Further Exploring the Link Between Religion and Existential Health: The Effects of Religiosity and Trait Differences in Mentalizing on Indicators of Meaning in Life

Religiosity contributes to perceptions of meaning. One of the cognitive foundations for religious belief is the capacity to mentalize the thoughts, emotions, and intentions of others (Theory of Mind). We examined how religiosity and trait differences in mentalizing interact to influence meaning. We hypothesized that people who are most cognitively inclined toward religion (high mentalizers) receive the greatest existential benefits (i.e., high and secure meaning) from religiosity. We assessed individual differences in mentalizing and religiosity, and measured indicators of meaning. Results confirmed that the combination of high mentalizing and high religiosity corresponded to the highest levels of existential health.     

Demons are everywhere: The effects of belief in pure evil,demonization, and retribution on punishing criminal perpetrators

Do preconceived beliefs about evil influence perceptions and punishments of those who harm others? We examined the effects of belief in pure evil (BPE), demonization, and belief in retribution on punishment of a stereotypically (vs. non-stereotypically) evil criminal. Participants punished the stereotypically evil perpetrator more (i.e., greater recommended jail time, opposition to parole, and support for his execution) because of increases in demonization (i.e., greater perceptions of the criminal as wicked, evil, and threatening), but not increases in retributive feelings. However, regardless of the criminal’s exhibited stereotypically evil traits, greater BPE predicted harsher punishment of the perpetrator; both greater demonization and stronger retributive feelings mediated the relationship between BPE and severe punishments. Further, effect sizes indicated BPE (vs. the evilness manipulation) more strongly predicted demonization and punishment. Thus, some individuals naturally see perpetrators as demons, and retributively punish them, whether or not there is more explicit stereotypic evidence of their evil dispositions.     

We are not alone: The meaning motive,religiosity, and belief in extraterrestrial intelligence

We tested the proposals that paranormal beliefs about extraterrestrial intelligence (ETI) are motivated, in part, by the need for meaning and that this existential motive helps explain the inverse relationship between religiosity and ETI beliefs. In Study 1, we experimentally establish that the motive to find meaning in life increases ETI beliefs. In Study 2, we replicate previous research demonstrating that low religiosity is associated with greater ETI beliefs. In Studies 3–4 we tested and found support for a model linking low religiosity to low presence of meaning, high search for meaning, and greater ETI beliefs. In all, our findings offer a motivational account of why people endorse paranormal beliefs about intelligent alien beings observing and influencing the lives of humans.     

Meaning in life and adjustment to daily stressors

People perceive their life as meaningful when they find coherence in the environment. Given that meaning of life is tied to making sense of life events, people who lack meaning would be more threatened by stressful life events than those with a strong sense of meaning in life. Four studies demonstrated links between perceptions of life’s meaningfulness and perceived levels of stress. In Study 1, participants with lower levels of meaning in life reported greater stress than those who reported higher meaning in life. In Study 2 and Study 3, participants whose meaning in life had been threatened experienced greater stress than those whose meaning in life had been left intact. In Study 4, anticipation of future stress caused participants to rate themselves higher on the quest for meaning in life. These findings suggest that perceiving life as meaningful functions as a buffer against stressors.     

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.     

Sometimes inclusion breeds suspicion: Self‐uncertainty and belongingness predict belief in conspiracy theories

In the present contribution, the author investigated the idea that messages communicating inclusion by others lead to stronger conspiracy beliefs about impactful societal events than messages communicating exclusion by others. These effects of belongingness, however, were expected only among people who experience high levels of self‐uncertainty. In Study 1, a manipulation of belongingness predicted belief in conspiracy theories only among people with unstable self‐esteem (an individual difference indicator of self‐uncertainty), while controlling for self‐esteem level. In Study 2, a manipulation of belongingness influenced belief in conspiracy theories only among participants who were experimentally induced to feel uncertain about themselves. It is concluded that among self‐uncertain people, inclusion breeds suspicion about the causes of impactful and harmful societal events.     

Don’t hate me because I’m beautiful: Self-enhancing biases in threat appraisal

We compare people’s intuitive judgments about how the self and others respond to threat. We propose that people hold a self-enhancing belief in ”threat immunity,” i.e., they see themselves as more secure than other people in the face of threat. In Study 1, people assumed that they threatened others more than others threatened them. In Study 2, people on project teams estimated that both they and their teammates provoked roughly equal levels of threat in others, although they experienced less threat than did other people. Study 3 experimentally manipulated threat perceptions in an interactive context and revealed that when people held self-enhancing threat appraisals, those with whom they interacted experienced lower satisfaction with the outcome and relationship. Finally, Study 4 demonstrated that, as compared to people who affirmed themselves and thus focused on the self, people who affirmed another person displayed lower threat immunity. The self-enhancing nature of these threat appraisals reveals how competition and envy emerge in organizations—or at least, how people imagine they emerge.     

Subjective correlates and consequences of belief in free will

Four studies measured or manipulated beliefs in free will to illuminate how such beliefs are linked to other aspects of personality. Study 1 showed that stronger belief in free will was correlated with more gratitude, greater life satisfaction, lower levels of perceived life stress, a greater sense of self-efficacy, greater perceived meaning in life, higher commitment in relationships, and more willingness to forgive relationship partners. Study 2 showed that the belief in free will was a stronger predictor of life satisfaction, meaning in life, gratitude, and self-efficacy than either locus of control or implicit person theory. Study 3 showed that experimentally manipulating disbelief in free will caused a reduction in the perceived meaningfulness of life. Study 4 found that inducing a stronger belief in free will caused people to set more meaningful goals for themselves. The possible concern that believers in free will simply claim all manner of positive traits was contradicted by predicted null findings with regard to sense of humor, empathy, and self-rated attractiveness. Taken together, the present studies show that the belief in free will is a strong predictor of several positive traits and outcomes.     

Everyday magical powers: the role of apparent mental causation in the overestimation of personal influence

These studies examined whether having thoughts related to an event before it occurs leads people to infer that they caused the event--even when such causation might otherwise seem magical. In Study 1, people perceived that they had harmed another person via a voodoo hex. These perceptions were more likely among those who had first been induced to harbor evil thoughts about their victim. In Study 2, spectators of a peer's basketball-shooting performance were more likely to perceive that they had influenced his success if they had first generated positive visualizations consistent with that success. Observers privy to those spectators' visualizations made similar attributions about the spectators' influence. Finally, additional studies suggested that these results occur even when the thought-about outcome is viewed as unwanted by the thinker and even in field settings where the relevant outcome is occurring as part of a live athletic competition.     

Religion,religiosity, and South Korean consumer switching behaviors

• This study investigated the relationship between religious affiliation and level of religiosity and consumer product‐ and store‐switching behavior among South Korean consumers. Comparisons in switching behavior are reported for three different denominational groups prevalent in South Korea (Buddhism, Catholicism, and Protestantism), non‐religious affiliated respondents, and among persons exhibiting different levels of religiosity. Religious affiliation, including non‐affiliation, was not found to be significantly related to switching behavior. However, consumers reporting high levels of religiosity were found to be significantly less likely to engage in product purchase‐ and store‐switching behaviors than those reporting lower levels of religiosity. Consumers reporting high levels of religiosity are also less likely to engage in product purchase switching behavior than non‐religious affiliated consumers (i.e., no religiosity consumers). This pattern held across denominations. Statistically significant differences in switching behavior were not obtained between consumers reporting low levels of religiosity and those respondents who expressed no religious affiliation.

Copyright © 2009 John Wiley & Sons, Ltd.     

Religious commitment and positive mood as information about meaning in life

Two studies examined the role of religious commitment in moderating the relationship between positive affect (PA) and meaning in life. In Study 1, Sample 1, religiosity was found to moderate the relationship between naturally occurring PA and meaning in life, showing that high levels of religiosity attenuated the effects of PA on meaning in life. In Study 1, Sample 2, religiosity similarly moderated the effects of induced mood on meaning in life. In addition, this pattern of results was shown to be unique to meaning in life compared to another life domain (life satisfaction). In Study 2, subliminally priming Christians with positive religious words (e.g., “Heaven”) was further shown to weaken the association between PA and meaning in life, whereas subliminal primes of negative religious words (e.g., “hell”) weakened the association between religious commitment and meaning in life. A competition of cues model is proposed to account for these effects.     

The attraction of evil and the destruction of meaning

Does the concept of evil deserve special formulation in the realm of psychoanalytic thought? In agreement with authors such as Meltzer (1992) and De Masi (2003) and through selected moments from a boy's long analysis, I will propose a definition of evil as a state of mind, characterized by disregard for the human quality of the object and the destruction of meaning and meaningfulness of life in and for others. Evil drains, perverts and strips symbols of intentions and goals, leaving them empty of emotional significance. In my patient, the state of mind that he called evil exerted a seductive appeal and was accompanied by a sadistic excitement that he elevated into a state of sexualized well‐being, which progressively perverted and destroyed emotional meaning, contributing to his confusion and desperation. Confronting this pathological configuration and describing the situation that I felt existed within his mind and between us, and rearticulating emotional meaning where it had been perverted, cannibalized or left empty, was the principal – and at times only – clinical instrument available to lead him out of his descent into nothingness.     

Fundamental(ist) attribution error: Protestants are dispositionally focused

Attribution theory has long enjoyed a prominent role in social psychological research, yet religious influences on attribution have not been well studied. We theorized and tested the hypothesis that Protestants would endorse internal attributions to a greater extent than would Catholics, because Protestantism focuses on the inward condition of the soul. In Study 1, Protestants made more internal, but not external, attributions than did Catholics. This effect survived controlling for Protestant work ethic, need for structure, and intrinsic and extrinsic religiosity. Study 2 showed that the Protestant-Catholic difference in internal attributions was significantly mediated by Protestants' greater belief in a soul. In Study 3, priming religion increased belief in a soul for Protestants but not for Catholics. Finally, Study 4 found that experimentally strengthening belief in a soul increased dispositional attributions among Protestants but did not change situational attributions. These studies expand the understanding of cultural differences in attributions by demonstrating a distinct effect of religion on dispositional attributions.     

Divine Emotions: On the Link Between Emotional Intelligence and Religious Belief

There have been only few attempts to explore the relationship between emotional intelligence (EI) and religiosity. However, none of them included measures of ability EI. In two studies, we investigated the potential associations between various aspects of religious belief and ability and trait EI. In Study 1 (N = 240), we found that ability EI was positively associated with general level of religious belief. Study 2, conducted among Polish Christians (N = 159), replicated the previous result on the connection between ability EI and religion. Moreover, both trait and ability EI were negatively correlated with extrinsic religious orientation and negative religious coping. Additional analysis showed that extrinsic orientation mediated the relationship between ability EI and religiosity.     

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.     

Different Types of Religiosity and Lay Intuitions About Free Will/Determinism in Turkey

Religiosity has been found to be positively associated with belief in free will (FW) in the Western world. In the Muslim world, however, religiosity exhibits several characteristics that set it apart from the Western world, including an overemphasis on fate or divine predestination. We, therefore, investigated FW/determinism beliefs and different types of religiosity and conservatism in two samples in Turkey, a predominantly Muslim country (N = 1,690). In Study 1, a confirmatory factor analysis showed that FAD-Plus provided good fit to the data. Study 2 revealed that FW belief is not related to any of the religiosity measures (intrinsic, extrinsic, quest), whereas fatalistic determinism is consistently related to religiosity. The unique predictor of free will turned out to be belief in a just world. Overall, these findings indicate that FW belief is not inherently related to religiosity in Turkey, whereas fatalistic determinism is central to Turkish people’s belief systems.     

Absolute idealism and the problem of evil

International Journal for Philosophy of Religion - The problem of evil is regularly regarded as posing a serious threat to theistic belief. However, contemporary philosophers of religion have...     

The effects of realistic threat and group identification on social dominance orientation

Based on social identity and intergroup threat theories, we argue that social dominance orientation (SDO) can increase as a result of realistic threat, or perceived obstacles to the ingroup’s position and general welfare. However, this effect should be strongest among highly-identified group members, who are particularly concerned with protecting their ingroup against threat. Study 1 found that among non-Asian Americans, racial group identification moderated the relationship between perceptions of realistic threat from Asian Americans and SDO. Study 2 replicated Study 1 using an experimental, rather than correlational, design. Using different social groups, Study 3 showed that non-science college majors who identified strongly with their field of study exhibited higher SDO after being made to feel threatened by science majors. The results from these studies have implications for research on the meaning and antecedents of SDO.     

Sexual Prejudice Among Heterosexual College Men as a Predictor of Condom Attitudes

Heterosexual male college students (N?=?100) (average age?=?19.7; 43% European American; 39% Christian) from the southwestern U.S. completed surveys in order to test a model predicting condom attitudes from religiosity, gender role attitudes, sexual prejudice, and the belief that “AIDS is a gay disease.” In the final model, those who reported more religiosity, more traditional gender role attitudes, and greater anxiety about interacting with gay men also reported feeling their core values and beliefs were threatened by gay men. In turn, men who felt strongly threatened in this way more strongly endorsed the belief that “AIDS is a gay disease,” and stronger endorsement of this belief was associated with more negative attitudes about condoms and condom use.     

Uncertainty and prejudice: The role of religiosity in shaping group attitudes

Past research indicates that being religious is frequently motivated by the need to avoid uncertainty and associated with prejudice against value‐violating groups. The present research clarifies these previous findings and shows for the first time a causal link between a sense of uncertainty and group attitudes through religiosity and the perception of the target group's mindset. Study 1 demonstrates that belief in God is associated with uncertainty avoidance and increases prejudice against value‐violating groups, but simultaneously increases positive attitudes towards value‐consistent groups. Study 2 demonstrates experimentally that a sense of uncertainty shapes intergroup attitudes when the relationship is mediated through the belief in God and the perception that a target group actually violated perceivers' values. The results corroborate and broaden previous findings on religiosity, ambiguity avoidance, and prejudice and, for the first time, show a causal link between a sense of uncertainty and attitudes towards value‐violating and value‐consistent groups.