Development of Teleological Explanations in Peruvian Quechua-Speaking and U.S. English-Speaking Preschoolers and Adults

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.

Intuitive biological thinking in Chinese 8th graders

People spontaneously engage in systematic ways of thinking about biology such as human exceptionalism (the tendency of viewing human species as separate from nonhuman species), essentialism (the tendency of assuming category membership as determined by an underlying essence), and teleology (the tendency of seeing purpose as the cause). However, with the majority of past research drawn on Western samples, little is known about whether various types of intuitive biological thinking apply to non-Western contexts. To better understand the nature and cultural prevalence of intuitive biological thinking, we measured essentialist, teleological, and human exceptionalist thinking in a group of Chinese 8th graders. Results demonstrated the presence of all three types of intuitive biological thinking in Chinese middle schoolers, and comparisons with previously published data on U.S. 8th graders showed consistently less human exceptionalism and slightly higher essentialist thinking in China. As such, the current results highlight the prevalence of intuitive biological thinking in an East Asian sample while addressing the potential role of cultural inputs in shaping the way such thinking manifests.

Reasons Things Happen for a Reason: An Integrative Theory of Teleology

Humans default to functions and purposes when asked to explain the existence of mysterious phenomena. Our penchant for teleological reasoning is associated with good outcomes, such as finding meaning in misfortune, but also with bad outcomes, such as dangerous conspiracy theories and misunderstood scientific ideas, both of which pose important social and health problems. Psychological research into the teleological default has long alluded to Daniel Dennett's intentional-systems theory but has not fully engaged with the three intellectual stances at its core (intentional, design, physical). This article distinguishes the intentional stance from the design stance, which untangles some of the present knots in theories of teleology, accounts for diverse forms of teleology, and enhances predictions of when teleological reasoning is more likely to occur. This article examines the evidence for a teleological default considering Dennett's intentional-systems theory, proposes a process model, and clarifies current theoretical debates. It argues that people rationally and often thoughtfully use teleological reasoning in relation to both cognitive and social psychological factors. Implications for theory and future research are discussed.

Categories convey prescriptive information across domains and development

Young children display a pervasive bias to assume that what they observe in the world reflects how things are supposed to be. The current studies examined the nature of this bias by testing whether it reflects a particular form of reasoning about human social behaviors or a more general feature of category representations. Children aged 4 to 9 years and adults (N = 747) evaluated instances of nonconformity among members of novel biological and human social kinds. Children held prescriptive expectations for both animal and human categories; in both cases, they said it was wrong for a category member to engage in category-atypical behavior. These prescriptive judgments about categories depended on the extent to which people saw the pictured individual examples as representative of coherent categories. Thus, early prescriptive judgments appear to rely on the interplay between general conceptual biases and domain-specific beliefs about category structure.

Structure-function fit underlies the evaluation of teleological explanations

Teleological explanations, which appeal to a function or purpose (e.g., "kangaroos have long tails for balance"), seem to play a special role within the biological domain. We propose that such explanations are compelling because they are evaluated on the basis of a salient cue: structure-function fit, or the correspondence between a biological feature's form (e.g., tail length) and its function (e.g., balance). Across five studies with 852 participants in total, we find support for three predictions that follow from this proposal. First, we find that function information decreases reliance on mechanistic considerations when evaluating explanations (Experiments 1-3), indicating the presence of a salient, function-based cue. Second, we demonstrate that structure-function fit is the best candidate for this cue (Experiments 3-4). Third, we show that scientifically-unwarranted teleological explanations are more likely to be accepted under speeded and unspeeded conditions when they are high in structure-function fit (Experiment 5). Experiment 5 also finds that structure-function fit extends beyond biology to teleological explanations in other domains. Jointly, these studies provide a new account of how teleological explanations are evaluated and why they are often (but not universally) compelling.

How deep do we dig? Formal explanations as placeholders for inherent explanations

Formal explanations (e.g., "Mittens has whiskers because she's a cat") pose an intriguing puzzle in human cognition: they seem like little more than tautologies, yet they are surprisingly commonplace and natural-sounding. To resolve this puzzle, we hypothesized that formal explanations constitute an implicit appeal to a category's inherent features rather than simply to the category itself (as their explicit content would suggest); the latter is just a placeholder. We conducted a series of eight experiments with 951 participants that supported four predictions that followed from this hypothesis: First, formal explanations-though natural-sounding-were not particularly satisfying. Second, for natural kinds, formal explanations were less satisfying than inherent explanations (specifically, ones that appealed to a natural kind's causally powerful "essence"). Third, participants viewed essence-related inherent explanations as more specific versions of the ideas expressed by formal explanations, which were viewed as more general placeholders. Fourth, and finally, formal explanations tended to serve as placeholders for explanations that appealed to inherent features more so than for other types of explanations, such as ones that appealed to external, environmental factors. In addition to supporting our novel claim about the meaning of formal explanations, these data suggest a new way in which explanations do their psychological work: not via their literal content (as assumed by prior work on explanation), but rather via the additional inferences they encourage. We end by discussing the potential heuristic value of formal explanations for causal learning in childhood.

Is the bias for function-based explanations culturally universal? Children from China endorse teleological explanations of natural phenomena

Young children in Western cultures tend to endorse teleological (function-based) explanations broadly across many domains, even when scientifically unwarranted. For instance, in contrast to Western adults, they explicitly endorse the idea that mountains were created for climbing, just like hats were created for warmth. Is this bias a product of culture or a product of universal aspects of human cognition? In two studies, we explored whether adults and children in Mainland China, a highly secular, non-Western culture, show a bias for teleological explanations. When explaining both object properties (Experiment 1) and origins (Experiment 2), we found evidence that they do. Whereas Chinese adults restricted teleological explanations to scientifically warranted cases, Chinese children endorsed them more broadly, extending them across different kinds of natural phenomena. This bias decreased with rising grade level across first, second, and fourth grades. Overall, these data provide evidence that children's bias for teleological explanations is not solely a product of Western Abrahamic cultures. Instead, it extends to other cultures, including the East Asian secular culture of modern-day China. This suggests that the bias for function-based explanations may be driven by universal aspects of human cognition.

The Ontogeny of Cultural Learning

Developmental research has the potential to address some of the critical gaps in our scientific understanding of the role played by cultural learning in ontogenetic outcomes. The goal of this special section was to gather together leading examples of research on cultural learning across a variety of social contexts and caregiving settings. Although the field of developmental psychology continues to struggle with the persistent problem of oversampling U.S. and Western European populations, we argue that the articles in this special section add to the growing evidence that children everywhere draw on a repertoire of cultural learning strategies that optimize their acquisition of the specific practices, beliefs, and values of their communities. We also identify future directions and outline best practices for the conduct of research on cultural learning.