Nisbitt’s data, as well as the claims by Barnes and Bloor, are contributions to a long-standing debate about the status of logic. Their approach attempts to naturalize logic by tying it to actual practices of the human subjects. The relativistically inclined, however, argue that to think of logic as singular, a priori, and universal speaks of a philosophical prejudice and does not sit well with a naturalistic and scientific attitude. As to the claim by Quine and Davidson, that an allegedly illogical culture is in fact a misinterpreted or badly interpreted culture—that if the speakers of a language seem to accept sentence of the form “P and not-P”, this is conclusive evidence that “and” and “not” in their language do not mean what these words mean in English (Quine 1960)—the relativists and their sympathisers point out that reasoning in deviant ways is quite common and is not an impediment to understanding or translating others (e.g., Stich 2012). They further argue that such diversity is better explained by the relativist’s claim that the correctness of the principles of reasoning is relative to their cultural background rather than by the absolutist approach that attributes wholesale error to alternative epistemic systems or to the members of other cultures.