Grounding principles for inferring agency: Two cultural perspectives

Dealing With Diversity in Psychology: Science or Ideology?

The increasing use of political activist arguments and reasoning in scientific communication about diversity is criticized. Based on an article of Roberts et al. (2020) on "racial inequality in psychological research," three hallmarks of the intrusion of activist thinking into science are described: blindness to the multidimensional nature of diversity, the failure to distinguish psychological mechanisms from the impact of moderators, and a blindness to agency as an explanation for psychological observations. It is argued that uncritically accepting and introducing political activist arguments into science is likely to damage scientific freedom and independence.

The development and diversity of religious cognition and behavior: Protocol for Wave 1 data collection with children and parents by the Developing Belief Network

The Developing Belief Network is a consortium of researchers studying human development in diverse social-cultural settings, with a focus on the interplay between general cognitive development and culturally specific processes of socialization and cultural transmission in early and middle childhood. The current manuscript describes the study protocol for the network's first wave of data collection, which aims to explore the development and diversity of religious cognition and behavior. This work is guided by three key research questions: (1) How do children represent and reason about religious and supernatural agents? (2) How do children represent and reason about religion as an aspect of social identity? (3) How are religious and supernatural beliefs transmitted within and between generations? The protocol is designed to address these questions via a set of nine tasks for children between the ages of 4 and 10 years, a comprehensive survey completed by their parents/caregivers, and a task designed to elicit conversations between children and caregivers. This study is being conducted in 39 distinct cultural-religious groups (to date), spanning 17 countries and 13 languages. In this manuscript, we provide detailed descriptions of all elements of this study protocol, give a brief overview of the ways in which this protocol has been adapted for use in diverse religious communities, and present the final, English-language study materials for 6 of the 39 cultural-religious groups who are currently being recruited for this study: Protestant Americans, Catholic Americans, American members of the Church of Jesus Christ of Latter-day Saints, Jewish Americans, Muslim Americans, and religiously unaffiliated Americans.

Sustainability, Collective Self-Regulation, and Human-Nature Interdependence

Like any organism, humanity constructs its niche and adapts to the rest of nature by modifying available materials around them. In the era that some have dubbed the "Anthropocene," human niche construction has gone so far as to threaten the planetary climate system. The central question of sustainability is how humanity can collectively self-regulate niche construction, that is, humanity's relationship with the rest of nature. In this article, we argue that to resolve the collective self-regulation problem for sustainability, sufficiently accurate and relevant aspects of causal knowledge about the functioning of complex social-ecological systems need to be cognized, communicated, and collectively shared. More specifically, causal knowledge about human-nature interdependence-how humans interact with each other and the rest of nature-is critical for coordinating cognitive agents' thoughts, feelings, and actions for the greater good without falling into the trap of free riding. Here, we will develop a theoretical framework to consider the role of causal knowledge about human-nature interdependence in collective self-regulation for sustainability, review the relevant empirical research primarily focusing on climate change, and take stock of what is currently known and what we need to investigate in the future.

Conceptual Foundations of Sustainability

Threats to the health of our environment are numerous. Much research in science and engineering is devoted to documenting, understanding, and attempting to mitigate the harm itself. The root challenge for sustainability, however, is human behavior. As such, changes to human behaviors and the internal processes that drive them are also essential. Critical to understanding sustainability-related behaviors is the individual's conceptualization of the natural world and its components and processes. The papers in this topiCS issue address these conceptualizations by drawing from anthropological, linguistic, educational, philosophical, and social cognitive perspectives as well as traditional psychological approaches to the study of concepts and their development in children. They engage with many domains bearing on environmental sustainability including climate change, biodiversity, land and water conservation, resource use, and design of the built environment. They coalesce around four broad themes: (a) What people know (or believe) about nature broadly and about specific aspects of nature, and how they acquire and use this knowledge; (b) how knowledge is expressed and shared via language; (c) how knowledge and beliefs interact with affective, social, and motivational influences to yield attitudes and behaviors; and (d) how members of different cultures and speakers of different languages differ in these ways. The papers also point to lessons for advancing sustainability via public policy and public messaging, education, conservation and nature management, and design of the built environment.

Similarities and differences in concepts of mental life among adults and children in five cultures

How do concepts of mental life vary across cultures? By asking simple questions about humans, animals and other entities - for example, 'Do beetles get hungry? Remember things? Feel love?' - we reconstructed concepts of mental life from the bottom up among adults (N = 711) and children (ages 6-12 years, N = 693) in the USA, Ghana, Thailand, China and Vanuatu. This revealed a cross-cultural and developmental continuity: in all sites, among both adults and children, cognitive abilities travelled separately from bodily sensations, suggesting that a mind-body distinction is common across diverse cultures and present by middle childhood. Yet there were substantial cultural and developmental differences in the status of social-emotional abilities - as part of the body, part of the mind or a third category unto themselves. Such differences may have far-reaching social consequences, whereas the similarities identify aspects of human understanding that may be universal.

Representing and coordinating ethnobiological knowledge

Indigenous peoples possess enormously rich and articulated knowledge of the natural world. A major goal of research in anthropology and ethnobiology as well as ecology, conservation biology, and development studies is to find ways of integrating this knowledge with that produced by academic and other institutionalized scientific communities. Here I present a challenge to this integration project. I argue, by reference to ethnographic and cross-cultural psychological studies, that the models of the world developed within specialized academic disciplines do not map onto anything existing within traditional beliefs and practices for coping with nature. Traditional ecological knowledge is distributed across a heterogeneous array of overlapping practices within Indigenous cultures, including spiritual and ritual practices that invoke categories, properties, and causal-explanatory models that do not in general converge with those of the academic sciences. In light of this divergence I argue that we should abandon the integration project, and conclude by sketching a notion of knowledge coordination as a possible successor framework.

Cultural Dynamics for Sustainability: How Can Humanity Craft Cultures of Sustainability?

Humanity faces twin problems of adaptation—natural environmental challenges of climate change and global humanitarian challenges of ensuring well-being for all—that pose a dilemma for sustainable development. One way forward is to develop cultures of sustainability that highlight and reward the ideas and practices that will help us transition to a sustainable lifestyle. Although institutional responses are necessary and multidisciplinary approaches are required, individual citizens can also participate in cultural dynamics—the process of cultural formation, maintenance, and transformation—to craft cultures of sustainability, and psychological science can point to potential mechanisms for effecting this cultural change. Informed by the niche-construction perspective, I suggest that the critical ingredients of cultures of sustainability include (a) conceptions of human–nature connectedness, (b) conceptions of human–artifact relation, (c) interpersonal conversations about sustainability norms within social networks, and (d) visions of an achievable utopia for a sustainable future. Further research and action are called for.

The Minds of God(s) and Humans: Differences in Mind Perception in Fiji and North America

Previous research suggests that how people conceive of minds depends on the culture in which they live, both in determining how they interact with other human minds and how they infer the unseen minds of gods. We use exploratory factor analysis to compare how people from different societies with distinct models of human minds and different religious traditions perceive the minds of humans and gods. In two North American samples (American adults, N = 186; Canadian students, N = 202), we replicated a previously found two-factor agency/experience structure for both human and divine minds, but in Fijian samples (Indigenous iTaukei Fijians, N = 77; Fijians of Indian descent, N = 214; total N = 679) we found a three-factor structure, with the additional containing items related to social relationships. Further, Fijians' responses revealed a different three-factor structure for human minds and gods' minds. We used these factors as dimensions in the conception of minds to predict (a) expectations about human and divine tendencies towards punishment and reward; and (b) conception of gods as more embodied (an extension of experience) or more able to know people's thoughts (an extension of agency). We found variation in how these factors predict conceptions of agents across groups, indicating further theory is needed to explain how culturally generated concepts of mind lead to other sorts of social inferences. We conclude that mind perception is shaped by culturally defined social expectations and recommend further work in different cultural contexts to examine the interplay between culture and social cognition.

What Early Sapiens Cognition Can Teach Us: Untangling Cultural Influences on Human Cognition Across Time

Evidence of cultural influences on cognition is accumulating, but untangling these cultural influences from one another or from non-cultural influences has remained a challenging task. As between-group differences are neither a sufficient nor a necessary indicator of cultural impact, cross-cultural comparisons in isolation are unable to furnish any cogent conclusions. This shortfall can be compensated by taking a diachronic perspective that focuses on the role of culture for the emergence and evolution of our cognitive abilities. Three strategies for reconstructing early human cognition are presented: the chaîne opératoire approach and its extension to brain-imaging studies, large-scale extrapolations, and phylogenetic comparative methods. While these strategies are reliant on our understanding of present-day cognition, they conversely also have the potential to advance this understanding in fundamental ways.

What Is Causal Cognition?

While gaining an understanding of cause-effect relations is the key goal of causal cognition, its components are less clearly delineated. Standard approaches in the field focus on how individuals detect, learn, and reason from statistical regularities, thereby prioritizing cognitive processes over content and context. This article calls for a broadened perspective. To gain a more comprehensive understanding of what is going on when humans engage in causal cognition—including its application to machine cognition—it is argued, we also need to take into account the content that informs the processing, the means and mechanisms of knowledge accumulation and transmission, and the cultural context in which both accumulation and transmission take place.

The Cultural Fabric of Human Causal Cognition

Causal cognition emerges early in development and confers an important advantage for survival. But does this mean that it is universal in humans? Our cross-disciplinary review suggests a broad evolutionary basis for core components of causal cognition but also underlines the essential role of culturally transmitted content as being uniquely human. The multiple ways in which both content and the key mechanisms of cultural transmission generate cultural diversity suggest that causal cognition in humans is not only colored by their specific cultural background but also shaped more fundamentally by the very fact that humans are a cultural species.

I. INTRODUCTION: UNDERSTANDING MEDICINES AND MEDICAL INTERVENTIONS

We live in an increasingly pharmacological and medical world, where children and adults frequently encounter alleged treatments for an enormous range of illnesses. How do we come to understand what heals and why? Here, 15 studies explore how 1,414 children (ages 5-11) and 882 adults construe the efficacies of different kinds of cures. Developmental patterns in folk physics, psychology, and biology lead to predictions about which expectations about cures will remain relatively constant across development and which will change. With respect to stability, we find that even young school children (ages 5-7) distinguish between physical and psychological disorders and the treatments most effective for each. In contrast, young children reason differently about temporal properties associated with cures. They often judge that dramatic departures from prescribed schedules will continue to be effective. Young children are also less likely than older ages to differentiate between the treatment needs of acute versus chronic disorders. Young children see medicines as agent-like entities that migrate only to afflicted regions while having "cure-all" properties, views that help explain their difficulties grasping side effects. They also differ from older children and adults by judging pain and effort as reducing, instead of enhancing, a treatment's power. Finally, across all studies, optimism about treatment efficacy declines with age. Taken together, these studies show major developmental changes in how children envision the ways medicines work in the body. Moreover, these findings link to broader patterns in cognitive development and have implications for how medicines should be explained to children.

Conceptualizing agency: Folkpsychological and folkcommunicative perspectives on plants

The present research addresses cultural variation in concepts of agency. Across two experiments, we investigate how Indigenous Ngöbe of Panama and US college students interpret and make inferences about nonhuman agency, focusing on plants as a critical test case. In Experiment 1, participants predicted goal-directed actions for plants and other nonhuman kinds and judged their capacities for intentional agency. Goal-directed action is pervasive among living kinds and as such we expected cultural agreement on these predictions. However, we expected that interpretation of the capacities involved would differ based on cultural folktheories. As expected, Ngöbe and US participants both inferred that plants would engage in goal-directed action but Ngöbe were more likely to attribute intentional agency capacities to plants. Experiment 2 extends these findings by investigating action predictions and capacity attributions linked to complex forms of plant social agency recently discovered in botanical sciences (communication, kin altruism). We hypothesized that the Ngöbe view of plants as active agents would productively guide inferences for plant social interaction. Indeed, Ngöbe were more likely than US participants to infer that plants can engage in social behaviors and they also attributed more social agency capacities to plants. We consolidate these findings by using bottom-up consensus modeling to show that these cultural differences reflect two distinct conceptual models of agency rather than variations on a single (universal) model. We consider these findings in light of current theories of domain-specificity and animism, and offer an alternative account based on a folktheory of communication that infers agency on the basis of relational interactions rather than having a mind.