Does Meaning Motivate Magical Thinking Among Theists and Atheists?

2019 ◽  
Vol 11 (2) ◽  
pp. 176-184 ◽  
Author(s):  
Taylor A. Nelson ◽  
Andrew A. Abeyta ◽  
Clay Routledge

Past research indicates that existential threats related to meaning in life increase religious-related magical beliefs (e.g., belief in God). The present three studies examined more broadly whether threatened meaning influences magical ideation and beliefs among atheists and theists. Amazon Mechanical Turk ( N = 1,454) and student participants ( N = 50) were randomly assigned to a meaning threat or control condition and then completed measures of magical ideation and beliefs. Across three studies ( N = 1,504), we did not find experimental evidence that threatened meaning increases magical ideation and beliefs. However, in Study 3, we also examined the link between the meaning motive and magical ideation and beliefs using an individual difference approach and found that the need for meaning was a significant predictor of magical ideation and beliefs, particularly among atheists.

2021 ◽  
Vol 11 (4) ◽  
pp. 50
Author(s):  
Ashley Humphrey ◽  
Olivia Vari

Past research has found that a perceived meaning in life can act as a protective factor against adverse mental health symptomology, while also providing coping resources to buffer against the impact of negative life events. The current research investigated how the impact of self-perceived meaning in life as well as its predictors interact with stressors and worry related to the COVID-19 pandemic. We collected survey based data (n = 260) from Australian participants during the pandemic, measuring their meaning in life, orientation to differing life goals and COVID-19 related stressors via the impact of events scale. We found that meaning in life predicted less stress and worry associated with COVID-19. We also found that intrinsic based aspirations related positively to meaning in life within this context whereas extrinsic based goals related negatively to it, although these aspirations were not significant in reducing the stressors associated with COVID-19. These results reinforce past findings that meaning in life can effectively buffer against the impact of negative life events such as the COVID-19 pandemic. They also suggest that intrinsic based aspirations centred on relationships and self-acceptance may be an important mechanism in how people choose to pursue life meaning during uncertain life events.


2021 ◽  
Vol 74 ◽  
pp. 101728
Author(s):  
Carolyn M. Ritchey ◽  
Toshikazu Kuroda ◽  
Jillian M. Rung ◽  
Christopher A. Podlesnik

2011 ◽  
Vol 37 (2) ◽  
pp. 413-420 ◽  
Author(s):  
Karën Fort ◽  
Gilles Adda ◽  
K. Bretonnel Cohen

2010 ◽  
Vol 4 (1) ◽  
pp. 16-29 ◽  
Author(s):  
Danielle A. Einstein ◽  
Ross G. Menzies ◽  
Tamsen St Clare ◽  
Juliette Drobny ◽  
Fjola Dogg Helgadottir

AbstractData collected from clinical populations indicate that magical ideation (MI) may play a causal or a mediating role in the expression of obsessive compulsive symptoms. If this is the case then when targeted in treatment, symptoms of obsessive compulsive disorder (OCD) should be altered. Two individuals diagnosed with OCD received a trial treatment targeting magical thinking. The intervention consisted of a series of procedures designed to undermine superstitious/MI without targeting obsessions or compulsions. The procedures involved critical analysis of the following material: (1) a free astrology offer; (2) a horoscope prediction exercise; (3) a description of four different cultural explanations of the origin of fire; (4) an instructive guide for Tarot card readers; (5) a report of a UFO sighting; (6) a video-clip describing a cult festival; (7) a description of a ‘hoax’ channeler and (8) a superstition exercise. Measures of obsessive compulsive symptoms, superstition, MI and thought–action fusion were administered pre-treatment, post-treatment and at 3 months’ follow-up. According to the twofold criterion of Jacobson et al. (Behaviour Therapy 1984, 15, 336–352), following treatment the patients were identified as being recovered on measures of magical and superstitious thinking and on the Padua Inventory.


2015 ◽  
Vol 16 (S1) ◽  
Author(s):  
John WG Seamons ◽  
Marconi S Barbosa ◽  
Jonathan D Victor ◽  
Dominique Coy ◽  
Ted Maddess

Author(s):  
F. Jurčíček ◽  
S. Keizer ◽  
Milica Gašić ◽  
François Mairesse ◽  
B. Thomson ◽  
...  

Author(s):  
Timothy de Waal Malefyt

The word “magic” refers to a broad range of beliefs and practices that include animism, charm(s), divination, enchantment, fantasy, fetish, glamour, illusion, miracles, the occult, shamanism, sorcery, spells, the supernatural, superstition, taboos, trickery, and witchcraft. Magic―once thought a core feature of “primitive societies,” abandoned by more rational, bureaucratic and progressive beliefs―is, in fact, thriving in contemporary life, and central to practices of capitalism as well as to everyday behaviors. Magic is practiced in fields of finance, government, law, medicine and health, technology, advertising, marketing, sports, the gaming industry, and theatrical performances, among other institutions. When situations allow for the assemblage of a “magician,” “rite,” and “representation” within these complex social networks and when professional skills, ideas, conditions, contexts, media, and meanings align, magic acts as an agent of change. Magic is also practiced in everyday situations in which people need to feel a sense of control in circumstances where it’s lacking, such as performing well under competitive conditions or during times of crisis with indefinite outcomes. Consequently, they rely on magical thinking—in the forms of superstitions, wishful thinking, and taboo avoidance—which is often accompanied by charms, amulets, or acts of faith to guide them through uncertainty. Conjuring terms such as “fate” and “luck” to ward off illness or improve one’s chances at getting a hit in baseball, are, in fact, ways of expressing ambiguities and dealing with conflicts of temporal existence that all humans face in one form or another. Magic structured in institutions and practiced in everyday situations is a prime example of contradiction in contemporary life. Objective knowledge of facts is increasingly understood as contingent rather than permanent, leaving room for uncertainty, mystery, the unknown, and seemingly nonrational alternatives. Scientific evidence becomes as valid as alternative facts. Documenting recent developments, it is suggested that rationality and magic are not mutually exclusive. Rather, rational behaviors and practices are suffused with magic. Magical beliefs and specific rituals complement practical knowledge so as to enhance knowledge as a way to secure success. All of these ways of thinking and social practices have something at stake, in that risk, uncertainty, and ambiguity of outcome are prevalent, and hence call on magical practices to bring about change.


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