Serpent Handling: Toward a Cognitive Account – Honoring the Scholarship of Ralph W. Hood Jr.

The ritual handling of serpents remains an unnoticed cultural form for the explanatory aims and theoretical insights desired by cognitive scientists of religion. In the current article, we introduce the Hood and Williams archives at The University of Tennessee at Chattanooga that contains data culled from Hood’s 40-plus year career of studying serpent handlers. The archives contain hundreds of hours of interviews and recordings of speaking in tongues, handling fire, drinking poison, and taking up serpents by different congregants and congregations. The archive remains a rich but untapped source of data for building, testing, and refining cognitive theories of ritual in general, and serpent handling in specific. We connect Hood’s work to current cognitive theories and engage critically with research on the social functions of ritual. Finally, we discuss several further reasons to pay more attention to SHS communities and practices in cognitive theories of ritual.

Network Structure Impacts the Synchronization of Collective Beliefs

People’s beliefs are influenced by interactions within their communities. The propagation of this influence through conversational social networks should impact the degree to which community members synchronize their beliefs. To investigate, we recruited a sample of 140 participants and constructed fourteen 10-member communities. Participants first rated the accuracy of a set of statements (pre-test) and were then provided with relevant evidence about them. Then, participants discussed the statements in a series of conversational interactions, following pre-determined network structures (clustered/non-clustered). Finally, they rated the accuracy of the statements again (post-test). The results show that belief synchronization, measuring the increase in belief similarity among individuals within a community from pre-test to post-test, is influenced by the community’s conversational network structure. This synchronization is circumscribed by a degree of separation effect and is equivalent in the clustered and non-clustered networks. We also find that conversational content predicts belief change from pre-test to post-test.

To Give or to Receive? The Role of Giver Versus Receiver on Object Tracking and Object Preferences in Children and Adults

For adults, ownership is a concept that rests on principles and connections that apply broadly – whether the owner is the self or someone else, and whether the self is giver or receiver. The present studies tested whether preschool children likewise treat ownership in this abstract fashion. In Experiment 1, 20 children and 24 adults were assigned to be either “givers” or “receivers.” They were then asked to identify which items they and the researcher owned. In Experiment 2, 20 children and 24 adults were asked which items they and the experimenter liked best. In both experiments, participants’ judgments were not influenced by their role (giver vs. receiver), but were more adult-like when reasoning about self-owned than other-owned objects. These data suggest that intuitions about property ownership are initially egocentric – biased toward linking objects to one’s self – and then extend to others over the course of development.

Numerical Origins: The Critical Questions

Four perspectives on numerical origins are examined. The nativist model sees numbers as an aspect of numerosity, the biologically endowed ability to appreciate quantity that humans share with other species. The linguistic model sees numbers as a function of language. The embodied model sees numbers as conceptual metaphors informed by physical experience and expressed in language. Finally, the extended model sees numbers as conceptual outcomes of a cognitive system that includes material forms as constitutive components. If numerical origins are to be found, each perspective must address one or more critical questions that will require working across discipline boundaries.

The Origin and Cultural Evolution of East Asian Cognitive Style: A Case Study of the Book of Changes (Yijing 易經)

Experimental tests about cross-cultural differentiation of cognitive style conclude that East Asian and Western cognition differ. Tendencies described as East Asian include holism, non-linearity, expectation of change, relationalism, field dependence, causal pluralism, dialecticism, and a tolerance of contradiction. Cross-cultural psychologists generally refrain from discussing the intellectual history or cultural evolution of these differences, preferring to explain results on cognitive scales in terms of results on social scales assessed using present-day participants. The present article attempts to partially close this explanatory gap through detailed discussion of tendencies of East Asian cognitive style as represented in what is probably the most influential book in the history of East Asia, The Book of Changes. This study purports to show (a) that the content of the Yijing 易經 and its commentaries is best described in terms of the cognitive tendencies just mentioned, (b) that reading the Yijing activated those cognitive tendencies, and (c) that the Yijing attained prodigious influence on subsequent Chinese and East Asian cultures through four known mechanisms of cultural transmission. Informed by this case study, researchers of cross-cultural cognition may be positioned to develop a richer appreciation of the cultural representation and evolution of East Asian cognitive style in historical context.

Narrow and Broad Faculties in System 1 and System 2: Toward Consensus in the Debate on Modularity

Research on learning, the structure of attained knowledge, and the use of this competence in performance has repeatedly returned to longstanding proposals about how to better understand proficient use of knowledge and how humans acquire it. The following article takes up an exchange between Chiappe & Gardner (2011) and Barrett & Kurzban (2012) on the concept of modularity, one of these proposals. Despite the disagreements expressed, a careful reading of the contributions shows that they also left us with lines of discussion that will eventually sort out the relevant hypotheses and integrate findings for future research. These lines of work will contribute to a clearer understanding of an updated version of the modularity hypothesis that is also compatible with evolutionary science perspectives on learning. How might the categories of domain-specific and domain-general correspond to the distinction between competence and performance and to that of narrow faculty and broad faculty?

Did a Little Birdie Really Tell Odin? Applying Theory of Mind to Old Norse Religion

Theory of mind, the theory that humans attribute mental states to others, has become increasingly influential in the Cognitive Science of Religion in recent years, due to several papers which posit that supernatural agents, like gods, demons, and the dead, are accredited greater than normal knowledge and awareness. Using Old Norse mythology and literary accounts of Old Norse religion, supported by archaeological evidence, I examine the extent to which this modern perspective on religious theory of mind is reflected in religious traditions from the Viking Age. I focus especially on the extent to which superperception and superknowledge were attributed to Old Norse supernatural agents and the impact of this on expressions of religion; how the attribution of theory of mind varied with circumstances and the agents to which it was being attributed; and the extent to which features of religious theory of mind common in other societies were present in the historical North. On this basis, I also evaluate the usefulness of Old Norse historiography to Cognitive Science of Religion and vice versa.

Being Easy to Communicate Might Make Verdicts Based on Confessions More Legitimate

In many judicial systems, confessions are a requirement for criminal conviction. Even if confessions are intrinsically convincing, this might not entirely explain why they play such a paramount role. In addition, it has been suggested that confessions owe their importance to their legitimizing role, explaining why they could be required even when other evidence has convinced a judge. But why would confessions be particularly suited to justify verdicts? One possibility is that they can be more easily transmitted from one individual to the next, and thus spread in the population without losing their convincingness. 360 English-speaking participants were asked to evaluate the convincingness of one of three justifications for a verdict, grounded either in a confession, eyewitnesses, or circumstantial evidence, and to pass on that justification to another participant, who performed the same task. Then, 240 English-speaking participants evaluated the convincingness of some of the justifications produced by the first group of participants. Compared to the other justifications, justifications based on confessions lost less of their convincingness in the transmission process (small to medium effect sizes). Modeling pointed to the most common forms the justifications would take as they are transmitted, and results showed that the most common variant of the justification based on a confession was more convincing (small to medium effect sizes).

Do You Approach Positive Events or Do They Approach You? Linking Event Valence and Time Representations in a Dutch Sample

In order to think and talk about time, people often use the ego- or time-moving representation. In the ego-moving representation, the self travels through a temporal landscape, leaving past events behind and approaching future events; in the time-moving representation, the self is stationary and temporal events pass by. Several studies contest to the psychological ramifications of these two representations by, inter alia, demonstrating a link between them and event valence. These studies have, however, been limited to English speakers, even though language has been found to affect time representation. The present study therefore replicated Margolies and Crawford’s (2008) experiment on event valence and time representation amongst speakers of Dutch. Unlike Margolies and Crawford (2008), we do not find that positive valence leads to the endorsement of an ego-moving statement. Future studies will need to determine the ways through which language might moderate the relation between event valence and time representation.