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

What is counterintuitive? Religious cognition and natural expectation

What is ‘counterintuitive’? There is general agreement that it refers to a violation of previously held knowledge, but the precise definition seems to vary with every author and study. The aim of this paper is to deconstruct the notion of 'counterintuitive’ and provide a more philosophically rigorous definition congruent with the history of psychology, recent experimental work in ‘minimally counterintuitive’ concepts, the science vs. religion debate, and the developmental and evolutionary background of human beings. We conclude that previous definitions of counterintuitiveness have been flawed and did not resolve the conflict between a believer’s conception of the supernatural entity (an atypical “real kind”) and the non-believer’s conception (empty name/fictional). Furthermore, too much emphasis has been placed on the universality and (presumed) innateness of intuitive concepts (and hence the criteria for what is counterintuitive)—and far too little attention paid to learning and expertise. We argue that many putatively universal concepts are not innate, but mostly learned and defeasible—part of a religious believer’s repertoire of expert knowledge. Nonetheless, the results from empirical studies about the memorability of counterintuitive concepts have been convincing and it is difficult to improve on existing designs and methodologies. However, future studies in counterintuitive concepts need to embed their work in research about context effects, typicality, the psychology of learning and expertise (for example, the formation of expert templates and range defaults), with more attention to the sources of knowledge (direct and indirect knowledge) and a better idea of what ‘default’ knowledge really is