to describe an agent whose behavior had the side effect of causing gay men to kiss in public as having intentionally encouraged gay men to kiss publicly—even though most participants did not explicitly think it wrong to encourage gay men to kiss in public. No such effect occurred when subjects were asked about heterosexual kissing. Study 2 used the Implicit Association Test (IAT; Nosek, Banaji, & Greenwald, 2006) as a dependent measure. The more disgust sensitive participants were, the more they showed unfavorable automatic associations with gay people as opposed to heterosexuals. Two studies demonstrate that a dispositional proneness to disgust (“disgust sensitivity”) is associated with intuitive disapproval of gay people. Study 1 was based on previous research showing that people are more likely to describe a behavior as intentional when they see it as morally wrong (see Knobe, 2006, for a review). As predicted, the more disgust sensitive participants were, the more likely they were to describe an agent whose behavior had the side effect of causing gay men to kiss in public as having intentionally encouraged gay men to kiss publicly—even though most participants did not explicitly think it wrong to encourage gay men to kiss in public. No such effect occurred when subjects were asked about heterosexual kissing. Study 2 used the Implicit Association Test (IAT; Nosek, Banaji, & Greenwald, 2006) as a dependent measure. The more disgust sensitive participants were, the more they showed unfavorable automatic associations with gay people as opposed to heterosexuals. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Reconciling the self and morality: An empirical model of moral centrality development.

Self-interest and moral sensibilities generally compete with one another, but for moral exemplars, this tension appears to not be in play. This study advances the reconciliation model, which explains this anomaly within a developmental framework by positing that the relationship between the self’s interests and moral concerns ideally transforms from one of mutual competition to one of synergy. The degree to which morality is central to an individual’s identity—or moral centrality—was operationalized in terms of values advanced implicitly in self-understanding narratives; a measure was developed and then validated. Participants were 97 university students who responded to a self-understanding interview and to several measures of morally relevant behaviors. Results indicated that communal values (centered on concerns for others) positively predicted and agentic (self-interested) values negatively predicted moral behavior. At the same time, the tendency to coordinate both agentic and communal values within narrative thought segments positively predicted moral behavior, indicating that the 2 motives can be adaptively reconciled. Moral centrality holds considerable promise in explaining moral motivation and its development. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Moral hypocrisy: Appearing moral to oneself without being so.

How can people appear moral to themselves when they fail to act morally? Two self-deception strategies were considered: (a) misperceive one's behavior as moral and (b) avoid comparing one's behavior with moral standards. In Studies 1 and 2 the authors documented the importance of the 2nd strategy but not the 1st. Among participants who flipped a coin to assign themselves and another participant "fairly" to tasks, even a clearly labeled coin that prevented misperception did not produce a fair result (Study 1). Inducing behavior–standard comparison through self-awareness did (Study 2). Study 3 qualified the self-awareness effect: When moral standards were not salient before acting, self-awareness no longer increased alignment of behavior with standards. Instead, it increased alignment of standards with behavior and produced less moral action. Overall, results showed 3 different faces of moral hypocrisy. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Consequential Conditionals: Invited and Suppressed Inferences From Valued Outcomes.

Consequential conditionals are defined as "if P then Q" statements, where P is an action, and Q a predicted outcome of this action, which is either desirable or undesirable to the agent. Experiment 1 shows that desirable (viz. undesirable) outcomes invite an inference to the truth (viz. falsity) of their antecedent. Experiment 2 shows that the more extreme the outcome is, the stronger the invited inference is. Experiment 3 shows that modus ponens from premises "If A then C, A" can be suppressed with the introduction of a consequential conditional, "If C then Q," where Q is an undesirable outcome. Experiment 4 shows that the more undesirable Q is, the larger the suppression is. The authors discuss how these results can enrich current approaches of conditional inference on the basis of mental models, complementary necessary conditions, and conditional probabilities. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Violence with a conscience: Religiosity and moral certainty as predictors of support for violent warfare.

Objective: Emerging research on the moral licensing effect implies that increasing a person's moral certainty may decrease concerns about the moral consequences of violent warfare. Therefore, if religion increases moral certainty, then it may also contribute to support for violent warfare. The present experiment tested the extent to which religion's contribution to moral certainty explains participants' support for the United States' war in the Middle East. Method: Ninety-three predominantly Catholic and Protestant participants from a university setting completed the present study. The study was completed across two separate days. On the first day of the experiment, individual differences in a variety of types of religiosity (e.g., prayer), and moral certainty were measured. On the second day of the experiment, the perception that the United States' war in the Middle East is a religious or geopolitical conflict was experimentally manipulated, and support for violent warfare was measured. Results: Regression analyses and an analysis of variance yielded support for the moral certainty hypothesis. As predicted, greater religiosity relates to greater moral certainty, and greater moral certainty strengthens the (positive) relation between religiosity and support for violent warfare. Furthermore, moral certainty is a stronger predictor of support for violent warfare in religious conflict than it is in geopolitical conflict. Conclusion: The results support the moral certainty hypothesis and suggest that stronger moral certainty (1) predicts greater support for violent warfare, (2) is an underlying moderator of the relation between religiosity and support for violent warfare, and (3) is particularly influential in religious conflict. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Conversational comprehension processes are responsible for reasoning fallacies in children as well as adults: If is not the biconditional.

Proposes that children do poorly on reasoning from premises of the form if p then q not because they construe if as a biconditional but rather because they use discourse comprehension processes that lead them to accept the invited inferences if not p then not q and if q then p. This hypothesis predicts that children should respond appropriately to premises in which the invited inferences are countermanded. In Exp I, 24 undergraduates and 44 10-yr-olds were given conditional reasoning problems. Some of these had a major premise consisting of a single if–then sentence, while others had a more elaborate major premise in which the invited inferences were explicitly countermanded. In Exp II, Ss were 24 undergraduates, 20 10-yr-olds, and 34 7-yr-olds. In some problems the major premise consisted of a single if–then statement; in others, the major premise consisted of 3 such statements, 2 of which shared the same consequent, thus implicitly countermanding the invited inferences. In both experiments, all age groups committed the fallacies in the simple condition but not in the more complex condition. It is concluded that children's representation of if distinguishes necessary from merely invited inferences. Data suggest a collection of countermandable context-dependent inferences of varying degrees of invitingness associated with if. (19 ref) (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Reasoning With Premises That Are Not Empirically True: Evidence for the Role of Inhibition and Retrieval.

Two studies examined conditional reasoning with false premises. In Study 1, 12- and 16-year-old adolescents made "if-then" inferences after producing an alternative antecedent for the major premise. Older participants made more errors on the simple modus ponens inference than did younger ones. Reasoning with a false premise reduced this effect. Study 2 examined the relation between performance on a negative priming task (S. P. Tipper, 1985) and reasoning with contrary-to-fact premises in 9- and 11-year-olds. Overall, there was a correlation between the relative effect of negative priming on reaction times and the number of knowledge-based responses to the reasoning problems. The results of these studies are consistent with the idea that reasoning with premises that are not true requires an interaction between information retrieval and inhibition. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Preschoolers distribute scarce resources according to the moral valence of recipients' previous actions.

Children aged 3 years and 4? years old watched a puppet, struggling to achieve goals, who was helped by a 2nd puppet and violently hindered by a 3rd. The children then distributed wooden biscuits between the helper and hinderer. In Experiment 1, when distributing a small odd number of biscuits, 4?-year-olds (N = 16) almost always gave more to the helper. Children verbally justified their unequal distributions by reference to the helper's prosocial behavior or the hinderer's antisocial behavior. In Experiment 2, when biscuits were more plentiful, 4?-year-olds (N = 16) usually gave equal numbers to helper and hinderer, indicating that 4?-year-olds usually preferred not to distribute unequally unless forced to by resource scarcity. Three-year-olds (N = 16 in Experiment 1, N = 20 in Experiment 3) gave more biscuits equally often to the helper and to the hinderer. In many cases, this was because they were confused as to the identities and actions of the puppets, possibly because they were shocked by the hinderer's actions. Two fundamental moral behaviors are therefore demonstrated in young preschoolers: indirect reciprocity of morally valenced acts and a preference for equality when distributing resources, although the cognitive bases for these behaviors remain unclear. These results join other recent studies in demonstrating that the seeds of complex moral understanding and behavior are found early in development. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Psychotherapy and moral discourse.

Argues that psychotherapy's (PT's) claim to be a universal scientific practice that objectively treats ahistorical illnesses is untenable. PT is a cultural product, so it both reflects and reproduces its cultural context. Because cultural context is in part composed of moral traditions embedded in political structures, PT is unavoidably a moral practice with political consequences. Implicit moralities in current practices are discussed. Philosophical hermeneutics in PT practice are offered as an alternative. In a discussion of intersecting traditions, it is suggested that a hermeneutic perspective can portray the keeping of family secrets as a commitment to a particular moral code, rather than the products of a "dysfunctional family." If PT theories can be changed so that they are more historically situated, and if PT practices can be changed to use hermeneutics, then a different moral frame can be put forth. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The effects of moral judgment and moral identity on moral behavior: An empirical examination of the moral individual.

Recognizing limitations in classic cognitive moral development theory, several scholars have drawn from theories of identity to suggest that moral behavior results from both moral judgments and moral identity. The authors conducted 2 survey-based studies with more than 500 students and managers to test this argument. Results demonstrated that moral identity and moral judgments both independently influenced moral behavior. In addition, in situations in which social consensus regarding the moral behavior was not high, moral judgments and moral identity interacted to shape moral behavior. This interaction effect indicated that those who viewed themselves as moral individuals pursued the most extreme alternatives (e.g., never cheating, regularly cheating)--a finding that affirms the motivational power of a moral identity. The authors conclude by considering the implications of this research for both theory and practice. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Childhood abuse, personality disorder and chronic fatigue syndrome

In a recent article entitled, Requests "for inappropriate" treatment based on religious beliefs, Orr and Genesen claim that futile treatment should be provided to patients who request it if their request is based on a religious belief. I claim that this implies that we should also accede to requests for harmful or cost-ineffective treatments based on religious beliefs. This special treatment of religious requests is an example of special pleading on the part of theists and morally objectionable discrimination against atheists. It also provides an excellent illustration of how different the practices of religion and ethics are.