Development of beliefs about storybook reality

The goal of this research was to assess children's beliefs about the reality status of storybook characters and events. In Experiment 1, 156 preschool age children heard realistic, fantastical, or religious stories, and their understanding of the reality status of the characters and events in the stories was assessed. Results revealed that 3-year-olds were more likely to judge characters as real than were 4- and 5-year-olds, but most children judged all characters as not real for all story types. Children of all ages who heard realistic stories made more claims that the events in the stories could happen in real life than did children who heard fantastical stories. Five-year-olds made significantly more claims that events in religious stories could happen in real life than did younger children. In Experiment 2, 136 4- and 5-year-olds heard similar stories. Results replicated those from Experiment 1, and also indicated a growing awareness of the basic nature of realistic fiction.     

Belief in Magic Predicts Children's Selective Trust in Informants

Children are able to distinguish between regular events that can occur in everyday reality and magical events that are ordinarily impossible. How do children respond to a person who brings about magical as compared with ordinary outcomes? In two studies, we tested children's acceptance of informants' claims when the informants had produced either magical or ordinary outcomes. In Study 1, children's skeptical or credulous stance toward magic predicted their endorsement of the claims made by the informants. Children who were more credulous were likely to accept information from the informant who had produced magical outcomes. In Study 2, a brief manipulation was only partially effective in changing children's initial stance toward magic. Their initial stance toward magic continued to predict their acceptance of information from the informant who had produced magical outcomes.     

Children's Ideas About What Can Really Happen: The Impact of Age and Religious Background

Five- to 11-year-old U.S. children, from either a religious or secular background, judged whether story events could really happen. There were four different types of stories: magical stories violating ordinary causal regularities; religious stories also violating ordinary causal regularities but via a divine agent; unusual stories not violating ordinary causal regularities but with an improbable event; and realistic stories not violating ordinary causal regularities and with no improbable event. Overall, children were less likely to judge that religious and magical stories could really happen than unusual and realistic stories although religious children were more likely than secular children to judge that religious stories could really happen. Irrespective of background, children frequently invoked causal regularities in justifying their judgments. Thus, in justifying their conclusion that a story could really happen, children often invoked a causal regularity, whereas in justifying their conclusion that a story could not really happen, they often pointed to the violation of causal regularity. Overall, the findings show that children appraise the likelihood of story events actually happening in light of their beliefs about causal regularities. A religious upbringing does not impact the frequency with which children invoke causal regularities in judging what can happen, even if it does impact the type of causal factors that children endorse.     

Probabilistic Reasoning in Context: Socio-cultural Differences in Children’s and Adults’ Predictions about the Fulfillment of Prayers and Wishes

ABSTRACT

Children and adults appreciate that physical action is typically the conduit between individuals’ desires and the fulfillment of those desires. However, certain forms of petitionary thought – e.g., wishing and praying – are believed by many people to influence the external world and fulfill desires without direct physical action. We examine whether children’s and adults’ predictions about the occurrence of desired events differs based on: (1) the ways in which desires are expressed (wishing vs. praying), (2) whether desired events are plausible vs. impossible, and (3) participants’ religious backgrounds. Children ages 3- to 11-years (n = 144) and young adults (n = 85) were read scenarios in which a protagonist either wished or prayed for a desired event to occur. Some of the desired events could plausibly happen with ordinary human intervention and others were impossible, even with human intervention. Preschoolers often predicted that desired events would obtain; with increasing age, participants judged that fewer events would obtain. Participants’ predictions varied by the probability of the desired event – across the entire age-range participants predicted that impossible events would obtain less often than plausible events. Thus, participants’ everyday probabilistic reasoning was imported into their reasoning about the fulfillment of supernatural petitions. Children’s and adults’ religious experiences predicted their judgments that events would obtain if they had been prayed for, but not if they had been wished for. Thus, the effects of socio-cultural experience did not globally pervade children’s and adults’ probabilistic reasoning, but were specific to certain contexts about which they reasoned.     

Japanese and British Children's Understanding of the Social Function of Pretend Crying

The purpose of this study was to investigate cross-cultural differences in children's understanding of pretend crying. Five- and 6-year-olds from Japan and the United Kingdom (N = 71) heard two hypothetical stories in which the protagonist of each story pretended to cry in front of another person. Children were asked about the appearance–reality distinction of pretend crying, the other character's thoughts and behavior, and the children's own moral judgment of pretend crying. Cultural differences were found in their understanding of the social function of pretend crying. Japanese children judged that pretend crying elicited another's concern and prosocial behavior more than British children. There were no significant differences in appearance–reality distinction or moral judgments between Japanese and British children. All participants successfully discriminated between pretend crying and real crying, and most participants judged pretend crying as “not good” behavior. These results suggested that Japanese children might be more expected to be sensitive to others’ feelings, and that such cultural differences in communication and socialization lead to different patterns in expectations of the social consequences of pretend crying.     

Abraham Lincoln and Harry Potter: Children’s differentiation between historical and fantasy characters

Based on the testimony of others, children learn about a variety of figures that they never meet. We ask when and how they are able to differentiate between the historical figures that they learn about (e.g., Abraham Lincoln) and fantasy characters (e.g., Harry Potter). Experiment 1 showed that both younger (3- and 4-year-olds) and older children (5-, 6-, and 7-year-olds) understand the status of familiar figures, correctly judging historical figures to be real and fictional figures to be pretend. However, when presented with information about novel figures embedded in either a realistic narrative or a narrative with obvious fantasy elements, only older children used the narrative to make an appropriate assessment of the status of the protagonist. In Experiment 2, 3-, and 4-year-olds were prompted to judge whether the story events were really possible or not. Those who did so accurately were able to deploy that judgment to correctly assess the status of the protagonist.     

Religion and Anti-Immigration Sentiments in Context: Field Studies in Jerusalem

ABSTRACT

Political and social changes in the past decade have rendered questions about religion and immigration more salient than ever. However, we know very little about the potential impact of religion as it operates in the real world on attitudes toward immigrants. In this investigation, we tested whether and how contextual religious cues in the public sphere might affect tolerance toward immigrants. In two studies, we compared the effects of a religious and a secular context (Study 1: religious location; Study 2: religious attire) on attitudes toward Jewish immigrants (i.e., a religious ingroup) and non-Jewish immigrants (i.e., a religious outgroup). Across studies, contextual religious cues predicted ingroup favoritism, as expressed by less social rejection toward religious ingroups and less support for anti-immigration policies affecting religious ingroups. However, contextual religious cues were unrelated to anti-immigration attitudes toward religious outgroups. In Study 2, these patterns were moderated by participants’ religiosity, such that they were found among more (but not fewer) religious participants. These findings extend prior laboratory findings and shed light on how religion influences attitudes toward immigration in rich and complex real environments.     

‘You Could Call It Magic’: What Parents and Siblings Tell Preschoolers About Unobservable Entities

How can we explain children's understanding of the unseen world? Young children are generally able to distinguish between real unobservable entities and fantastical ones, but they attribute different characteristics to and show less confidence in their decisions about fantastical entities generally endorsed by adults, such as Santa Claus. One explanation for these conceptual differences is that the testimony children hear from others about unobservable entities varies in meaningful ways. Although this theory has some experimental support, its viability in actual conversation has yet to be investigated. Study 1 sought to examine this question in parent–child conversation and showed that parents provide similar types of content information when talking to children about both real entities and entities that they generally endorse. However, parents use different pragmatic cues when they communicate about endorsed entities than they do when talking about real ones. Study 2 showed that older siblings used discourse strategies similar to those used by parents when talking to young children about unobservable entities. These studies indicate that the types of cues children use to form their conceptions of unobservable entities are present in naturalistic conversations with others, supporting a role for testimony in children's early beliefs.     

中国古代的尸祭

以活人扮演先祖或死者神灵并代其接受祭祀的尸祭本属于宗教范畴,但是,古代宗教往往是与巫术混合在一起并利用巫术增强信仰。本文运用人类学巫术理论对中国古代的立尸祭祀仪式进行分析,认为中国古代的立尸祭祀包含着形象模拟巫术与接触巫术,具有巫术思维和巫术要素及手段,甚至还直接影响了其后在民间依然流传的巫术活动。     

Young children's understanding of pretend crying: The effect of context

Reasoning about another's pretend and real crying is related to ma'ny important social cognitive abilities (e.g., emotional understanding, appearance–reality, and theory of mind). This study investigated whether children aged 6 years and younger could distinguish between instances of pretend crying and real crying as presented in stories. Sixty‐five Japanese children aged 4–6 years were given stories within two contexts (Play and Non‐play). In the Play context, the protagonist of the story was pretending to cry or really crying during a pretend play activity. In the Non‐play context, the protagonist was also pretending to cry or really crying after his/her toy had been hidden by another child. The children answered questions about these crying events. The results showed that the 4‐ and 5‐year‐olds showed significantly better understanding of pretend crying in the Play context compared to the Non‐play context. In the Non‐play context, they were significantly less likely to understand the cause of pretend crying compared to the 6‐year‐olds. The results suggest that the context of pretend play facilitates the children's understanding of pretend crying.     

Religion and Decisions About Marriage,Residence, Occupation,and Children

Using data from the first wave of the Portraits of American Life Study (PALS), we consider the extent to which people report that religious factors influence their decisions about career choice, marriage, residency, and number of children. We find significant positive relationships between the importance of religion or religious faith and the perceived influence of religious factors on one's choice of occupation, decision about whether or whom to marry, decision about where to live, and decision about how many children to have. We also observe significant interactions between the importance of religion or religious faith and religious tradition, but we find no consistent patterns across our decision‐making outcomes. Our preliminary conclusions raise significant questions about the broader relationship between religion, perception, and decision making.     

Tell Me a Story: How Children's Developing Domain Knowledge Affects Their Story Construction

Young children distinguish between the physical and biological domains of knowledge. The current study examines how this distinction is expressed in a story construction task. Three- and 4-year-olds were shown pairs of pictures, one that depicted a normal event and one that depicted an event that violated either physical or biological causal structure. Children were asked to choose which picture to include in a story. Three-year-olds generally showed no systematic patterns of responses when constructing their stories. Four-year-olds, in contrast, made more normal than violation choices overall, and their stories were relatively consistent with regard to the fictional world's internal coherence. When 4-year-olds did include violation events in their stories, those violations tended to be of physical rather than biological causality. These data suggest that a general understanding of impossible events is underpinned by causal domain knowledge.     

Psychological Care Provided by the Church: Perceptions of Christian Church Members

Spirituality and religion are integral parts of a person's belief system and support network. Although there are many avenues a person can take when seeking mental health care, conservative Protestant clients have a tendency to seek assistance through their church. There is a paucity of literature about conservative Protestant church members’ perceptions of mental health care. The authors used phenomenology to understand participants’ perceptions of mental health care provided by the church. Themes found within participants’ stories included the importance of the relationship when seeking care, the use of knowledgeable practitioners, and the use of religious practices in counseling.     

The Influence of Early Life Course Religious Exposure on Young Adults' Dispositions Toward Childbearing

Previous research about religion and childbearing focuses on childbearing behavior, yet is motivated by the idea that behavioral outcomes result from the influence of religion on individuals' childbearing dispositions. This article describes how early life religious exposure may influence young adults' childbearing attitudes and preferences as they transition to adulthood. Analyses of intergenerational panel data suggest that, compared with others, young adults with Catholic mothers, or mothers who frequently attend religious services, are more likely to object to voluntary childlessness, to feel the average American family should have more children, and to desire many children for themselves. The effect of having a Catholic mother appears to operate through the mother's own dispositions and behaviors. The effect of their mothers' religious service attendance operates through the young adults' own religious participation and the importance they place on religion. The consistent effects of early life religious exposure on subsequent child-bearing dispositions outweigh the effects of socioeconomic factors and point to religion as an influential institution in the formation of child-bearing preferences.     

Harry Potter and Contemporary Magic: Fantasy Literature,Popular Culture,and the Representation of Religion

This article discusses the reasons for the religious reactions to the Harry Potter novels, arguing that the books contribute to, and reflect, the reconfiguration of religion in contemporary society. The article analyses the media qualities of fantasy literature and the specific representation of magic in the novels and argues that these aspects form an important part of the reasons for the religious reactions. Fantasy literature and other popular culture that represents and mediates religious expressions and phenomena actively contribute to the reconfiguration of, and communication about, religion in contemporary society and are thus of consequence for what we understand ‘religion’ to be in the study of religions.     

Variation in the anthropomorphization of supernatural beings and its implications for cognitive theories of religion

The cognitive study of religion has been highly influenced by P. Boyer's (2001, 2003) claim that supernatural beings are conceptualized as persons with counterintuitive properties. The present study tests the generality of this claim by exploring how different supernatural beings are conceptualized by the same individual and how different individuals conceptualize the same supernatural beings. In Experiment 1, college undergraduates decided whether three types of human properties (psychological, biological, physical) could or could not be attributed to two types of supernatural beings (religious, fictional). On average, participants attributed more human properties to fictional beings, like fairies and vampires, than to religious beings, like God and Satan, and they attributed more psychological properties than nonpsychological properties to both. In Experiment 2, 5-year-old children and their parents made both open-ended and closed-ended property attributions. Although both groups of participants attributed a majority of human properties to the fictional beings, children attributed a majority of human properties to the religious beings as well. Taken together, these findings suggest that anthropomorphic theories of supernatural-being concepts, though fully predictive of children's concepts, are only partially predictive of adults' concepts.     

Postdecisional counterfactual thinking by actors and readers

How do individuals think counterfactually about the outcomes of their decisions? Most previous studies have investigated how readers think about fictional stories, rather than how actors think about events they have actually experienced. We assumed that differences in individuals' roles (actor vs. reader) can make different information available, which in turn can affect counterfactual thinking. Hence, we predicted an effect of role on postdecisional counterfactual thinking. Reporting the results of eight studies, we show that readers undo the negative outcome of a story by undoing the protagonist's choice to tackle a given problem, rather than the protagonist's unsuccessful attempt to solve it. But actors who make the same choice and experience the same negative outcome as the protagonist undo this outcome by altering features of the problem. We also show that this effect does not depend on motivational factors. These results contradict current accounts of counterfactual thinking and demonstrate the necessity of investigating the counterfactual thoughts of individuals in varied roles.     

Protagonist,theme, and goal object: Effects of surface features on analogical transfer

This study examined the effects of the similarity of protagonist, thematic context, and goal object on choice of solution principles in analogical transfer. Kindergartners and second-graders listened to five stories before solving a problem. In the experimental condition, four stories included workable solution principles, and one of each of these included the same protagonist, the same goal object, and the same thematic context as the target problem. Children in the experimental condition at both ages produced more solutions than children in a control group. Kindergartners, but not second-graders, were particularly likely to transfer a solution associated with the same goal object, and to a lesser extent, same protagonist and story theme, compared to a solution in a source story sharing no surface feature with the target problem. The results indicate that younger children are more likely to rely on salient surface features whereas older children flexibly map underlying structure independently of these features.     

Magic and the aesthetic illusion

The aesthetic illusion is the subjective experience that the content of a work of art is reality. It has an intrinsic relation to magic, an intrapsychic maneuver oriented toward modification and control of the extraspyschic world, principally through ego functioning. Magic is ontogenetically and culturally archaic, expresses the omnipotence inherent in primary narcissism, and operates according to the logic of the primary process. Magic is a constituent of all ego functioning, usually latent in later development. It may persist as an archaic feature or may be evoked regressively in global or circumscribed ways. It causes a general disinhibition of instincts and impulses attended by a sense of confidence, exhiliration, and exuberance. The aesthetic illusion is a combination of illusions: (1) that the daydream embodied by the work of art is the beholder's own, the artist being ignored, and (2) that the artistically described protagonist is a real person with a real "world." The first illusion arises through the beholder's emotional-instinctual gratification from his or her own fantasy-memory constellations; the second comes about because the beholder, by taking the protagonist as proxy, mobilizes the subjective experience of the imaginary protagonist's "reality." The first illusion is necessary for the second to take place; the second establishes the aesthetic illusion proper. Both illusions are instances of magic. Accordingly, the aesthetic illusion is accompanied by a heady experience of excitement and euphoria. The relation among the aesthetic illusion, magic, and enthusiasm is illustrated by an analytic case, J. D. Salinger's "The Laughing Man," Woody Allen's Play It Again, Sam, Don Quixote, and the medieval Cult of the Saints.     

What does Batman think about SpongeBob? children's understanding of the fantasy/fantasy distinction

Young children reliably distinguish reality from fantasy; they know that their friends are real and that Batman is not. But it is an open question whether they appreciate, as adults do, that there are multiple fantasy worlds. We test this by asking children and adults about fictional characters' beliefs about other characters who exist either within the same world (e.g., Batman and Robin) or in different worlds (e.g., Batman and SpongeBob). Study 1 found that although both adults and young children distinguish between within-world and across-world types of character relationships, the children make an unexpected mistake: they often claim that Batman thinks that Robin is make believe. Study 2 used a less explicit task, exploring intuitions about the actions of characters-whom they could see, touch, and talk to--and found that children show a mature appreciation of the ontology of fictional worlds.