The psychology of nonbelievers

Spirituality of Science: Implications for Meaning, Well-Being, and Learning

Scientists often refer to spiritual experiences with science. This research addresses this unique component of science attitudes-spirituality of science: feelings of meaning, awe, and connection derived through scientific ideas. Three studies (N = 1,197) examined individual differences in Spirituality of Science (SoS) and its benefits for well-being, meaning, and learning. Spirituality of Science was related to belief in science, but unlike other science attitudes, spirituality of science was also associated with trait awe and general spirituality (Study 1). spirituality of science also predicted meaning in life and emotional well-being in a group of atheists and agnostics, showing that scientific sources of spirituality can provide similar psychological benefits as religious spirituality (Study 2). Finally, Spirituality of Science predicted stronger engagement and recall of scientific information (Study 3). Results provide support for an experience of spirituality related to science, with benefits for meaning, well-being, and learning.

All Models Are Wrong, and Some Are Religious: Supernatural Explanations as Abstract and Useful Falsehoods about Complex Realities

Many cognitive and evolutionary theories of religion argue that supernatural explanations are byproducts of our cognitive adaptations. An influential argument states that our supernatural explanations result from a tendency to generate anthropomorphic explanations, and that this tendency is a byproduct of an error management strategy because agents tend to be associated with especially high fitness costs. We propose instead that anthropomorphic and other supernatural explanations result as features of a broader toolkit of well-designed cognitive adaptations, which are designed for explaining the abstract and causal structure of complex, unobservable, and uncertain phenomena that have substantial impacts on fitness. Specifically, we argue that (1) mental representations about the abstract vs. the supernatural are largely overlapping, if not identical, and (2) when the data-generating processes for scarce and ambiguous observations are complex and opaque, a naive observer can improve a bias-variance trade-off by starting with a simple, underspecified explanation that Western observers readily interpret as "supernatural." We then argue that (3) in many cases, knowledge specialists across cultures offer pragmatic services that involve apparently supernatural explanations, and their clients are frequently willing to pay them in a market for useful and effective services. We propose that at least some ethnographic descriptions of religion might actually reflect ordinary and adaptive responses to novel problems such as illnesses and natural disasters, where knowledge specialists possess and apply the best available explanations about phenomena that would otherwise be completely mysterious and unpredictable.

Religious affiliation seldom seems to influence hiring or competence ratings of job applicants: studies conducted in Sweden and in the USA

BACKGROUND

Religion is an important ingroup characteristic for many people. For different reasons, people with different religious affiliations might prefer members of their religious outgroup. Previous studies have investigated perceptions of and behaviour toward religious ingroup and outgroup members in various contexts. The four studies presented here investigated whether competence and likeability ratings differ depending on the target's and participant's religious affiliations in a recruitment context. Two studies were conducted in Sweden, while the other two were conducted in the USA.

METHODS

Participants in 4 studies rated a Christian, Muslim or atheist job applicant and a control applicant on 4 competence and 3 likeability items on 7-point Likert scales. The difference in ratings between the target applicant and control applicant was used to measure perceived competence and likeability of the target applicant. In the two latter studies, one in Sweden and one in the USA, participants also chose to hire either the target or the control applicant.

RESULTS

Overall, participants in three studies rated control applicants as more likeable than target applicants. In the two US studies, targets were also rated as less competent than control applicants. Christian participants in the two US studies rated the Christian applicant as more likeable than both other targets. In the second US study, atheist participants rated Christians as less likeable than both other targets. In one of the Swedish studies, atheist participants rated the atheist applicant as more likeable than both other targets. The only significant difference in competence ratings between targets was made by Christian Swedes, who rated Muslim applicants as less competent than Christian applicants. The only significant difference in hiring decisions was that Swedish atheist participants hired Christians less often than they hired control applicants.

CONCLUSION

Together, the results suggest that job applicants are sometimes viewed as more likeable if they belong to a religious ingroup rather than a religious outgroup, but that this only rarely translate to significant differences in competence ratings or hiring decisions.

Examining the Relationships between Religious Affiliation, External and Internal Behavioural Factors, and Personal Carbon Footprint

Different studies have shown that daily consumption is responsible for a large portion of greenhouse gas emissions. Since consumption is closely linked to individuals’ preferences, motivations, and beliefs, the personal carbon footprint should be a good indicator of actual consumers’ commitments towards climate change mitigation. Previous research has shown the importance of considering individual-level religion as an antecedent of mitigation outcomes, although the evidence is inconclusive in this regard. This study examines the relationship between religious affiliation and personal carbon footprint, following socio-psychological models that consider behaviour to depend on external or situational factors, and internal or intrinsic ones. A questionnaire was carried out on a random sample of the Spanish population (N = 845) to determine the main drivers of carbon footprint for different religious groups. External factors (i.e., socioeconomic) and internal ones related to climate change knowledge, commitment, and intractability, on the one hand, and value orientation, nature-relatedness, and the main motivation to conserve nature on the other hand, were analysed. Intergroup differences in the personal carbon footprint were found, especially based on sex, age group, and type of work among external factors and value orientation, the main motivation for conserving nature and climate change perceived commitment within the internals. Intragroup differences for food carbon footprint were also observed, as follows: the main motivation to conserve nature and the level of commitment implied differences among Catholic believers, whereas value orientation and the level of commitment implied differences among non-believers. Our conclusions suggest, on the one hand, the importance of examining the religion-mitigation link in a socio-psychological framework and, on the other, the need for further study within groups to promote better behavioural responses to climate change.

Preliminary Validation Study of the Intrinsic Religious Motivation Scale and the Centrality of Religiosity Scale for the Portuguese Population

Religion is a construct widely present in most people's lives. Religious motivations, either intrinsic or extrinsic, as well as religious centrality, are crucial aspects of religion. In the Portuguese population, there are no validated instruments to assess these aspects of religion. Accordingly, this study intends to validate the Intrinsic Religious Motivation Scale (IRMS) and the Centrality of Religiosity Scale (CRS) for the Portuguese population. This is a validation study whose sample consists of 326 participants (73.1% women) from the general population. Exploratory and confirmatory factor analyses were carried out and the correlations between the constructs and self-compassion were determined to assess the convergent and divergent validity. The results obtained confirm the existence of models adjusted to the population, allowing us to conclude that the instruments are reliable for assessing the studied constructs. The validation of the IRMS and CRS for the Portuguese population is of outstanding importance, as it provides researchers in the field with valid instruments and psychometric qualities to carry out research within religion and religiosity.