Biological and cognitive underpinnings of religious fundamentalism

A neural network for religious fundamentalism derived from patients with brain lesions

Religious fundamentalism, characterized by rigid adherence to a set of beliefs putatively revealing inerrant truths, is ubiquitous across cultures and has a global impact on society. Understanding the psychological and neurobiological processes producing religious fundamentalism may inform a variety of scientific, sociological, and cultural questions. Research indicates that brain damage can alter religious fundamentalism. However, the precise brain regions involved with these changes remain unknown. Here, we analyzed brain lesions associated with varying levels of religious fundamentalism in two large datasets from independent laboratories. Lesions associated with greater fundamentalism were connected to a specific brain network with nodes in the right orbitofrontal, dorsolateral prefrontal, and inferior parietal lobe. This fundamentalism network was strongly right hemisphere lateralized and highly reproducible across the independent datasets (r = 0.82) with cross-validations between datasets. To explore the relationship of this network to lesions previously studied by our group, we tested for similarities to twenty-one lesion-associated conditions. Lesions associated with confabulation and criminal behavior showed a similar connectivity pattern as lesions associated with greater fundamentalism. Moreover, lesions associated with poststroke pain showed a similar connectivity pattern as lesions associated with lower fundamentalism. These findings are consistent with the current understanding of hemispheric specializations for reasoning and lend insight into previously observed epidemiological associations with fundamentalism, such as cognitive rigidity and outgroup hostility.

Studying the social mind: An updated summary of findings from the Vietnam Head Injury Study

Lesion mapping studies allow us to evaluate the potential causal contribution of specific brain areas to human cognition and complement other cognitive neuroscience methods, as several authors have recently pointed out. Here, we present an updated summary of the findings from the Vietnam Head Injury Study (VHIS) focusing on the studies conducted over the last decade, that examined the social mind and its intricate neural and cognitive underpinnings. The VHIS is a prospective, long-term follow-up study of Vietnam veterans with penetrating traumatic brain injury (pTBI) and healthy controls (HC). The scope of the work is to present the studies from the latest phases (3 and 4) of the VHIS, 70 studies since 2011, when the Raymont et al. paper was published (Raymont et al., 2011). These studies have contributed to our understanding of human social cognition, including political and religious beliefs, theory of mind, but also executive functions, intelligence, and personality. This work finally discusses the usefulness of lesion mapping as an approach to understanding the functions of the human brain from basic science and clinical perspectives.

Religion and the brain: Jordan Grafman's contributions to religion and brain research and the special case of religious language

Grafman and colleagues' papers in religion and brain research have documented the extent to which religious beliefs and behaviors are mediated by standard social cognitive networks in brain. Grafman's work however also points beyond treatments of religious cognition as merely a species of more general social cognitive processes. Data emerging from experiments targeting mystical states as well as reports of encounters with supernatural agents during controlled experiments with psychedelics, suggest that brain mediation of mystical encounters with supernatural agents involves both disruption/downregulation of social cognitive networks and activation of an additional as yet only partially identified neural process suggesting that a full neuroscience account of religious beliefs, behaviors and experiences must extend beyond treatment of religion as an ordinary social process.

The neurobiology of openness as a personality trait

Openness is a multifaceted behavioral disposition that encompasses personal, interpersonal, and cultural dimensions. It has been suggested that the interindividual variability in openness as a personality trait is influenced by various environmental and genetic factors, as well as differences in brain functional and structural connectivity patterns along with their various associated cognitive processes. Alterations in degree of openness have been linked to several aspects of health and disease, being impacted by both physical and mental health, substance use, and neurologic conditions. This review aims to explore the current state of knowledge describing the neurobiological basis of openness and how individual differences in openness can manifest in brain health and disease.

The relationships of family income and caste-status with religiousness: Mediation role of intolerance of uncertainty

The relationship between lower socioeconomic status (SES) and religiousness is well known; however, its (psychological mediation) mechanism is not clear. In the present study, we studied the mediation role of intolerance of uncertainty (IU; a personality measure of self-uncertainty) in the effect of SES on religiousness and its dimensions (i.e., believing, bonding, behaving, and belonging), in two different samples (students sample, N = 868, and community sample, N = 250), after controlling the effects of factors like age, sex, handedness, and self-reported risk-taking. The results showed that IU mediated the effects of lower family income and lower caste status (in students’ sample only) on religiousness and its dimensions; higher caste status had a direct effect on religiousness (and its dimensions), and; among the sub-factors of IU, only prospective IU affected religiousness. Thus, along with showing that IU is a mediator of the effects of lower family income and lower caste status on religiousness, the present study supports the contention that religiousness is a latent variable that varied factors can independently initiate. Moreover, the present study suggests a nuanced model of the relationship between the hierarchical caste system and religiousness.

A Neural Circuit for Spirituality and Religiosity Derived From Patients With Brain Lesions

BACKGROUND

Over 80% of the global population consider themselves religious, with even more identifying as spiritual, but the neural substrates of spirituality and religiosity remain unresolved.

METHODS

In two independent brain lesion datasets (N₁ = 88; N₂ = 105), we applied lesion network mapping to test whether lesion locations associated with spiritual and religious belief map to a specific human brain circuit.

RESULTS

We found that brain lesions associated with self-reported spirituality map to a brain circuit centered on the periaqueductal gray. Intersection of lesion locations with this same circuit aligned with self-reported religiosity in an independent dataset and previous reports of lesions associated with hyper-religiosity. Lesion locations causing delusions and alien limb syndrome also intersected this circuit.

CONCLUSIONS

These findings suggest that spirituality and religiosity map to a common brain circuit centered on the periaqueductal gray, a brainstem region previously implicated in fear conditioning, pain modulation, and altruistic behavior.

Does religion predict coronavirus conspiracy beliefs? Centrality of religiosity, religious fundamentalism, and COVID-19 conspiracy beliefs

There has been an increasing interest in the relationship between religion and psychosocial functioning during the COVID-19 pandemic. Interestingly, emerging recent findings suggest that religiousness may have a Janus-face impact on how people cope with the pandemic, leading to both positive and negative social outcomes. In this project, we examine whether two types of religiousness (i.e., centrality of religiosity and religious fundamentalism) are associated with COVID-19 conspiracy beliefs and socially undesirable behavior during the pandemic. We suggest that only the most dogmatic and fundamentalistic type of religiousness could lead to conspiracy beliefs, while centrality of religiosity could be unrelated or even negatively related to this type of thinking. In a series of two studies (N = 361 and N = 394) conducted among Polish Roman Catholics, we demonstrate that religious fundamentalism, unlike centrality of religiosity, is positively related to coronavirus conspiracy beliefs, which, in turn, promote socially maladaptive behavior such as freeriding or non-adherence to safety guidelines.

A neurocognitive model of ideological thinking

Ideological behavior has traditionally been viewed as a product of social forces. Nonetheless, an emerging science suggests that ideological worldviews can also be understood in terms of neural and cognitive principles. The article proposes a neurocognitive model of ideological thinking, arguing that ideological worldviews may be manifestations of individuals' perceptual and cognitive systems. This model makes two claims. First, there are neurocognitive antecedents to ideological thinking: the brain's low-level neurocognitive dispositions influence its receptivity to ideological doctrines. Second, there are neurocognitive consequences to ideological engagement: strong exposure and adherence to ideological doctrines can shape perceptual and cognitive systems. This article details the neurocognitive model of ideological thinking and synthesizes the empirical evidence in support of its claims. The model postulates that there are bidirectional processes between the brain and the ideological environment, and so it can address the roles of situational and motivational factors in ideologically motivated action. This endeavor highlights that an interdisciplinary neurocognitive approach to ideologies can facilitate biologically informed accounts of the ideological brain and thus reveal who is most susceptible to extreme and authoritarian ideologies. By investigating the relationships between low-level perceptual processes and high-level ideological attitudes, we can develop a better grasp of our collective history as well as the mechanisms that may structure our political futures.

Neural underpinning of a personal relationship with God and sense of control: A lesion-mapping study

A strong personal relationship with God is theoretically and empirically associated with an enhanced sense of control. While a growing body of research is focused on understanding the neural mechanisms underlying religious belief, little is known about the brain basis of the link between a personal relationship with God and sense of control. Here, we used a sample of patients with focal brain lesions (N = 84) and matched healthy controls (N = 22) to determine whether damage to the ventromedial prefrontal cortex (vmPFC)-a region associated with emotionally meaningful religious experiences and with sense of control-will modulate self-reports of a personal relationship with God and sense of control. We also examined potential mediators for these associations. Voxel-based lesion symptom mapping revealed that damage to the right vmPFC resulted in a stronger personal relationship with God, and patients with damage to this region demonstrated an increased sense of control relative to patients with damage to posterior cortex and healthy controls. Moreover, the association between vmPFC damage and greater perceived sense of control was mediated by a stronger personal relationship with God. Collectively, these results suggest that a strong personal relationship with God can serve an important psychological function by affecting sense of control, with both enhanced following damage to the right vmPFC.

Brain networks involved in the influence of religion on empathy in male Vietnam War veterans

Humans all over the world believe in spirits and deities, yet how the brain supports religious cognition remains unclear. Drawing on a unique sample of patients with penetrating traumatic brain injuries (pTBI) and matched healthy controls (HCs) we investigate dependencies of religious cognition on neural networks that represent (1) others agents’ intentions (Theory of Mind, ToM) and (2) other agents’ feelings (Empathy). Extending previous observations that ToM networks are recruited during prayer, we find that people with vmPFC damage report higher scores on the personal relationship with God inventory even when they are not praying. This result offers evidence that it is the modulation of ToM networks that support beliefs in supernatural agents. With respect to empathetic processing, we observed that vmPFC and pSTS/TPJ lesions mediated by the strength of the personal relationship with God affect empathetic responses. We suggest that the neurological networks underpinning God representations amplify human empathetic responses. The cultural evolutionary study of religion has argued that supernatural beliefs evoke pro-social responses because people fear the wrath of Gods. Our findings imply greater attention should be paid to the mechanisms by which religious cognition may regulate empathetic responses to others.

Toward a neuropsychology of political orientation: exploring ideology in patients with frontal and midbrain lesions

How do people form their political beliefs? In an effort to address this question, we adopt a neuropsychological approach. In a natural experiment, we explored links between neuroanatomy and ideological preferences in two samples of brain lesion patients in New York City. Specifically, we compared the political orientations of patients with frontal lobe lesions, patients with amygdala lesions and healthy control subjects. Lesion type classification analyses revealed that people with frontal lesions held more conservative (or less liberal) beliefs than those with anterior temporal lobe lesions or no lesions. Additional analyses predicting ideology by extent of damage provided convergent evidence that greater damage in the dorsolateral prefrontal cortex-but not the amygdala-was associated with greater conservatism. These findings were robust to model specifications that adjusted for demographic, mood, and affect-related variables. Although measures of executive function failed to mediate the relationship between frontal lesions and ideology, our findings suggest that the prefrontal cortex may play a role in promoting the development of liberal ideology. Our approach suggests useful directions for future work to address the issue of whether biological developments precede political attitudes or vice versa-or both. This article is part of the theme issue 'The political brain: neurocognitive and computational mechanisms'.

An Integrated Review of Recent Research on the Relationships Between Religious Belief, Political Ideology, Authoritarianism, and Prejudice

Religious ideology and extremism have had an increasing influence on political agendas in the United States and much of the developed world in the past 60 years, with right-wing ideology becoming more prevalent this decade. This article serves as a review of studies investigating the correlations between political ideology, religiosity, right-wing authoritarianism, ingroups/outgroups, and prejudice in an attempt to describe and understand the well-established links between these dimensions. We discuss several group-level theories including Terror Management Theory, Social Identity Theory, Realistic Group Conflict Theory among others to frame the intercorrelations of these constructs in an effort to better understand the underlying mechanisms that drive individuals to embody religious and political beliefs. We then discuss individual-level cognitive and psychological differences such as intelligence, cognitive flexibility, and specific biological and neurological limitations of brain function that may influence people to adopt certain religious and political beliefs. Through a more comprehensive understanding of the underlying mechanisms of religious and political extremism, we may be better equipped to assuage the fear and denigration that is associated with many of these beliefs.

The Neural Basis of Religious Cognition

Religion’s neural underpinnings have long been a topic of speculation and debate, but an emerging neuroscience of religion is beginning to clarify which regions of the brain integrate moral, ritual, and supernatural religious beliefs with functionally adaptive responses. Here, we review evidence indicating that religious cognition involves a complex interplay among the brain regions underpinning cognitive control, social reasoning, social motivations, and ideological beliefs.

The relationship between individual differences in gray matter volume and religiosity and mystical experiences: A preregistered voxel-based morphometry study

The neural substrates of religious belief and experience are an intriguing though contentious topic. Here, we had the unique opportunity to establish the relation between validated measures of religiosity and gray matter volume in a large sample of participants (N = 211). In this registered report, we conducted a confirmatory voxel-based morphometry analysis to test three central hypotheses regarding the relationship between religiosity and mystical experiences and gray matter volume. The preregisterered hypotheses, analysis plan, preprocessing and analysis code and statistical brain maps are all available from online repositories. By using a region-of-interest analysis, we found no evidence that religiosity is associated with a reduced volume of the orbito-frontal cortex and changes in the structure of the bilateral inferior parietal lobes. Neither did we find support for the notion that mystical experiences are associated with a reduced volume of the hippocampus, the right middle temporal gyrus or with the inferior parietal lobes. A whole-brain analysis furthermore indicated that no structural brain differences were found in association with religiosity and mystical experiences. We believe that the search for the neural correlates of religious beliefs and experiences should therefore shift focus from studying structural brain differences to a functional and multivariate approach.

Beyond a rod through the skull: A systematic review of lesion studies of the human ventromedial frontal lobe

Neuropsychological studies from the past century have associated damage to the ventromedial frontal lobes (VMF) with impairments in a variety of domains, including memory, executive function, emotion, social cognition, and valuation. A central question in the literature is whether these seemingly distinct functions are subserved by different sub-regions within the VMF, or whether VMF supports a broader cognitive process that is crucial to these varied domains. In this comprehensive review of the neuropsychological literature from the last two decades, we present a qualitative synthesis of 184 papers that have examined the psychological impairments that result from VMF damage. We discuss these findings in the context of several theoretical frameworks and advocate for the view that VMF is critical for the formation and representation of schema and cognitive maps.

Prefrontal brain lesions reveal magical ideation arises from enhanced religious experiences

Magical ideation refers to beliefs about causality that lack empirical bases. Few studies have investigated the neural correlates of magical thinking and religious beliefs. Here, we investigate the association between magical ideation and religious experience in a sample of Vietnam veterans who sustained penetrating traumatic brain injury (pTBI) and matched healthy controls (HCs). Scores on the Magical Ideation Scale were positively correlated with scores on the Religious Experience Scale, but only in pTBI patients. Lesion mapping analyses in subgroups of pTBI patients indicated that prefrontal cortex (PFC) lesions were associated with increased magical ideation scores and this relationship was mediated by religious experience. Our findings clarify the mechanism by which the frontal lobe processes modulate magical beliefs. Suppression of the PFC opens people to religious experiences, which in turn increases magical ideation.

Damage to the ventromedial prefrontal cortex is associated with impairments in both spontaneous and deliberative moral judgments

Implicit moral evaluations-spontaneous, unintentional judgments about the moral status of actions or persons-are thought to play a pivotal role in moral experience, suggesting a need for research to model these moral evaluations in clinical populations. Prior research reveals that the ventromedial prefrontal cortex (vmPFC) is a critical area underpinning affect and morality, and patients with vmPFC lesions show abnormalities in moral judgment and moral behavior. We use indirect measurement and multinomial modeling to understand differences in implicit moral evaluations among patients with vmPFC lesions. Our model quantifies multiple processes of moral judgment: implicit moral evaluations in response to distracting moral transgressions (Unintentional Judgment), accurate moral judgments about target actions (Intentional Judgment), and a directional tendency to judge actions as morally wrong (Response Bias). Compared to individuals with non-vmPFC brain damage and neurologically healthy comparisons, patients with vmPFC lesions showed a dual deficit in processes of moral judgment. First, patients with vmPFC lesions showed reduced Unintentional Judgment about moral transgressions, but not about non-moral negative affective distracters. Second, patients with vmPFC lesions showed reduced Intentional Judgment about target actions. These findings highlight the utility of a formal modeling approach in moral psychology, revealing a dual deficit in multiple component processes of moral judgment among patients with vmPFC lesions.

The Negative Relationship between Reasoning and Religiosity Is Underpinned by a Bias for Intuitive Responses Specifically When Intuition and Logic Are in Conflict

It is well established that religiosity correlates inversely with intelligence. A prominent hypothesis states that this correlation reflects behavioral biases toward intuitive problem solving, which causes errors when intuition conflicts with reasoning. We tested predictions of this hypothesis by analyzing data from two large-scale Internet-cohort studies (combined N = 63,235). We report that atheists surpass religious individuals in terms of reasoning but not working-memory performance. The religiosity effect is robust across sociodemographic factors including age, education and country of origin. It varies significantly across religions and this co-occurs with substantial cross-group differences in religious dogmatism. Critically, the religiosity effect is strongest for tasks that explicitly manipulate conflict; more specifically, atheists outperform the most dogmatic religious group by a substantial margin (0.6 standard deviations) during a color-word conflict task but not during a challenging matrix-reasoning task. These results support the hypothesis that behavioral biases rather than impaired general intelligence underlie the religiosity effect.

Machiavellian tendencies increase following damage to the left dorsolateral prefrontal cortex

Machiavellianism - a personality trait that is characterized by a tendency to distrust, deceive and exploit others - has been the focus of growing attention in psychological research. Neuroimaging studies of Machiavellianism highlight the influence of the dorsolateral prefrontal cortex (dlPFC) on Machiavellianism tendencies. However, knowledge regarding the causal role of the left and right dlPFC on Machiavellianism is still obscure. Here, we measured general Machiavellian tendencies, as well as two subscales (i.e., Machiavellian Views and Machiavellian Tactics) in a large sample of brain-injured patients (N = 129) and non-brain-injured control participants (N = 37) to determine whether Machiavellianism tendencies can be altered by brain damage. We analyzed Machiavellianism tendencies as a function of lesion location, with patients separated into four groups based on dlPFC damage: left dlPFC damage, right dlPFC damage, non-dlPFC damage, and healthy controls. We found that left dlPFC damage increased Machiavellianism in general, and Machiavellian perspective (views) in particular, but did not modulate behavior (tactics). Critically, left dlPFC damage predicted higher levels of Machiavellianism after controlling for general and emotional intelligence, linguistic abilities, empathy and psychopathology. These findings establish a causal role of the left dlPFC in modulating Machiavellian views, and indicate that one can hold Machiavellian views without necessarily endorsing Machiavellian tactics.