Paranormal beliefs and individual differences: story seeking without reasoned review

The association of perceived stigma, religiosity, and paranormal beliefs in parents of children with epilepsy

OBJECTIVE

The aim of this study is to investigate the relationship between stigma perception, religiosity, and paranormal beliefs in parents of children with epilepsy.

METHODS

The sample of this cross-sectional study consisted of 103 parents of children with epilepsy registered at a state hospital in a city with middle socio-economic status located in southeastern Türkiye. The data were collected using descriptive information forms for parents and children with epilepsy, the Parent Stigma Scale, the Religious Attitude Scale, and the Paranormal Belief Scale. The Mann-Whitney U test, Kruskal-Wallis analysis of variance, and Spearman's correlation analysis were used to assess the data.

RESULTS

The results of the study revealed that while 78.6 % of the parents were female, 59.2 % of the children with epilepsy were boys. Total mean scores of the participants were 18.48 ± 4.84 in the Parent Stigma Scale, 51.73 ± 14.15 in the Classical (Non-Religious) Paranormal Beliefs Dimension, and 33.89 ± 6.55 in the Religious Attitude Scale. A weak positive correlation was found between total mean scores of the Parent Stigma Scale, the Paranormal Belief Scale and the Religious Attitude Scale (p < 0.05). However, there was no statistically significant correlation between the mean scores of the Paranormal Belief Scale and the Religiosity Attitude Scale (p > 0.05). All of the three scales were positively correlated with the age of the parents and the duration of the illness (p < 0.05).

CONCLUSION

In this study, it was observed that while the parents had high levels of stigma perception and religious attitudes, they had moderate attitudes toward paranormal beliefs. While no direct correlation was found between religious attitudes and paranormal beliefs, cognitive inclinations toward religion were negatively correlated with paranormal beliefs. Additionally, the parents who perceived a higher level of stigma were more likely to hold stronger religious attitudes and beliefs related to various aspects of paranormal events. In the light of these findings, it is recommended to design educational programs and information campaigns aimed at reducing social stigma and raising awareness about epilepsy in such a way as to take individual belief systems into considerations.

Associations between sleep variables and ostensibly paranormal experiences and paranormal beliefs: A scoping review

Night-time is a period of great significance for many people who report paranormal experiences. However, there is limited understanding of the associations between sleep variables and seemingly paranormal experiences and/or beliefs. The aim of this review is to improve our understanding of these associations while unifying a currently fragmented literature-base into a structured, practical review. In this pre-registered scoping review, we searched for relevant studies in MEDLINE (PubMed), PsycINFO (EBSCO), Web of Science and EMBASE using terms related to sleep and ostensibly paranormal experiences and beliefs. Forty-four studies met all inclusion criteria. All were cross-sectional and most investigated sleep paralysis and/or lucid dreaming in relation to ostensibly paranormal experiences and paranormal beliefs. Overall, there were positive associations between many sleep variables (including sleep paralysis, lucid dreams, nightmares, and hypnagogic hallucinations) and ostensibly paranormal experiences and paranormal beliefs (including those of ghosts, spirits, and near-death experiences). The findings of this review have potential clinical implications such as reducing misdiagnosis and treatment development and provide foundations for further research. Our findings also highlight the importance of understanding why so many people report 'things that go bump in the night'.

Acceptance and Adherence to COVID-19 Preventive Measures are Shaped Predominantly by Conspiracy Beliefs, Mistrust in Science and Fear - A Comparison of More than 20 Psychological Variables

The global coronavirus (COVID-19) pandemic sparked a great interest in psychological factors that determine or explain peoples' responses to the novel threatening situation and the preventive measures (e.g. wearing masks, social distancing). In this study, we focused on contaminated mindware (conspiracy and paranormal beliefs) and investigated its relationship with both acceptance of and adherence to COVID-19 preventive measures, along with other variables from the domains of emotion (trait anxiety, fear), traditional personality traits (Big 5, locus of control, optimism/pessimism) and motivation (self-control, dispositional regulatory focus). A total of 22 variables were measured in an online survey (N = 374) that took place during the second wave of COVID-19 (Nov. 2020 - March 2021) in Switzerland. Of all variables, the endorsement of specific COVID-19 conspiracy beliefs was most strongly associated with lower acceptance and adherence to the preventive measures, together with mistrust in science and a more right-wing political orientation. In contrast, fear of COVID-19 and prevention regulatory focus were positively associated with acceptance and adherence. Our results therefore highlight the importance of fighting (conspiratorial) misinformation and of increasing the perceived credibility of science in reducing the spread of the coronavirus. Moreover, when acceptance was used as predictor for adherence, agreeableness and dispositional prevention regulatory focus still explained unique variance in adherence, suggesting that such personality and motivational variables play an important role in adhering and regulating preventive behaviour independent from the attitude towards the preventive measures themselves.

Social Worldviews Predict the General Factor of Paranormal and Generic Conspiracist Beliefs

Even though wide access to any warranted information in the modern age, the problem of unfounded belief is still relevant, since these beliefs often lead to negative consequences (e.g., vaccination refusal, homeopathic treatment, etc.). The aim of this study was testing the relationship of social worldviews with paranormal beliefs and conspiracy beliefs. We assumed dimensionality hypothesis based on functional standpoint that there should be a general factor (underlying all the domains of paranormal beliefs and generic conspiracist beliefs), which has associations with the social worldviews as well. Derived our analysis from the survey of 228 participants (M_age = 30.6, SD = 11.7), we found that (a) the structure of paranormal and generic conspiracist beliefs can be described by a bifactor model; (b) the general factor of paranormal and generic conspiracist beliefs in the bifactor model was positively associated with global belief in just world and dangerous worldview; (c) paranormal beliefs were positively associated with global belief in just world and negatively associated with competitive worldview; (d) generic conspiracist beliefs were positively associated with dangerous worldview, competitive worldview, and zero-sum game belief; (e) contrary to our hypotheses, there was no evidence for any negative association of paranormal beliefs with dangerous worldview or zero-sum game belief and for any negative association of generic conspiracist beliefs with global belief in just world. We claim that the unfounded beliefs can be of some functional nature, demonstrating a connection with social worldviews, which opens up new perspectives for considering this problem within the framework of social psychology.

Medical decision making beyond evidence: Correlates of belief in complementary and alternative medicine (CAM) and homeopathy

Many people believe in and use complementary and alternative medicine (CAM) to address health issues or prevent diseases. Empirical evidence for those treatments is either lacking or controversial due to methodological weaknesses. Thus, practitioners and patients primarily rely on subjective references rather than credible empirical evidence from systematic research. This study investigated whether cognitive and personality factors explain differences in belief in CAM and homeopathy. We investigated the robustness of 21 predictors when examined together to obtain insights into key determinants of such beliefs in a sample of 599 participants (60% female, 18-81 years). A combination of predictors explained 20% of the variance in CAM belief (predictors: ontological confusions, spiritual epistemology, agreeableness, death anxiety, gender) and approximately 21% of the variance in belief in homeopathy (predictors: ontological confusions, illusory pattern perception, need for cognitive closure, need for cognition, honesty-humility, death anxiety, gender, age). Individuals believing in CAM and homeopathy have cognitive biases and certain individual differences which make them perceive the world differently. Findings are discussed in the context of previous literature and in relation to other unfounded beliefs.

People with high schizotypy experience more illusions in the Pattern Glare Test: Consistent with the hyperexcitability hypothesis

Individuals diagnosed with schizophrenia spectrum disorders (SSD) exhibit a constellation of sensory and perceptual impairments, including hyporeactivity to external input. However, individuals with SSD also report subjective experiences of sensory flooding, suggesting sensory hyperexcitability. To identify the extent to which behavioural indices of hyperexcitability are related to non-psychotic symptoms of schizophrenia, we tested a non-clinical population measured for schizophrenia-like traits (schizotypy), and a behavioural measure of sensory hyperexcitability, specifically the number of illusions seen in the Pattern Glare Test. Two samples totaling 913 individuals completed an online version of the Schizotypal Personality Questionnaire - Brief Revised (SPQ-BR) and the Pattern Glare Test. Individuals with higher schizotypy traits reported more illusions in the Pattern Glare Test. Additionally, one of the three SPQ-BR factors, the disorganized factor, significantly predicted the number of illusions reported. These data illustrate the potential for research in non-clinical samples to inform clinically relevant research.

Fixating on the future: An overview of increased astrology use

BACKGROUND

Interest in astrology has surged recently, possibly due to the uncertain conditions in the world due to the Covid-19 pandemic. While belief in astrology is common and socially legitimized in many cultures, a few instances of excessive engagement with astrological services or "fortune-telling addiction" are indicating a risk of adverse mental health consequences.

AIM

To understand the existing research base on correlates of belief in astrology and fortune-telling. Method: We have carried out a scoping review to synthesize the available literature base on belief in astrology and to review the evidence for "fortune-telling addiction" using Arksey and O'Malley's methodological framework. Databases of PubMed, ProQuest, EBSCO, and SCOPUS were searched for relevant studies published in peer-reviewed journals.

RESULTS

The search findings revealed the association of belief in astrology with cognitive, personality, and psychological factors such as thinking style, self-concept verification, and stress. Case studies on "fortune-telling addiction" have conceptualized it as a possible behavioral addiction and have reported symptoms such as distress, cravings, and salience.

CONCLUSIONS

However, further research on the condition along with its psychosocial determinants is necessary for the development of preventative and curative intervention efforts.

Resting-State Electroencephalogram (EEG) Coherence Over Frontal Regions in Paranormal Beliefs

Introduction

Paranormal beliefs are defined as the belief in extrasensory perception, precognition, witchcraft, and telekinesis, magical thinking, psychokinesis, superstitions. Previous studies corroborate that executive brain functions underpin paranormal beliefs. To test this hypotheses, neurophysiological studies of brain activity are required.

Methods

A sample of 20 students (10 girls, Mean±SD age: 22.50±4.07 years) were included in the current study. The absolute power of resting-state electroencephalogram (EEG) was analyzed in intra-hemispheric and inter-hemispheric coherence with eyes open. The paranormal beliefs were determined based on the total score of the revised paranormal belief scale (RPBS).

Results

The results of this study demonstrated a significant negative relationship between paranormal beliefs and resting-state EEG in alpha band activity in the frontal lobe (left hemisphere), EEG coherence of alpha and β1, β2, and gamma band activities in the frontal lobe (right hemisphere) and coherence of alpha and β1, β2 and gamma band activities between frontal regions (two hemispheres). In addition, the results showed that coherence of α, α1, β, and β2 band activities between the frontal lobe (right hemispheres) and the EEG coherence of Δ, α1, and beta band activities in the frontal lobe (two hemispheres) predict paranormal beliefs.

Conclusion

This study confirms the connection of executive brain functions to paranormal beliefs and determines that frontal brain function may contribute to paranormal beliefs.

Highlights

Paranormal beliefs were negatively related to the EEG coherence.Paranormal beliefs were associated with EEG coherence in the right frontal lobe.We found a negative correlation between paranormal beliefs and the EEG coherence in the frontal lobes.EEG coherence the frontal lobes predicted paranormal beliefs.

Plain Language Summary

Paranormal beliefs were negatively related to the EEG coherence. They were associated with EEG coherence in the right frontal lobe. In this study, we found a negative correlation between paranormal beliefs and the EEG coherence in the frontal lobes. EEG coherence the frontal lobes predicted paranormal beliefs.

Paranormal beliefs and cognitive function: A systematic review and assessment of study quality across four decades of research

BACKGROUND

Research into paranormal beliefs and cognitive functioning has expanded considerably since the last review almost 30 years ago, prompting the need for a comprehensive review. The current systematic review aims to identify the reported associations between paranormal beliefs and cognitive functioning, and to assess study quality.

METHOD

We searched four databases (Scopus, ScienceDirect, SpringerLink, and OpenGrey) from inception until May 2021. Inclusion criteria comprised papers published in English that contained original data assessing paranormal beliefs and cognitive function in healthy adult samples. Study quality and risk of bias was assessed using the Appraisal tool for Cross-Sectional Studies (AXIS) and results were synthesised through narrative review. The review adhered to the Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) guidelines and was preregistered as part of a larger registration on the Open Science Framework (https://osf.io/uzm5v).

RESULTS

From 475 identified studies, 71 (n = 20,993) met our inclusion criteria. Studies were subsequently divided into the following six categories: perceptual and cognitive biases (k = 19, n = 3,397), reasoning (k = 17, n = 9,661), intelligence, critical thinking, and academic ability (k = 12, n = 2,657), thinking style (k = 13, n = 4,100), executive function and memory (k = 6, n = 810), and other cognitive functions (k = 4, n = 368). Study quality was rated as good-to-strong for 75% of studies and appears to be improving across time. Nonetheless, we identified areas of methodological weakness including: the lack of preregistration, discussion of limitations, a-priori justification of sample size, assessment of nonrespondents, and the failure to adjust for multiple testing. Over 60% of studies have recruited undergraduates and 30% exclusively psychology undergraduates, which raises doubt about external validity. Our narrative synthesis indicates high heterogeneity of study findings. The most consistent associations emerge for paranormal beliefs with increased intuitive thinking and confirmatory bias, and reduced conditional reasoning ability and perception of randomness.

CONCLUSIONS

Although study quality is good, areas of methodological weakness exist. In addressing these methodological issues, we propose that authors engage with preregistration of data collection and analysis procedures. At a conceptual level, we argue poorer cognitive performance across seemingly disparate cognitive domains might reflect the influence of an over-arching executive dysfunction.

On the Adaptive Value of Paranormal Beliefs - a Qualitative Study

Ten female and five male participants (age range 28-50 years) were recruited at esoteric fairs or via esoteric chatrooms. In a guided face-to-face interview, they reported origins and contents of their beliefs in e.g. esoteric practices, supernatural beings, rebirthing, channeling. Transcripts of the tape-recorded reports were subjected to a qualitative analysis. Exhaustive categorization of the narratives' content revealed that paranormal beliefs were functional with regard to two fundamental motives - striving for mastery and valuing me and mine (striving for a positive evaluation of the self). Moreover, paranormal beliefs paved the way for goal-setting and leading a meaningful life but, on the negative side, could also result in social exclusion. Results are discussed with reference to the adaptive value of paranormal beliefs.

Evidence of the psychological effects of pseudoscientific information about COVID-19 on rural and urban populations

This research aims to analyze the effects of pseudoscientific information (PI) about COVID-19 on the mental well-being of the general population. A total of 782 participants were classified according to the type of municipality in which they lived (rural municipalities and urban municipalities). The participants answered psychometric questionnaires that assessed psychological well-being, pseudoscientific beliefs and the ability to discriminate between scientific and pseudoscientific information about COVID-19. The results indicated the following: the greater the ability to discriminate between false information and true information, the greater the levels of psychological well-being perceived by the participant. The ability to discriminate predicts up to 32% of psychological well-being only for subjects living in rural municipalities. Residents in urban municipalities showed lower levels of well-being than residents in rural municipalities. It is concluded that new social resources are needed to help the general population of urban municipalities discriminate between pseudoscientific and scientific information.

The Effect of Analytic Cognitive Style on Credulity

Belief in astrology remains strong even today, and one of the explanations why some people endorse paranormal explanations is the individual differences in analytical thinking. Therefore, the main aim of this paper was to determine the effects of priming an analytical or intuitive thinking style on the credulity of participants. In two experiments (N = 965), analytic thinking was induced and the source of fake profile (astrological reading vs. psychological testing) was manipulated and participants' prior paranormal beliefs, anomalous explanation, cognitive reflection, and depression were measured. Although analytic thinking was proved to be hard to induce experimentally, the results showed that analytic thinking predicts credulity and belief in the paranormal was linked with experiencing more anomalous experiences and more paranormal explanations. The more people were able to think analytically, the less credulous they were as reflected in the lower acceptance of fake profile as accurate.