The self-attribution bias and paranormal beliefs

The present study investigated the relation between paranormal beliefs, illusory control and the self-attribution bias, i.e., the motivated tendency to attribute positive outcomes to oneself while negative outcomes are externalized. Visitors of a psychic fair played a card guessing game and indicated their perceived control over randomly selected cards as a function of the congruency and valence of the card. A stronger self-attribution bias was observed for paranormal believers compared to skeptics and this bias was specifically related to traditional religious beliefs and belief in superstition. No relation between paranormal beliefs and illusory control was found. Self-report measures indicated that paranormal beliefs were associated to being raised in a spiritual family and to anomalous experiences during childhood. Thereby this study suggests that paranormal beliefs are related to specific cognitive biases that in turn are shaped by socio-cultural factors.     

Paranormal and Religious Believers Are More Prone to Illusory Face Perception than Skeptics and Non‐believers

Illusory face perception, a tendency to find human‐like faces where none are actually present in, for example, artifacts or scenery, is a common phenomenon that occasionally enters the public eye. We used two tests (N = 47) to analyze the relationship between paranormal and religious beliefs and illusory face perception. In a detection task, the participants detected face‐like features from pictures of scenery and landscapes with and without face‐like areas and, in a rating task, evaluated the face‐likeness and emotionality of these areas. Believer groups were better at identifying the previously defined face‐like regions in the images but were also prone to false alarms. Signal detection analysis revealed that believers had more liberal answering criteria than skeptics, but the actual detection sensitivity did not differ. The paranormal believers also evaluated the artifact faces as more face‐like and emotional than the skeptics, and a similar trend was found between religious and non‐religious people. Copyright © 2012 John Wiley & Sons, Ltd.     

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.     

Connecting the dots: Illusory pattern perception predicts belief in conspiracies and the supernatural

A common assumption is that belief in conspiracy theories and supernatural phenomena are grounded in illusory pattern perception. In the present research we systematically tested this assumption. Study 1 revealed that such irrational beliefs are related to perceiving patterns in randomly generated coin toss outcomes. In Study 2, pattern search instructions exerted an indirect effect on irrational beliefs through pattern perception. Study 3 revealed that perceiving patterns in chaotic but not in structured paintings predicted irrational beliefs. In Study 4, we found that agreement with texts supporting paranormal phenomena or conspiracy theories predicted pattern perception. In Study 5, we manipulated belief in a specific conspiracy theory. This manipulation influenced the extent to which people perceive patterns in world events, which in turn predicted unrelated irrational beliefs. We conclude that illusory pattern perception is a central cognitive mechanism accounting for conspiracy theories and supernatural beliefs.     

Skepticism: Genuine unbelief or implicit beliefs in the supernatural?

We examined whether skeptics hold implicit supernatural beliefs or implicit cognitive underpinnings of the beliefs. In study 1 (N = 57), participants read a biological or a religious story about death. The story content had no effect on skeptics’ (or believers’) afterlife beliefs. Study 2 examined the relationships between religious and non-religious paranormal beliefs and implicit views about whether supernatural and religious phenomena are imaginary or real (n1 = 33, n2 = 31). The less supernatural beliefs were endorsed the easier it was to connect “supernatural” with “imaginary”. Study 3 (N = 63) investigated whether participants’ supernatural beliefs and ontological confusions differ between speeded and non-speeded response conditions. Only non-analytical skeptics’ ontological confusions increased in speeded conditions. The results indicate that skeptics overall do not hold implicit supernatural beliefs, but that non-analytically thinking skeptics may, under supporting conditions, be prone to biases that predispose to supernatural beliefs.     

Erosion of belief and disbelief: effects of religiosity and negative affect on beliefs in the paranormal and supernatural

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.     

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.     

Superstitious,magical, and paranormal beliefs: An integrative model

Lack of conceptual clarity has hampered theory formation and research on superstitious, magical, and paranormal beliefs. This study offers a conceptual framework where these concepts are differentiated from other unfounded beliefs and defined identically as a confusion of core knowledge about physical, psychological, and biological phenomena. When testing this definition with questionnaire items (N = 239), the results showed that superstitious individuals accepted more violations of core ontological distinctions than skeptics did and that ontological confusions discriminated believers from skeptics better than intuitive thinking, analytical thinking, or emotional instability. The findings justify the present conceptualization of superstitious, magical, and paranormal beliefs, and offer new theoretical propositions for the familiar everyday beliefs that are yet scientifically so poorly understood.     

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.     

A study of paranormal belief, magical ideation as an index of schizotypy and cognitive style

This study examined the proposal that the association between paranormal belief and magical ideation may be mediated by distinctive cognitive styles for schizotypes as compared to believers in the paranormal. Schizotypes were found to differ from an atypical group of believers in the paranormal and to resemble schizophrenics in terms of cognitive style. Believers expressed a cognitive style reliant on notions of personal responsibility while schizotypes emphasised the role of randomness. Believers differed from schizotypes on more deviant aspects of schizotypy measures yet unexpectedly these groups did not differ on specific facets of paranormal belief. It is tentatively proposed that for some people certain paranormal beliefs represent a cognitive ‘defence’ against acceptance of the uncertainty of life events, while for others paranormal belief may be indicative of psychopathology.     

Believe It Or Not: Religious and Other Paranormal Beliefs in the United States

Paranormal beliefs are often divided between those that are central to traditional Christian doctrine, such as the belief in heaven and hell, and those that are commonly associated with the supernatural or occult, such as the belief in ESP and psychic healing. This study employs data from a recent nationwide random sample general population survey to catalog the social correlates of paranormal beliefs and to examine the relationships between religious and other paranormal beliefs. The results indicate that standard social background factors do a poor job of accounting for who believes in paranormal phenomena and that the importance of specific background factors changes dramatically from phenomenon to phenomenon. The results also show that the correlations between belief in religious phenomena and other paranormal phenomena are largely insignificant. These findings call into question many prevailing theories about paranormal beliefs.     

Paranormal Believers' Susceptibility to Confirmatory Versus Disconfirmatory Conjunctions

This study examines paranormal believers' susceptibility to the conjunction fallacy for confirmatory versus non‐confirmatory conjunctive events. Members of the UK public (N = 207) read 16 hypothetical vignettes before judging the likelihood that each constituent and their conjunction would (co) occur. Event type (paranormal versus non‐paranormal), outcome type (confirming versus disconfirming) and level of paranormal belief (in either extrasensory perception, psychokinesis or life after death)—plus relevant interaction terms—were entered into a linear mixed model analysis. As hypothesised, paranormal belief was associated with more conjunction errors regardless of event type with, in general, more errors made for confirmatory over disconfirmatory conjunctions. These trends existed for extrasensory perception and psychokinesis believers with those for life after death believers approaching significance. Consistent with Crupi and Tentori's Confirmation–Theoretical Framework, current findings suggest that paranormal believers are prone to a generic and confirmatory conjunction fallacy. Theoretical implications, methodological limitations and future research ideas are discussed. Copyright © 2016 John Wiley & Sons, Ltd.     

Belief in supernatural agents in the face of death

Four studies examined whether awareness of mortality intensifies belief in supernatural agents among North Americans. In Studies 1 and 2, mortality salience led to more religiosity, stronger belief in God, and in divine intervention. In Studies 3 and 4, mortality salience increased supernatural agent beliefs even when supernatural agency was presented in a culturally alien context (divine Buddha in Study 3, Shamanic spirits in Study 4). The latter effects occurred primarily among the religiously affiliated, who were predominantly Christian. Implications for the role of supernatural agent beliefs in assuaging mortality concerns are discussed.     

Paranormal beliefs and religiosity: Chinese version of the Revised Paranormal Belief Scale

This paper reports an initial study investigating the relations of paranormal beliefs with religiosity in a Chinese sample, as well as the development of a Chinese version of the Revised Paranormal Belief Scale and a test of its psychometric properties with 310 college students (5.5% Christians, 21.3% Buddhists, 61% believers in traditional Chinese religions, and 12% atheists). The reliability and validity of the Chinese version were satisfactory. In general, traditional Chinese religious believers had higher scores on paranormal belief than did Christians and atheists, and the mean total score of the Chinese participants was higher than previously reported in a Western sample. It was concluded that the greater involvement of practitioners of traditional Chinese religions in activities emphasizing paranormal experiences might contribute to their greater paranormal belief, especially as compared to the minority Christian group. The results are consistent with the idea that Christianity may offer the least support for paranormal belief.     

The Swedes and the Paranormal

The hypothesis that Church and Science have lost some of their former standing in Sweden and made way for deviant beliefs is examined in two empirical studies which show a widespread belief in paranormal phenomena. The paper also discusses how believers in the paranormal relate to institutionalised religious beliefs and how problematic the interpretation of religious self-assessment items are.     

Statistical Bias and Endorsement of Conspiracy Theories

Previous research proposes that endorsement of anomalous beliefs is associated with proneness to conjunction error. This supposition ignores important differences between belief types. Correspondingly, the present study examined the degree to which components of statistical bias predicted conspiratorial ideation and belief in the paranormal. Confirmatory factor analysis and structural equation modelling revealed that conjunction error was associated with conspiratorial ideation, whilst perception of randomness most strongly predicted belief in the paranormal. These findings opposed the notion that anomalous beliefs, by virtue of possession of common characteristics, relate similarly to conjunction error. With regard to conspiracy, conjunction‐framing manipulations produced only minor variations in relationship strength. This supported the notion that conspiratorial ideation was associated with a domain‐general susceptibility to conjunction error. Framing, however, did influence the relationship between belief in the paranormal and conjunction; whilst paranormal conjunctions were generally easier to solve, performance declined as level of paranormal belief increased.Copyright © 2017 John Wiley & Sons, Ltd.     

Faith and Agency: The Relationships Between Sense of Control,Socioeconomic Status,and Beliefs About God

An individual's sense of control varies with religiosity, but the direction of this relationship can change based on one's social status and one's image of God. Using data from the Baylor Religion Survey Wave V, our current study investigates how secure attachment to God, belief in a judgmental God, and belief in divine control are associated with sense of control. Our findings indicate that the type of religious belief explains when religion is positively or negatively related to the believers’ sense of control. And secure attachment to God and belief in divine control will compensate for social and economic deprivation. Still, belief in a judgmental God is negatively related to agency for believers across the stratification hierarchy. This indicates that a traditional fire-and-brimstone God is related to a lower sense of control, while more contemporary and individualized beliefs about God are connected to greater agency, especially for believers in need.     

Analytic cognitive style predicts religious and paranormal belief

An analytic cognitive style denotes a propensity to set aside highly salient intuitions when engaging in problem solving. We assess the hypothesis that an analytic cognitive style is associated with a history of questioning, altering, and rejecting (i.e., unbelieving) supernatural claims, both religious and paranormal. In two studies, we examined associations of God beliefs, religious engagement (attendance at religious services, praying, etc.), conventional religious beliefs (heaven, miracles, etc.) and paranormal beliefs (extrasensory perception, levitation, etc.) with performance measures of cognitive ability and analytic cognitive style. An analytic cognitive style negatively predicted both religious and paranormal beliefs when controlling for cognitive ability as well as religious engagement, sex, age, political ideology, and education. Participants more willing to engage in analytic reasoning were less likely to endorse supernatural beliefs. Further, an association between analytic cognitive style and religious engagement was mediated by religious beliefs, suggesting that an analytic cognitive style negatively affects religious engagement via lower acceptance of conventional religious beliefs. Results for types of God belief indicate that the association between an analytic cognitive style and God beliefs is more nuanced than mere acceptance and rejection, but also includes adopting less conventional God beliefs, such as Pantheism or Deism. Our data are consistent with the idea that two people who share the same cognitive ability, education, political ideology, sex, age and level of religious engagement can acquire very different sets of beliefs about the world if they differ in their propensity to think analytically.     

The impact of event vividness,event severity,and prior paranormal belief on attributions towards a depicted remarkable coincidence experience: Two studies examining the misattribution hypothesis

Two studies examine the impact event vividness, event severity, and prior paranormal belief has on causal attributions for a depicted remarkable coincidence experience. In Study 1, respondents (n = 179) read a hypothetical vignette in which a fictional character accurately predicts a plane crash 1 day before it occurs. The crash was described in either vivid or pallid terms with the final outcome being either severe (fatal) or non‐severe (non‐fatal). Respondents completed 29 causal attribution items, one attribution confidence item, nine scenario perception items, a popular paranormal belief scale, and a standard demographics questionnaire. Principal axis factoring reduced the 29 attribution items to four attribution factors which were then subjected to a 2 (event vividness) × 2 (event severity) × 2 (paranormal belief) MANCOVA controlling for respondent gender. As expected, paranormal believers attributed the accurate crash prediction less to coincidence and more to both paranormal and transcendental knowing than did paranormal sceptics. Furthermore, paranormal (psychokinesis) believers deemed the prediction more reflective of paranormal knowing to both (1) a vivid/non‐fatal and (2) a pallid/fatal crash depiction. Vividness, severity, and paranormal belief types had no impact on attribution confidence. In Study 2, respondents (also n = 179) generated data that were a moderately good fit to the previous factor structure and replicated several differences across attributional pairings albeit for paranormal non‐believers only. Corresponding effects for event severity and paranormal belief were not replicated. Findings are discussed in terms of their support for the paranormal misattribution hypothesis and the impact of availability biases in the form of both vividness and severity effects. Methodological issues and future research ideas are also discussed.     

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.