Religion and Paranormal Belief

This article uses a Canadian national sample to examine the relationship between conventional religious belief, church attendance, and belief in paranormal phenomena. Greater religious belief is strongly associated with greater paranormal belief. Church attendance (and other measures of religious participation) are only weakly associated with paranormal belief until conventional religious belief is statistically controlled; once this is done, greater church attendance is strongly associated with lowered paranormal belief. Together, these two religious variables explain about one-quarter of the variance in paranormal belief, making them the strongest predictors that have yet to be identified.     

Paranormal beliefs: their dimensionality and correlates

Lack of conceptual clarity and multivariate empirical studies has troubled research on superstitious, magical and paranormal beliefs. We defined paranormal beliefs as beliefs in physical, biological or psychological phenomena that feature core ontological properties of another ontological category. The aim was to bring together a range of beliefs and their potential correlates, to analyse whether the beliefs form independent subsets, and to test a structural model of the beliefs and their potential correlates. The results (N = 3261) showed that the beliefs could be best described by one higher‐order factor. There were also four lower‐order factors of paranormal beliefs but their explanatory power was low. Magico‐religious beliefs were best explained by high intuitive thinking, a humanistic world view and low analytical thinking. Copyright © 2006 John Wiley & Sons, Ltd.     

Countervailing Forces: Religiosity and Paranormal Belief in Italy

Due to the unique cultural niche inhabited by “paranormal” beliefs and experiences, social scientists have struggled to understand the relationship between religion and the paranormal. Complicating matters is the fact that extant research has primarily focused upon North America, leaving open the possible relationship between these two spheres of the supernatural in less religiously pluralistic contexts. Using data from a random, national survey of Italian citizens, we examine the nature of the relationship between religiosity and paranormal beliefs in a largely Catholic context. We find a curvilinear relationship between religiosity and paranormal beliefs among Italians, with those at the lowest and highest levels of religious participation holding lower average levels of “paranormal” belief than those with moderate religious participation. This pattern reflects how two influential social institutions, religion and science, simultaneously define the paranormal as outside of acceptable realms of inquiry and belief.     

Personality and Paranormal Belief: A Study Among Adolescents

A sample of 279 13- to 16-year-old adolescents completed the Short-form Revised Junior Eysenck Personality Questionnaire (JEPQR-S) and a six-item Index of Paranormal Belief. The data demonstrate that neuroticism is fundamental to individual differences in paranormal belief, while paranormal belief is independent of extraversion and psychoticism.     

Contacting the Spirits of the Dead: Paranormal Belief and the Teenage Worldview

A number of previous studies have examined both the overall level of belief expressed by young people in the paranormal and the major demographic predictors of such belief. Building on this research tradition, the present study examines how one specific paranormal belief concerning contact with the spirits of the dead integrates with the wider teenage worldview. Data provided by 33,982 pupils age 13 to 15 years throughout England and Wales demonstrated that almost one in three young people (31%) believed that it is possible to contact the spirits of the dead. Compared with young people who did not share this belief, the young people who believed in the possibility of contacting the spirits of the dead displayed lower psychological wellbeing, higher anxiety, greater isolation, greater alienation, less positive social attitudes, and less socially conforming lifestyles. Overall, paranormal beliefs seem to be associated with a less healthy worldview, in both personal and social terms.     

Perceived Accuracy of Fortune Telling and Belief in the Paranormal

Abstract

(Seashore, C. E. Psychology of Music. New York: McGraw-Hill, 1938. Pp. 408.) Reviewed by Paul R. Farnsworth

(Brown, J. F. Psychology and the Social Order. New York: McGraw-Hill, 1936. Pp. 529.) Reviewed by L. A. Pennington     

Revised form of the Belief in Good Luck Scale in a Turkish sample

The aim of the study was to explore the patterns of belief in luck in a Turkish sample. For this purpose, a shorter version of Freedman and Darke's Belief in Good Luck Scale was given, including some more items related to the beliefs in 'consistent' versus 'variant' patterns of luck. This scale, together with Turkish versions of Rosenberg's measure of Global Self-esteem, Rotter's Internal-External Locus of Control Scale, and the Satisfaction With Life Scale of Diener, Emmons, Larsen, and Griffin, was administered to a group of 173 (96 men, 77 women) undergraduate students from the Middle East Technical University attending an elective general psychology course. The mean age was 21 yr. (SD=2.1). The factor composition of the extended scale consisted of three scales, similar to the original version. Loading of new items on the General Belief in Luck factor indicates that this factor may describe a belief in an organised pattern of luck.     

大学生迷信心理的形成及其影响因素

在全面总结近三十年来国内外相关研究成果的基础上,对大学生迷信心理的形成及其影响因素做了深入探讨。文章首先梳理了迷信的概念;其次从观察学习、归因和自我认同三个方面反思了大学生迷信心理形成的心理机制;并从性别、人格控制点、自尊和自我效能、认知风格和受暗示性、不确定性情境、压力情境等方面分析了大学生迷信心理的影响因素;最后指出了以往研究中存在的局限,并对未来的相关研究做出了展望     

Mental Health,Belief Deficit Compensation,and Paranormal Beliefs

The present study examined the relationship between religious and nonreligious paranormal beliefs and mental health, as well as the possibility that nonreligious subjects compensate for a lack of identification with traditional religion by increased nonreligious paranormal beliefs. Subjects were 80 undergraduates categorized as religious or nonreligious on the basis of scores on the Traditional Religion subscale of the Paranormal Belief Scale. Religious subjects had significantly higher total paranormal belief scores than nonreligious subjects. Those adopting religious paranormal beliefs were actually somewhat more likely to adopt other nonreligious paranormal beliefs. The failure of nonreligious subjects to compensate fully for this traditional religious belief deficit was reflected in their mental health ratings on the Langer's Mental Health Scale (Langer, 1962). Paranormal beliefs were found to be negatively correlated with reported symptoms of psychopathology, supporting the formulation that paranormal beliefs may serve to ensure psychic integrity by acting as “self-serving cognitive biases.”     

Factor structure of a Spanish version of the Revised Children's Manifest Anxiety Scale in Uruguay

The Revised Children's Manifest Anxiety Scale (RCMAS) was translated into Spanish and administered to 1,423 pupils in Grades 1 thru 12 in Uruguay. An orthogonal varimax rotation was performed, which revealed three factors of anxiety. These factors are quite similar to those found through factor analyses in the RCMAS for American children. A discussion of the factor structure and possible use of this instrument in Latin American countries is presented.     

Misperception of Chance,Conjunction, Belief in the Paranormal and Reality Testing: A Reappraisal

The present study examined the degree to which specific probabilistic biases (misperception of chance and conjunction fallacy) were associated with belief in the paranormal and proneness to reality testing (RT) deficits. Participants completed measures assessing probabilistic reasoning, belief in the paranormal and RT. Perception of randomness predicted the level of paranormal belief and proneness to RT deficits. These results provide support for the notion that paranormal believers demonstrate greater misrepresentation of chance. With regard to conjunction, a framing effect occurred. Problems presented in a paranormal context correlated negatively with the level of paranormal belief and proneness to RT deficits. Copyright © 2014 John Wiley & Sons, Ltd.     

Misperception of Chance,Conjunction, Framing Effects and Belief in the Paranormal: A Further Evaluation

Studies exploring relationships between belief in the paranormal and vulnerability to cognitive bias suggest that believers are liable to misperception of chance and conjunction fallacy. Research investigating misperception of chance has produced consistent findings, whilst work on conjunction fallacy is less compelling. Evidence indicates also that framing biases within a paranormal context can increase believers' susceptibility. The present study, using confirmatory factor analysis and structural equation modelling, examined the contribution of each bias to belief in the paranormal and assessed the merits of previous research. Alongside, the Revised Paranormal Belief Scale, participants completed standard and paranormal framed perception of randomness and conjunction problems. Perception of randomness was more strongly associated with belief in the paranormal than conjunction fallacy. Inherent methodological issues limited the usefulness of framing manipulations; presenting problems within a paranormal context weakened their predictive power.Copyright © 2016 John Wiley & Sons, Ltd.     

Psychometric properties of the Chinese version of the Family Awareness Scale

The author examined the reliability and validity of the Chinese Family Awareness Scale (C-FAS) in 2 studies. In Study 1, data from 361 adolescents (a) showed that the C-FAS was temporally stable and internally consistent and (b) supported the concurrent and construct validities of the scale. In Study 2, data from clinical (N = 281) and nonclinical (N = 451) groups of adolescents showed that the C-FAS scores discriminated between the 2 groups. C-FAS scores were also correlated significantly with other measures of family functioning and psychological well-being. Results of the 2 studies suggest that the C-FAS displayed generally good psychometric properties in different samples of Chinese adolescents.     

Revised Child Anxiety and Depression Scale: a Psychometric Examination in Chinese Youth

There remains a need for a disorder-specific inventory of children’s depression and anxiety that can reliably screen anxious and depressive disorder symptomatology in Chinese children. The Revised Child and Anxiety Depression Scale (RCADS) is a self-report questionnaire assessing anxiety and depression in children (Chorpita et al., 2000; Piqueras et al., 2017). This study sought to evaluate its psychometric properties in a Mainland Chinese sample. Students from the 4th to 11th grades (N?=?1001) participated in this study. Each of the RCADS subscales, by age and sex, possessed reliability coefficients ranging between .63 and .81. Means and standard deviations for RCADS subscales calculated for the age and sex sub-samples were reported. Participants reported slightly lower levels on five subscales than for Chorpita et al. (2000) normative sample. The scales were significantly and strongly correlated with the Child Behavior Checklist (CBCL) subscales (somatic, withdrawal, anxiety) as well as CBCL internalizing scores. Fit statistics suggested marginal to adequate fit for the six-factor model for the Chinese youth. The present study provides foundational support for the psychometric properties of the RCADS in a large sample of Chinese youth yet indicates that factor structure might be improved through enhanced sampling of culturally relevant symptom expressions.

     

Factor structure of the Chinese version of the Geriatric Depression Scale

Depression is common in patients following stroke and has been found to be related to the degree of functional disability, recovery and engagement in rehabilitation. Consequently, screening for depression is crucial in this group in order to facilitate the delivery of appropriate psychological support. The current study sought to determine key psychometric properties of the Chinese version of the Geriatric Depression Scale (GDS) in this group. Three versions of the GDS were evaluated, these being the 30-item original measure (GDS-30), the short-form version comprising 15 items (GDS-SF) and a recently developed innovative four-item version (GDS-4). Confirmatory factor analysis revealed the GDS-30 and GDS-SF to offer an acceptable fit to data suggesting utility of these measures for screening. However, the GDS-4 offered a poor fit to the data, suggesting this measure was an inadequate measure of depression in this clinical group. Further, though GDS-30 and GDS-SF measures revealed good internal consistency, the performance of the GDS-4 was marginal. However, all GDS-derived measures demonstrated excellent convergent and divergent validity. It is concluded that the GDS-30 is a useful and appropriate screening instrument in this group. Further, the GDS-SF shows promise in terms of development as a multidimensional measure of depression that may have predictive and outcome monitoring potential. The psychometric shortcomings of the GDS-4 strongly suggest that this measure is unsuitable for screening in this clinical group.     

Disentangling the belief in God and cognitive rigidity/flexibility components of religiosity to predict racial and value-violating prejudice: A Post-Critical Belief Scale analysis

Past research indicates that being religious is associated with prejudice toward racial and value-violating out-groups. However, this past research treated religiosity as a unidimensional construct without taking into account how different components of religiosity—belief in a higher power and the rigidity/flexibility of religious beliefs—are associated with measures of prejudice. Two studies examined the relationship between these two components of religiosity, as measured by the Post-Critical Beliefs Scale, and racial (African Americans, Arabs) and value-violating prejudices (atheists, gay men). As the flexibility of religious beliefs increased (literal vs. symbolic dimension), attitudes toward racial and value-violating out-groups became more positive (Study 1). As belief in God strengthened (exclusion vs. inclusion of transcendence dimension), attitudes toward value-violating out-groups became more negative. Study 2 demonstrated that these two components of religiosity fully mediated the relationship between general religiosity and prejudice toward African Americans, Arabs, and gay men and partially mediated the relationship between religiosity and prejudice toward atheists. Results are discussed in light of reexamining the conclusion that simply being religious is associated with prejudice.     

Erosion of Belief and Disbelief: Effects of Religiosity and Negative Affect on Beliefs in the Paranormal and Supernatural

Abstract

The authors investigated the effects of religiosity and negative affect on beliefs in the paranormal and supernatural among 94 undergraduate students enrolled in psychology classes at a small, private U.S. university. They hypothesized that religiosity would predict differential beliefs in the supernatural versus the paranormal but that negative affect would attenuate these beliefs. In addition, the authors predicted that belief in the supernatural and negative affect would interact to predict belief in the paranormal. Overall, the results were consistent with predictions. The religious participants were skeptical of paranormal phenomena but were accepting of supernatural phenomena. In addition, increased reports of negative affect over the preceding year appeared to attenuate belief in the supernatural for the religious participants. By contrast, for the nonreligious participants, increased belief in both the supernatural and paranormal was predicted when reports of negative affect were high. Finally, the interaction of supernatural belief and negative affect significantly predicted belief in the paranormal.