The Embodied God: Core Intuitions About Person Physicality Coexist and Interfere With Acquired Christian Beliefs About God,the Holy Spirit,and Jesus

Why are disembodied extraordinary beings like gods and spirits prevalent in past and present theologies? Under the intuitive Cartesian dualism hypothesis, this is because it is natural to conceptualize of minds as separate from bodies; under the counterintuitiveness hypothesis, this is because beliefs in minds without bodies are unnatural—such beliefs violate core knowledge intuitions about person physicality and consequently have a social transmission advantage. We report on a critical test of these contrasting hypotheses. Prior research found that among adult Christian religious adherents, intuitions about person psychology coexist and interfere with theological conceptualizations of God (e.g., infallibility). Here, we use a sentence verification paradigm where participants are asked to evaluate as true or false statements on which core knowledge intuitions about person physicality and psychology and Christian theology about God are inconsistent (true on one and false on the other) versus consistent (both true or both false). We find, as predicted by the counterintuitiveness hypothesis but not the Cartesian dualism hypothesis, that Christian religious adherents show worse performance (lower accuracy and slower response time) on statements where Christian theological doctrines about God's physicality (e.g., incorporeality, omnipresence) conflict with intuitions about person physicality. We find these effects for other extraordinary beings in Christianity—the Holy Spirit and Jesus—but not for an ordinary being (priest). We conclude that it is unintuitive to conceptualize extraordinary beings as disembodied, and that this, rather than inherent Cartesian dualism, may explain the prevalence of beliefs in such beings.     

Mellow Monday and furious Friday: The approach-related link between anger and time representation

Time can be represented spatially in two prevalent metaphors; ego-moving has the self moving “forward” towards the future while time-moving has the future moving “forward” towards the self. Anger also is represented spatially by an approach-related motivation. Because time and anger share an approach-related spatial representation, we hypothesised a link between anger and the ego-moving time perspective. In Study 1, participants naturally adopting an ego-moving representation of time had higher trait anger than those adopting a time-moving representation. Study 2 showed that processing an angry event (vs. an emotionally neutral event) predicted more ego-moving spatial interpretations of time. In Study 3, a scheduling task priming ego-moving (vs. time-moving) time representation prompted higher state anger. Our results reveal a novel bi-directional link between the seemingly unrelated but similarly embodied abstract domains of anger and time.     

She Looks like She’d Be an Animal in Bed: Dehumanization of Drinking Women in Social Contexts

The purpose of the present research was to examine the perceptions of women who drink in social contexts through the lens of dehumanization (Haslam 2006). Across three experiments, we manipulated the presence of alcohol by depicting a woman at a bar with a bottle of beer or a bottle of water and measured dehumanization. As hypothesized, women were dehumanized more in the alcohol condition than in the water condition by men (Experiments 1–3) and women (Experiments 2 and 3). Notably, the presence of alcohol compared to water had no impact on dehumanization of men (Experiment 2). Also, as hypothesized, perceived intoxication emerged as a significant mediator of the link between alcohol condition and dehumanization in Experiments 1 and 2, and alcohol quantity predicted greater dehumanization in Experiment 3. Extending the present work to prior work in this area, Experiment 3 also examined the links among alcohol, perceived sexual availability, and dehumanization, revealing that perceived sexual availability mediated the link between alcohol and dehumanization. Implications for theories of dehumanization, alcohol, and social perception as well as practical implications of these findings are discussed.

     

THE SEXUAL DOUBLE STANDARD

To explore the operation of the sexual double standard, 111 men and 143 women evaluated either a male or female target, described in a fictitious interview as involved in either monogamous or multiple heterosexual relationships and depicted as engaged in either above average, average, or below average levels of sexual activity. Targets described as involved in multiple relationships or depicted as engaged in above average levels of sexual activity were evaluated less positively than targets in other conditions. Women presented as more sexually active were seen as more liberal and more assertive than other female targets. In this study the sexual double standard was not operating in the formation of overall evaluations of individuals, but it did exert influence on other judgments that people make about men and women.