The Emotional Toll of Hell: Cross-National and Experimental Evidence for the Negative Well-Being Effects of Hell Beliefs

Though beliefs in Heaven and Hell are related, they are associated with different personality characteristics and social phenomena. Here we present three studies measuring Heaven and Hell beliefs' associations with and impact on subjective well-being. We find that a belief in Heaven is consistently associated with greater happiness and life satisfaction while a belief in Hell is associated with lower happiness and life satisfaction at the national (Study 1) and individual (Study 2) level. An experimental priming study (Study 3) suggests that these differences are mainly driven by the negative emotional impact of Hell beliefs. Possible cultural evolutionary explanations for the persistence of such a distressing religious concept are discussed

Declines in Religiosity Predict Increases in Violent Crime—but Not Among Countries With Relatively High Average IQ

Many scholars have argued that religion reduces violent behavior within human social groups. Here, we tested whether intelligence moderates this relationship. We hypothesized that religion would have greater utility for regulating violent behavior among societies with relatively lower average IQs than among societies with relatively more cognitively gifted citizens. Two studies supported this hypothesis. Study 1, a longitudinal analysis from 1945 to 2010 (with up to 176 countries and 1,046 observations), demonstrated that declines in religiosity were associated with increases in homicide rates—but only in countries with relatively low average IQs. Study 2, a multiverse analysis (171 models) using modern data (97–195 countries) and various controls, consistently confirmed that lower rates of religiosity were more strongly associated with higher homicide rates in countries with lower average IQ. These findings raise questions about how secularization might differentially affect groups of different mean cognitive ability

What is the association between religious affiliation and children’s altruism?

Decety et al. [1] examined the relationships between household religiosity and sociality in children sampled from six countries. We were keenly interested in Decety et al. [1]’s conclusions about a negative relationship between religiosity and generosity — measured with the Dictator Game — as our team has investigated related questions, often with potentially contrasting findings 2, 3, 4 and 5. We argue here that, after addressing peculiarities in their analyses, Decety et al. [1]’s data are consistent with a different interpretation

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

The Support for Economic Inequality Scale: Development and Adjudication

Past research has documented myriad pernicious psychological effects of high economic inequality, prompting interest into how people perceive, evaluate, and react to inequality. Here we propose, refine, and validate the Support for Economic Inequality Scale (SEIS)–a novel measure of attitudes towards economic inequality. In Study 1, we distill eighteen items down to five, providing evidence for unidimensionality and reliability. In Study 2, we replicate the scale’s unidimensionality and reliability and demonstrate its validity. In Study 3, we evaluate a United States version of the SEIS. Finally, in Studies 4–5, we demonstrate the SEIS’s convergent and predictive validity, as well as evidence for the SEIS being distinct from other conceptually similar measures. The SEIS is a valid and reliable instrument for assessing perceptions of and reactions to economic inequality and provides a useful tool for researchers investigating the psychological underpinnings of economic inequality

The Impact of Entrepreneurship Education in Higher Education: A Systematic Review and Research Agenda

Using a teaching model framework, we systematically review empirical evidence on the impact of entrepreneurship education (EE) in higher education on a range of entrepreneurial outcomes, analyzing 159 published articles from 2004 to 2016. The teaching model framework allows us for the first time to start rigorously examining relationships between pedagogical methods and specific outcomes. Reconfirming past reviews and meta-analyses, we find that EE impact research still predominantly focuses on short-term and subjective outcome measures and tends to severely underdescribe the actual pedagogies being tested. Moreover, we use our review to provide an up-to-date and empirically rooted call for less obvious, yet greatly promising, new or underemphasized directions for future research on the impact of university-based entrepreneurship education. This includes, for example, the use of novel impact indicators related to emotion and mind-set, focus on the impact indicators related to the intention-to-behavior transition, and exploring the reasons for some contradictory findings in impact studies including person-, context-, and pedagogical model-specific moderator

A synthesis of evidence for policy from behavioural science during COVID-19

Scientific evidence regularly guides policy decisions1, with behavioural science increasingly part of this process2. In April 2020, an influential paper3 proposed 19 policy recommendations (‘claims’) detailing how evidence from behavioural science could contribute to efforts to reduce impacts and end the COVID-19 pandemic. Here we assess 747 pandemic-related research articles that empirically investigated those claims. We report the scale of evidence and whether evidence supports them to indicate applicability for policymaking. Two independent teams, involving 72 reviewers, found evidence for 18 of 19 claims, with both teams finding evidence supporting 16 (89%) of those 18 claims. The strongest evidence supported claims that anticipated culture, polarization and misinformation would be associated with policy effectiveness. Claims suggesting trusted leaders and positive social norms increased adherence to behavioural interventions also had strong empirical support, as did appealing to social consensus or bipartisan agreement. Targeted language in messaging yielded mixed effects and there were no effects for highlighting individual benefits or protecting others. No available evidence existed to assess any distinct differences in effects between using the terms ‘physical distancing’ and ‘social distancing’. Analysis of 463 papers containing data showed generally large samples; 418 involved human participants with a mean of 16,848 (median of 1,699). That statistical power underscored improved suitability of behavioural science research for informing policy decisions. Furthermore, by implementing a standardized approach to evidence selection and synthesis, we amplify broader implications for advancing scientific evidence in policy formulation and prioritization

The moral consequence of religions

Debates about the causal relationship between religion and morality continue to be inconclusive, despite the willingness of pundits on both sides to speculate freely. We present three studies aimed at resolving whether religion has a causal effect on prosocial behaviour, and what mechanisms may be involved. Our results indicate that the implicit priming of religion does, indeed, increase prosocial behaviour towards anonymous strangers. The effect holds both for theists and atheists. Meanwhile, self-reported religiosity as a trait measure does not seem to be associated with prosocial behaviour. We also find that religion primes, but not control primes or ones associated secular institutions of morality increase feelings of guilt and nervousness. We discuss the mechanisms that may underlie such effects. In addition, we examine the implications that such a finding has for theories positing religion as a necessary, culturally evolved, facilitator in the emergence of large scale societies at the beginning of the Neolithic period.Arts, Faculty ofPsychology, Department ofGraduat