Profound
Analytic Thinking Promotes Religious Disbelief
Will Gervais & Ara Norenzayan
Science, 27 April 2012, Pages 493-496
Abstract:
Scientific interest in the cognitive underpinnings of religious belief has grown in recent years. However, to date, little experimental research has focused on the cognitive processes that may promote religious disbelief. The present studies apply a dual-process model of cognitive processing to this problem, testing the hypothesis that analytic processing promotes religious disbelief. Individual differences in the tendency to analytically override initially flawed intuitions in reasoning were associated with increased religious disbelief. Four additional experiments provided evidence of causation, as subtle manipulations known to trigger analytic processing also encouraged religious disbelief. Combined, these studies indicate that analytic processing is one factor (presumably among several) that promotes religious disbelief. Although these findings do not speak directly to conversations about the inherent rationality, value, or truth of religious beliefs, they illuminate one cognitive factor that may influence such discussions.
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Reminders of Secular Authority Reduce Believers' Distrust of Atheists
Will Gervais & Ara Norenzayan
Psychological Science, forthcoming
Abstract:
Atheists have long been distrusted, in part because they do not believe that a watchful, judging god monitors their behavior. However, in many parts of the world, secular institutions such as police, judges, and courts are also potent sources of social monitoring that encourage prosocial behavior. Reminders of such secular authority could therefore reduce believers' distrust of atheists. In our experiments, participants who watched a video about police effectiveness (Experiment 1) or were subtly primed with secular-authority concepts (Experiments 2-3) expressed less distrust of atheists than did participants who watched a control video or were not primed, respectively. We tested three distinct alternative explanations for these findings. Compared with control participants, participants primed with secular-authority concepts did not exhibit reduced general prejudice against out-groups (Experiment 1), prejudice reactions associated with functional threats that particular out-groups are perceived to pose (specifically, viewing gays with disgust; Experiment 2), or general distrust of out-groups (Experiment 3). These findings contribute to theory regarding both the psychological bases of prejudices and the psychological functions served by gods and governments.
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Michael McCullough et al.
Evolution and Human Behavior, forthcoming
Abstract:
Men are typically stronger, riskier, "showier," and more impulsive than women. According to sexual selection theory, such behaviors may have enhanced reproductive fitness for ancestral human males. However, such behaviors are facultative, and the mechanisms that cause them respond to social and environmental cues that indicate whether outlays of strength, risk-taking, showing off, or impulsivity are likely to lead to payoffs in any given instance. Recent research based on the Reproductive Religiosity Model suggests that, in contemporary Western societies, religious beliefs and institutions are differentially espoused and promulgated by restricted sexual strategists (whose reproductive strategies focus on high fertility, monogamy, and high parental care) to limit the exercise of unrestricted sexuality, which threatens the viability of restricted sexual strategies (e.g., by reducing paternity certainty and male parental investment). On this basis, we hypothesized that experimental manipulations of religious cognition would reduce men's impulsivity and motivation to demonstrate their physical prowess. Supporting this hypothesis, three experiments revealed that priming participants with religious concepts (i.e., participants wrote essays about religion, read an essay supporting the existence of an afterlife, or were implicitly exposed to religious words) reduced men's (but not women's) impulsivity with money and their physical endurance on a hand grip task. The primes affected men's behaviors irrespectively of men's scores on a self-report measure of religious commitment.
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Jochen Gebauer, Delroy Paulhus & Wiebke Neberich
Social Psychological and Personality Science, forthcoming
Abstract:
How are the Big Two personality dimensions of agency (e.g., competence, uniqueness, ambition) and communion (e.g., warmth, relatedness, morality) related to religiosity? A standard view assumes that communion encourages religiosity, whereas agency is independent of religiosity. Our model is more nuanced, taking into account the Big Two's motivational base as well as culture: Because communal individuals seek assimilation with their ambient culture, they should be most religious in religious cultures and least religious in nonreligious cultures. Conversely, because agentic individuals seek differentiation from their ambient culture, they should be most religious in nonreligious cultures and least religious in religious cultures. Data from 187,957 individuals across 11 cultures supported this model. Thus, direct relations between the Big Two and religiosity are not culturally universal. Instead, communal individuals are religious conformists, whereas agentic individuals are religious contrarians. In this sense, the patterns are culturally universal.
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A monetary valuation of individual religious behaviour: The case of prayer
Timothy Tyler Brown
Applied Economics, Spring 2012, Pages 2031-2037
Abstract:
The majority of the US population is religious. The value of a fundamental religious behaviour, prayer, is determined using the well-being valuation method. Theoretically appropriate Instrumental Variables (IV) are used to avoid bias in estimating the effects of household income and the frequency of prayer on well-being. The marginal value of an additional weekly prayer session for individuals already at the national mean is estimated to be $6550 per annum (2004 dollars). Praying at the frequency of the national mean of 8.1 prayer sessions weekly is valued at $53 055 (2004 dollars) per annum. This is larger than the median household income in the US in 2004: $44 684. This suggests that the perception of communion with God is highly valued by religious individuals.
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David Barker & David Bearce
Political Research Quarterly, forthcoming
Abstract:
The authors examine U.S. public attitudes regarding global climate change, addressing the puzzle of why support for governmental action on this front is tepid relative to what existing theories predict. Introducing the theoretical concept of relative sociotropic time horizons, the authors show that believers in Christian end-times theology are less likely to support policies designed to curb global warming than are other Americans. They then provide robustness checks by analyzing other policy attitudes. In so doing, the authors provide empirical evidence to suggest that citizens possessing shorter "shadows of the future" often resist policies trading short-term costs for hypothetical long-term benefits.
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Coming into One's Own: John Locke's Theory of Property, God, and Politics
Stanley Brubaker
Review of Politics, March 2012, Pages 207-232
Abstract:
In the three centuries since the publication of the Two Treatises, a trail set down by Locke, although scarcely concealed, has gone unremarked - as has its final destination. If we miss this trail, we miss the work's coherence. If we follow this trail, we find a compelling, even shocking, case against Revelation as an independent source of authority. And we find a theory of property so powerful - certainly in Locke's own estimation - it compels the reconstitution of the relation between children and parents, wives and husbands, servants and masters, persons and polities, and ultimately between man and God. Indeed, Locke's story of the right of property is also the story of man's coming into his own, his coming into his own mind, freed from the irrational claims of Revelation. Thus, Locke's theory of property is nothing less than a story of man's Enlightenment.
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Spiritual Liberals and Religious Conservatives
Jacob Hirsh, Megan Walberg & Jordan Peterson
Social Psychological and Personality Science, forthcoming
Abstract:
While church and state are officially separated in many Western nations, there is nonetheless a great deal of overlap between the religious beliefs and political orientations of individual citizens. Religious individuals tend to be more conservative, placing a greater emphasis on order, obedience, and tradition. While many religious movements emphasize conservative values, there also exists a tradition of religious thought associated with equality, universalism, and transcendence - values more in line with political liberalism. The current study examined whether these divergent political orientations relate to the distinction between religiousness and spirituality. Political orientation, spirituality, and religiousness were assessed in two large community samples (Study 1: N = 590; Study 2: N = 703). Although spirituality and religiousness were positively correlated, they displayed divergent associations with political orientation: conservatives tended to be more religious, while liberals tend to be more spiritual. Experimentally inducing spiritual experiences similarly resulted in more liberal political attitudes.
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Muslim Integration into Western Cultures: Between Origins and Destinations
Pippa Norris & Ronald Inglehart
Political Studies, June 2012, Pages 228-251
Abstract:
To what extent do migrants carry their culture with them, and to what extent do they acquire the culture of their new home? The answer not only has important political implications; it also helps us understand the extent to which basic cultural values are enduring or malleable, and whether cultural values are traits of individuals or are attributes of a given society. The first part of this article considers theories about the impact of growing social diversity in Western nations. We classify two categories of society: Origins (defined as Islamic Countries of Origin for Muslim migrants, including twenty nations with plurality Muslim populations) and Destinations (defined as Western Countries of Destination for Muslim migrants, including 22 OECD member states with Protestant or Roman Catholic majority populations). Using this framework, we demonstrate that, on average, the basic social values of Muslim migrants fall roughly midway between those prevailing in their country of origin and their country of destination. We conclude that Muslim migrants do not move to Western countries with rigidly fixed attitudes; instead, they gradually absorb much of the host culture, as assimilation theories suggest.
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Belonging, Believing, and Group Behavior: Religiosity and Voting in American Presidential Elections
Lauren Smith & Lee Demetrius Walker
Political Research Quarterly, forthcoming
Abstract:
The authors examine the effect of religiosity on intended and recalled voter turnout in presidential elections. They argue that the trade-off between time spent in worship and time spent in political activities, specifically voter turnout, is strongest for mainline Protestants, weaker for Catholics, and nonexistent for evangelical Protestants. Evangelical Protestants increasingly recognize the connection between their religious beliefs and politics, with the result that they have formed a habit of voting. This argument has important implications for American voting behavior literature. Going beyond partisan voting patterns, the findings demonstrate that evangelical Protestants manifest unique patterns as they relate to turnout patterns.
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Courting Christians: How Political Candidates Prime Religious Considerations in Campaign Ads
Christopher Weber & Matthew Thornton
Journal of Politics, April 2012, Pages 400-413
Abstract:
Religion occupies a central role in American politics. From being an impetus behind numerous political movements, to shaping how political candidates are considered, scholars and pundits alike have emphasized the role of religion for political behavior and attitudes. Yet, there has been a scarcity of empirical work examining the consequences of religious appeals in campaigns. Drawing on recent work that contends views about religious traditionalism have replaced many interdenominational differences in vote choice and issue attitudes, we argue that religious cues activate religious traditionalism, which subsequently influences how political candidates are considered. In a priming experiment administered to a representative cross-section of adults, we examine whether religious priming occurs. By manipulating the participant's information environment, we also examine whether there are limits to priming. We find strong evidence religious traditionalism is activated when religious cues are embedded in campaign ads, but we find priming effects are reduced when participants are provided information about the candidate. While religious cues have the potential to shape how candidates are evaluated, we argue the consequences of religious cues are dampened among those who learn more about political issues and candidates.
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My Brother's Keeper? Compassion Predicts Generosity More Among Less Religious Individuals
Laura Saslow et al.
Social Psychological and Personality Science, forthcoming
Abstract:
Past research argues that religious commitments shape individuals' prosocial sentiments, including their generosity and solidarity. But what drives the prosociality of less religious people? Three studies tested the hypothesis that, with fewer religious expectations of prosociality, less religious individuals' levels of compassion will play a larger role in their prosocial tendencies. In Study 1, religiosity moderated the relationship between trait compassion and prosocial behavior such that compassion was more critical to the generosity of less religious people. In Study 2, a compassion induction increased generosity among less religious individuals but not among more religious individuals. In Study 3, state feelings of compassion predicted increased generosity across a variety of economic tasks for less religious individuals but not among more religious individuals. These results suggest that the prosociality of less religious individuals is driven to a greater extent by levels of compassion than is the prosociality of the more religious.
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Jacob Cheadle & Philip Schwadel
Social Science Research, forthcoming
Abstract:
Longitudinal social network data on adolescents in seven schools are analyzed to reach a new understanding about how the personal and interpersonal social dimensions of adolescent religion intertwine together in small school settings. We primarily address two issues relevant to the sociology of religion and sociology in general: (1) social selection as a source of religious homophily and (2) friend socialization of religion. Analysis results are consistent with Collins' interaction ritual chain theory, which stresses the social dimensions of religion, since network-religion autocorrelations are relatively substantial in magnitude and both selection and socialization mechanisms play key roles in generating them. Results suggest that socialization plays a stronger role than social selection in four of six religious outcomes, and that more religious youth are more cliquish. Implications for our understanding of the social context of religion, religious homophily, and the ways we model religious influence, as well as limitations and considerations for future research, are discussed.
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It Takes Two for a Culture War
Guy Ben-Porat & Yariv Feniger
Social Science Quarterly, forthcoming
Abstract:
This article examines the tense relations between religious and secular in Israel and the prospects for what has been described by different observers as a "culture war." Specifically, the consequences and implication of the challenges to church-state arrangements by social, economic, and demographic changes, and growing religious-secular tensions are studied. The empirical investigation of these issues relies on a survey (n = 508) of a representative, random sample of the adult Jewish population in Israel. Research findings indicate that the culture war scenario exaggerates the actual state of affairs because secularism in Israel is lacking coherence and commitment and alternatives that circumvent conflict are available. Rather than a culture war between the religious and secular camps in Israel, different battles are taking place, waged in different realms with different constituencies, tactics, strategies, and levels of commitment whose combined outcome is yet to be determined.
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The Coexistence of Natural and Supernatural Explanations Across Cultures and Development
Cristine Legare et al.
Child Development, May/June 2012, Pages 779-793
Abstract:
Although often conceptualized in contradictory terms, the common assumption that natural and supernatural explanations are incompatible is psychologically inaccurate. Instead, there is considerable evidence that the same individuals use both natural and supernatural explanations to interpret the very same events and that there are multiple ways in which both kinds of explanations coexist in individual minds. Converging developmental research from diverse cultural contexts in 3 areas of biological thought (i.e., the origin of species, illness, and death) is reviewed to support this claim. Contrary to traditional accounts of cognitive development, new evidence indicates that supernatural explanations often increase rather than decrease with age and supports the proposal that reasoning about supernatural phenomena is an integral and enduring aspect of human cognition.
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Predictors of God Concept and God Control After Hurricane Katrina
Jamie Aten et al.
Psychology of Religion and Spirituality, forthcoming
Abstract:
This study examined demographic and hurricane-related resource loss predictors on God concepts and God control among Hurricane Katrina survivors (N = 142) from Mississippi Gulf Coast communities approximately five months after the storm. The findings from this study of Katrina survivors suggest that significant loss from natural disasters has an impact on one's conception of and beliefs about God. It was found that increased levels of resource loss predicted a more negative conceptual portrayal of God. Greater object resource loss predicted perceptions of less God control over the outcome of events. Further, it was found that the strongest individual predictor of a God concept that was more negative and in less control of event outcomes was the loss of food and water, suggesting the importance of critical resource loss on how one conceives of God. Overall, the findings suggest that, for many people who self-identify as spiritual and/or religious, spiritual resources may be the one explanatory system that is uniquely capable of helping disaster survivors to understand traumatic events, to have a sense of control of such events, and, in the process, to still maintain a healthy picture of one's self.
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Preaching to the Choir? Religious Leaders and American Opinion on Immigration Reform
Tatishe Nteta & Kevin Wallsten
Social Science Quarterly, forthcoming
Objective: Do the public declarations of religious leaders concerning immigration influence American public opinion on immigration reform?
Methods: In answering this question, we use the 2004 National Politics Study and employ ordered logistic regression techniques to test hypotheses derived from elite opinion theory.
Results: We find that exposure to elite messages from religious leaders on immigration leads respondents to more strongly support increasing immigration to the United States, allowing immigrants to serve in the military, and allowing immigrants who serve in the military to gain citizenship.
Conclusion: Taken together, these results provide evidence that members of America's largest religious denominations are communicating support for liberal immigration reforms to their parishioners and, more importantly, that these signals subsequently influence the preferences of the parishioners exposed to these messages.