Pub Date : 2021-07-03DOI: 10.1080/10508619.2021.1940527
R. Hood
{"title":"A Scientific Assessment of the Validity of Mystical Experience: Understanding Altered Psychological and Neurophysiological States","authors":"R. Hood","doi":"10.1080/10508619.2021.1940527","DOIUrl":"https://doi.org/10.1080/10508619.2021.1940527","url":null,"abstract":"","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"223 - 224"},"PeriodicalIF":2.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2021.1940527","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44501191","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-05-17DOI: 10.1080/10508619.2021.1911208
B. Beit-Hallahmi
{"title":"Legacies of the Occult: Psychoanalysis, Religion, and Unconscious Communication","authors":"B. Beit-Hallahmi","doi":"10.1080/10508619.2021.1911208","DOIUrl":"https://doi.org/10.1080/10508619.2021.1911208","url":null,"abstract":"","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"316 - 318"},"PeriodicalIF":2.2,"publicationDate":"2021-05-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2021.1911208","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45948350","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-05-17DOI: 10.1080/10508619.2021.1916240
Stephanie R. Mallinas, Paul Conway
ABSTRACT Religious people tend to believe atheists are immoral. Although some work suggests that atheists themselves agree, such findings could also reflect symmetric ingroup bias in the moral domain, where atheists likewise view religious targets as untrustworthy and immoral. We examined how American religious and atheist participants rated the morality of atheist and religious targets and assessed a potential intervention: learning that targets adhere to a moral code. Across three studies, both religious and nonreligious participants demonstrated clear ingroup favoritism, rating ingroup targets more moral than outgroup targets. However, this ingroup bias was reduced when participants learned the target adheres to a warm and coherent moral system rooted in philosophy and concern for others. These findings extended beyond evaluations to downstream social consequences such as distancing. Such findings challenge arguments that atheists view themselves as immoral and point the way forward toward reducing religious ingroup bias.
{"title":"If You Don’t Believe in God, Do You at Least Believe in Aristotle? Evaluations of Religious Outgroup Members Hinge upon Moral Perceptions","authors":"Stephanie R. Mallinas, Paul Conway","doi":"10.1080/10508619.2021.1916240","DOIUrl":"https://doi.org/10.1080/10508619.2021.1916240","url":null,"abstract":"ABSTRACT Religious people tend to believe atheists are immoral. Although some work suggests that atheists themselves agree, such findings could also reflect symmetric ingroup bias in the moral domain, where atheists likewise view religious targets as untrustworthy and immoral. We examined how American religious and atheist participants rated the morality of atheist and religious targets and assessed a potential intervention: learning that targets adhere to a moral code. Across three studies, both religious and nonreligious participants demonstrated clear ingroup favoritism, rating ingroup targets more moral than outgroup targets. However, this ingroup bias was reduced when participants learned the target adheres to a warm and coherent moral system rooted in philosophy and concern for others. These findings extended beyond evaluations to downstream social consequences such as distancing. Such findings challenge arguments that atheists view themselves as immoral and point the way forward toward reducing religious ingroup bias.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"32 1","pages":"127 - 149"},"PeriodicalIF":2.2,"publicationDate":"2021-05-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2021.1916240","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42772030","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-14DOI: 10.1080/10508619.2021.1911202
Z. Chen
{"title":"The Empirical Study of the Psychology of Religion and Spirituality in Japan","authors":"Z. Chen","doi":"10.1080/10508619.2021.1911202","DOIUrl":"https://doi.org/10.1080/10508619.2021.1911202","url":null,"abstract":"","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"313 - 315"},"PeriodicalIF":2.2,"publicationDate":"2021-04-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2021.1911202","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41880886","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-12DOI: 10.1080/10508619.2021.1898808
Thomas Swan, J. Halberstadt
ABSTRACT The motivational account of religious belief – that belief fulfills some psychological need – has been historically popular, and recent studies have identified a causal role for anxiety in particular. However, the cognitive mechanisms by which anxiety ultimately produces religious belief are unclear. In two studies, we show that anxiety intensifies a known cognitive bias to recall supernatural agents via preferential processing of the threatening characteristics of these agents. Across the two studies, participants exposed to an anxiety manipulation at encoding (but not at retrieval) exhibited a stronger recall bias for supernatural agents than controls, regardless of how anxiety was elicited and regardless of participants’ religiosity. The results suggest that people in anxious states are more likely to remember and accumulate representations of supernatural or “godlike” agents than people in non-anxious states, potentially biasing them toward religious belief in these agents. This work therefore lends support and detail to the motivational account, addresses the puzzle of why some malevolent gods attract believers, and, by illustrating the importance of anxiety in recall for supernatural agents, argues for the construction of cognitive-motivational models of religious belief.
{"title":"Anxiety Enhances Recall of Supernatural Agents","authors":"Thomas Swan, J. Halberstadt","doi":"10.1080/10508619.2021.1898808","DOIUrl":"https://doi.org/10.1080/10508619.2021.1898808","url":null,"abstract":"ABSTRACT The motivational account of religious belief – that belief fulfills some psychological need – has been historically popular, and recent studies have identified a causal role for anxiety in particular. However, the cognitive mechanisms by which anxiety ultimately produces religious belief are unclear. In two studies, we show that anxiety intensifies a known cognitive bias to recall supernatural agents via preferential processing of the threatening characteristics of these agents. Across the two studies, participants exposed to an anxiety manipulation at encoding (but not at retrieval) exhibited a stronger recall bias for supernatural agents than controls, regardless of how anxiety was elicited and regardless of participants’ religiosity. The results suggest that people in anxious states are more likely to remember and accumulate representations of supernatural or “godlike” agents than people in non-anxious states, potentially biasing them toward religious belief in these agents. This work therefore lends support and detail to the motivational account, addresses the puzzle of why some malevolent gods attract believers, and, by illustrating the importance of anxiety in recall for supernatural agents, argues for the construction of cognitive-motivational models of religious belief.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"32 1","pages":"71 - 87"},"PeriodicalIF":2.2,"publicationDate":"2021-04-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2021.1898808","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49042640","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-03DOI: 10.1080/10508619.2021.1906589
Anna R. George, E. Wesselmann, J. Hilgard, A. Young, I. Beest
(1) The second to last line: “Moreover, a mini-meta analysis of the original study and the current two studies added the novel insight that thinking about being included by God increased wellbeing relative to contemplating that God created the earth.” has been removed from the abstract. (2) The final line of the section “Mini meta-analysis on main effects” on page 8 has been corrected from “Moreover, the mini-meta analysis revealed a significant difference between the inclusion (M = 67.75, SD = 11.67) and control conditions (M = 59.87, SD = 11.69) on well-being score, t(520) = 5.45, p < .001, d = 0.58.” to “The mini meta-analysis revealed there was not a significant difference between the inclusion condition (M = 67.75, SD = 11.67) and the control condition (M = 67.47, SD = 11.69) on well-being score, t(348) = 0.23, p = 0.819, d = 0.02.” (3) The third paragraph on page 9 has been rewritten. It has changed from: ● While the individual studies, as well as the original study, showed no significant effect on the relation between the inclusion and control conditions on well-being, the mini-meta analysis showed there was a benefit to well-being when Christians read that God would always be with them compared to reading about God creating the Earth. Future research could examine this relation more closely to determine if it is a true effect. Both our studies, as well as the original study, may simply have been underpowered to detect this effect. The control conditions in all three studies were Bible verses, and thus future research could have a more neutral control condition that does not include religious scripture.
(1)倒数第二行:“此外，对原始研究和当前两项研究的一项小型荟萃分析增加了一种新颖的见解，即相对于思考上帝创造了地球，思考被上帝包含会增加幸福感。”已从摘要中删除。(2)第8页“主效应的迷你元分析”部分的最后一行从“此外，迷你元分析显示纳入(M = 67.75, SD = 11.67)与对照条件(M = 59.87, SD = 11.69)在幸福感得分上存在显著差异，t(520) = 5.45, p < .001, d = 0.58。”迷你元分析显示，纳入条件(M = 67.75, SD = 11.67)与对照条件(M = 67.47, SD = 11.69)在幸福感得分上无显著差异，t(348) = 0.23, p = 0.819, d = 0.02。“第9页第3段已重写。●虽然个体研究以及原始研究显示，包容和控制条件对幸福感的关系没有显著影响，但迷你元分析显示，当基督徒阅读上帝将永远与他们在一起时，与阅读上帝创造地球相比，幸福感是有益的。未来的研究可以更仔细地检验这种关系，以确定它是否真的有效。我们的两项研究，以及最初的研究，可能只是没有足够的力量来检测这种影响。三个研究的对照条件都是圣经经文，因此未来的研究可以有一个更中性的对照条件，不包括宗教经文。
{"title":"Correction","authors":"Anna R. George, E. Wesselmann, J. Hilgard, A. Young, I. Beest","doi":"10.1080/10508619.2021.1906589","DOIUrl":"https://doi.org/10.1080/10508619.2021.1906589","url":null,"abstract":"(1) The second to last line: “Moreover, a mini-meta analysis of the original study and the current two studies added the novel insight that thinking about being included by God increased wellbeing relative to contemplating that God created the earth.” has been removed from the abstract. (2) The final line of the section “Mini meta-analysis on main effects” on page 8 has been corrected from “Moreover, the mini-meta analysis revealed a significant difference between the inclusion (M = 67.75, SD = 11.67) and control conditions (M = 59.87, SD = 11.69) on well-being score, t(520) = 5.45, p < .001, d = 0.58.” to “The mini meta-analysis revealed there was not a significant difference between the inclusion condition (M = 67.75, SD = 11.67) and the control condition (M = 67.47, SD = 11.69) on well-being score, t(348) = 0.23, p = 0.819, d = 0.02.” (3) The third paragraph on page 9 has been rewritten. It has changed from: ● While the individual studies, as well as the original study, showed no significant effect on the relation between the inclusion and control conditions on well-being, the mini-meta analysis showed there was a benefit to well-being when Christians read that God would always be with them compared to reading about God creating the Earth. Future research could examine this relation more closely to determine if it is a true effect. Both our studies, as well as the original study, may simply have been underpowered to detect this effect. The control conditions in all three studies were Bible verses, and thus future research could have a more neutral control condition that does not include religious scripture.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"151 - 152"},"PeriodicalIF":2.2,"publicationDate":"2021-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2021.1906589","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44706101","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-03-11DOI: 10.1080/10508619.2020.1871558
C. DeWall, D. V. Van Tongeren
ABSTRACT Many people spend money on religious and secular products. How do spending preferences change when people stop identifying as religious? People who stop identifying as religious (religious dones) may retain preferences for religious products more so than people who have never identified as religious (religious nones). Three studies (two preregistered; total N = 2,214) supported the religious residue hypothesis: currently religious participants expressed greater willingness to pay for religious products than did religious dones, who reported greater willingness to pay than did religious nones. Religious dones also expressed a greater desire to pay for secular products than for religious products, a pattern similar to religious nones. The religious residue effect was mediated by engagement in religious rituals and time spent with religious individuals.
{"title":"No Longer Religious, but Still Spending Money Religiously: Religious Rituals and Community Influence Consumer Behavior among Religious Dones","authors":"C. DeWall, D. V. Van Tongeren","doi":"10.1080/10508619.2020.1871558","DOIUrl":"https://doi.org/10.1080/10508619.2020.1871558","url":null,"abstract":"ABSTRACT Many people spend money on religious and secular products. How do spending preferences change when people stop identifying as religious? People who stop identifying as religious (religious dones) may retain preferences for religious products more so than people who have never identified as religious (religious nones). Three studies (two preregistered; total N = 2,214) supported the religious residue hypothesis: currently religious participants expressed greater willingness to pay for religious products than did religious dones, who reported greater willingness to pay than did religious nones. Religious dones also expressed a greater desire to pay for secular products than for religious products, a pattern similar to religious nones. The religious residue effect was mediated by engagement in religious rituals and time spent with religious individuals.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"32 1","pages":"53 - 70"},"PeriodicalIF":2.2,"publicationDate":"2021-03-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1871558","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48177835","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ABSTRACT Spirituality groups led by healthcare chaplains have been found to aid patients’ recovery processes in US psychiatric units. In Norway, existential groups (EGs) led by healthcare chaplains and co-led by healthcare staff members are offered at psychiatric units; these groups share commonalities with spirituality groups, group psychotherapy, existential therapy and clinical pastoral care, facilitating patients’ reflections regarding existential, spiritual and religious issues. The study aimed to examine associations between patients’ participation and topics discussed in the EGs and their experiences of psychological distress, crisis of meaning and meaningfulness. A cross-sectional design was applied among 157 patients attending EGs led by healthcare chaplains across Norway. Multivariate regression analyses assessed the strength of possible associations, adjusted for relevant demographical variables. Significant association was found between lengthier EG participation and lower levels of psychological distress, while discussion topics concerning religious and spiritual issues were significantly associated with the experience of meaningfulness.
{"title":"Participation in Existential Groups Led by Norwegian Healthcare Chaplains—Relations to Psychological Distress, Crisis of Meaning and Meaningfulness","authors":"Hilde Frøkedal, H. Stifoss-Hanssen, Valerie DeMarinis, Torleif Ruud, Anja Visser, Torgeir Sørensen","doi":"10.1080/10508619.2020.1844966","DOIUrl":"https://doi.org/10.1080/10508619.2020.1844966","url":null,"abstract":"ABSTRACT Spirituality groups led by healthcare chaplains have been found to aid patients’ recovery processes in US psychiatric units. In Norway, existential groups (EGs) led by healthcare chaplains and co-led by healthcare staff members are offered at psychiatric units; these groups share commonalities with spirituality groups, group psychotherapy, existential therapy and clinical pastoral care, facilitating patients’ reflections regarding existential, spiritual and religious issues. The study aimed to examine associations between patients’ participation and topics discussed in the EGs and their experiences of psychological distress, crisis of meaning and meaningfulness. A cross-sectional design was applied among 157 patients attending EGs led by healthcare chaplains across Norway. Multivariate regression analyses assessed the strength of possible associations, adjusted for relevant demographical variables. Significant association was found between lengthier EG participation and lower levels of psychological distress, while discussion topics concerning religious and spiritual issues were significantly associated with the experience of meaningfulness.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"32 1","pages":"1 - 15"},"PeriodicalIF":2.2,"publicationDate":"2021-03-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1844966","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47347383","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-02-24DOI: 10.1080/10508619.2020.1844967
Jana Furstova, Klara Malinakova, D. Sigmundová, P. Tavel
ABSTRACT In the secularizing Christian world the Czech Republic holds a leading position: it is the country with the highest percentage of religiously unaffiliated people in the world. The trend toward the secularization of the Czech Republic is closely related to the nation’s history. This study aims to explore the stratification of religious beliefs in different sociodemographic groups and to assess the differences between believers and nonbelievers. The survey was conducted on a representative sample from the Czech Republic. A total of 1,800 participants (46.6 ± 17.4 years; 48.7% of men) were included in the study. Bayesian statistical analysis methods were used. In this study, over 70% of Czechs refer to themselves as non-religious. The most important impact on a person’s attitude toward religion seems to be their family upbringing. The main difference between Czech believers and nonbelievers was found in their perception of the qualities of God. This study shows that Czech believers are in many aspects similar to those in Western Europe. On the other hand, Czech nonbelievers should not be seen as complete atheists; they are just religious skeptics who tend to fulfil their spirituality needs outside traditional religion.
{"title":"Czech Out the Atheists: A Representative Study of Religiosity in the Czech Republic","authors":"Jana Furstova, Klara Malinakova, D. Sigmundová, P. Tavel","doi":"10.1080/10508619.2020.1844967","DOIUrl":"https://doi.org/10.1080/10508619.2020.1844967","url":null,"abstract":"ABSTRACT In the secularizing Christian world the Czech Republic holds a leading position: it is the country with the highest percentage of religiously unaffiliated people in the world. The trend toward the secularization of the Czech Republic is closely related to the nation’s history. This study aims to explore the stratification of religious beliefs in different sociodemographic groups and to assess the differences between believers and nonbelievers. The survey was conducted on a representative sample from the Czech Republic. A total of 1,800 participants (46.6 ± 17.4 years; 48.7% of men) were included in the study. Bayesian statistical analysis methods were used. In this study, over 70% of Czechs refer to themselves as non-religious. The most important impact on a person’s attitude toward religion seems to be their family upbringing. The main difference between Czech believers and nonbelievers was found in their perception of the qualities of God. This study shows that Czech believers are in many aspects similar to those in Western Europe. On the other hand, Czech nonbelievers should not be seen as complete atheists; they are just religious skeptics who tend to fulfil their spirituality needs outside traditional religion.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"288 - 306"},"PeriodicalIF":2.2,"publicationDate":"2021-02-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1844967","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43808772","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-02-17DOI: 10.1080/10508619.2020.1868197
E. Freidin, Luz Acera Martini
ABSTRACT The idea that a more analytic cognitive style is associated with lower religiosity is a theoretical prediction that has been challenged by some empirical findings. We conducted three studies with Argentine participants (N = 719) to clarify this issue. In Study 1, we replicated the negative correlation between analytic cognitive style, measured with the Cognitive Reflection Test, and Belief in Supernatural Agents, Intrinsic, and Intuitive Religiosity. In Studies 2 and 3, participants responded to the Post-Critical Beliefs Scale which measures both the presence of a transcendent dimension in beliefs and the extent to which literal-vs.-symbolic beliefs are endorsed, and we also tested for individual differences in Need for Cognitive Closure. Results showed that a more analytic cognitive style negatively predicted both inclusion of transcendence and a literal interpretation of religious ideas. Moreoever, an analytic cognitive style was negatively associated with a literal but not with a symbolic inclusion of transcendence in beliefs. In turn, higher scores of closed-mindedness were positively associated with a more literal interpretation of religion. We conclude that present data support the hypothesis that religiosity may be negatively associated with an analytic cognitive style, but individuals who experience religion more symbolically do not accommodate to that pattern.
{"title":"An Analytic Cognitive Style Negatively Predicts a More Literal but Not a More Symbolic Religiosity Type","authors":"E. Freidin, Luz Acera Martini","doi":"10.1080/10508619.2020.1868197","DOIUrl":"https://doi.org/10.1080/10508619.2020.1868197","url":null,"abstract":"ABSTRACT The idea that a more analytic cognitive style is associated with lower religiosity is a theoretical prediction that has been challenged by some empirical findings. We conducted three studies with Argentine participants (N = 719) to clarify this issue. In Study 1, we replicated the negative correlation between analytic cognitive style, measured with the Cognitive Reflection Test, and Belief in Supernatural Agents, Intrinsic, and Intuitive Religiosity. In Studies 2 and 3, participants responded to the Post-Critical Beliefs Scale which measures both the presence of a transcendent dimension in beliefs and the extent to which literal-vs.-symbolic beliefs are endorsed, and we also tested for individual differences in Need for Cognitive Closure. Results showed that a more analytic cognitive style negatively predicted both inclusion of transcendence and a literal interpretation of religious ideas. Moreoever, an analytic cognitive style was negatively associated with a literal but not with a symbolic inclusion of transcendence in beliefs. In turn, higher scores of closed-mindedness were positively associated with a more literal interpretation of religion. We conclude that present data support the hypothesis that religiosity may be negatively associated with an analytic cognitive style, but individuals who experience religion more symbolically do not accommodate to that pattern.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"32 1","pages":"31 - 52"},"PeriodicalIF":2.2,"publicationDate":"2021-02-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1868197","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49160584","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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