The sex premium in religiously motivated moral judgment

Does Religious Priming Induce Greater Prejudice? A Meta-Analytic Review

The current meta-analysis addressed whether theistic religious beliefs are causally related to greater prejudice by analyzing 44 studies (Ntotal = 11,330) that used experimental designs-priming religion and then measuring negativity toward outgroups (e.g., LGBT and Muslim). The overall priming effect was significant but small (r = .06), indicating that priming religion increases prejudice. The implications of these results for the relation between religion and prejudice and for future work on religious priming are discussed.

Attitudes and Laws About Abortion Are Linked to Extrinsic Mortality Risk: A Life-History Perspective on Variability in Reproductive Rights

Abortion policy is conventionally viewed as a political matter with religious overtones. This article offers a different view. From the perspective of evolutionary biology, abortion at a young age can represent prioritization of long-term development over immediate reproduction, a pattern established in other animal species as resulting from stable ecologies with low mortality risk. We examine whether laws and moral beliefs about abortions are linked to local mortality rates. Data from 50 U.S. states, 202 world societies, 2,596 adult individuals in 363 U.S. counties, and 147,260 respondents across the globe suggest that lower levels of mortality risk are associated with more permissive laws and attitudes toward abortion. Those associations were observed when we controlled for religiosity, political ideology, wealth, education, and industrialization. Integrating evolutionary and cultural perspectives offers an explanation as to why moral beliefs and legal norms about reproduction may be sensitive to levels of ecological adversity.

Heightened religiosity proactively and reactively responds to the COVID-19 pandemic across the globe: Novel insights from the parasite-stress theory of sociality and the behavioral immune system theory

According to the parasite-stress theory of sociality and the behavioral immune system theory, heightened religiosity serves an anti-pathogen function by promoting in-group assortative sociality. Thus, highly religious countries/territories could have better control of the COVID-19 (proactively avoids disease-threat), and heightened COVID-19 threat could increase religiosity (reactively responds to disease-threat). As expected, country-level religiosity (religion-related online searches (Allah, Buddhism, Jesus, etc.) and number of total religions/ethnoreligions) negatively and significantly predicted COVID-19 severity (a composite index of COVID-19 susceptibility, reproductive rate, morbidity, and mortality rates) (Study 1a), after accounting for covariates (e.g., socioeconomic factors, ecological factors, collectivism index, cultural tightness-looseness index, COVID-19 policy response, test-to-case ratio). Moreover, multilevel analysis accounting for daily- (e.g., time-trend effect, season) and macro-level (same as in Study 1a) covariates showed that country-level religious searches, compared with the number of total religions/ethnoreligions, were more robust in negatively and significantly predicting daily-level COVID-19 severity during early pandemic stages (Study 1b). At weekly level, perceived coronavirus threat measured with coronavirus-related searches (corona, covid, covid-19, etc.), compared with actual COVID-19 threat measured with epidemiological data, showed larger effects in positively predicting religious searches (Study 2), after accounting for weekly- (e.g., autocorrelation, time-trend effect, season, religious holidays, major-illness-related searches) and macro-level (e.g., Christian-majority country/territory and all country-level variables in Study 1) covariates. Accordingly, heightened religiosity could proactively and reactively respond to the COVID-19 pandemic across the globe.

Cultural similarity among coreligionists within and between countries

Cultural evolutionary theories suggest that world religions have consolidated beliefs, values, and practices within a superethnic cultural identity. It follows that affiliation with religious traditions would be reliably associated with global variation in cultural traits. To test this hypothesis, we measured cultural distance between religious groups within and between countries, using the Cultural Fixation Index ([Formula: see text]) applied to the World Values Survey (88 countries, n = 243,118). Individuals who shared a religious tradition and level of commitment to religion were more culturally similar, both within and across countries, than those with different affiliations and levels of religiosity, even after excluding overtly religious values. Moreover, distances between denominations within a world religion echoed shared historical descent. Nonreligious individuals across countries also shared cultural values, offering evidence for the cultural evolution of secularization. While nation-states were a stronger predictor of cultural traits than religious traditions, the cultural similarity of coreligionists remained robust, controlling for demographic characteristics, geographic and linguistic distances between groups, and government restriction on religion. Together, results reveal the pervasive cultural signature of religion and support the role of world religions in sustaining superordinate identities that transcend geographical boundaries.