Is This Relevant? Physician Perceptions,Clinical Relevance,and Religious Content in Clinical Interactions

Despite wide support among physicians for practicing patient‐centered care, clinical interactions are primarily driven by physicians’ perception of relevance. While some will perceive a connection between religion and patient health, this relevance will be less apparent for others. I argue that physician responses when religious/spiritual topics come up during clinical interactions will depend on their own religious/spiritual background. The more central religion is for the physician, the greater his or her perception of religion's impact on health outcomes and his or her inclusion of religion/spirituality within clinical interactions. Using a nationally representative sample of physicians in the United States and mediated path models, I estimate models for five different physician actions to evaluate these relationships. I find that a physician's religious background is strongly associated with whether or not he or she thinks religion impacts health outcomes, which is strongly predictive of inclusion. I also find that not all of the association between inclusion and physicians’ religious background is mediated by thinking religion impacts health outcomes. Issues of religion's relevance for medicine are important to the degree that religious beliefs are an important dimension of patients’ lives.     

Measuring adolescents’ beliefs in conspiracy theories: Development and validation of the Adolescent Conspiracy Beliefs Questionnaire (ACBQ)

Four studies (total n = 961) developed and validated the Adolescent Conspiracy Beliefs Questionnaire (ACBQ). Initial items were developed in collaboration with teachers. An exploratory factor analysis (Study 1, n = 208, aged 11–14) and a student focus group (N = 3, aged 11) enabled us to establish the factor structure of a 9-item scale. This was replicated via confirmatory factor analysis in Study 2 (N = 178, aged 11–17), and the scale displayed good convergent (i.e., relationship with paranoia and mistrust) and discriminant validity (i.e., no relationship with extraversion). Study 3a (N = 257) further tested convergent validity with a sample of 18-year-olds (i.e., relationship with adult-validated measures of conspiracy beliefs) and demonstrated strong test–retest reliability. Study 3b (N = 318) replicated these findings with a mixed-age adult sample. The ACBQ will allow researchers to explore the psychological antecedents and consequences of conspiracy thinking in young populations.     

Intuitive Dualism and Afterlife Beliefs: A Cross-Cultural Study

It is widely held that intuitive dualism—an implicit default mode of thought that takes minds to be separable from bodies and capable of independent existence—is a human universal. Among the findings taken to support universal intuitive dualism is a pattern of evidence in which “psychological” traits (knowledge, desires) are judged more likely to continue after death than bodily or “biological” traits (perceptual, physiological, and bodily states). Here, we present cross-cultural evidence from six study populations, including non-Western societies with diverse belief systems, that shows that while this pattern exists, the overall pattern of responses nonetheless does not support intuitive dualism in afterlife beliefs. Most responses of most participants across all cultures tested were not dualist. While our sample is in no way intended to capture the full range of human societies and afterlife beliefs, it captures a far broader range of cultures than in any prior study, and thus puts the case for afterlife beliefs as evidence for universal intuitive dualism to a strong test. Based on these findings, we suggest that while dualist thinking is a possible mode of thought enabled by evolved human psychology, such thinking does not constitute a default mode of thought. Rather, our data support what we will call intuitive materialism—the view that the underlying intuitive systems for reasoning about minds and death produce as a default judgment that mental states cease to exist with bodily death.     

A Slippery Myth: How Learning Style Beliefs Shape Reasoning about Multimodal Instruction and Related Scientific Evidence

The learning style myth is a commonly held myth that matching instruction to a student's “learning style” will result in improved learning, while providing mismatched instruction will result in suboptimal learning. The present study used a short online reasoning exercise about the efficacy of multimodal instruction to investigate the nature of learning styles beliefs. We aimed to: understand how learning style beliefs interact with beliefs about multimodal learning; characterize the potential complexity of learning style beliefs and understand how this short exercise might influence endorsements of learning styles. Many participants who believed in the learning style myth supported the efficacy of multimodal learning, and many were willing to revise their belief in the myth after the exercise. Personal experiences and worldviews were commonly cited as reasons for maintaining beliefs in learning styles. Findings reveal the complexity of learning style beliefs, and how they interact with evidence in previously undocumented ways.     

Reversible Verbal Memory Integration Deficits in Obstructive Sleep Apnoea

When presented with novel but semantically related elements after learning verbal material, healthy participants tend to endorse these items as previously learned. This reflects the normal integration and association of novel verbal information into long-term memory. How obstructive sleep apnoea (OSA) negatively impacts verbal memory performance, and whether deficits are reversible following positive airway pressure (PAP) treatment, remain elusive. We investigated immediate and delayed OSA- and PAP treatment-related effects on verbal memory integration, using a false memory paradigm. Twenty-three patients with OSA learned lists of words semantically related to target non-presented words (1) at baseline after a polysomnography diagnosis night, (2) after a consecutive polysomnography night under PAP titration, and (3) after three months of compliant PAP treatment. At each session, participants learned 10 different lists of words, each list comprising 15 semantically related items. They had then to recognize 15 minutes later (after an intermediate vigilance task) previously learned words within a list including studied words (learned), unstudied but semantically related items (lures), and non-related unstudied items (controls). Sleep quality and fatigue questionnaires, and psychomotor vigilance tests (PVT) were administered at each session. PAP treatment led to OSA remission and improvement in objective and subjective sleep quality. Crucially, recognition of learned and lure words increased after the first night under treatment and remained stable three months later, suggesting successful memory integration and restoration of semantic processes. No treatment-related outcome was found on PVT performance. OSA exerts a detrimental but PAP-reversible effect on verbal learning and semantic memory integration mechanisms underlying the acquisition of novel memory representations.     

Investigating the Links Between Cultural Values and Belief in Conspiracy Theories: The Key Roles of Collectivism and Masculinity

Research suggests that belief in conspiracy theories (CT) stems from basic psychological mechanisms and is linked to other belief systems (e.g., religious beliefs). While previous research has extensively examined individual and contextual variables associated with CT beliefs, it has not yet investigated the role of culture. In the current research, we tested, based on a situated cultural cognition perspective, the extent to which culture predicts CT beliefs. Using Hofstede's model of cultural values, three nation-level analyses of data from 25, 19, and 18 countries using different measures of CT beliefs (Study 1, N = 5323; Study 2a, N = 12,255; Study 2b, N = 30,994) revealed positive associations between masculinity, collectivism, and CT beliefs. A cross-sectional study among U.S. citizens (Study 3, N = 350), using individual-level measures of Hofstede's values, replicated these findings. A meta-analysis of correlations across studies corroborated the presence of positive links between CT beliefs, collectivism, r = .31, 95% CI = [.15; .47], and masculinity, r = .39, 95% CI = [.18; .59]. Our results suggest that in addition to individual differences and contextual variables, cultural factors also play an important role in shaping CT beliefs.     

Essentialist beliefs affect children's outgroup empathy,attitudes and prosocial behaviours in a setting of intergroup conflict

Empathy for salient outgroups can promote positive intergroup attitudes and prosocial behaviours. Less is known about which factors may promote empathy, particularly among children, in contexts of intergroup conflict. Empathy may depend on underlying cognitions, such as social essentialist beliefs, that is, believing that certain social categories have an underlying essence that causes members to share observable and non-observable properties. This study explored the influence of essentialist beliefs about ethno-religious categories on outgroup-directed empathy, attitudes and prosocial behaviours of children living in Northern Ireland (N = 88; M = 7.09, SD = 1.47 years old). Bootstrapped chain mediation found that lower essentialist beliefs predicted greater outgroup-directed empathy, which was positively related to outgroup attitudes, which in turn, predicted more outgroup prosocial behaviours. The findings highlight the importance of essentialist beliefs as an underlying factor promoting empathy, with links to prosocial behaviours in settings of intergroup conflict. The intervention implications are discussed.     

Competence and confusion: How stereotype threat can make you a bad judge of your competence

Women tend to have competence doubts for masculine‐stereotyped domains (e.g., math), whereas men tend to think they can handle both feminine‐stereotyped and masculine‐stereotyped domains equally well. We suggest that perhaps women's more frequent experience with stereotype threat can partly explain why. Our results showed that when stereotype threat was primed in high school students (n = 244), there was no relationship between their performance on an academic test (the SweSAT) and their assessment of their performance (how well they did), whereas in a non‐stereotype threat condition, there was a medium‐sized relationship. The effect was similar for both men and women primed with stereotype threat. The results imply that stereotype threat undermines performance assessments.     

How do associative and phonemic overlap interact to boost illusory recollection?

This project investigated the underlying mechanisms that boost false remember responses when participants receive study words that are both semantically and phonologically similar to a critical lure. Participants completed a memory task in which they were presented with a list of words all associated with a critical lure. Included within the list of semantic associates was a target that was either semantically associated (e.g., yawn) to the critical lure (e.g., sleep) or shared the initial (e.g., slam) or final (e.g., beep) phoneme(s) with the critical lure. After hearing the list, participants recalled each list item and indicated whether they just knew it was on the list or if they instead recollected specific contextual details of that item’s presentation. We found that inserting an initial phonemic overlap target boosted experiences of recollection, but only when semantically related associates were presented beforehand. The results are consistent with models of spoken word recognition and show that established semantic context plus initial phonemic overlap play important roles in boosting false recollection.