Causal reasoning is a ubiquitous feature of human cognition. We continuously seek to understand, at least implicitly and often explicitly, the causal scenarios in which we live, so that we may anticipate what will come next, plan a potential response and envision its outcome, decide among possible courses of action in light of their probable outcomes, make midstream adjustments in our goal-related activities as our situation changes, and so on. A considerable body of research shows that the lateral prefrontal cortex (PFC) is crucial for causal reasoning, but also that there are significant differences in the manner in which ventrolateral PFC, dorsolateral PFC, and anterolateral PFC support causal reasoning. We propose, on the basis of research on the evolution, architecture, and functional organization of the lateral PFC, a general framework for understanding its roles in the many and varied sorts of causal reasoning carried out by human beings. Specifically, the ventrolateral PFC supports the generation of basic causal explanations and inferences; dorsolateral PFC supports the evaluation of these scenarios in light of some given normative standard (e.g., of plausibility or correctness in light of real or imagined causal interventions); and anterolateral PFC supports explanation and inference at an even higher level of complexity, coordinating the processes of generation and evaluation with further cognitive processes, and especially with computations of hedonic value and emotional implications of possible behavioral scenarios – considerations that are often critical both for understanding situations causally and for deciding about our own courses of action.

Recent Social Intuitionist work suggests that moral judgments are intuitive (not based on conscious deliberation or any significant chain of inference), and that the reasons we produce to explain or justify our judgments and actions are for the most part post hoc rationalizations rather than the actual source of those judgments. This is consistent with work on judgment and explanation in other domains, and it correctly challenges one-sidedly rationalistic accounts. We suggest that in fact reasoning has a great deal of influence on moral judgments and on intuitive judgments in general. This influence is not apparent from study of judgments simply in their immediate context, but it is crucial for the question of how cognition can help us avoid deleterious effects and enhance potentially beneficial effects of affect on judgment, action, and cognition itself. We begin with established work on several reactive strategies for cognitive control of affect (e.g., suppression, reappraisal), then give special attention to more complex sorts of conflict (“extended deliberation”) involving multiple interacting factors, both affective and reflective. These situations are especially difficult to study in a controlled way, but we propose some possible experimental approaches. We then review proactive strategies for control, including avoidance of temptation and mindfulness meditation (Froeliger et al., 2012, this issue). We give special attention to the role of slow or “cool” cognitive processes (e.g., deliberation, planning, and executive control) in the inculcation of long-term dispositions, traits, intuitions, skills, or habits. The latter are critical because they in turn give rise to a great many of our fast, intuitive judgments. The reasoning processes involved here are distinct from post hoc rationalizations and have a very real impact on countless intuitive judgments in concrete situations. This calls for a substantial enlargement of research on cognitive control, drawing on work in developmental psychology, automatization, educational theory, and other fields.

Human neuroscience has seen a recent boom in studies on reflective, controlled, explicit social cognitive functions like imitation, perspective-taking, and empathy. The relationship of these higher-level functions to lower-level, reflexive, automatic, implicit functions is an area of current research. As the field continues to address this relationship, we suggest that an evolutionary, comparative approach will be useful, even essential. There is a large body of research on reflexive, automatic, implicit processes in animals. A growing perspective sees social cognitive processes as phylogenically continuous, making findings in other species relevant for understanding our own. One of these phylogenically continuous processes appears to be self-other matching or simulation. Mice are more sensitive to pain after watching other mice experience pain; geese experience heart rate increases when seeing their mate in conflict; and infant macaques, chimpanzees, and humans automatically mimic adult facial expressions. In this article, we review findings in different species that illustrate how such reflexive processes are related to (“higher order”) reflexive processes, such as cognitive empathy, theory of mind, and learning by imitation. We do so in the context of self-other matching in three different domains—in the motor domain (somatomotor movements), in the perceptual domain (eye movements and cognition about visual perception), and in the autonomic/emotional domain. We also review research on the developmental origin of these processes and their neural bases across species. We highlight gaps in existing knowledge and point out some questions for future research. We conclude that our understanding of the psychological and neural mechanisms of self-other mapping and other functions in our own species can be informed by considering the layered complexity these functions in other species.

Cognitive neuroscience seeks to discover the biological foundations of the human mind. One goal is to explain how mental operations are generated by the information processing architecture of the human brain. Our aim is to assess whether this is a well-defined objective. Our contention will be that it is not because the information processing of any given individual is not contained entirely within that individual’s brain. Rather, it typically includes components situated in the heads of others, in addition to being distributed across parts of the individual’s body and physical environment. Our focus here will be on cognition distributed across individuals, or on what we call the “community of knowledge,” the challenge that poses for reduction of cognition to neurobiology and the contribution of cognitive neuroscience to the study of communal processes.

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