Divergent Effects of Beliefs in Heaven and Hell on National Crime Rates

Though religion has been shown to have generally positive effects on normative ‘prosocial’ behavior, recent laboratory research suggests that these effects may be driven primarily by supernatural punishment. Supernatural benevolence, on the other hand, may actually be associated with less prosocial behavior. Here, we investigate these effects at the societal level, showing that the proportion of people who believe in hell negatively predicts national crime rates whereas belief in heaven predicts higher crime rates. These effects remain after accounting for a host of covariates, and ultimately prove stronger predictors of national crime rates than economic variables such as GDP and income inequality. Expanding on laboratory research on religious prosociality, this is the first study to tie religious beliefs to large-scale cross-national trends in pro- and anti-social behavior

Equal Pay for All: An Idea Whose Time Has Not, and Will Not, Come

The proposal on offer is a radical form of egalitarianism. Under it, each citizen receives the same income, regardless of profession or indeed whether he or she works or not. This proposal is bad for two reasons. First, it is inefficient. It would eliminate nearly all incentive to work, thereby shrinking national income and leaving all citizens poorly off (albeit equally poorly off). I illustrate this inefficiency via an indifference curve analysis. Second, the proposal would be regarded as unjust by almost everyone. The empirical work on justice makes this plain. Equal pay for equal work is desirable; equal pay no matter what is something else entirely. It is an idea not likely to find adherents

Transition from reciprocal cooperation to persistent behaviour in social dilemmas at the end of adolescence.

While human societies are extraordinarily cooperative in comparison with other social species, the question of why we cooperate with unrelated individuals remains open. Here we report results of a lab-in-the-field experiment with people of different ages in a social dilemma. We find that the average amount of cooperativeness is independent of age except for the elderly, who cooperate more, and a behavioural transition from reciprocal, but more volatile behaviour to more persistent actions towards the end of adolescence. Although all ages react to the cooperation received in the previous round, young teenagers mostly respond to what they see in their neighbourhood regardless of their previous actions. Decisions then become more predictable through midlife, when the act of cooperating or not is more likely to be repeated. Our results show that mechanisms such as reciprocity, which is based on reacting to previous actions, may promote cooperation in general, but its influence can be hindered by the fluctuating behaviour in the case of children

Religious pro-sociality? Experimental evidence from a sample of 766 Spaniards

This study explores the relationship between several personal religion-related variables and social behaviour, using three paradigmatic economic games: the dictator (DG), ultimatum (UG), and trust (TG) games. A large carefully designed sample of the urban adult population in Granada (Spain) is employed (N = 766). From participants' decisions in these games we obtain measures of altruism, bargaining behaviour and sense of fairness/equality, trust, and positive reciprocity. Three dimensions of religiosity are examined: (i) religious denomination; (ii) intensity of religiosity, measured by active participation at church services; and (iii) conversion out into a different denomination than the one raised in. The major results are: (i) individuals with “no religion” made decisions closer to rational selfish behaviour in the DG and the UG compared to those who affiliate with a “standard” religious denomination; (ii) among Catholics, intensity of religiosity is the key variable that affects social behaviour insofar as religiously-active individuals are generally more pro-social than non-active ones; and (iii) the religion raised in seems to have no effect on pro-sociality, beyond the effect of the current measures of religiosity. Importantly, behaviour in the TG is not predicted by any of the religion-related variables we analyse. While the results partially support the notion of religious pro-sociality, on the other hand, they also highlight the importance of closely examining the multidimensional nature of both religiosity and pro-social behaviour

The Evolution of Religion: How Cognitive By-Products, Adaptive Learning Heuristics, Ritual Displays, and Group Competition Generate Deep Commitments to Prosocial Religio

Understanding religion requires explaining why supernatural beliefs, devotions, and rituals are both universal and variable across cultures, and why religion is so often associated with both large-scale cooperation and enduring group conflict. Emerging lines of research suggest that these oppositions result from the convergence of three processes. First, the interaction of certain reliably developing cognitive processes, such as our ability to infer the presence of intentional agents, favors—as an evolutionary by-product—the spread of certain kinds of counterintuitive concepts. Second, participation in rituals and devotions involving costly displays exploits various aspects of our evolved psychology to deepen people's commitment to both supernatural agents and religious communities. Third, competition among societies and organizations with different faith-based beliefs and practices has increasingly connected religion with both within-group prosociality and between-group enmity. This connection has strengthened dramatically in recent millennia, as part of the evolution of complex societies, and is important to understanding cooperation and conflict in today's world

Wegner on Hallucinations, Inconsistency, and the Illusion of Free Will. Some Critical Remarks

Wegner's argument on the illusory nature of conscious will, as developed in The Illusion of Conscious Will (2002) and other publications, has had major impact. Based on empirical data, he develops a theory of apparent mental causation in order to explain the occurrence of the illusion of conscious will. Part of the evidence for his argument is derived from a specific interpretation of the phenomenon of auditory verbal hallucinations as they may occur in schizophrenia. The aim of this paper is to evaluate the validity of the evidence on auditory verbal hallucinations as employed by Wegner. I conclude that auditory hallucinations do not provide solid evidence for Wegner's theory. Moreover, the phenomena in schizophrenia provide, in fact, an argument against part of Wegner's theory of apparent mental causation. © 2010 The Author(s)

Religion, parochialism and intuitive cooperation

Religions promote cooperation, but they can also be divisive. Is religious cooperation intuitively parochial against atheists? Evidence supporting the social heuristics hypothesis (SHH) suggests that cooperation is intuitive, independent of religious group identity. We tested this prediction in a one-shot prisoner’s dilemma game, where 1,280 practising Christian believers were paired with either a coreligionist or an atheist and where time limits were used to increase reliance on either intuitive or deliberated decisions. We explored another dual-process account of cooperation, the self-control account (SCA), which suggests that visceral reactions tend to be selfish and that cooperation requires deliberation. We found evidence for religious parochialism but no support for SHH’s prediction of intuitive cooperation. Consistent with SCA but requiring confirmation in future studies, exploratory analyses showed that religious parochialism involves decision conflict and concern for strong reciprocity and that deliberation promotes cooperation independent of religious group identity

Memory and Belief in the Transmission of Counterintuitive Content

© 2016, Springer Science+Business Media New York. Cognitive scientists have increasingly turned to cultural transmission to explain the widespread nature of religion. One key hypothesis focuses on memory, proposing that that minimally counterintuitive (MCI) content facilitates the transmission of supernatural beliefs. We propose two caveats to this hypothesis. (1) Memory effects decrease as MCI concepts become commonly used, and (2) people do not believe counterintuitive content readily; therefore additional mechanisms are required to get from memory to belief. In experiments 1–3 (n = 283), we examined the relationship between MCI, belief, and memory. We found that increased tendencies to anthropomorphize predicted poorer memory for anthropomorphic-MCI content. MCI content was found less believable than intuitive content, suggesting different mechanisms are required to explain belief. In experiment 4 (n = 70), we examined the non-content-based cultural learning mechanism of credibility-enhancing displays (CREDs) and found that it increased participants’ belief in MCI content, suggesting this type of learning can better explain the transmission of belief