Rejecting Opposite Ideologies without Discriminating against Ideological Opponents? Understanding Nonbelievers’ Outgroup Attitudes

Abstract

Several people fail to reject opposite ideologies without discriminating against opponents. Do nonbelievers make this distinction? Across two experiments in three cultures (total N?=?2064), we investigated participants’ willingness to help a religious target involved in religious anti-liberalism (antiabortion), activism (promoting Christian ideas), or devotion (religious service); or a neutral cause (copying syllabus or visiting family). In comparison to a control condition (neutral target, neutral cause), nonbelievers–except French atheists, to some extent–made this distinction: they were unwilling to help the religious target when acting for any of the three religious causes, but not when acting for a neutral cause. Groups with opposite ideologies, here believers and nonbelievers, seem both similar and qualitatively dissimilar in their outgroup attitudes.     

Religious Believers Do Not Distinguish Good from Poor Reasons for God’s Existence

Can people discriminate good from bad reasons for their beliefs about God? Research shows that religious believers favor intuitive processing, suggesting they may be less discriminating than nonbelievers. Indeed, in Experiment 1 and a replication, people listed 15 reasons for their beliefs about God, then evaluated the quality of either their first 3 reasons (presumably their best) or their last 3 (their worst); in both experiments, nonbelievers rated their good reasons as better than their bad reasons, whereas believers rated the 2 types of reasons equally. Experiments 2 and 3 revealed that this difference was limited to beliefs about God and was specific to believers’ own beliefs about God: Both believers and nonbelievers discriminated reasons for other people’s beliefs, as long as the reasons were congruent with their own. Whether cognitively or motivationally driven, our findings help explain why religious beliefs, in particular, are often immune to logical argument.     

Religious Unbelief in Three Western European Countries: Identifying and Characterizing Unbeliever Types Using Latent Class Analysis

The different forms of religious unbelief are still much of an open question. Using data (N = 4,404) from three European countries—Finland, Denmark, and the Netherlands—we sought to identify underlying unbeliever groups among those with the strongest disbelief in God (N = 2,258). Latent class analyses were conducted on the nontheistic supernatural beliefs of this subsection of participants, resulting in the same three unbeliever groups in each country: analytic atheists, spiritual but not religious (SBNR), and uncertain nonbelievers. Next, we explored these groups on a variety of dimensions, especially on the group members’ attitudes to religion, certainty of beliefs, cognitive dispositions, and worldview. One-way analyses of variance (ANOVAs) revealed similarities as well as distinct characters for each of the latent groups. The groups differed most in intuitive thinking style, overmentalizing bias, and other ontological confusions. To compare the latent groups to all other individuals who took part in the study, two discriminant analyses were run with all participants. This resulted in four meaningful dimensions that supported and extended the ANOVAs findings and allowed for the consideration of other (non)believers. Overall, this study supports earlier findings on analytic atheists and SBNR while providing new information about their dispositions. Of interest, the uncertain nonbeliever group has been largely unexplored previously, and it should gain more attention in future studies.     

One Conception of Secularism for All? A Comparison of Conceptions of Laïcité among Nonbelievers,Catholics, and Muslims in France

In European countries, a large number of people feel that Islam is incompatible with secularism. France's legal principle of laïcité (a type of state “secularism”) has governed the relationship between religion and society since 1905. However, recent research suggests that there coexist two distinct lay conceptions of laïcité that differ most notably in their tolerance for the presence of religious symbols in public places, one inclusive, the other restrictive. This latter conception appears to target mainly Muslims. The present research examined the lay conceptions of laïcité held by Catholics, Muslims, and nonbelievers. Analyses of participants’ responses (N = 375) to a scale measuring lay beliefs about laïcité confirmed the existence of two distinct lay conceptions of laïcité that differed in the importance given to public expression of religious beliefs, religious neutrality of the state, and equal treatment of different religions. The results also showed that, independent of participants’ religiosity, the restrictive conception was more prevalent among nonbelievers, the two conceptions were equally prevalent among Catholics, and the inclusive conception was more prevalent among Muslims.     

Psychological Distress Among Religious Nonbelievers: A Systematic Review

Studies of religious belief and psychological health are on the rise, but most overlook atheists and agnostics. We review 14 articles that examine differences between nonbelievers and believers in levels of psychological distress, and potential sources of distress among nonbelievers. Various forms of psychological distress are experienced by nonbelievers, and greater certainty in one’s belief system is associated with greater psychological health. We found one well-documented source of distress for nonbelievers: negative perceptions by others. We provide recommendations for improving research on nonbelievers and suggest a model analogous to Pargament’s tripartite spiritual struggle to understand the stresses of nonbelief.     

Loss of Faith: A Qualitative Analysis of Jewish Nonbelievers

Through in-depth interviews with 9 adult Jewish nonbelievers, this study explored the onset of their nonbelief and the degree of their spiritual well-being and compares these results with 9 Jewish believers. Findings indicate a need to revise current theories of religious development and also suggest the potential value of counseling intervention for these nonbelievers.     

Religious Perfectionism Scale Among Believers of Multiple Faiths in China: Development and Psychometric Analysis

In China, many people are converting to various world religions. Nonetheless, religious adherence for them, as with many people, can still function as a double-edged sword with regards to mental health. In particular, religious perfection can become either a healthy commitment or a rigid outlook that leads to distress. Thus, we developed the Religious Perfectionism Scale (RPS) from Chinese religious believers. In the first phase (N = 171), we collected qualitative data through an open-question survey from different religious groups (i.e., Buddhism, Protestantism, and Islam). Then, we developed an item pool based on themes that emerged from these qualitative data. In the second phase, participants (N = 1055) were randomly split into two subsamples. Exploratory factor analyses were performed on the first subsample (N = 519) to select the scale items. The nine-item RPS subsequently includes two dimensions—Zealous Religious Dedication and Religious Self-Criticism. Confirmatory factor analyses (CFA) were performed on the second subsample (N = 536) to cross-validate the factor structure. Results indicate that the internal consistency reliability for the RPS subscale scores was all adequate. Furthermore, the construct validity of the RPS was supported through its correlations with measures of perfectionism perceived to have come from God (or a higher power), psychological indicators, and a personality variable (i.e., discipline) in expected directions. Results of the psychometric evaluations of this newly developed scale suggest that the RPS is a promising measure in that it can facilitate future research that leads to a more comprehensive understanding of the impact of religious perfectionism on psychological well-being.

     

Religious involvement and the forgiving personality

The relationship between religious involvement and forgiveness was assessed in three samples of Western Europeans living in a social environment dominated by the Catholic tradition. The samples comprised nonbelievers/nonattendees, believers/nonattendees, believers/regular attendees, and religious people. Age and religious involvement were shown to affect the willingness to forgive in an interactive way: The effect of religious involvement was stronger for the elderly group. We also found that what made the difference in the willingness to forgive was mainly the social commitment to religion (attendance in church and the taking of vows), not mere personal beliefs. In addition, age and religious involvement were found to affect blockage towards forgiveness in an additive way.     

Unusual but sound minds: Mental health indicators in spiritual individuals

Previous research has linked certain types of modern spirituality, including New Age and Pagan, with either benign schizotypy or insecure attachment. While the first view emphasizes a positive aspect of spiritual believers’ mental health (benign schizotypy), the second view emphasizes a negative aspect, namely the unhealthy emotional compensation associated with an insecure attachment style. This study addresses these two conflicting views by comparing a sample of modern spiritual individuals (N = 114) with a contrast group of traditional religious believers (N = 86). Measures of schizotypy and attachment style were combined with mental health scales of anxiety and depression. We further assessed death anxiety to determine whether modern spiritual beliefs fulfilled a similar function as traditional religious beliefs in the reduction of existential threat. Our results support a psychological contiguity between traditional and modern spiritual believers and reinforce the need to de‐stigmatize spiritual ideas and experiences. Using hierarchical regression, we showed that unusual experiences and ideas are the major predictor of engagement in modern spiritual practices. Anxiety, depression variables, and insecure attachment were not significant predictors of spirituality or correlated with them; on the other hand, the results show that spiritual believers report high social support satisfaction and this variable predicts involvement in modern spirituality. Further, spiritual practices were negatively correlated with and negatively predicted by death anxiety scores. Overall, the results strengthen the association between modern spirituality, good mental health, and general well‐being.     

Experiencing Buddhist practices promotes nonbelievers’ preference for future rewards in intertemporal choices

Religious individuals often prefer future rewards more in intertemporal decision-making than nonreligious individuals, but the reasons behind this preference remain under-investigated. Focusing on decision-making in Buddhist culture, the current study aimed to examine three potential mechanisms: Buddhist practices, self-control and belief in future-oriented concepts. In five studies, we consistently found that nonbelievers’ preference ratings for Larger and Later (LL) options increased after visiting a temple (Study 1, n = 99) or participating in Buddha name chanting (Studies 2–5, n = 314). We also found in Studies 3 and 4 that this effect was mediated by the individual's level of self-control, but no evidence was found to support the mediation of belief in future-oriented concepts. These results contribute to the work attesting to the effect of religious practices on individuals (especially nonbelievers). They also provide a mechanism (self-control) for the positive correlation between individuals’ religiousness and preference for future rewards in intertemporal decision-making.     

Bounded by Disbelief: How Atheists in the United States Differentiate themselves from Religious Believers

Recent empirical studies have revealed that religious believers tend to hold atheists and other religious doubters in low regard. This article examines how atheists in turn negotiate and construct the social and symbolic boundaries between atheists and religious believers. I draw on ethnographic and interview data to explore the lenses through which atheists view religion, religious believers, and the boundary between religious believers and non-believers. I find that atheists participate in boundary work to construct difference between religious believers and non-believers. However, atheists see greater social distance between themselves and some groups of religious believers than they do in relation to other groups, constructing religious leaders and devout adherents of particular religions as especially different. Atheists’ constructions of religious believers also vary in response to their individual experiences with religious people. The analysis illuminates the complexity of boundary work among members of a minority group.     

Privatization or Deprivatization: British Attitudes About the Public Presence of Religion

Achterberg and colleagues conclude there is in train a significant change toward deprivatization in Europe. In the late 1990s Christians were more pro public religion in countries where they were least numerous and in the Netherlands in particular there had been an increasing difference in attitudes between believers and nonbelievers over 25 years. Examining more recent survey data on British attitudes (1998 and 2008), we find a firm consensus among the nonreligious against religion having a high public profile, while Christians are more likely to object to antireligion sentiment and people belonging to non‐Christian religions are more likely to support public religion. Nonreligious people appear to be no more hostile now than in the late 1990s, and where there has been a decrease in sympathy for public religion it is among religious groups.     

Does Religious Belief Matter for Grief and Death Anxiety? Experimental Philosophy Meets Psychology of Religion

It is commonly reasoned that religious belief moderates death anxiety and aids in coping with loss. However, a philosophical perspective known as meta‐atheism includes the claim that avowed religious believers grieve deaths and experience death anxiety as intensely as avowed atheists. Thus, we report a study comparing religious believers and nonbelievers on measures of death anxiety and grief. We further investigated the relationships between certain religious beliefs (views of God, afterlife belief, religious orientation) and death anxiety, as well as both painful grief reactions and grief‐related growth. We surveyed 101 participants across the United States, ranging in age (19 to 57), education, and ethnicity. Participants avowing some form of religious belief, in comparison to those not, did not demonstrate lower levels of death anxiety. They did, however, display higher levels of a certain type of death acceptance. Additionally, those professing belief reported less grief and greater growth in response to loss. Greater afterlife belief was not associated with less grief; however, it was associated with both greater grief‐related growth and lower death anxiety.     

RELIGIOUS SCHEMA AND VALUES*

Past research has consistently shown marked differences between religious believers and non-believers. Such differences were suggested in this study to be due to the presence of religious schema in believers. It was hypothesized that non-believers would be less schematic, or aschematic with respect to religion. This hypothesis was examined by comparing the value system of college student believers (Protestants and Catholics) and non-believers (those indicating no religious faith). Extensive differences were found. Consistent with the hypothesis, the differences were found mainly on the schema-relevant values. In essence, believers showed greater preference for and possession of the moral and relational values, and lesser on the personal-extrinsic, competency, and egoistic values. As predicted, no difference was found on the social and intellectual types of values which are basically schema-irrelevant. The notion of schema availability was also supported. When subjects' religiosity (as indicated by their preference for the salvation value and their self-rated possession of the religiousness value) was controlled for, all the above differences were removed. When high and low religiosity believers were compared, great differences were found. The differences between the high and low religiosity non-believers were however much less extensive.     

Cognitive, Affective and Behavioral Correlates of Internalization of Regulations for Religious Activities

The main goal of this study was to examine the relationship between different types of extrinsic motivation for religious behaviors as conceptualised within self-determination theory (Ryan & Deci, 2000) and Wulff's (1991) framework of literal versus symbolic approaches of religious contents. Results from a Belgian sample of active believers (N=186) show that the internalization of one's reasons for performing religious behaviors was positively associated with an open, symbolic interpretation of religious belief contents and a stronger adherence to Christian beliefs. Moreover, internalization was also positively related to general well-being and frequency of prayer but unrelated to church attendance. It is concluded that individuals who engage in religious behaviors because of its perceived personal significance will show more cognitive flexibility and open-mindedness towards Christian belief contents, a stronger adherence to this message, higher well-being and more frequent engagement in specific religious behaviors.

Religiosity and Prosocial Behavior Among Churchgoers: Exploring Underlying Mechanisms

Research has shown that religious beliefs and practices are related, to some extent, to prosocial behaviors, but less is known about why it is so. In addition, participating in the traditional Christian ritual (Sunday Mass) may be particularly powerful in eliciting prosocial behavior among believers. The present study explores the aspects of the Sunday Mass that may be involved in the activation of religious prosociality. The social, emotional, and cognitive aspects of the Mass were concurrently assessed among churchgoers (n = 548) across 20 different parishes. Prosociality was measured by looking at spontaneous intention to share a hypothetical lottery prize. Results showed that a positive relation found between religion and prosociality was mediated by the social aspect of the Mass. Additional analyses revealed that this social aspect also induced the emotion of love, which in turn promoted prosociality.     

Diverse Supernatural Portfolios: Certitude,Exclusivity, and the Curvilinear Relationship Between Religiosity and Paranormal Beliefs

Studies have attempted to understand the association between more conventional supernatural (religious) beliefs and practices and less conventional “paranormal” supernatural beliefs. Some have posited that the two comprise incompatible cultural spheres and belief systems, while others have argued that supernatural religious beliefs are “small steps” toward less conventional paranormal views (such as belief in astrology and telekinesis). We build upon recent scholarship outlining a more nuanced, nonlinear relationship between religiosity and paranormal beliefs by identifying a specific niche of believers who are particularly likely to dabble in unconventional supernatural beliefs. Strong believers in the paranormal tend to be characterized by a nonexclusive spiritualist worldview, as opposed to materialist or exclusive religious outlooks. Paranormal believers tend to be characterized by moderate levels of religious belief and practice, and low levels of ideological exclusivity. In general, the relationship between more conventional religiosity and paranormal beliefs is best conceptualized as curvilinear.     

Circular and question-begging responses to religious disagreement and debunking arguments

Disagreement and debunking arguments threaten religious belief. In this paper, I draw attention to two types of propositions and show how they reveal new ways to respond to debunking arguments and disagreement. The first type of proposition is the epistemically self-promoting proposition, which, when justifiedly believed, gives one a reason to think that one reliably believes it. Such a proposition plays a key role in my argument that some religious believers can permissibly wield an epistemically circular argument in response to certain debunking arguments. The second type of proposition is the epistemically others-demoting proposition, which, when justifiedly believed, gives one a reason to think that others are unreliable with respect to it. Such a proposition plays a key role in my argument that some religious believers can permissibly wield a question-begging argument to respond to certain types of disagreement.

     

‘So Help Me God’? Does oath swearing in courtroom scenarios impact trial outcomes?

In countries such as Britain and the US, court witnesses must declare they will provide truthful evidence and are often compelled to publicly choose between religious (“oath”) and secular (“affirmation”) versions of this declaration. Might defendants who opt to swear an oath enjoy more favourable outcomes than those who choose to affirm? Two preliminary, pre-registered survey studies using minimal vignettes (Study 1, N = 443; Study 2, N = 913) indicated that people associate choice of the oath with credible testimony; and that participants, especially religious participants, discriminate against defendants who affirm. In a third, Registered Report study (Study 3, N = 1821), we used a more elaborate audiovisual mock trial paradigm to better estimate the real-world influence of declaration choice. Participants were asked to render a verdict for a defendant who either swore or affirmed, and were themselves required to swear or affirm that they would try the defendant in good faith. Overall, the defendant was not considered guiltier when affirming rather than swearing, nor did mock-juror belief in God moderate this effect. However, jurors who themselves swore an oath did discriminate against the affirming defendant. Exploratory analyses suggest this effect may be driven by authoritarianism, perhaps because high-authoritarian jurors consider the oath the traditional (and therefore correct) declaration to choose. We discuss the real-world implications of these findings and conclude the religious oath is an antiquated legal ritual that needs reform.     

"From This One Song Alone, I Consider Him to be a Holy Man": Ecstatic Religion, Musical Affect, and the Global Consumer

This essay considers why studying ecstatic religious parctices that include music as an integral component of trance and possession performance might be productive for sociologists, praticularly in the context of globalization. As spirit possession practices become connected with global markets, and as specific musical genres associated with trance are reinterpreted within secular frameworks (Indo‐Pakistani Sufi qawwali singing and Afro‐Cuban Ocha batá drumming, for example), ecstatic religious contexts, and decreasing emphasis is placed on the culturally specific locales from which these performance practices emerge. Why are self‐identified nonbelievers interested in consuming musical genres that have their origins in ecstatic religious practices? What do these commodified and recontextualized ecstatic religious practices provide the people who consume them?