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.     

Terror management among Taiwanese: Worldview defence or resigning to fate?

Terror management theory (TMT) proposes that people who are reminded of their mortality should be motivated to defend their cultural worldview. Studies 1 and 2 examined whether the TMT worldview defence‐buffering effect found in Western cultures could be generalized to Asians in Taiwan. No such effect was found in the present studies. This non‐significant result was robust when either a stronger distraction task was used (study 1) or when a subliminal manipulation of mortality salience was utilized (study 2). A meta‐analysis, including 24 TMT experiments in East Asia, was also conducted (study 3). The average effect size (d = 0.11, r = 0.055) of worldview defence among these experiments was not significantly different from zero. Study 4 found that mortality salience manipulation also did not change Taiwanese participants' view of reincarnation; however, it did make them more inclined to resign to fate, suggesting that they might be using this symbolic means to defend their anxiety of death. The issue of the generality of TMT to Asians was discussed.     

Babies Born Dying: Just Bad Karma? A Discussion Paper

The paper examines the notion of being born dying and karma. Karma is a belief upheld by Buddhists and non-Buddhists: That is, karma follows people from their previous lives into their current lives. This raises a difficult question: Does karma mean that a baby’s death is its own fault? While great peace can be found from a belief in karma, the notion of a baby’s karma returning in some sort of retributive, universal justice can be de-emphasized and is considered “un-Buddhist.” Having an understanding of karma is intrinsic to the spiritual care for the dying baby, not only from the perspective of parents and families who have these beliefs, but also for reconciling one’s own beliefs as a healthcare practitioner.     

Cultural influences on Facebook photographs

Prior research in social psychology indicates that East Asians from collectivistic and interdependent sociocultural systems are more sensitive to contextual information than Westerners, whereas Westerners with individualistic and independent representation have a tendency to process focal and discrete attributes of the environment. Here we have demonstrated that such systematic cultural variations can also be observed in cyberspace, focusing on self‐presentation of photographs on Facebook, the most popular worldwide online social network site. We examined cultural differences in face/frame ratios for Facebook profile photographs in two studies. For Study 1, 200 digital profile face photographs of active Facebook users were randomly selected from native and immigrant Taiwanese and Americans. For Study 2, 312 Facebook profiles of undergraduate students of six public universities in East Asia (Hong Kong, Singapore, and Taiwan) and the United States (California and Texas) were randomly selected. Overall, the two studies clearly showed that East Asian Facebook users are more likely to deemphasize their faces compared to Americans. Specifically, East Asians living in Hong Kong, Singapore, and Taiwan exhibited a predilection for context inclusiveness in their profile photographs, whereas Americans tended to prioritize their focal face at the expense of the background. Moreover, East Asian Facebook users had lower intensity of facial expression than Americans on their photographs. These results demonstrate marked cultural differences in context‐inclusive styles versus object‐focused styles between East Asian and American Facebook users. Our findings extend previous findings from the real world to cyberspace, and provide a novel approach to investigate cognition and behaviors across cultures by using Facebook as a data collection platform.     

Terror management and religion: evidence that intrinsic religiousness mitigates worldview defense following mortality salience

Terror management theory suggests that people cope with awareness of death by investing in some kind of literal or symbolic immortality. Given the centrality of death transcendence beliefs in most religions, the authors hypothesized that religious beliefs play a protective role in managing terror of death. The authors report three studies suggesting that affirming intrinsic religiousness reduces both death-thought accessibility following mortality salience and the use of terror management defenses with regard to a secular belief system. Study 1 showed that after a naturally occurring reminder of mortality, people who scored high on intrinsic religiousness did not react with worldview defense, whereas people low on intrinsic religiousness did. Study 2 specified that intrinsic religious belief mitigated worldview defense only if participants had the opportunity to affirm their religious beliefs. Study 3 illustrated that affirmation of religious belief decreased death-thought accessibility following mortality salience only for those participants who scored high on the intrinsic religiousness scale. Taken as a whole, these results suggest that only those people who are intrinsically vested in their religion derive terror management benefits from religious beliefs.     

Essentializing race: implications for bicultural individuals' cognition and physiological reactivity

It is a widely held belief that racial groups have underlying essences. We hypothesized that bicultural individuals who hold this essentialist belief about race are oriented to perceive rigid interracial boundaries and experience difficulty passing between their ethnic culture and the host culture. As predicted, we found that the more strongly Chinese American participants endorsed an essentialist belief about race, the less effective they were in switching rapidly between Chinese and American cultural frames in a reaction time task (Study 1), and the greater emotional reactivity they exhibited (reflected in heightened skin conductance) while they talked about their Chinese and American cultural experiences (Study 2). Taken together, these findings suggest that essentialist beliefs about race set up a mind-set that influences how bicultural individuals navigate between their ethnic and host cultures.     

Where,O death,is thy sting? The meaning-providing function of beliefs in literal immortality

Terror management theory suggests that humans invest in cultural worldviews that allay mortality-related anxiety by promising death transcendence. Many religious individuals adhere to belief in literal immortality – believing that one will live on after death. Across two studies (n?=?1137), we explored the terror management function of such beliefs by exploring whether these beliefs are associated with lower death anxiety and greater meaning among individuals of varying religiousness. In both Study 1 (n?=?236) and Study 2 (n?=?901), belief in literal immortality was related to lower death anxiety only among intrinsically religious participants. Moreover, meaning in life mediated the relationship between belief in literal immortality and death anxiety. Study 2 clarified that this mediational relationship was only present for intrinsically religious individuals. We discuss the importance of particular religious beliefs in the provision of meaning in order to manage existential concerns.     

Death awareness and body–self dualism: A why and how of afterlife belief

Belief in life after death offers potential comfort in the face of inevitable death. However, afterlife belief likely requires not only an awareness of death but also body–self dualism—the perception that the self (e.g., the mind) is distinct from the physical, undeniably mortal, body. In turn, we hypothesized that mortality salience (MS) should heighten afterlife belief only when dualism is facilitated. Study 1 found that MS increased belief for people high, relative to low, in trait mind–body dualism. In Study 2, MS only increased belief when people first wrote about their thoughts and personality, which a pilot study confirmed facilitated dualistic belief, relative to thinking about the physical self. Study 3 used the brain–computer interface technology to induce a dualistic experience: MS increased belief when participants accurately “typed” without the use of their external body (i.e., no hands). Together, these findings support the position that mortality awareness and body–self dualism constitute a “why” and “how” of afterlife belief. Copyright © 2015 John Wiley & Sons, Ltd.     

Beliefs about aggression in British students from individualist and collectivist cultures

This study assessed the hypothesis that people from an individualist culture (100 British Anglo‐Saxon students) would show higher instrumental (I) and lower expressive (E) beliefs about aggression than those from a collectivist culture (100 British Asian students). The hypothesis was not supported and, at an individual level, there was no association between cultural orientation and beliefs about aggression. Asians showed higher I beliefs about their aggression than did Anglo‐Saxons, and the typical sex differences in I and E beliefs were more pronounced in the Asian than the Anglo‐Saxon sample. The study also assessed the relationship between I and E beliefs and instrumental and expressive personality traits in the two cultures. Moderate associations were found between I and E beliefs and the corresponding instrumental and expressive personality traits, which were unrelated to measures of cultural orientation. These findings show that despite superficial similarities in measures of cultural orientation, beliefs about aggression, and gender stereotypic traits, they are relatively unrelated constructs. Aggr. Behav. 31:000–000, 2005. © 2005 Wiley‐Liss, Inc.     

Exploring the existential function of religion and supernatural agent beliefs among christians, muslims, atheists, and agnostics

Building on research suggesting one primary function of religion is the management of death awareness, the present research explored how supernatural beliefs are influenced by the awareness of death, for whom, and how individuals' extant beliefs determine which god(s), if any, are eligible to fulfill that function. In Study 1, death reminders had no effect among Atheists, but enhanced Christians' religiosity, belief in a higher power, and belief in God/Jesus and enhanced denial of Allah and Buddha. Similarly, death reminders increased Muslims' religiosity and belief in a higher power, and led to greater belief in Allah and denial of God/Jesus and Buddha (Study 2). Finally, in Study 3, death reminders motivated Agnostics to increase their religiosity, belief in a higher power, and their faith in God/Jesus, Buddha, and Allah. The studies tested three potential theoretical explanations and were consistent with terror management theory's worldview defense hypothesis. Theoretical implications are discussed.     

Individual Differences in Commitment to Value‐Based Beliefs and the Amplification of Perceived Belief Dissimilarity Effects

The commitment to beliefs (CTB) framework (Maxwell‐Smith & Esses, 2012) proposes that there are individual differences in the extent to which people generally follow beliefs that are a reflection of their values. The current research hypothesized that CTB would amplify the effects of perceived belief dissimilarity or incompatibility, such that individuals higher in CTB would display more pronounced reactions to belief‐relevant groups, events, or individuals seen as incompatible with their value‐based beliefs. We tested our hypothesis in three studies that assessed participants' CTB and their perceptions of belief dissimilarity or incompatibility with regard to other religious groups (Study 1), political parties during a national election (Study 2), and their romantic partner (Study 3). CTB amplified the effects of perceived belief dissimilarity or incompatibility on people's biases toward other religious groups, voting intentions and behavior in a national election, and their evaluative and behavioral responses toward their romantic partner. These results collectively suggest that perceptions of belief dissimilarity or incompatibility are particularly important cues for individuals with higher levels of CTB as they encounter other people or events that are relevant to their beliefs.     

The effects of existential threat on reading comprehension of worldview affirming and disconfirming information

Terror management theory posits that cultural worldviews buffer people from thoughts and concerns about death. In support of this claim, numerous studies have shown that mortality salience (MS) increases an individual's motivation to uphold and defend important cultural worldviews. We hypothesized that the motivation to defend cultural worldviews following MS would also enhance people's ability to comprehend worldview affirming (vs. disconfirming) information. Three studies investigated this possibility. Study 1 showed that MS (vs. control) increased reading comprehension of a pro‐evolution essay among participants with a strongly evolutionist worldview, but decreased reading comprehension among participants with a strongly creationist worldview. With the use of a pro‐creation essay, Study 2 conceptually replicated these effects and demonstrated that the interactive effect of worldview and death anxiety on reading comprehension was mediated by defensive motivation. Study 3 replicated the results of Studies 1 and 2 among participants with a strongly evolutionist worldview, but only when the information in the essay was perceived as veridical. Discussion focused on the specific process through which MS affects reading comprehension of worldview relevant ideas. Copyright © 2012 John Wiley & Sons, Ltd.     

Consistent Belief in a Good True Self in Misanthropes and Three Interdependent Cultures

People sometimes explain behavior by appealing to an essentialist concept of the self, often referred to as the true self. Existing studies suggest that people tend to believe that the true self is morally virtuous; that is deep inside, every person is motivated to behave in morally good ways. Is this belief particular to individuals with optimistic beliefs or people from Western cultures, or does it reflect a widely held cognitive bias in how people understand the self? To address this question, we tested the good true self theory against two potential boundary conditions that are known to elicit different beliefs about the self as a whole. Study 1 tested whether individual differences in misanthropy—the tendency to view humans negatively—predict beliefs about the good true self in an American sample. The results indicate a consistent belief in a good true self, even among individuals who have an explicitly pessimistic view of others. Study 2 compared true self‐attributions across cultural groups, by comparing samples from an independent country (USA) and a diverse set of interdependent countries (Russia, Singapore, and Colombia). Results indicated that the direction and magnitude of the effect are comparable across all groups we tested. The belief in a good true self appears robust across groups varying in cultural orientation or misanthropy, suggesting a consistent psychological tendency to view the true self as morally good.     

Causal Thinking After a Tsunami Wave: Karma Beliefs,Pessimistic Explanatory Style and Health Among Sri Lankan Survivors

In 2004, one of the largest earthquakes ever recorded led to a tsunami devastating two-thirds of the Sri Lankan coastline. We examined whether certain causal beliefs (attributional style and karma, a Buddhist concept used to explain bad events) are associated with tsunami survivors experiencing PTSD and poor health about six months later. Previous studies of causal beliefs associated with illness following the same traumatic event have focused on Western countries and none have considered the role of karma. We interviewed 264 Sri Lankan tsunami survivors. As predicted, we found that belief in karma and a pessimistic explanatory style are independently associated with poor health and a pessimistic explanatory style is associated with PTSD, after adjusting for relevant factors. Thus, both universal and more culturally specific beliefs may contribute to coping following a natural disaster.

Mortality salience and religion: divergent effects on the defense of cultural worldviews for the religious and the non‐religious

Religious and non‐religious individuals differ in their core beliefs. The religious endorse a supernatural, divinely inspired view of the world, while the non‐religious hold largely secular worldviews. As a result they may respond differently to existential threats. Three studies confirmed this prediction. After a mortality salience (MS) or control prime, Canadian participants read, and responded to, an essay hostile to Western civilization, allegedly written by a radical Muslim student. Results indicated that the non‐religious reliably showed the conventional cultural worldview defense by devaluating the content of the message and decreasing support for the civil rights of anti‐Western individuals when death was salient. No such effect was found for the religious. Religious and non‐religious participants did not differ in self‐esteem levels or in death‐thought accessibility. These results suggest that a religious stance among believers plays a defensive role against the awareness of death. Copyright © 2008 John Wiley & Sons, Ltd.     

The relationship between epistemological beliefs,implicit theories of intelligence,and self‐regulated learning among Norwegian postsecondary students

Background. More empirical work is needed to examine the dimensionality of personal epistemology and relations between those dimensions and motivational and strategic components of self‐regulated learning. In particular, there is great need to investigate personal epistemology and its relation to self‐regulated learning across cultures and academic contexts. Because the demarcation between personal epistemology and implicit theories of intelligence has been questioned, dimensions of personal epistemology should also be studied in relation to implicit theories of intelligence. Aims. The primary aim was to examine the dimensionality of personal epistemology and the relation between those dimensions and implicit theories of intelligence in the cultural context of Norwegian postsecondary education. A secondary aim was to examine the relative contribution of epistemological beliefs and theories of intelligence to motivational and strategic components of self‐regulated learning in different academic contexts within that culture. Samples. The first sample included 178 business administration students in a traditional transmission‐oriented instructional context; the second, 108 student teachers in an innovative pedagogical context. Methods. The dimensionality of the Schommer Epistemological Questionnaire was examined through factor analyses, and the resulting dimensions were examined in relation to implicit theories of intelligence. We performed multiple regression analyses, separately for the two academic contexts, to try to predict motivational (i.e. self‐efficacy beliefs, mastery goal orientation, and interest) and strategic (i.e. self‐regulatory strategy use) components of self‐regulated learning with epistemological beliefs and implicit theories of intelligence. Results. Considerable cross‐cultural generalizability was found for the dimensionality of personal epistemology. Moreover, the dimensions of personal epistemology seemed to represent constructs separate from the construct of implicit theories of intelligence. Differences in the predictability of the epistemological dimensions were found for the two samples. For the student teachers, belief about knowledge construction and modification was a better predictor of self‐regulated learning. For the business administration students, belief about the certainty of knowledge played a more important role in self‐regulated learning. Conclusions. Epistemological beliefs predict self‐regulated learning among Norwegian postsecondary students and play more important roles than implicit theories of intelligence. Relations between epistemological beliefs and self‐regulated learning may vary with academic context.     

Beyond the West: Religiosity and the Sense of Mastery in Modern Taiwan

This study examines the association between religiosity and personal mastery in the Chinese context, testing two theses: relinquished control and personal empowerment. Using data from a nationally representative sample of 1,881 Taiwanese adults, I find that: (a) beliefs in karma and one supreme God and prayer are negatively associated with the sense of mastery and (b) the estimated net effect of some devotional activities, such as meditation, appear to be robust, statistically significant, and positive. Implications of this study are discussed.     

Contemporary Studies on the Concept of Creativity: the East and the West

This article reviews contemporary studies on the concept of creativity across two cultures—Eastern (Asian) cultures and Western (American and European) cultures — by examining two bodies of literature. One is on people's implicit theories of creativity across different cultures and the other is on cross‐cultural studies of creativity. Studies on implicit theories of creativity in the East suggest that many Asians have similar but not identical conceptions of creativity to many people in the West. Cross‐cultural studies of creativity reveal that Easterners and Westerners differ, on average, in their divergent‐thinking performance and creative expressions. A view of creativity as relatively culture‐specific is presented and the appropriateness of using divergent‐thinking tests to measure creativity is discussed.     

Culture and diverging views of social events

The authors compared East Asians' and Americans' views of everyday social events. Research suggests that Americans tend to focus more on the self and to have a greater sense of personal agency than East Asians. The authors assessed whether, compared to East Asians, Americans emphasize main characters even when events do not involve the self and whether they see more agency or intentionality in actions, even when the actions are not their own. Whether East Asians would observe more emotions in everyday scenarios than would Americans also was investigated. In Study 1, Chinese and Americans read alleged diary entries of another person. Americans did focus more on main characters and on characters' intentionality. Study 2 replicated these results comparing Taiwanese and Americans on free recall of events concerning the self and of narratives and videos concerning others. Study 2 also found that Taiwanese made more comments about the emotional states of characters.     

Investigating the Links Between Cultural Values and Belief in Conspiracy Theories: The Key Roles of Collectivism and Masculinity

Research suggests that belief in conspiracy theories (CT) stems from basic psychological mechanisms and is linked to other belief systems (e.g., religious beliefs). While previous research has extensively examined individual and contextual variables associated with CT beliefs, it has not yet investigated the role of culture. In the current research, we tested, based on a situated cultural cognition perspective, the extent to which culture predicts CT beliefs. Using Hofstede's model of cultural values, three nation-level analyses of data from 25, 19, and 18 countries using different measures of CT beliefs (Study 1, N = 5323; Study 2a, N = 12,255; Study 2b, N = 30,994) revealed positive associations between masculinity, collectivism, and CT beliefs. A cross-sectional study among U.S. citizens (Study 3, N = 350), using individual-level measures of Hofstede's values, replicated these findings. A meta-analysis of correlations across studies corroborated the presence of positive links between CT beliefs, collectivism, r = .31, 95% CI = [.15; .47], and masculinity, r = .39, 95% CI = [.18; .59]. Our results suggest that in addition to individual differences and contextual variables, cultural factors also play an important role in shaping CT beliefs.