Cultural transmission and religious belief: An extended replication of Gervais and Najle (2015) using data from the International Social Survey Programme

Beliefs in supernatural agents or religious beliefs are pervasive, yet there are individual differences in such beliefs. Although various factors have been proposed as relevant, recent research has increasingly emphasized the importance of cultural learning, showing that enthusiastic religious behavior (credibility enhancing displays; CREDs) from parents predicts increased religious beliefs among their children. In addition to this kin-biased learning, Gervais and Najle (2015) analyzed data from the World Values Survey to demonstrate that the number of adults who show religious CREDs is also an important predictor of people's beliefs, indicating that individuals develop their religious beliefs through conformist learning. This pre-registration study aimed to replicate and extend these findings by analyzing data from the International Social Survey Programme (ISSP), which is another large social survey. We examined the generalizability of the results by analyzing multigenerational samples. Multilevel regression and signal detection analyses revealed that the presence of both kin-biased and conformist learning cues was significantly associated with respondents' religious beliefs. Moreover, they suggested tension between the two cultural learning cues, thereby suggesting that the effect of kin-biased learning on religious beliefs becomes stronger (weaker) when the cue for conformist learning is unclear (clear). These results support the idea that these two types of cultural learning are crucial to the development of religious beliefs.

The Intersection of Faith and Neurodiversity: Unraveling Religiosity in Autistic Adolescents-A Critical Review Analysis

This literature review aims to explore religiosity, faith, and related beliefs in autistic adolescents. The term religiosity was used interchangeably with various related concepts such as faith, spirituality, and religious beliefs, and a broader, multifaceted approach encompassing the cognitive, subjective, social, cultural, and emotional domains of religiosity is analyzed in this population subgroup. In alignment with the neurodiversity paradigm, this review endeavors to adopt an inclusive lens toward autism spectrum conditions, appreciating the spectrum of cognitive and behavioral differences and highlighting the importance of recognizing strengths and challenges alike, reflecting the nuanced discourse surrounding neurodiversity and autism spectrum conditions. However, terms such as "high-functioning autism" and "disorder" were used where needed to reflect the journals included in the review. A systematic search was conducted by accessing academic search engines such as APA PsycInfo, APA PsycArticles, APA PsycTests, and PubMed. Only peer-reviewed articles written in English and performed on human subjects were included using strict inclusion and exclusion criteria. Several recurring themes were identified from the 13 articles selected after review for relevance and quality. The most important finding was the association of different terminologies and features while exploring "religiosity in autism." Thirty-nine key themes were identified, which were grouped into six major themes. These were religious faith, spirituality, and its expression in autistic adolescents; religious behaviors and practices of autistic adolescents; cognition and religion in autistic teens; social and cultural influences on religiosity in autistic young ones; parents' and carers' influence, perspectives, and experiences about faith and spirituality on autistic adolescents; and perceived benefits of faith to autistic teens: parents and adolescent perspectives. Looking at the concept of religiosity and spirituality as a whole, it can be inferred from the available research included in this review that religiosity (cognitive abilities, behaviors, and experiences) in a subset of autistic adolescents (high-functioning autism) might not be significantly subdued as compared to neurotypical adolescents. However, there is not enough research to conclude the same or the opposite for autistic adolescents in general. When found, reserved religiosity could be attributed to a plethora of factors, and decreased mental ability or mentalization, empathy, or imagination did not seem to be the sole or primary predictors or contributors to religiosity. The role of culture, parents, carers, and religious affiliations was significant and might be a stronger contributor to religiosity and its expression than other previously argued predictors like mentalization. Many autistic teens and their carers regard religiosity and spirituality as essential domains in their and their children's lives, want their children to be given opportunities to be a part of religious groups and affiliations, and look forward to government, religious, and healthcare authorities actively supporting them in this domain. The findings call for policymakers, religious leaders, and stakeholders to devise strategies for inclusion and support for autistic adolescents. The possible role of religion as a resource and coping strategy for these children and their families is worth exploring.

The Consequences of Anthropomorphic and Teleological Beliefs in a Global Pandemic

To describe something in terms of its purpose or function is to describe its teleology. Previous studies have found that teleological beliefs are positively related to anthropomorphism, and that anthropomorphism decreases the perceived unpredictability of non-human agents. In the current study, we explore these relationships using the highly salient example of beliefs about the coronavirus pandemic. Results showed that both anthropomorphism and teleology were negatively associated with perceived uncertainty and threat, and positively associated with self-reported behavioural change in response to the pandemic. These findings suggest that highly anthropomorphic and teleological individuals may view coronavirus as agentive and goal-directed. While anthropomorphic and teleological beliefs may facilitate behavioural change in response to the pandemic, we also found that the associated reduction in uncertainty and threat may be detrimental to behavioural change. We discuss the implications of these findings for messaging about global events more broadly.

Belief changes associated with psychedelic use

BACKGROUND

Psychedelic use is anecdotally associated with belief changes, although few studies have tested these claims.

AIM

Characterize a broad range of psychedelic occasioned belief changes.

SURVEY

A survey was conducted in 2374 respondents who endorsed having had a belief changing psychedelic experience. Participants rated their agreement with belief statements Before and After the psychedelic experience as well as at the time of survey administration.

RESULTS

Factor analysis of 45 belief statements revealed five factors: "Dualism," "Paranormal/Spirituality," "Non-mammal consciousness," "Mammal consciousness," and "Superstition." Medium to large effect sizes from Before to After the experience were observed for increases in beliefs in "Dualism" (β = 0.72), "Paranormal/Spirituality" (β = 0.90), "Non-mammal consciousness" (β = 0.72), and "Mammal consciousness" (β = 0.74). In contrast, negligible changes were observed for "Superstition" (β = -0.18).). At the individual item level, increases in non-physicalist beliefs included belief in reincarnation, communication with the dead, existence of consciousness after death, telepathy, and consciousness of inanimate natural objects (e.g., rocks). The percentage of participants who identified as a "Believer (e.g., in Ultimate Reality, Higher Power, and/or God, etc.)" increased from 29% Before to 59% After." At both the factor and individual item level, higher ratings of mystical experience were associated with greater changes in beliefs. Belief changes assessed after the experience (an average 8.4 years) remained largely unchanged at the time of survey.

CONCLUSIONS

A single psychedelic experience increased a range of non-physicalist beliefs as well as beliefs about consciousness, meaning, and purpose. Further, the magnitude of belief change is associated with qualitative features of the experience.

Cognitive Pathways to Belief in Karma and Belief in God

Supernatural beliefs are ubiquitous around the world, and mounting evidence indicates that these beliefs partly rely on intuitive, cross-culturally recurrent cognitive processes. Specifically, past research has focused on humans' intuitive tendency to perceive minds as part of the cognitive foundations of belief in a personified God-an agentic, morally concerned supernatural entity. However, much less is known about belief in karma-another culturally widespread but ostensibly non-agentic supernatural entity reflecting ethical causation across reincarnations. In two studies and four high-powered samples, including mostly Christian Canadians and mostly Hindu Indians (Study 1, N = 2,006) and mostly Christian Americans and Singaporean Buddhists (Study 2, N = 1,752), we provide the first systematic empirical investigation of the cognitive intuitions underlying various forms of belief in karma. We used path analyses to (a) replicate tests of the previously documented cognitive predictors of belief in God, (b) test whether this same network of variables predicts belief in karma, and (c) examine the relative contributions of cognitive and cultural variables to both sets of beliefs. We found that cognitive tendencies toward intuitive thinking, mentalizing, dualism, and teleological thinking predicted a variety of beliefs about karma-including morally laden, non-agentic, and agentic conceptualizations-above and beyond the variability explained by cultural learning about karma across cultures. These results provide further evidence for an independent role for both culture and cognition in supporting diverse types of supernatural beliefs in distinct cultural contexts.

How cultural learning and cognitive biases shape religious beliefs

What explains the ubiquity and diversity of religions around the world? Widespread cognitive tendencies, including mentalizing and intuitive thinking, offer part of the explanation for recurrent features of religion, and individual differences in religious commitments. However, vast diversity in religious beliefs points to the importance of the cultural context in which religious beliefs are transmitted. Cultural evolutionary theory provides the basis of a unified explanation for how cognition and culture interact to shape religious beliefs, in ways that are uniquely adapted to local ecological pressures. These insights lay the groundwork for future research regarding how cultural learning interacts with other evolved aspects of human psychology to generate the recurrent and the diverse forms of religious commitments observed around the world.