ORCID Profile
0000-0003-4444-460X
Current Organisation
University of British Columbia
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Publisher: Proceedings of the National Academy of Sciences
Date: 21-01-2020
Abstract: When do people find it acceptable to sacrifice one life to save many? Cross-cultural studies suggested a complex pattern of universals and variations in the way people approach this question, but data were often based on small s les from a small number of countries outside of the Western world. Here we analyze responses to three sacrificial dilemmas by 70,000 participants in 10 languages and 42 countries. In every country, the three dilemmas displayed the same qualitative ordering of sacrifice acceptability, suggesting that this ordering is best explained by basic cognitive processes rather than cultural norms. The quantitative acceptability of each sacrifice, however, showed substantial country-level variations. We show that low relational mobility (where people are more cautious about not alienating their current social partners) is strongly associated with the rejection of sacrifices for the greater good (especially for Eastern countries), which may be explained by the signaling value of this rejection. We make our dataset fully available as a public resource for researchers studying universals and variations in human morality.
Publisher: Proceedings of the National Academy of Sciences
Date: 16-06-2020
Publisher: American Psychological Association (APA)
Date: 04-2014
DOI: 10.1037/A0035880
Abstract: Belief in free will is a pervasive phenomenon that has important consequences for prosocial actions and punitive judgments, but little research has investigated why free will beliefs are so widespread. Across 5 studies using experimental, survey, and archival data and multiple measures of free will belief, we tested the hypothesis that a key factor promoting belief in free will is a fundamental desire to hold others morally responsible for their wrongful behaviors. In Study 1, participants reported greater belief in free will after considering an immoral action than a morally neutral one. Study 2 provided evidence that this effect was due to heightened punitive motivations. In a field experiment (Study 3), an ostensibly real classroom cheating incident led to increased free will beliefs, again due to heightened punitive motivations. In Study 4, reading about others' immoral behaviors reduced the perceived merit of anti-free-will research, thus demonstrating the effect with an indirect measure of free will belief. Finally, Study 5 examined this relationship outside the laboratory and found that the real-world prevalence of immoral behavior (as measured by crime and homicide rates) predicted free will belief on a country level. Taken together, these results provide a potential explanation for the strength and prevalence of belief in free will: It is functional for holding others morally responsible and facilitates justifiably punishing harmful members of society.
Publisher: SAGE Publications
Date: 10-06-2014
Abstract: If free-will beliefs support attributions of moral responsibility, then reducing these beliefs should make people less retributive in their attitudes about punishment. Four studies tested this prediction using both measured and manipulated free-will beliefs. Study 1 found that people with weaker free-will beliefs endorsed less retributive, but not consequentialist, attitudes regarding punishment of criminals. Subsequent studies showed that learning about the neural bases of human behavior, through either lab-based manipulations or attendance at an undergraduate neuroscience course, reduced people’s support for retributive punishment (Studies 2–4). These results illustrate that exposure to debates about free will and to scientific research on the neural basis of behavior may have consequences for attributions of moral responsibility.
Publisher: Springer Science and Business Media LLC
Date: 30-04-2020
Publisher: The Royal Society
Date: 06-04-2014
Abstract: Social learning—by observing and copying others—is a highly successful cultural mechanism for adaptation, outperforming in idual information acquisition and experience. Here, we investigate social learning in the context of the uniquely human capacity for reflective, analytical reasoning. A hallmark of the human mind is its ability to engage analytical reasoning, and suppress false associative intuitions. Through a set of laboratory-based network experiments, we find that social learning fails to propagate this cognitive strategy. When people make false intuitive conclusions and are exposed to the analytic output of their peers, they recognize and adopt this correct output. But they fail to engage analytical reasoning in similar subsequent tasks. Thus, humans exhibit an ‘unreflective copying bias’, which limits their social learning to the output, rather than the process, of their peers’ reasoning—even when doing so requires minimal effort and no technical skill. In contrast to much recent work on observation-based social learning, which emphasizes the propagation of successful behaviour through copying, our findings identify a limit on the power of social networks in situations that require analytical reasoning.
No related grants have been discovered for Azim Shariff.