Manifestations, social impact, and decay of conceptual beliefs: A cultural perspective

INTRODUCTION

Believing comprises multifaceted processes that integrate information from the outside world through meaning-making processes with personal relevance.

METHODS

Qualitative Review of the current literature in social cognitive neuroscience.

RESULTS

Although believing develops rapidly outside an individual's conscious awareness, it results in the formation of beliefs that are stored in memory and play an important role in determining an individual's behavior. Primal beliefs reflect an individual's experience of objects and events, whereas conceptual beliefs are based on narratives that are held in social groups. Conceptual beliefs can be about autobiographical, political, religious, and other aspects of life and may be encouraged by participation in group rituals. We hypothesize that assertions of future gains and rewards that transcend but are inherent in these codices provide incentives to follow the norms and rules of social groups.

CONCLUSION

The power of conceptual beliefs to provide cultural orientation is likely to fade when circumstances and evidence make it clear that what was asserted no longer applies.

Teaching a Canadian Experiential Course in Religion and Spirituality for Undergraduates in Addiction Counseling and Health Sciences: A Social Constructivist Framework

Religion and spirituality (RS) are integral to counseling and health but their incorporation into the curricula of these professions is still lacking. Limited literature is available on how to effectively teach such courses. This article presents a promising experiential, interactive model for an RS course designed for undergraduate students pursuing careers in addictions counseling, therapeutic recreation, and public health. An online course conducted during the COVID-19 pandemic adopted a social constructivist framework that encompassed four key components in its design and delivery: assessing prior knowledge, creating cognitive dissonance, applying new knowledge with feedback, reflecting on learning. Students' feedback in the course indicated their broadened understanding of the plurality of RS orientations and their acquisition of foundational skills with an increased confidence in bringing RS conversations into their practice. This article provides a conceptual and practical framework for educators to develop an RS course for a diverse representation of students and encourages further evaluation of the proposed model to assess its impact on learning outcomes.

Grief, COVID-19, and the South: Considerations and Recommendations

PURPOSE

COVID-19 has devastated the United States (U.S.). One of the more notably impacted areas is the South. Compared to the rest of the U.S., the South is characterized by increased rurality, lowered access to healthcare, older populations, and higher religiosity, all of which might predispose its residents to more detrimental effects of COVID-19, including COVID-related fatalities. As such, this paper provides important considerations for individuals engaging in work with Southern, rural Americans dealing with COVID-related grief and loss.

METHODS

A review of the literature addressing the impact of Southern legislature, rurality, cross-country factors, and faith on COVID-related grief among Southerners was conducted, with applicable considerations expressed.

CONCLUSIONS

Care should be taken by providers working with rural, Southern residents to attend to tangible and intangible losses experienced as a result of COVID-19. These considerations can help inform work with rural Southerners dealing with grief during the pandemic.

Do media objectivity and frequency of informing mediate the relationship between traditionalist social attitudes and COVID-19 conspiracy beliefs?

In this study, we hypothesized that traditionalist social attitudes (conservatism, religiousness, and authoritarianism) significantly predict COVID-19 conspiracy beliefs (Hiding Information and Harmless Virus), as well as conspiracy mentality in general. We also hypothesized that these relationships are mediated by the objectivity of the media through which individuals inform themselves, and the frequency with which people informed themselves about the pandemic. The sample consisted of 341 participants from Serbia (mean age 33.51 years), of which 40.5% were women. The results revealed that conservatism predicts both conspiracy belief sets and conspiracy mentality, authoritarianism only COVID-19 conspiracy beliefs, and religiousness only beliefs that the virus is harmless. Media objectivity does not mediate these relationships. The frequency of informing is a significant mediator only of the relationships between authoritarianism, and conspiracy beliefs and conspiracy mentality, indicating that the role of seeking information is in reducing the threat perceived by more authoritarian individuals. The study reveals that media objectivity might not play a role in reducing conspiracy beliefs. An explanation might be found in the importance of the perceived credibility of the media.

Supernatural explanations across 114 societies are more common for natural than social phenomena

Humans across the globe use supernatural beliefs to explain the world around them. This article explores whether cultural groups invoke the supernatural more to explain natural phenomena (for example, storms, disease outbreaks) or social phenomena (for example, murder, warfare). Quantitative analysis of ethnographic text across 114 geographically and culturally diverse societies found that supernatural explanations are more prevalent for natural than for social phenomena, consistent with theories that ground the origin of religious belief in a human tendency to perceive intent and agency in the natural world. Despite the dominance of supernatural explanations of natural phenomena, supernatural explanations of social phenomena were especially prevalent in urbanized societies with more socially complex and anonymous groups. Our results show how people use supernatural beliefs as explanatory tools in non-industrial societies, and how these applications vary across small-scale communities versus large and urbanized groups.

With You Until the End of the Age? A Longitudinal Study of Changes in Religiosity and Loneliness in Later Life

With few exceptions, a vast literature on religion and well-being in later life has largely ignored outcomes of loneliness. The current study considers how changes in religiosity and formal religious participation over time associate with loneliness, and whether there are age differences in how this process unfold. Using data from the first two waves (2005-2006, 2010-2011) of the National Social Life, Health, and Aging Project (NSHAP) from the United States, results suggest that consistent religious attendance was associated with lower loneliness, while decreases in attendance were associated with higher loneliness. The association between stable high religious attendance and loneliness was stronger for older cohorts of older adults (65-74, and 75+ years of age). We found no such patterns for religious integration in daily life. We discuss the implications for church communities and family and friends of older adults and provide insights for addressing loneliness as a public health problem.

The relationship between intolerance of uncertainty, coping style, resilience, and anxiety during the COVID-19 relapse in freshmen: A moderated mediation model

Background

The repeated outbreaks of COVID-19 and the rapid increase in uncertainty have had many negative effects on the public's mental health, especially on emotional aspects such as anxiety and depression. However, in previous studies, there are few studies exploring the positive factors between uncertainty and anxiety. The innovation of this study is the first to explore the mechanism of coping style and resilience as people's psychological protective factors between uncertainty and anxiety caused by the COVID-19 pandemic.

Methods

This study explored the relationship between intolerance of uncertainty and anxiety of freshmen with coping style as mediating variable and resilience as moderating variable. A total of 1049 freshmen participated in the study and completed the Intolerance of Uncertainty Scale (IUS-12), Self-rating Anxiety Scale (SAS), Simplified Coping Style Questionnaire (SCSQ), and Connor-Davidson Resilience Scale (CD-RISC).

Results

SAS score of the surveyed students (39.56 ± 10.195) was significantly higher than that of the Normal Chinese score (29.78 ± 10.07, p < 0.001). Intolerance of uncertainty was significantly positively correlated with anxiety (β = 0.493, p < 0.001). Positive coping style has a significant negative impact on anxiety (β = -0.610, p < 0.001), negative coping style has a significant positive impact on anxiety (β = 0.951, p < 0.001). Resilience moderates the second half of the influence of negative coping style on anxiety (β = 0.011, t = 3.701, p < 0.01).

Conclusion

The findings suggest that high levels of intolerance of uncertainty had negative effects mental burden during the COVID-19 pandemic. The knowledge of the mediating role of coping style and the moderating role of resilience may be used by health care workers when consulting freshmen with physical health complaints and psychosomatic disorders.

Human interaction with the divine, the sacred, and the deceased: topics that warrant increased attention by psychologists

Humans have likely been attempting to communicate with entities believed to exist, such as the divine, sacred beings, and deceased people, since the dawn of time. Across cultures and countries, many believe that interaction with the immaterial world is not only possible but a frequent experience. Most religious traditions across the globe focus many rituals and activities around prayer to an entity deemed divine or sacred. Additionally, many people–religious, agnostic, and atheists alike–report communication with their departed loved ones. During highly stressful times associated with natural disasters, war, pandemics, and other threats to human life, the frequency and intensity of these activities and associated experiences substantially increase. Although this very human phenomenon seems to be universal, the empirical literature on the topic within psychology is thin. This paper discussed the topic and reviews what we know from the professional literature about how people perceive communication with these unseen entities. It highlights the perceptual and social cognition evidence and discussed the role of attribution theory, which might help us understand the beliefs, motivations, and practices of those engaged with communication with the unseen. Empirical laboratory research with mediums is discussed as well, examining the evidence for communication with the deceased. Final reflections and suggestions for future research are also offered.

Turning toward or away from God: COVID-19 and changes in religious devotion

Major stressors can influence religiosity, making some people more religious, while making others less religious. In response to the COVID-19 pandemic, we conducted a mixed-method study with a nationally representative sample of religiously affiliated American adults (N = 685) to assess group differences between those who decreased, stayed the same, or increased in their religious devotion. In quantitative analyses we evaluated differences on sociodemographic variables, religious behaviors, individual differences, prosocial emotions, well-being, and COVID-19 attitudes and behaviors. Of most note, those who changed (i.e., increased or decreased) in religious devotion were more likely than those with no change in devotion to experience high levels of stress and threat related to COVID-19, but only those who increased in religious devotion had the highest dispositional prosocial emotions (i.e., gratitude and awe). Further, those who changed in religious devotion were more likely to report searching for meaning than those with no change, but only those who increased were more likely to report actual presence of meaning. Qualitative analyses revealed that those who increased in religious devotion reported increasing personal worship, the need for a higher power, and uncertainty in life as reasons for their increase in religious devotion; those who decreased reported being unable to communally worship, a lack of commitment or priority, and challenges making it hard to believe in God as reasons for their decrease in religious devotion. The findings help identify how COVID-19 has affected religious devotion, and how religion might be used as a coping mechanism during a major life stressor.

A “random group of misfits” or being “part of something bigger”? Exploring experiences of attending a non-religious congregation

Purpose

Religion is an important part of many people’s lives and there is some evidence that attending church or other religious congregations is positively associated with psychological well-being. However, religious participation is declining in Western Europe and North America. Sunday Assembly is a non-religious gathering that intends to provide a similar communal experience and a sense of spirituality to the church, but without the religious element. In the current study, we aimed to explore the experiences of and motivations for attending a non-religious congregation in relation to well-being.

Methods

A qualitative approach was taken, gathering data through semi-structured interviews with participants from Sunday Assembly congregations across England.

Results

Thematic analysis was used and three key themes were found: (1) searching for meaning and community, (2) Sunday Assembly as protective of mental health, and (3) loneliness in a crowd.

Conclusions

Sunday Assembly can provide a sense of belonging and improvement in mental health through shared experience and spirituality, and it can act as a coping mechanism during difficult times. Further research could explore the benefits of Sunday Assembly upon attendee’s mental health, test the effectiveness of Sunday Assembly as a coping mechanism, and whether continued attendance improves mood over time.

Sexual Fluidity and Psychological Distress: What Happens When Young Women's Sexual Identities Change?

The sexual identities of young women today are less binary and more fluid than ever before. Several theoretical perspectives imply that this fluidity could be accompanied by distress. To examine this, we analyzed four waves of data from Australian women born 1989 to 1995 (n = 11,527). We found no evidence of a universal association between sexual identity change and psychological distress. Instead, psychological distress was elevated when women changed their identity away from the heterosexual norm and lowered when they changed their identity toward it. Social stress partly attenuated these associations. In addition, women unsure of their identity at multiple assessment points reported significantly greater psychological distress in the final assessment than women who were never unsure. Our findings suggest that greater support should be offered to women who are questioning their sexual identity or developing a minority identity.

Putative juvenile terrorists: the relationship between multiple traumatization, mental health, and expectations for reintegration among Islamic State recruited adolescent and young adult fighters

Background

In several conflicts worldwide children are recruited as fighters in irregular forces. These children need to be reintegrated into the society after the conflict. However, concurrent to various reservations in the communities, the reintegration of former child soldiers is challenged by the fact that many of the affected children were indoctrinated by the armed group and traumatized through war events. Even several years after the defeat of the terrorist organization ISIS in Iraq, systematic efforts towards the reintegration of children who had been recruited by ISIS are notably absent.

Methods

we conducted clinical interviews with a sample of N = 59 adolescents and young adults who were incarcerated for terrorism in the prisons of the Kurdistan Region of Iraq to assess levels and types of trauma exposure, PTSD, depression, readiness to reintegrate and ongoing identification with ISIS.

Results

We found high levels of PTSD and depression that were associated with trauma exposure. The subjective readiness to reintegrate into the communities was associated with trauma exposure and was mediated by depression, even after controlling for the influence of ongoing identification with the armed group.

Conclusion

The study indicates that trauma-related mental ill-health should be considered in efforts to reintegrate young former terrorists.

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.

Investigating motivations underlying collective narcissism and in-group identification

We draw on self-determination theory and research on religious orientations to investigate motivations associated with collective narcissism—a belief in in-group greatness that is underappreciated by others—versus secure in-group identity, an unpretentious positive regard for the in-group. Four surveys examined these associations focusing on different social identities: personally important groups (Study 1, N = 212), nationalities (Study 2, N = 196), and religious groups (Study 3, N = 1,690; Study 4, N = 399). In Studies 1, 2, and 4, self-determined motivations were associated with secure in-group identity, whereas non-self-determined motivations were related to collective narcissism. In Studies 3 and 4, intrinsic religiosity was related to collective narcissism and secure in-group identity, while extrinsic personal religiosity was associated with collective narcissism only. Results indicate that collective narcissism is motivated by seeking external and internal rewards.

Societal Emphasis on Religious Faith as a Cultural Context for Shaping the Social-Psychological Relationships Between Personal Religiosity and Well-Being

How does a society’s religious context affect the relationships between personal religiosity and well-being? To explore this question, we used two measures of personal religiosity, the absolute importance of religion, and the importance of religion relative to the importance of six life domains, viz., family, friends, work, politics, leisure, and religion. To test the generalizability of relationships between these two measures of personal religiosity and well-being, we tested them across representative samples of 66,992 persons from 47 societies varying in their emphasis on socializing children for religious faith. Pan-societally, personal religiosity predicted many of the five well-being measures including satisfaction with life, happiness, subjective health, trust of strangers, and trust of known others, but in opposite directions depending on whether the absolute or the relative importance of personal religiosity was used. Controlling for wealth, a societal emphasis on socializing children for religious faith moderated the links of personal religiosity with happiness, trust of strangers, and trust of known others, but most evidence revealed that a societal emphasis on religious faith attenuated the strength of these linkages. We argue that measuring an individual’s religiosity in the context of their daily living yields a more realistic view of religion’s role in personal life and social living and suggest that there are both personal and social costs for investing strongly in religion relative to other domains of daily life. Societal religious context must also be assessed to provide a more nuanced understanding of personal religiosity and its associated correlates.

The religious component of uncertainty avoidance in the child-rearing practices in Kerala, India

The degree to which individuals of a society are uncomfortable with unpredictability and ambiguity is expressed by the Uncertainty Avoidance dimension of Geert Hofstede. Many studies have explored Uncertainty avoidance in terms of factors such as religion, law, and technology. The present study focuses on religion as it is the most explored research area while studying uncertainty avoidance of a culture. Based on this premise, we sought to understand the religious component of uncertainty avoidance in child-rearing practices in Kerala. A total of six participants were interviewed for this study from various districts in Kerala. Parents having children in the age group of 15 to 18 were chosen based on the nature of the study. Data collection was carried out through the interview method using a semi-structured interview schedule consisting of 21 questions developed based on the objectives of the present study. Because participants were not available due to the current Covid-19 circumstances, data were acquired and recorded over the phone. The collected data were transcribed, and thematic analysis was performed. The study’s major themes include a sense of belonging as a Keralite imprinted by Kerala’s rich culture, confidence in religion and overcoming uncertainty, and non-religious aspects of uncertainty. Thus the present study explored the nature and concept of uncertainty avoidance and how religion has been interwoven into child-rearing methods across Kerala.

Political coherence and certainty as drivers of interpersonal liking over and above similarity

Affective polarization and political segregation have become a serious threat to democratic societies. One standard explanation for these phenomena is that people like and prefer interacting with similar others. However, similarity may not be the only driver of interpersonal liking in the political domain, and other factors, yet to be uncovered, could play an important role. Here, we hypothesized that beyond the effect of similarity, people show greater preference for individuals with politically coherent and confident opinions. To test this idea, we performed two behavioral studies consisting of one-shot face-to-face pairwise interactions. We found that people with ambiguous or ambivalent views were nonreciprocally attracted to confident and coherent ingroups. A third experimental study confirmed that politically coherent and confident profiles are rated as more attractive than targets with ambiguous or ambivalent opinions. Overall, these findings unfold the key drivers of the affability between people who discuss politics.

Determinations of system justification versus psychological reactance consumer behaviours in online taboo markets

Purpose

This research aims to understand the determinants of consumers' behaviour and motivations to buy taboo items online. Two theoretical lenses, theories of psychological reactance and system justification, are invoked to frame the role of online shopping in shaping consumer behaviour in taboo markets.

Design/methodology/approach

A naturalistic inquiry paradigm was used to test a sample of 34 Saudi women who were buying taboo products online.

Findings

The determinant of such behaviour is based on differences in understanding the ritual restrictions between people, their society and their country. The four principal attitudes towards restrictions are justifying, accepting, rejecting and reacting. These attitudes frame five motivations: satisfying the restriction, to be unique, but aligned with social norms; breaking social norms; aligning one's self-image to liberal societies; and joy in challenging legal restrictions. The motives for online shopping are justification/utilitarian, to accommodate other restrictions in going to local markets; and reactance hedonic, to break restrictions. These motivations create seven different patterns of online shopping behaviour.

Originality/value

This research contributes to the literature by presenting an alternative perspective on online shopping motivations for taboo products. Furthermore, this research calls for a new socio-psychological theory for understanding the role of technology in influencing consumer behaviour in restrictive societies.

The Influence of Religiosity and Spirituality on Health in Canada: A Systematic Literature Review

The association between religion and health has been the subject of growing interest in academia. However, limited reviews of such studies in Canada exist. The paper systematically reviews and synthesizes existing literature on the relationship between spirituality and health in Canada. Available general databases such as: Medline; Web of Science, PubMed, Sociological abstract, Social Service Abstracts, Google scholar, Humanities International Index, JSTOR, CPI.Q Canadian Periodicals, and American Theological Library Association were searched for the period between 2000 and April 2019 inclusive. Collected data were then systematically analysed for common themes about spirituality and health in Canada. In total, 151 articles were found, but only 128 had relevance with the study objectives. Overall, the analysis showed that religion and spirituality do influence health behaviours, and well-being. However, more gender-based studies need to be conducted to tease out the differences in religion/spirituality and health across different genders, and ethnic groups in Canada.

Public faith in science in the United States through the early months of the COVID-19 pandemic

Objectives

Given the centrality of science over the course of the COVID-19 crisis, we evaluate changes in people’s beliefs in the power of science in the United States over the first four months of the pandemic.

Study design

Post-hoc analysis of cross-sectional survey data.

Methods

A convenience sample of 1327 participants was recruited through Amazon’s Mechanical Turk service for three surveys carried out in 14–25 January, 27 March to 1 April, and 28–29 May of 2020. Respondents completed a ten-item instrument measuring different aspects of their perceptions of science including trust, interest, and faith (answer to the question: “How much do you agree with the following statement: Science can sort out any problem.”). We conducted multivariate analysis of covariance (MANCOVA) with faith, interest, and trust as dependent variables, time as the independent variable, and political orientation and religiosity as between-subjects covariates.

Results

The data revealed that public levels of faith in science increased between January (M ​= ​3.2) and both March (M ​= ​3.42) and May (M ​= ​3.4). By contrast, we observed no changes in interest and trust in science over the same time period.

Conclusions

We speculate that increases in faith in science during the first four months of the pandemic helped people cope with the uncertainty and existential anxiety resulting from this public health crisis.

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We observed public faith in science increase in the United States throughout the first four months of the Covid-19 pandemic.

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Trust and interest in science did not shift over the same time period.

•

Increases in faith may have helped people cope with the uncertainty and existential anxiety from this public health crisis.

Individual and contextual moderators of the relationship between authoritarianism and religiosity

Social scientists have devoted much attention to explaining individual and contextual variation in religiosity. Among other things, authoritarianism is reliably found to be associated with greater religiosity. Though education and human development are often thought to reduce religiosity, we show in this study that the relationship between authoritarianism and various indices of religiosity is stronger in the presence of greater educational attainment and living in a society with a higher level of human development. Using two large cross-cultural data sets from the World Values Survey, we find evidence that authoritarianism is more strongly associated with religious involvement and practice among individuals at higher levels of education and individuals living in societies with higher level of human development. Thus, we demonstrate that the connection between authoritarianism and religiosity is contingent on both individual-level and societal moderators.

Religious radicalization: social appraisals and finding radical redemption in extreme beliefs

In this article, we review the psychology of religion and radicalization. In doing so, we note that both macro-level approaches (that study structural conditions in society) and micro-level approaches (that focus on psychological coping and personal appraisal of individual conditions) fail to adequately explain radical behavior of members of extreme religious groups. Instead, we propose that meso-level approaches best explain religious radicalization. These meso-level approaches explain how members of extreme religious groups appraise societal conditions and find redemption in radical beliefs. In particular, we argue for a more in-depth examination of the historical and societal contexts in which various radicalization processes take place and narratives of radical redemption hold sway.

Male, National, and Religious Collective Narcissism Predict Sexism

Results of three cross-sectional studies indicate that sexism in Poland is associated with collective narcissism—a belief that one’s own group’s (the in-group’s) exaggerated exceptionality is not sufficiently recognized by others—with reference to three social identities: male, religious, and national. In Study 1 (n = 329), male collective narcissism was associated with sexism. This relationship was sequentially mediated by precarious manhood and traditional gender beliefs. In Study 2 (n = 877), Catholic collective narcissism predicted tolerance of violence against women (among men and women) over and above religious fundamentalism and in contrast to intrinsic religiosity. In Study 3 (n = 1070), national collective narcissism was associated with hostile sexism among men and women and with benevolent sexism more strongly among women than among men. In contrast, national in-group satisfaction—a belief that the nation is of a high value—predicted rejection of benevolent and hostile sexism among women but was positively associated with hostile and benevolent sexism among men. Among men and women collective narcissism was associated with tolerance of domestic violence against women, whereas national in-group satisfaction was associated with rejection of violence against women.

Unburdening the Shoulders of Giants: A Quest for Disconnected Academic Psychology

In current academic psychology, scholars typically develop their research and ideas by drawing on the work of other contemporary and preceding psychological scientists and by following certain conventions of the field. I refer to this variant of psychology as connected because the emphasis is on connecting various research findings and ideas generated by different scholars (e.g., by showing how they are related to each other via referencing). In this article, I argue that, although connected psychology advances psychological knowledge, it restricts the total amount of knowledge that could eventually be produced and therefore limits the potential of the discipline to improve the understanding of psychological phenomena. As a solution, I propose that, alongside the currently existing connected psychology, disconnected psychology should be established. In disconnected psychology, researchers develop their ideas by following the main principles of psychological method, but they are disconnected from a “field” consisting of other psychologists and therefore do not follow the discipline’s norms and conventions. By drawing on one of the core constructs from information theory—information entropy—I argue that combining the two streams of psychology would result in the most significant advancement of psychological knowledge.

Religiousness and Rape Myth Acceptance: Risk and Protective Effects

This study addressed the lack of research simultaneously examining multiple dimensions of religiousness when predicting rape myth acceptance, and extended prior findings of a mediating role for right-wing authoritarianism (i.e., uncritical submission to authority and aggressive attitude toward those who do not conform to social norms) in the association between religiousness and prejudice. The sample consisted of 99 undergraduate and graduate students (M age = 31.87 years, 66.7% female, 80.82% White, and 93% Christian affiliated) from a religiously affiliated university in the Midwest United States. As hypothesized, dimensions of religiousness exhibited differential associations with rape myth acceptance. Religious motivation characterized by openness and exploration (i.e., quest religiousness) was a significant negative predictor of rape myth acceptance, directly, and indirectly through right-wing authoritarianism. In contrast, rigid adherence to religious beliefs, assumed to be "right" and absolutely true (i.e., religious fundamentalism), and extrinsically motivated religiousness each exhibited a positive association with rape myth acceptance through right-wing authoritarianism. In addition, internally motivated religiousness and religious fundamentalism each moderated the nonlinear effect for quest predicting rape myth acceptance. Findings suggest that uncritical religious and secular submission to external authorities or uncommitted and nonexploring religiousness may have increased the extent to which persons adhered to rape myths, whereas religious exploration was protective. Practical implications center on the need for socioculturally relevant prevention and intervention efforts with religious identifying college students.

Examination of the relationships between religiosity and death attitudes in Turkey and the United States

This study examined the relationship between religious orientation and death attitudes in Christian U.S. students and Muslim Turkish students. It also assessed whether meaning in life mediated these relationships. Multivariate statistics and path analyses were conducted to identify significant predictors of death attitudes in these groups. Intrinsic religiosity was more consistently associated with positive attitudes toward death than extrinsic religiosity, and these patterns remained consistent across groups. Meaning in life mediated some of these relationships, although not consistently. Evidence suggesting differential relationships between religiosity and death attitudes across groups was found, although the overall results suggest more similarities than differences.

Unfairness and Radicalization

This article reviews the relationship between people's perceptions of unfairness and their tendencies to think, feel, and act in radicalizing ways. Various theories of radicalization processes are reviewed that examine key aspects of the psychology of perceived unfairness. The review shows that experienced group deprivation and perceived immorality are among the core judgments that can drive Muslim radicalization, right-wing radicalization, and left-wing radicalization. Symbols of injustice, the legitimization of revolutionary thought, and the experience of unfair treatment can also increase radicalization. The review also examines core moderators (e.g., uncertainty and insufficient self-correction) and mediators (e.g., externally oriented emotions) of the linkage between perceived unfairness and core components of radicalization (e.g., rigidity of thoughts, hot-cognitive defense of cultural worldviews, and violent rejection of democratic principles and the rule of law). The review discusses how the study of unfairness and radicalization contributes to a robust and meaningful science of psychology.

Religiously/Spiritually Involved, but in Doubt or Disbelief-Why? Healthy?

The question of why atheists and agnostic theists attend religious services and pray (and what that might mean for their health) is examined through (1) a thematic analysis of commentaries, perspective pieces, and news articles from the popular literature, and (2) a critical review of scholarly research involving comparisons between religious and nonreligious individuals on a variety of health-related outcomes. Findings suggest that atheists and agnostic theists can take pleasure in attending religious services, and they may be driven to pray at times. In many cases, this was explained by their efforts to stay connected and avoid or manage conflict with family members. Despite a pattern of friction between nonbelievers and believers across the dataset, they predominantly agreed on the whys and wherefores of religious service attendance and the prospect that congregants could "bridge the worlds of belief and nonbelief." The themes identified are intended to inform the development of qualitative interview protocols and survey instruments. Although health was not among the most salient themes in the narratives analyzed here, many of the reasons cited for religious service attendance and prayer can be tied to existing literature that has relevance for health. Atheists who experience dissonance between their self-perception and nonbelief in God-and agnostic theists who are prone to existential uncertainty and have only moderate faith-might experience poorer health outcomes. Recommendations focus on the need to (a) supplement secondary analyses of archival survey data with qualitative descriptions of belief systems within groups, and (b) move away from the adversarial stance taken by some of the authors of recently published studies on atheism, nonreligion, and health.

Does uncertainty breed conviction? On the possible role of compensatory conviction in jumping to conclusions and overconfidence in psychosis

Background: Jumping to conclusions (JTC) and overconfidence in errors are well established in individuals with a liability to psychosis. Experimental research suggests that subjecting individuals to dilemmas and doubt prompts a subsequent hardening of attitudes and may foster delusion-like convictions. For the present study, we examined whether this compensatory conviction process is exaggerated in individuals with a liability to psychosis and might in part explain JTC and overconfidence. Methods: A large sample of participants from the general population were screened for psychotic experiences with the Community Assessment of Psychic Experiences scale (CAPE) and then randomly allocated to either a condition in which they should experience doubt or a control condition. Participants (final sample, n = 650) were then tested on JTC and overconfidence. Results: Participants who scored high on the positive subscale of the CAPE made fewer draws to decision, showed greater confidence, and made more errors relative to low scorers. Yet, none of the parameters was modulated by experimental condition. Conclusions: Our results at present do not support the idea that JTC is elevated by a prior experience of a dilemma or doubt. Yet, this possibility should not be entirely dismissed as the presumed process may take time to evolve and perhaps needs to be more pervasive.

Resolving uncertainty in a social world

Consider the range of social behaviours we engage in every day. In each case, there are a multitude of unknowns, reflecting the many sources of uncertainty inherent to social inference. We describe how uncertainty manifests in social environments (the thoughts and intentions of others are largely hidden, making it difficult to predict a person's behaviour) and why people are motivated to reduce the aversive feelings generated by uncertainty. We propose a three-part model whereby social uncertainty is initially reduced through automatic modes of inference (such as impression formation) before more control-demanding modes of inference (such as perspective-taking) are deployed to narrow one's predictions even more. Finally, social uncertainty is attenuated further through learning processes that update these predictions based on new information. Our framework integrates research across fields to offer an account of the mechanisms motivating social cognition and action, laying the groundwork for future experiments that can illuminate the impact of uncertainty on social cognition.

Finding meaning in the clouds: Illusory pattern perception predicts receptivity to pseudo-profound bullshit

Previous research has demonstrated a link between illusory pattern perception and various irrational beliefs. On this basis, we hypothesized that participants who displayed greater degrees of illusory pattern perception would also be more likely to rate pseudo-profound bullshit statements as profound. We find support for this prediction across three experiments (N = 627) and four distinct measures of pattern perception. We further demonstrate that this observed relation is restricted to illusory pattern perception, with participants displaying greater endorsement of non-illusory patterns being no more likely to rate pseudo-profound bullshit statements as profound. Additionally, this relation is not a product of a general proclivity to rate all statements as profound and is not accounted for by individual differences in analytic thinking. Overall, we demonstrate that individuals with a tendency to go beyond the available data such that they uncritically endorse patterns where no patterns exist are also more likely to create and endorse false-meaning in meaningless pseudo-profound statements. These findings are discussed in the context of a proposed framework that views individuals’ receptivity to pseudo-profound bullshit as, in part, an unfortunate consequence of an otherwise adaptive process: that of pattern perception.

Religious Identity and Health Inequalities in Canada

In the past few decades, most new immigrants to Canada have originated from non-Christian countries. During the same period, the unaffiliation rates have sharply increased in Canada. This paper investigates whether there are any health inequalities associated with religious identity, including also the individuals who do not identify with organized religion in the analysis. The study uses the Canadian General Social Survey of 2012 (N = 23,093), focused on Caregiving and Care-receiving. Employing multivariate regression analysis and controlling for a large set of characteristics inclusive of the degree of religious commitment, individuals who identify as Protestant are found at a physical and mental health advantage, compared with Roman Catholics and most other groups. On the other hand, individuals who identify as Jehovah's Witnesses are found at a considerable physical health disadvantage. Among the unaffiliated individuals, those who have retained some ties with organized religion without formally identifying with it are found at a mental health disadvantage compared with all religious groups, as well as the secular individuals who are strictly committed to their nonreligious views. Possible causes and various implications are discussed.

Belief in conspiracy theories: Basic principles of an emerging research domain

In this introduction to the EJSP Special Issue on conspiracy theories as a social psychological phenomenon, we describe how this emerging research domain has developed over the past decade and distill four basic principles that characterize belief in conspiracy theories. Specifically, conspiracy theories are consequential as they have a real impact on people's health, relationships, and safety; they are universal in that belief in them is widespread across times, cultures, and social settings; they are emotional given that negative emotions and not rational deliberations cause conspiracy beliefs; and they are social as conspiracy beliefs are closely associated with psychological motivations underlying intergroup conflict. We then discuss future research and possible policy interventions in this growing area of enquiry.

Intolerance of uncertainty moderates the relations among religiosity and motives for religion, depression, and social evaluation fears

OBJECTIVES

Intolerance of uncertainty (IU) underlies several psychological disorders, and religion may help some individuals cope with IU and/or protect against psychological symptoms. It was hypothesized that IU would moderate the relations between coping motives for being religious, as well as religiosity, and common psychological disorder symptoms: Depression and social evaluation fears.

METHODS

Study 1 included 473 self-reporting community members (M _age  = 48, 48% female, 80% Protestant/Catholic). Study 2 included 412 self-reporting undergraduates ( M _age  = 19, 71% female, 76% Protestant/Catholic).

RESULTS

For Study 1, coping-based motives related to greater depression for young adults with above-average IU and to lower depression for young adults with below-average IU. For Study 2, religiosity related to lower depression and fear of negative evaluation for individuals with above-average IU and to greater fear of positive evaluation for individuals with below-average IU.

CONCLUSION

IU may be an important mechanism between aspects of religion and psychological disorder symptoms.

Conspiracy Theories: Evolved Functions and Psychological Mechanisms

Belief in conspiracy theories—such as that the 9/11 terrorist attacks were an inside job or that the pharmaceutical industry deliberately spreads diseases—is a widespread and culturally universal phenomenon. Why do so many people around the globe believe conspiracy theories, and why are they so influential? Previous research focused on the proximate mechanisms underlying conspiracy beliefs but ignored the distal, evolutionary origins and functions. We review evidence pertaining to two competing evolutionary hypotheses: (a) conspiracy beliefs are a by-product of a suite of psychological mechanisms (e.g., pattern recognition, agency detection, threat management, alliance detection) that evolved for different reasons, or (b) conspiracy beliefs are part of an evolved psychological mechanism specifically aimed at detecting dangerous coalitions. This latter perspective assumes that conspiracy theories are activated after specific coalition cues, which produce functional counterstrategies to cope with suspected conspiracies. Insights from social, cultural and evolutionary psychology provide tentative support for six propositions that follow from the adaptation hypothesis. We propose that people possess a functionally integrated mental system to detect conspiracies that in all likelihood has been shaped in an ancestral human environment in which hostile coalitions—that is, conspiracies that truly existed—were a frequent cause of misery, death, and reproductive loss.

Secularity, religiosity, and health: Physical and mental health differences between atheists, agnostics, and nonaffiliated theists compared to religiously affiliated individuals

Extensive literature in the social and medical sciences link religiosity to positive health outcomes. Conversely it is often assumed that secularity carries negative consequences for health; however, recent research outlining different types of secular individuals complicates this assumption. Using a national sample of American adults, we compare physical and mental health outcomes for atheists, agnostics, religiously nonaffiliated theists, and theistic members of organized religious traditions. Results indicate better physical health outcomes for atheists compared to other secular individuals and members of some religious traditions. Atheists also reported significantly lower levels of psychiatric symptoms (anxiety, paranoia, obsession, and compulsion) compared to both other seculars and members of most religious traditions. In contrast, physical and mental health were significantly worse for nonaffiliated theists compared to other seculars and religious affiliates on most outcomes. These findings highlight the necessity of distinguishing among different types of secular individuals in future research on health.

Feeling Is Believing: Inspiration Encourages Belief in God

Even without direct evidence of God's existence, about half of the world's population believes in God. Although previous research has found that people arrive at such beliefs intuitively instead of analytically, relatively little research has aimed to understand what experiences encourage or legitimate theistic belief systems. Using cross-cultural correlational and experimental methods, we investigated whether the experience of inspiration encourages a belief in God. Participants who dispositionally experience more inspiration, were randomly assigned to relive or have an inspirational experience, or reported such experiences to be more inspirational all showed stronger belief in God. These effects were specific to inspiration (instead of adjacent affective experiences) and a belief in God (instead of other empirically unverifiable claims). Being inspired by someone or something (but not inspired to do something) offers a spiritually transcendent experience that elevates belief in God, in part because it makes people feel connected to something beyond themselves.

Importance of Religion or Spirituality and Mental Health in Canada

Using the latest mental health cycle of the Canadian Community Health Survey (N = 20,868), this paper examines how the importance of religion or spirituality in one's life associates with mental health. Based on this question, the population is divided into three groups of high religiosity, average religiosity, and secularized. Secularized individuals are shown to have large deficits in all the psychological markers suggested to mediate the relationship between religiosity and mental health, compared to the two other groups. In spite of these deficits, the secularized and the highly religious are found almost equally more likely to rate their mental health as excellent, than the individuals with average religiosity. Interestingly, these two groups are also more likely to rate their mental health as poor. Considering the ability to deal with day-to-day demands and unexpected problems in life as the dependent variable yields comparable results. Various explanations are explored.

Religious Fundamentalism and Radicalization Among Muslim Minority Youth in Europe

Abstract. In Europe there are important concerns about fundamentalist religious beliefs among Muslim youth and “homegrown” radicalization that can lead to violent extremism. For these phenomena, different explanations are given, but there is very little systematic empirical research. Based on the existing conceptual, theoretical, and empirical literature and using a social psychological perspective, the current paper discusses religious fundamentalism and radicalization among Muslim minority youth in Europe. Specifically, feelings of uncertainty, perceived hostility, and perceived injustice are discussed as three important psychological factors involved in radicalization. Furthermore, the critical importance of intra- and intergroup processes and social networks is discussed. The review of the research is concluded by providing some directions and suggestions for future research and for prevention and intervention.