Someone is pulling the strings: hypersensitive agency detection and belief in conspiracy theories

We hypothesised that belief in conspiracy theories would be predicted by the general tendency to attribute agency and intentionality where it is unlikely to exist. We further hypothesised that this tendency would explain the relationship between education level and belief in conspiracy theories, where lower levels of education have been found to be associated with higher conspiracy belief. In Study 1 (N = 202) participants were more likely to agree with a range of conspiracy theories if they also tended to attribute intentionality and agency to inanimate objects. As predicted, this relationship accounted for the link between education level and belief in conspiracy theories. We replicated this finding in Study 2 (N = 330), whilst taking into account beliefs in paranormal phenomena. These results suggest that education may undermine the reasoning processes and assumptions that are reflected in conspiracy belief.     

Skepticism: Genuine unbelief or implicit beliefs in the supernatural?

We examined whether skeptics hold implicit supernatural beliefs or implicit cognitive underpinnings of the beliefs. In study 1 (N = 57), participants read a biological or a religious story about death. The story content had no effect on skeptics’ (or believers’) afterlife beliefs. Study 2 examined the relationships between religious and non-religious paranormal beliefs and implicit views about whether supernatural and religious phenomena are imaginary or real (n1 = 33, n2 = 31). The less supernatural beliefs were endorsed the easier it was to connect “supernatural” with “imaginary”. Study 3 (N = 63) investigated whether participants’ supernatural beliefs and ontological confusions differ between speeded and non-speeded response conditions. Only non-analytical skeptics’ ontological confusions increased in speeded conditions. The results indicate that skeptics overall do not hold implicit supernatural beliefs, but that non-analytically thinking skeptics may, under supporting conditions, be prone to biases that predispose to supernatural beliefs.     

Changing teachers' beliefs regarding autonomy support and structure: The role of experienced psychological need satisfaction in teacher training

ObjectivesGrounded in Self-Determination Theory, this study examined whether physical education (PE) teachers' psychological need satisfaction experienced during continuous professional development (CPD) on need-supportive teaching predicted changes in their effectiveness and feasibility beliefs regarding the proposed teaching approach, as well as their intentions to apply this approach and subsequent changes in their self-reported in-class behaviors.MethodsPrior to the training, a sample of 80 PE teachers (57.5% men, Mage = 42.70 ± 10.15 years) reported on their effectiveness and feasibility beliefs regarding autonomy-supportive and structuring teaching strategies and their in-class application of these strategies. Immediately following the training, these beliefs were assessed again and participants reported on their psychological need satisfaction experienced during the training and their intentions to apply the proposed strategies. Finally, two weeks after the training, participants' self-reported in-class application of the teaching strategies was measured for the second time.ResultsPsychological need satisfaction experienced during the training related to a change in effectiveness and feasibility beliefs regarding autonomy support and structure, and to teachers' intentions to apply the proposed strategies as reported immediately after receiving the training. In addition, teachers' intentions related to a change in their self-reported in-class application of structuring, but not autonomy-supportive, teaching strategies.ConclusionsExperiences of psychological need satisfaction during CPD can help to increase the likelihood that teachers become more convinced about the effectiveness and feasibility of the proposed change and can produce greater intentions toward change, which may relate to actual (albeit) self-reported behavior change.     

Sleeping beauty and the dynamics of de se beliefs

This paper examines three accounts of the sleeping beauty case: an account proposed by Adam Elga, an account proposed by David Lewis, and a third account defended in this paper. It provides two reasons for preferring the third account. First, this account does a good job of capturing the temporal continuity of our beliefs, while the accounts favored by Elga and Lewis do not. Second, Elga’s and Lewis’ treatments of the sleeping beauty case lead to highly counterintuitive consequences. The proposed account also leads to counterintuitive consequences, but they’re not as bad as those of Elga’s account, and no worse than those of Lewis’ account.

Intent to harm or injure? Gender and the expression of anger

Gender differences in aggressive behaviour but not in anger suggest that women may express anger through behaviours that lack intent to harm or injure. Angry behaviours (injurious and noninjurious) were rated in terms of their likelihood of use when angry (N=888). Confirmatory factor analysis revealed a direct aggression factor and two further scales: explosive acts (e.g. throwing objects when alone) and defusing acts (e.g. talking to a third party). Men exceeded women on direct aggression and explosive acts, whereas women exceeded men on defusing acts. Expressive beliefs about aggression (as a loss of self-control) were higher among women and strongly associated with use of defusing acts and the avoidance of direct aggression. Instrumental beliefs about aggression (as a means of control over others) were higher among men and showed the opposite pattern of associations. We highlight the need for further work on actors' intention in relation to angry behaviours and the impact of context on these intentions.     

Superstitious,magical, and paranormal beliefs: An integrative model

Lack of conceptual clarity has hampered theory formation and research on superstitious, magical, and paranormal beliefs. This study offers a conceptual framework where these concepts are differentiated from other unfounded beliefs and defined identically as a confusion of core knowledge about physical, psychological, and biological phenomena. When testing this definition with questionnaire items (N = 239), the results showed that superstitious individuals accepted more violations of core ontological distinctions than skeptics did and that ontological confusions discriminated believers from skeptics better than intuitive thinking, analytical thinking, or emotional instability. The findings justify the present conceptualization of superstitious, magical, and paranormal beliefs, and offer new theoretical propositions for the familiar everyday beliefs that are yet scientifically so poorly understood.     

Fallacies

Fallacies are things people commit, and when they commit them they do something wrong. What kind of activities are people engaged in when they commit fallacies, and in what way are they doing something wrong? Many different things are called fallacies. The diversity of the use of the concept of a fallacy suggests that we are dealing with a family of cases not related by a common essence. However, we suggest a simple account of the nature of fallacies which encompasses them all, viz., the term “fallacy” is our most general term for criticizing any general procedure used for the fixation of beliefs that has an unacceptably high tendency to generate false or unfounded beliefs, relative to that method of fixing beliefs. Very different sorts of things called fallacies are examined in the light of this account, e.g., denying the antecedent, circular arguments, so-called informal fallacies, and propositions said to be fallacies. We do not provide a theory of fallacies. Still, on our account pretty much all of those things that have been called fallacies are fallacies, and they have been called fallacies for pretty much the same reasons.     

Rational Thinking and Stress Management in Health Workers: A Psychoeducational Program

The paper describes the rationale and contents of a graduate-level practicum on stress management. The course objective is consistent with the current call for improved training in psychological issues in medical education. Participants were 39 occupational health practitioners (physicians, industrial hygienists, nurses, and physiotherapists) in the Tel-Aviv University Medical School graduate program in occupational health. Twenty-five students in the same program who did not participate in the practicum were included as comparison subjects. The course was based on a cognitive-behavioral model (Rational-Emotive Behavior Training) developed by Ellis. The one-semester practicum aimed to reduce irrational/dysfunctional thinking patterns which are considered to be causal factors in stress etiology. Irrationality was significantly reduced by the end of the course and perceived psychosocial professional efficacy was increased. The improvements in such personal anti-stress resources may benefit health workers and clients alike. It is recommended to include such courses to the professional training of all health care practitioners.     

The sociocultural conceptualisations of schizophrenia and patterns of help seeking in south-east Nigeria

Socioculturally influenced interpretations of mental illness play decisive roles on the time and choice of treatment. These often result in significant delays before patients present at the psychiatric services, with consequent worsening of the prognosis. The aim was to assess the association between sociocultural factors, choice of treatment and treatment delay among patients with schizophrenia. A cross-sectional study of 360 patients with schizophrenia, without previous contact with any statutory psychiatric services, was done. Of this, 75.8% of the participants had visited traditional/faith healers as the first treatment option and have attributed schizophrenia to magico-supernatural causation, despite 70.0% of the participants being educated, while 24.2% of them believed in the natural causation of the illness and presented early to psychiatric hospital. There is a need for community-based psychiatric services that would have mental health education as one of their core mandates; and collaborations with traditional and faith-based healers aimed to reduce delay in their facilities.     

Conceptualising mental health in the United Arab Emirates: the perspective of traditional healers

Substantial investments in health-care have ensured the widespread availability of allopathic medical services across the United Arab Emirates (UAE). However, in spite of this accessibility traditional healers (Mutawa) continue to play a significant, albeit, unofficial role in the UAE's health sector. Citizens routinely consult traditional healers for problems that might, from a western biomedical perspective, be considered psychiatric conditions. This qualitative study explores traditional healers' conceptualisations of mental health problems, discussing their perspectives on phenomenology, aetiology, intervention and outcome. Notably, traditional healers distinguished between biomedical illness and states they attributed to demonological or metaphysical causes. The Islamic spiritual narrative was central to discussions of aetiology, intervention and outcome. Greater integration of traditional healers within the UAE's mental health-care services would, in many cases, improve patient experience and outcomes.