11. FROM CIRCULAR REPORTING TO SUPERNATURAL BELIEFS

2020 ◽  
pp. 166-180
Keyword(s):  
2016 ◽  
Vol 16 (3-4) ◽  
pp. 215-244
Author(s):  
Virginia A. Periss ◽  
David F. Bjorklund

Adherence to religious belief may serve to promote group cohesion and cooperation by decreasing the costs associated with social exchange. Consistent with this, organized religious ideologies, unlike secular or spiritual based ideologies, have been argued to facilitate cooperation among individuals living in large-scale societies. In the current study, we examined whether hypothetical adults’ explanations of natural events focused on religious ideologies were more effective at eliciting positive-affect compared to spiritual or natural explanations. Results revealed that religious cues were more effective than spiritual cues in eliciting perceptions of positive-affect, but only when participant religiosity was taken into account. Participants high in religiosity favored the religious cues over the spiritual and natural cues, whereas participants high in spirituality showed no preferences. Conversely, participants low in religious belief demonstrated not only a positive bias towards the natural explanations, but also rated the adults expressing the supernatural explanations, in particular the religious explanations, as having greater negative-affect. From an evolutionary perspective, we interpreted the results as providing support that some forms of supernatural thinking, typical of organized religion, are more effective at eliciting feelings of positive and negative affect compared to supernatural beliefs not rooted in organized religion.


2020 ◽  
Author(s):  
Rita Anne McNamara

Religious and supernatural beliefs may facilitate social life by promoting and sustaining cooperation, but the specific cooperation problems each society faces may lead to unique belief systems adapted to local socio-ecological conditions. As societies mix and belief systems spread, local and introduced belief systems may present conflicting solutions to the same social problem. How do we choose among these different solutions? The present study recruits participation from villagers living on Yasawa Island, Fiji (N=179), who espouse both Christian and traditional beliefs that promote different expectations about local and distant others. This study focuses on the relationships among existential/ resource insecurity and supernatural beliefs across these belief systems using an experimental priming procedure and a dictator game to allocate food resources. Though reminders of insecurity had no impact on allocations, the effects of being reminded of Christian or Traditional belief depended on (was moderated by) how worried participants were about resource availability and beliefs about the Christian God’s tendency toward punishment or forgiveness. Analyses of interview data suggest Christian and Traditional imagery may evoke different conceptions of Gods as either supportive (Christian) or authoritarian (Traditional). Results highlight belief content as key for sustaining different social support networks and traditional belief/ knowledge systems as a source of community resilience against threats like natural disasters.


2018 ◽  
Author(s):  
Aiyana Koka Willard ◽  
Lubomir Cingl ◽  
Ara Norenzayan

A previous study explored the cognitive biases that underlie individual differences in supernatural beliefs using path models in samples of Canadian and Americans (Willard and Norenzayan, 2013). We replicated and extended these path models in new nationally representative samples from the Czech Republic and Slovakia (total N = 2022). As in the original model, we found that anthropomorphism was unrelated to belief in God, but was consistently related to paranormal beliefs. Living in a highly religious area was related to a lower tendency to anthropomorphize. We further examined this relationship and found that anthropomorphism is related to belief in God for non-religious participants only, and is inversely related to belief in God among religious Slovaks, but not religious Czechs. These findings suggest that religious beliefs and societal context can change the relationship between cognitive biases and supernatural beliefs.


2011 ◽  
Vol 11 (1-2) ◽  
pp. 231-239 ◽  
Author(s):  
Bruce M. Hood ◽  
Marjaana Lindeman ◽  
Tapani Riekki

AbstractAdults identified as believers and sceptics based on self-reports from a supernatural beliefs scale were assessed on two measures of inhibition; the Stroop Color‐Word Task and the Wisconsin Card Sorting Test (WCST). Both groups were of equal educational status and background. However, believers made significantly more errors than sceptics on all subscales of the WCST but were equivalent in performance on the Stroop measure. This finding is consistent with the idea that supernatural beliefs in adults are related to some types of inhibitory control.


2013 ◽  
Author(s):  
James Allan Cheyne ◽  
Gordon Pennycook

2017 ◽  
Vol 17 (5) ◽  
pp. 396-418 ◽  
Author(s):  
Nora Parren

Abstract Cross-culturally, misfortune is often attributed to witchcraft despite the high human and social costs of these beliefs. The evolved cognitive features that are often used to explain religion more broadly, in combination with threat perception and coalitional psychology, may help explain why these particular supernatural beliefs are so prevalent. Witches are minimally counter intuitive, agentic, and build upon intuitive understandings of ritual efficacy. Witchcraft beliefs may gain traction in threatening contexts and because they are threatening themselves, while simultaneously activating coalitional reasoning systems that make rejection of the idea costly. This article draws possible connections between these cognitive and environmental features with an eye toward future empirical examination.


2004 ◽  
Vol 27 (6) ◽  
pp. 741-741 ◽  
Author(s):  
Lee A. Kirkpatrick

Atran & Norenzayan (A&N) are correct that religion is an evolutionary by-product, not an adaptation, but they do not go far enough. Once supernatural beliefs are enabled by processes they describe, numerous social-cognitive mechanisms related to attachment, social exchange, coalitional psychology, status and dominance, and kinship are crucial for explaining the specific forms religion takes and individual and cultural differences therein.


Folklore ◽  
1938 ◽  
Vol 49 (3) ◽  
pp. 270-276 ◽  
Author(s):  
Samuel Koenig
Keyword(s):  

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