  The third line of thinking that puts the evolution of morals at loggerheads with moral knowledge arises from recent developments in moral psychology and neurobiology. In the past decade several prominent psychologists have applied the emerging dual process model of the brain to design experiments to reveal how we process moral judgments (Greene 2008, 2010 (Other Internet Resources), 2013; Haidt 2001; Cushman et al. 2006). One type of thinking (system 1) is fast, unconscious, automatic, intuitive, and guided by emotions. The other (system 2) is slow, conscious, deliberate, reflective, and devoid of emotion. Though there remains considerable controversy about the details (Berker 2009; Greene 2010 (Other Internet Resources), 2013), various experiments, including fMRI brain studies, suggest that deontological moral judgment, where one assesses the moral acceptability of actions apart from their consequences, is guided solely by system 1 thinking while consequentialist moral judgment engages system 2. Since processing in the latter case is unemotional, entailing reasoned comparison of possible consequences, only consequentialist thought is properly associated with the rational moral appraisal of actions. Notably, the latter thinking is regarded as less primitive from an evolutionary standpoint. By contrast, system 1 thinking, being tied to intuitive emotional judgments, represents an adaptation that was once useful but has by now largely lost its point given the challenges of life in modern technological society (Greene 2008, 2010 (Other Internet Resources), 2013; but see Gigerenzer 2008 and Railton 2014 for a contrary perspective on intuitive moral judgments). These claims, when taken together, form the basis of a psychological/evolutionary argument to debunk deontological moral thinking as unreliable and irrational.