Behavioral intervention techniques leveraging reactive responses have gained popularity as tools for promoting ethical behavior. Choice architects, for example, design and present default opt-out options to nudge individuals into accepting preselected choices deemed beneficial to both the decision-maker and society. Such interventions can also employ mild financial incentives or affective triggers including joy, fear, empathy, social pressure, and reputational rewards. We argue, however, that ethical competence is achieved via reflection, and that heavy reliance on reactive behavioral interventions can undermine the (...) development of ethical competence over the long term. Specifically, drawbacks may occur through motivational displacement, dependency, moral crowding out, loss of personal autonomy, and reactance. We introduce complementary cognitive boosting techniques designed to stimulate reflective cognition, as a more promising long-term strategy for instilling ethical behavior. One such approach is the Moral Self-Awareness (MSA) motivational construct, which incrementally leads agents to increasing levels of ethical reflection. We explain why ethical boosting approaches present more edifying and durable alternatives to reactive behavioral interventions and offer suggestions for social and organizational policy. (shrink)

The simulation hypothesis can reinforce a cynical dismissal of human potential. This attitude can allow online platform designers to rationalize employing manipulative neuromarketing techniques to control user decisions. We point to cognitive boosting techniques at both user and designer levels to build critical reflection and mindfulness.

The generative AI boom is unleashing its minions. Enterprise software vendors have rolled out legions of automated assistants that use large language model (LLM) technology, such as ChatGPT, to offer users helpful suggestions or to execute simple tasks. These so-called copilots and chatbots can increase productivity and automate tedious manual work. In this article, we explain how that leads to the risk that users' ethical competence may degrade over time — and what to do about it.

Cappelen et al. (2015) open their paper, “Fairness is intuitive,” with the observation, “A key question in the social sciences is whether it is intuitive to behave in a fair manner or whether fair behavior requires active self-control” (p. 2). They purport to offer “evidence showing that fair behavior is intuitive to most people” (p. 1). Their premise is that deciding by intuition is faster than deciding by deliberation. While this premise in and on itself is rather uncontroversial—the conclusion that (...) they draw from it is not: “Since a decision that relies on intuition is typically made faster than a decision that relies on deliberation, the response time of a fair decision relative to a selfish decision provides an important indication of the intuitiveness of fair behavior” (p. 2). This reasoning, in fact, amounts to a reverse inference fallacy. ‘Intuitive’ may mean ‘fast’, but this would not imply that ‘fast’ means ‘intuitive’. However, we may ask, under which empirical conditions might we be allowed to draw the inference of ‘intuitive’ from ‘fast’? Naturally, these conditions would require that ‘fast’ rule out ‘deliberative’. To achieve this, we would need information beyond relative response speed alone—such as absolute decision times. And this begs the question, which range of decision times would rule out ‘deliberative’—or at the very least, render it improbable? Although the precise cut-off for deliberative decisions may be difficult to establish (see e.g., Schnei... (shrink)