Spirited debate
Exporting Christianity: Governance And Doctrine In The Globalization Of US Denominations
Gordon Hanson & Chong Xiang
Journal of International Economics, forthcoming
Abstract:
In this paper we build a model of market competition among religious denominations, using a framework that involves incomplete contracts and the production of club goods. We treat denominations akin to multinational enterprises, which decide which countries to enter based on local market conditions and their own “productivity.” The model guides us in estimating how a denomination’s religious doctrine and governance structure affect its ability to attract adherents. Using data on the foreign operations of US Protestant denominations in 2005 from the World Christian Database, we find that (1) denominations with stricter religious doctrine attract more adherents in countries in which the risk of natural disaster or disease outbreak is greater and in which government provision of health services is weaker, and (2) denominations with a decentralized governance structure attract more adherents in countries in which the pastor cost of connecting with congregants is lower. These findings illuminate factors shaping the composition of religion within countries, helping account for the rise of new Protestant groups. They also provide empirical evidence for the recent theoretical developments in organization and trade.
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Loss of Control Increases Belief in Precognition and Belief in Precognition Increases Control
Katharine Greenaway, Winnifred Louis & Matthew Hornsey
PLoS ONE, August 2013
Abstract:
Every year thousands of dollars are spent on psychics who claim to “know” the future. The present research questions why, despite no evidence that humans are able to psychically predict the future, do people persist in holding irrational beliefs about precognition? We argue that believing the future is predictable increases one’s own perceived ability to exert control over future events. As a result, belief in precognition should be particularly strong when people most desire control – that is, when they lack it. In Experiment 1 (N = 87), people who were experimentally induced to feel low in control reported greater belief in precognition than people who felt high in control. Experiment 2 (N = 53) investigated whether belief in precognition increases perceived control. Consistent with this notion, providing scientific evidence that precognition is possible increased feelings of control relative to providing scientific evidence that precognition was not possible. Experiment 3 (N = 132) revealed that when control is low, believing in precognition helps people to feel in control once more. Prediction therefore acts as a compensatory mechanism in times of low control. The present research provides new insights into the psychological functions of seemingly irrational beliefs, like belief in psychic abilities.
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Valerie Lewis & Ridhi Kashyap
Journal for the Scientific Study of Religion, September 2013, Pages 617–626
Abstract:
Scholarly and public discourses on Muslim immigrants in Europe have questioned if Islam is an impediment to sociocultural adaptation and whether Muslims are a distinctive group in their religiosity and social values. We use a new survey of 480 British Muslims in conjunction with the British Social Attitudes Survey to examine differences between Muslim and non-Muslim Britons on religiosity (practice, belief, salience) and moral and social issues regarding gender, abortion, and homosexuality. Muslims are more religious than other Britons, including both British Christians and religious “nones.” Muslims also are more conservative than other Britons across the range of social and moral attitudes. Multivariate analysis shows, however, that much of the difference on moral issues is due to socioeconomic disadvantage and high religiosity among Muslims. Although being a highly religious group in an otherwise secular country renders Muslims distinctive, factors that predict social conservatism among all Britons — high religiosity and low SES — apply similarly to Muslims.
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Different Effects of Religion and God on Prosociality With the Ingroup and Outgroup
Jesse Lee Preston & Ryan Ritter
Personality and Social Psychology Bulletin, forthcoming
Abstract:
Recent studies have found that activating religious cognition by priming techniques can enhance prosocial behavior, arguably because religious concepts carry prosocial associations. But many of these studies have primed multiple concepts simultaneously related to the sacred. We argue here that religion and God are distinct concepts that activate distinct associations. In particular, we examine the effect of God and religion on prosociality toward the ingroup and outgroup. In three studies, we found that religion primes enhanced prosociality toward ingroup members, consistent with ingroup affiliation, whereas, God primes enhanced prosociality toward outgroup members, consistent with concerns of moral impression management. Implications for theory and methodology in religious cognition are discussed.
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Traditional Jewish Sexual Practices and Their Possible Impact on Jewish Fertility and Demography
Evyatar Marienberg
Harvard Theological Review, July 2013, Pages 243 286
"Why do Jews have such a low reproduction rate? And is this something that also characterized them in earlier periods?...I do not have an answer to the question as to whether Jews were always
characterized by a low rate of reproduction. This article will consider the possibility that, regardless of whether or not Jews had a relatively low number of offspring before the modern fertility transition, certain rabbinic rules contributed to a lower birth rate. I will explore the eventuality that these rabbinic rules may have had a demographic impact on certain traditional Jewish communities and perhaps contributed to a low rate of reproduction, sometimes despite the will of those involved."
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Priming Religious Belief and Religious Social Behavior Affects Support for Democracy
Pazit Ben-Nun Bloom & Gizem Arikan
International Journal of Public Opinion Research, Autumn 2013, Pages 368-382
Abstract:
The effects of religious belief and religious social behavior on support for democracy are investigated in a priming experiment conducted among Turkish Muslims and Israeli Jews. By varying the question order of World Values Survey (WVS) items, which measure religious belief and religious social behavior, it was demonstrated that priming religious social behavior facilitates, while priming religious belief impedes, support for democracy, compared with a control group of no prime. These results were independent of participants’ intensity of religious belief or the frequency of their religious social behavior and held for the most part across both religious affiliations and political contexts.
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Jeremy Thomas
Journal for the Scientific Study of Religion, September 2013, Pages 457–475
Abstract:
Based on content analysis of the popular evangelical magazine Christianity Today, I show that while evangelicals' outward opposition to pornography has remained steady and robust across the period 1956 to 2010, nonetheless, during this same time, evangelicals' anti-pornography narratives have become increasingly secular. Through using and expanding Chaves's notion of internal secularization, I demonstrate how these narratives have become decreasingly legitimated through religious forms of moral authority such as scriptural prohibitions and derivative ideas about God's plan for society, and increasingly legitimated through secular forms of moral authority such as humanistic conceptions of individual rights and of psychological health. I refer to this type of internal secularization as the process of outsourcing moral authority, and I discuss the theoretical significance of this process for potential investigations of a range of other moral narratives.
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Reversing One’s Fortune by Pushing Away Bad Luck
Yan Zhang, Jane Risen & Christine Hosey
Journal of Experimental Psychology: General, forthcoming
Abstract:
Across cultures, people try to “undo” bad luck with superstitious rituals such as knocking on wood, spitting, or throwing salt. We suggest that these rituals reduce the perceived likelihood of anticipated negative outcomes because they involve avoidant actions that exert force away from one’s representation of self, which simulates the experience of pushing away bad luck. Five experiments test this hypothesis by having participants tempt fate and then engage in avoidant actions that are either superstitious (Experiment 1, knocking on wood) or nonsuperstitious (Experiments 2–5, throwing a ball). We find that participants who knock down (away from themselves) or throw a ball think that a jinxed negative outcome is less likely than participants who knock up (toward themselves) or hold a ball. Experiments 3 and 4 provide evidence that after tempting fate, engaging in an avoidant action leads to less clear mental representations for the jinxed event, which, in turn, leads to lower perceived likelihoods. Finally, we demonstrate that engaging in an avoidant action — rather than creating physical distance — is critical for reversing the perceived effect of the jinx. Although superstitions are often culturally defined, the underlying psychological processes that give rise to them may be shared across cultures.
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Searching for Control: Priming Randomness Increases the Evaluation of Ritual Efficacy
Cristine Legare & André Souza
Cognitive Science, forthcoming
Abstract:
Reestablishing feelings of control after experiencing uncertainty has long been considered a fundamental motive for human behavior. We propose that rituals (i.e., socially stipulated, causally opaque practices) provide a means for coping with the aversive feelings associated with randomness due to the perception of a connection between ritual action and a desired outcome. Two experiments were conducted (one in Brazil [n = 40] and another in the United States [n = 94]) to evaluate how the perceived efficacy of rituals is affected by feelings of randomness. In a between-subjects design, the Scramble Sentence Task was used as a priming procedure in three conditions (i.e., randomness, negativity, and neutral) and participants were then asked to rate the efficacy of rituals used for problem-solving purposes. The results demonstrate that priming randomness increased participants' perception of ritual efficacy relative to negativity and neutral conditions. Implications for increasing our understanding of the relationship between perceived control and ritualistic behavior are discussed.
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Daryl Van Tongeren et al.
Journal for the Scientific Study of Religion, September 2013, Pages 508–523
Abstract:
Managing existential concerns is theorized to be a key function of religion. We posit that priming religion should be related to greater existential security for those high in intrinsic religiosity. In Experiment 1, priming religion increased intercultural tolerance among individuals who were highly intrinsically religious but decreased it for those low in intrinsic religiousness. In Experiment 2, intrinsic religiousness again moderated the effects of the prime, suggesting that priming religion resulted in attenuated afterlife anxiety for intrinsically religious individuals but greater anxiety for individuals low in intrinsic religiousness. Religious reminders appeared to provide existential security — evidenced by tolerance and reduced death anxiety — only to those high in intrinsic religiousness and can be threatening to those low in intrinsic religiousness. Existential outcomes are a specific case in which intrinsic religiousness can moderate the effects of religious primes, suggesting that religion plays a different existential role for different people.
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Religion and Returns in Europe
Julie Salaber
European Journal of Political Economy, December 2013, Pages 149–160
Abstract:
Drawing on social identity and social impact theory, this paper is the first to investigate the impact of religious preferences on share prices and expected returns at the country level. Using data from 12 European countries, our findings suggest that religion has a significant effect on the share price of companies whose activities are considered unethical, i.e., tobacco manufacturers and alcohol producers. The share price of these companies (called sin stocks) is depressed when they are located in a predominantly Protestant environment (relative to a Catholic environment). With investors in Protestant countries being more sin averse than in Catholic countries, they insist upon higher expected returns on sin stocks. Conversely, religious preferences do not have the same impact on the performance of other companies, e.g. socially responsible companies. Our results are robust to various methodologies and controlling for several firm-specific, industry-specific and country-specific characteristics.
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Religion and Mental Health Among Israeli Jews: Findings from the SHARE-Israel Study
Jeff Levin
Social Indicators Research, September 2013, Pages 769-784
Abstract:
This study investigates the impact of religiousness on mental health indicators in a population sample of Israeli Jews aged 50 or older. Data are from the Israel sample of the Survey of Health, Ageing and Retirement in Europe (SHARE-Israel), collected from 2005 to 2006. Of the 1,287 Jewish respondents, 473 (36.8 %) were native-born Israelis and 814 (63.2 %) were diaspora-born. Religious measures included past-month synagogue activities, current prayer, and having received a religious education. Mental health outcomes included single-item measures of lifetime depression and life satisfaction, along with the CES-D and EURO-D depression scales, the CASP-12 quality of life scale, and the LOT-R optimism scale. Participation in synagogue activities was found to be significantly associated with less depression, better quality of life, and more optimism, even after adjusting for effects of the other religious measures, for sociodemographic covariates, for the possibly confounding effect of age-related activity limitation, and for nativity. Findings for prayer were less consistent, including inverse associations with mental health, perhaps reflecting prayer’s use as a coping response. Finally, religious education was associated with greater optimism. These results underscore a modest contribution of religious participation to well-being among middle-aged and older adults, extending this research to the Israeli and Jewish populations.
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The minds of gods: A comparative study of supernatural agency
Benjamin Grant Purzycki
Cognition, October 2013, Pages 163–179
Abstract:
The present work is the first study to systematically compare the minds of gods by examining some of the intuitive processes that guide how people reason about them. By examining the Christian god and the spirit-masters of the Tyva Republic, it first confirms that the consensus view of the Christian god’s mind is one of omniscience with acute concern for interpersonal social behavior (i.e., moral behaviors) and that Tyvan spirit-masters are not as readily attributed with knowledge or concern of moral information. Then, it reports evidence of a moralization bias of gods’ minds; American Christians who believe that God is omniscient rate God as more knowledgeable of moral behaviors than nonmoral information. Additionally, Tyvans who do not readily report pro- or antisocial behavior among the things that spirit-masters care about will nevertheless rate spirit-masters’ knowledge and concern of moral information higher than nonmoral information. However, this knowledge is distributed spatially; the farther away from spirits’ place of governance a moral behavior takes place, the less they know and care about it. Finally, the wider the breadth of knowledge Tyvans attribute to spirit-masters, the more they attribute moral concern for behaviors that transpire beyond their jurisdiction. These results further demonstrate that there is a significant gulf between expressed beliefs and intuitive religious cognition and provides evidence for a moralization bias of gods’ minds.
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Daniel Gurney et al.
Personality and Individual Differences, forthcoming
Abstract:
Personality and dogmatic thinking within religious individuals have been examined by previous research, but neglected for non-religious individuals. In this experiment, we distinguish between two types of non-religious groups; those who ascribe themselves to an identity (atheists) and those who do not (no beliefs in particular). A total of 103 non-religious individuals (36% atheists and 64% with no particular beliefs) completed an online questionnaire measuring dogmatism and openness traits, with an additional Christian group (n = 91) serving as a control. After confirming a relationship between identity salience and dogmatism, and validating a measure of dogmatism (DOG) in both non-religious groups, we note key personality differences between the two. Those with no beliefs in particular demonstrated a traditional negative correlation between openness and dogmatism (along with Christians) while these variables correlated positively for atheists (in particular, on ‘unconventionality’). This study is the first to establish differences between the relationship of dogmatism and openness within non-religious populations and explain these differences through group identity. Thus, identity strength and group belief systems are suggested to be key contributors to observed group differences between non-religious individuals.
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Experiments on the role of deleterious mutations as stepping stones in adaptive evolution
Arthur Covert et al.
Proceedings of the National Academy of Sciences, 20 August 2013, Pages E3171-E3178
Abstract:
Many evolutionary studies assume that deleterious mutations necessarily impede adaptive evolution. However, a later mutation that is conditionally beneficial may interact with a deleterious predecessor before it is eliminated, thereby providing access to adaptations that might otherwise be inaccessible. It is unknown whether such sign-epistatic recoveries are inconsequential events or an important factor in evolution, owing to the difficulty of monitoring the effects and fates of all mutations during experiments with biological organisms. Here, we used digital organisms to compare the extent of adaptive evolution in populations when deleterious mutations were disallowed with control populations in which such mutations were allowed. Significantly higher fitness levels were achieved over the long term in the control populations because some of the deleterious mutations served as stepping stones across otherwise impassable fitness valleys. As a consequence, initially deleterious mutations facilitated the evolution of complex, beneficial functions. We also examined the effects of disallowing neutral mutations, of varying the mutation rate, and of sexual recombination. Populations evolving without neutral mutations were able to leverage deleterious and compensatory mutation pairs to overcome, at least partially, the absence of neutral mutations. Substantially raising or lowering the mutation rate reduced or eliminated the long-term benefit of deleterious mutations, but introducing recombination did not. Our work demonstrates that deleterious mutations can play an important role in adaptive evolution under at least some conditions.