 There are, however, other scientific threats to moral responsibility besides those posed by neuroscience. Recent work in psychology and social psychology on automaticity, situationism, and the adaptive unconscious, for instance, has shown that the causes that move us are often less transparent to ourselves than we might assume—diverging in many cases from the conscious reasons we provide to explain and/or justify our actions (see, e.g., Nisbett &amp; Wilson 1977; T. Wilson 2002; Doris 2002; Bargh 1997, 2008; Bargh &amp; Chartrand 1999; Bargh &amp; Ferguson 2000; Kahneman 2011). These findings reveal just how wide open our internal psychological processes are to the influence of external stimuli and events in our immediate environment, without knowledge or awareness of such influence. They also reveal the extent to which our decisions and behaviors are driven by implicit biases (see, e.g., Uhlmann &amp; Cohen 2005; Greenwald, McGhee, &amp; Schwartz 1998; Nosek et al. 2007) and other unconscious System-1 processes (Kahneman 2011). No longer is it believed that only “lower level” or “dumb” processes can be carried out non-consciously. We now know that the higher mental processes that have traditionally served as quintessential examples of ‘free will’—such as evaluation and judgment, reasoning and problem solving, and inter-personal behavior—can and often do occur in the absence of conscious choice and guidance (Bargh &amp; Ferguson 2000; T. Wilson 2002; Kahneman 2011).