Can Comparative Psychology Crack its Toughest Nut?

What is the likelihood that humans will ever determine if other animals engage in higher-order thinking? In examining what has happened in the twenty years since the publication of our book, Folk Physics for Apes, I conclude that comparative psychologists, the academic stalwarts charged with making progress on this front, are stuck in a series of intractable, and largely unacknowledged, conceptual problems. Because higher-order mental states depend on the existence of first-order, perceptually-based representations of objects and events, and because those first-order representations are necessary and sufficient to explain current experimental and observational results, the approaches deployed by comparative psychologists are doomed to failure. I examine this Asymmetric Dependency Problem in detail and show how the failure to confront its implications leads to viciously circular arguments that cannot be fixed within the current paradigm of research. Next, I offer a seven-step method for isolating the common structural flaw in any given experiment, and work through several examples. Finally, I examine the central claims that my colleagues and I made in Folk Physics through the lens of the Asymmetric Dependency Problem and current research trends. Although the optimism we expressed that experimental approaches could implicate the presence of higher-order thinking in animals requires considerable dampening, the challenges we isolated remain as vital today as they were twenty years ago.

Does Cognitive Structure Ground Social Structure? The Case of the Radical Enlightenment

Cross-culturally two widely observed forms of social structure are individualism (open societies) and ascribed hierarchies (closed societies). Associated with these two types of social structure are a wide range of recurrent concomitant features. It is proposed that these two forms of social structure are common, in part, because they are associated with modular forms of understanding that lend intuitive support to them. In particular, it is proposed that individualistic open societies are associated with a folk-physics mode of construal whereas closed societies are associated with a folk-biological mode of construal. These distinctions are illustrated with the European Enlightenment as a hypothesized transition from closed to open societies.

The Fitness Relevance of Counterintuitive Agents

Cognitive scientists have attributed the ubiquity of religious narratives partly to the favored recall of minimally counterintuitive (MCI) concepts within those narratives. Yet, this memory bias is inconsistent, sometimes absent, and without a functional rationale. Here, we asked if MCI concepts are more fitness relevant than intuitive concepts, and if fitness relevance can explain the existence and variability of the observed memory bias. In three studies, participants rated the potential threat and potential opportunity (i.e., fitness relevance) afforded by agents with abilities that violated folk psychology, physics, or biology (i.e., MCI abilities). As in previous work, agents with MCI abilities were recalled better than those with intuitive abilities. Additionally, agents with MCI abilities were perceived as greater threats, and as providing greater opportunities, than agents with intuitive abilities, but this perceived fitness relevance only mediated the memory bias when MCI abilities were used to accomplish disproportionally consequential outcomes. Minimally counterintuitive abilities that violated folk psychology were rated more intuitive and more of an opportunity than violations of folk physics or biology, while folk physics violations were recalled best. Explanations for these effects and their relevance to the cognitive science of religion are discussed.

Folk Theories of Artifact Creation: How Intuitions About Human Labor Influence the Value of Artifacts

What are the consequences of lay beliefs about how things are made? In this article, we describe a Western folk theory of artifact creation, highlighting how intuitive dualism regarding mental and physical labor (i.e., folk psychology) can lead to the perceived transmission of properties from makers to material artifacts (i.e., folk physics), and affect people’s interactions with material artifacts. We show how this folk theory structures the conceptual domain of material artifacts by differentiating the contemporary lay concepts of art/craft and industrial production, and how it influences people’s evaluations of different types of artifacts and their makers. We propose that the folk theory and lay concepts of art/craft and industrial production are best understood within a specific sociohistorical context, and review potential sources of cross-cultural and cross-temporal variation. We conclude by making recommendations for future research and examining the implications for promoting environmental sustainability and social justice in production systems.

Claims and statistical inference in animal physical cognition research.

Twenty years after Povinelli’s “Folk Physics for Apes”, this paper assesses how researchers have made claims about animal physical cognition, and the statistical inferences that have been used to support them. These data are relevant in light of the current replicability issues facing science. We surveyed 116 published experiments from 63 papers on physical cognition, which included data from 43 different species of animals. Across these experiments most sample sizes were small, with often fewer than 10 animals being tested. However, in contrast to related psychological disciplines, we found that only 62% of our sample of physical cognition research made positive claims. This suggests that animal physical cognition does not have a strong publication bias towards positive results. Furthermore, we found evidence that researchers are making many true statistical inferences at the individual level, i.e. whether individual animals pass certain tests of physical cognition or not. In contrast, the strength of evidence of statistical effects at the group level was weaker and consistent with many effect sizes being overestimated. Overall, our analysis provides a cautiously optimistic analysis of reliability and bias in animal physical cognition research, however it is nevertheless likely that a non-negligible proportion of results will be difficult to replicate.