Relational Belief Reports

Philosophical Studies -     

Mental Health,Belief Deficit Compensation,and Paranormal Beliefs

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

Seeing Things Unseen: Fantasy Beliefs and False Reports

Whereas past research has demonstrated that children's beliefs about the real world can influence their memory for events, the role of fantasy beliefs in children's recall remains largely unexplored. We examine this topic in 5- and 6-year-olds by focusing on how belief in a familiar fantasy figure, namely the Tooth Fairy, is related to children's memory for their most recent primary tooth loss. Although children who fully believed in the reality of the Tooth Fairy provided more voluminous and complex accounts than those with less strong beliefs, they also provided the most fictitious reports, frequently characterized by claims of hearing or seeing the Tooth Fairy. Belief in the Tooth Fairy did not affect the accuracy of children's reports of the mundane elements of their tooth loss, and many fantastic claims were linked to real events. Exposure to seemingly tangible evidence of the Tooth Fairy's existence was associated with the provision of fantastic claims.     

A Study of Belief in the Accuracy of Newspaper Reports

An examination of the relationship of scores on Siegel's Manifest Hostility Scale (MHS) to Verbal Hostility, Fantasy Hostility, and Hostile Feeling responses to cartoon situations was undertaken, while controlling for sex of subject, sex of experimenter, and the social desirability (So-R) and ego strength/defensiveness (K) scales of the MMPI. MHS scores were significantly related to the three modes of hostility response, while sex of subject and sex of experimenter were not. Adjustment of the dependent variable means for So-R did not cancel MHS effects on Verbal or Fantasy Hostility, but adjustment for K cancelled the significant relationship between MHS scores and Fantasy Hostility and Hostile Feeling responses. Covariation of both K and So-R out of Verbal Hostility cancelled its relationship to MHS scores. Ego strength/defensiveness thus may be more significantly related to hostile responding than social desirability.     

Belief in Life-After-Death,Beliefs About the World,and Psychiatric Symptoms

Data from the 2010 Baylor Religion Survey were analyzed by structural equation modeling (SEM) to test five hypotheses: (1) that religious commitment is positively related to belief in life-after-death; that belief in life-after-death is (2) positively related to belief in an equitable world, and (3) negatively related to belief in a cynical world; (4) that belief in a cynical world has a pernicious association with psychiatric symptoms; and (5) that belief in an equitable world has a salubrious association with psychiatric symptoms. As hypothesized, religious commitment was positively related to belief in life-after-death (β = .74). In turn, belief in life-after-death was negatively associated with belief in a cynical world (β = ?.16) and positively associated with belief in an equitable world (β = .36), as hypothesized. SEM further confirmed that belief in a cynical world had a significant pernicious association with all five classes of psychiatric symptoms (β’s = .11 to .30). Belief in an equitable world had a weaker and less consistent salubrious association with psychiatric symptoms. The results are discussed in the context of ETAS theory.     

Non‐Scientific Criteria for Belief Sustain Counter‐Scientific Beliefs

Why is evolutionary theory controversial among members of the American public? We propose a novel explanation: allegiance to different criteria for belief. In one interview study, two online surveys, and one nationally representative phone poll, we found that evolutionists and creationists take different justifications for belief as legitimate. Those who accept evolution emphasize empirical evidence and scientific consensus. Creationists emphasize not only the Bible and religious authority, but also knowledge of the heart. These criteria for belief remain predictive of views about evolution even when taking into account other related factors like religion, political affiliation, and education. Each view is supported by its own internally specified criteria for what constitutes a justified belief. Changing minds may thus require changing epistemic norms.     

Belief in an Unjust World: When Beliefs in a Just World Fail

Past research has attempted to delineate personality differences between insomniacs and good sleepers but has failed to control for type of insomnia or severity of the disorder. The purpose of this study was to compare MMPI scores of mild and severe sleep onset insomniacs with a control group of noninsomniacs. Results demonstrated that sleep onset insomniacs, regardless of degree of severity, differed significantly from noninsomniacs; and that mild and severe insomniacs differed from each other on only one MMPI scale.     

My Heart Made Me Do It: Children's Essentialist Beliefs About Heart Transplants

Psychological essentialism is a folk theory characterized by the belief that a causal internal essence or force gives rise to the common outward behaviors or attributes of a category's members. In two studies, we investigated whether 4‐ to 7‐year‐old children evidenced essentialist reasoning about heart transplants by asking them to predict whether trading hearts with an individual would cause them to take on the donor's attributes. Control conditions asked children to consider the effects of trading money with an individual. Results indicated that children reasoned according to essentialism, predicting more transfer of attributes in the transplant condition versus the non‐bodily money control. Children also endorsed essentialist transfer of attributes even when they did not believe that a transplant would change the recipient's category membership (e.g., endorsing the idea that a recipient of a pig's heart would act pig‐like, but denying that the recipient would become a pig). This finding runs counter to predictions from a strong interpretation of the “minimalist” position, an alternative to essentialism.     

Multiple Belief Systems in Psychotherapy: The Effects of Religion and Professional Beliefs on Clinical Judgment

This study examined the effects of religious and professional beliefs on clinical judgment. Eighty-seven psychotherapists completed a religious belief survey and a professional belief survey, as well as a questionnaire concerning internal conflict between professional and religious beliefs. The subjects then read two brief vignettes, describing a religious and a non-religious patient, and rated the patients with regard to optimism or pessimism concerning responsiveness to treatment. The results showed that there was no significant relationship between religious and professional beliefs. However, the strength of religious beliefs predicted optimism for the religious patient. In addition, there was a significant interaction effect between strength of religious beliefs and strength of professional beliefs on clinical ratings.     

宗教信仰的科学解释——人为什么信教？

宗教伴随着人类文明史的发展,是人类文明的一个普遍特征。十八、十九世纪的科学家和理性主义者们预言了宗教的最终消亡。现在看来,这个结论的得出未免为时尚早,宗教至今仍然具有旺盛的生命力。虽然怀疑论者认为,穆斯林的麦加朝圣和印度教徒的恒河沐浴只是源于古代传统信仰的仪式,没     

Fear of Death and Supernatural Beliefs: Developing a New Supernatural Belief Scale to Test the Relationship

Fear of death features in both historical and contemporary theories of religion, but the relationship between death anxiety and religious belief is still ambiguous, largely due to the use of inappropriate or imprecise measures. The current studies therefore aimed to develop a valid, targeted measure of respondents' tendency towards religious belief, the ‘Supernatural Belief Scale’ (SBS), and to use the SBS to examine the relation between death anxiety and religious belief. Results indicate that the SBS shows high reliability and convergent validity and that its relation to death anxiety depends on participants' religious identification: ‘religious’ participants fear death less the stronger their religious beliefs, whereas ‘non‐religious’ participants are more inclined towards religious belief the more they fear death. These studies contribute a new measurement tool for research on religious belief and provide a starting point for an experimental integration of discrepant research findings. Copyright © 2013 European Association of Personality Psychology     

Irrational Beliefs and Unconditional Self-Acceptance. III. The Relative Importance of Different Types of Irrational Belief

In two studies, one correlational (N = 158) and one experimental (N = 128), using college students, it was found that Need for Achievement, Need for Approval and Self-Downing were the most important irrational beliefs of the General Attitude and Belief Scale predicting unconditional self-acceptance. The Need for Comfort, Demand for Fairness and Other-Downing subscales were found to be less influential. The findings were discussed in terms of Ellis’ theoretical formulation of four higher-order types of irrational belief processes (demandingness, awfulizing, low-frustration tolerance and self-downing), empirical research on different irrational belief themes, the distinction between ego disturbance and discomfort disturbance in REBT and the distinction between sociotropy and autonomy in different forms of depression.     

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.     

Justified Belief from Unjustified Belief

Under what conditions is a belief inferentially justified? A partial answer is found in Justification from Justification (JFJ): a belief is inferentially justified only if all of the beliefs from which it is essentially inferred are justified. After reviewing some important features of JFJ, I offer a counterexample to it. Then I outline a positive suggestion for how to think about inferentially justified beliefs while still retaining a basing condition. I end by concluding that epistemologists need a model of inferentially justified belief that is more permissive and more complex than JFJ.     

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.     

Differences Between Rape Victims Who Report and Those Who Do Not Report to a Public Agency1

The purpose of this study was to identify the variables that predict whether or not a rape victim will report to either a social service agency and/or the police. One hundred seventy-nine female rape victims who either reported or did not report completed a questionnaire that assessed (1) perceived outcomes of reporting a rape, (2) social expectations to report or not report, (3) individual characteristics of the victim, and (4) situational characteristics of the rape. Perceived outcomes, social expectations, and certain situational characteristics effectively predicted reporting behavior. Theoretical explanations for the findings and implications for increasing the likelihood that victims will report are discussed.