Introducing the modified paranormal belief scale: distinguishing between classic paranormal beliefs, religious paranormal beliefs and conventional religiosity among undergraduates in Northern Ireland and Wales

Previous empirical studies concerned with the association between paranormal beliefs and conventional religiosity have produced conflicting evidence. Drawing on Rice's (2003) distinction between classic paranormal beliefs and religious paranormal beliefs, the present study proposed a modified form of the Tobacyk Revised Paranormal Belief Scale to produce separate scores for these two forms of paranormal belief, styled 'religious paranormal beliefs' and 'classic paranormal beliefs'. Data provided by a sample of 143 undergraduate students in Northern Ireland and Wales, who completed the Francis Scale of Attitude toward Christianity alongside the Tobacyk Revised Paranormal Belief Scale, demonstrated that conventional religiosity is positively correlated with religious paranormal beliefs, but independent of classic paranormal beliefs. These findings provide a clear framework within which previous conflicting evidence can be interpreted. It is recommended that future research should distinguish clearly between these two forms of paranormal beliefs and that the Tobacyk Revised Paranormal Beliefs Scale should be routinely modified to detach the four religious paranormal belief items from the total scale score

The spiritual revolution and suicidal ideation: an empirical enquiry among 13- to 15-year-old adolescents in England and Wales

The association between conventional religiosity and suicide inhibition has been well explored and documented since the pioneering work of Durkheim. Commentators like Heelas and Woodhead point to ways in which conventional religiosity is giving way in England and Wales to a range of alternative spiritualities, including renewed interest in paranormal phenomena. Taking a sample of 3095 13- to 15-year-old adolescents, the present study examines the association between suicidal ideation and both conventional religiosity and paranormal beliefs, after controlling for individual differences in sex, age and personality (extraversion, neuroticism and psychoticism). The data demonstrate that, while conventional religiosity is slightly associated with lower levels of suicidal ideation, paranormal beliefs are strongly associated with higher levels of suicidal ideation

Personality, conventional Christian belief and unconventional paranormal belief : a study among teenagers

A sample of 10,851 pupils (5493 males and 5358 females) attending Year 9 classes (13- to 14-year-olds) and a sample of 9494 pupils (4787 males and 4707 females) attending Year 10 classes (14- to 15-year-olds) in non-denominational state-maintained secondary schools in England and Wales completed questions concerned with conventional Christian belief and unconventional paranormal belief, alongside the short-form Junior Eysenck Personality Questionnaire. The data demonstrated that conventional Christian belief and unconventional paranormal belief occupy different locations in relation to the Eysenckian model of personality in respect of the psychoticism scale and the lie scale. While conventional Christian belief is associated with lower psychoticism scores and higher lie scale scores (greater social conformity), unconventional paranormal belief is associated with higher psychoticism scores and lower lie scale scores (lower social conformity)

The Paranormal is (Still) Normal: The Sociological Implications of a Survey of Paranormal Experiences in Great Britain

Historically, there has been limited sociological interest in the paranormal and no systematic study of reported paranormal experiences. There are also few medium-to-large-scale survey results with nationally representative populations focusing on paranormal experiences. This paper provides details of an exploratory survey conducted in 2009 with a nationally representative sample of 4,096 adults aged 16 years and over across Great Britain. Our findings show that 37% of British adults report at least one paranormal experience and that women, those who are middle-aged or individuals resident in the South West are more likely to report such experiences. These results establish incidence levels of reported paranormal experiences in contemporary Britain. We argue also that they merit a more sustained sociological consideration of the paranormal. In this respect we renew and update the robust justification and call for serious research positioning the paranormal as a social phenomenon, originally proposed well over thirty years ago by Greeley (1975)

An asymmetric Putnam-Fuglede theorem for *-paranormal operators

The well-known asymmetric form of Putnam-Fuglede theorem asserts that if $A$ and $B$ are bounded normal operators and $AX = XB^*$ for some bounded operator $X$, then $A^*X = XB$. In this paper we showed that the above theorem does not hold for paranormal operator $A$, even if we assume that $B$ has to be unitary and an operator $X$ is taken from Hilbert-Schmidt class. Additionally, we showed the similar resualt for *-paranormal operators.Comment: 5 page

Personality and paranormal belief: a study among adolescents

A sample of 279 13- to 16-year-old adolescents completed the Short-form Revised Junior Eysenck Personality Questionnaire (JEPQR-S) and a six-item Index of Paranormal Belief. The data demonstrate that neuroticism is fundamental to individual differences in paranormal belief, while paranormal belief is independent of extraversion and psychoticism

Psychological factors in precognitive dream experiences::The role of paranormal belief, selective recall and propensity to find correspondences.

We report two studies into psychological factors that have been proposed to contribute to the claim of having experienced a precognitive dream. Study 1 investigated the role of selective recall in precognitive dream experiences. Participants read two diaries, one purporting to be a dream diary, and one purporting to be a diary of events in the dreamer's life. The events either confirmed or disconfirmed the reported dreams. As predicted, a significantly greater number of confirmed than disconfirmed dream-event pairs were recalled. Study 1 also investigated whether paranormal belief moderated the selective recall effect, but no relationship was found. Study 2 tested the hypothesis that paranormal beliefs may in part arise from a propensity to associate unrelated events. Participants undertook two tasks. For the 'contextual' task, participants were asked to find correspondences between randomly-paired news articles and dream reports. The 'neutral' task invited participants to produce a noun that would provide an associative connection between two unrelated nouns. As predicted, paranormal belief and precognitive dream belief were found to correlate significantly with ability to find correspondences between dreams and news event pairs. Contrary to prediction, no relationship was found between belief and performance on the neutral association task. Together, these studies illustrate the operation of mechanisms that, when present in individuals having dreams and experiencing subsequent events, would tend to lead to an increase in the number of experiences of a seeming coincidence between dreams and events that can be interpreted as precognitive

Science and Paranormal Phenomena

In order to ground my approach to the study of paranormal phenomena, I first explain my operational approach to physics, and to the ``historical'' sciences of cosmic, biological, human, social and political evolution. I then indicate why I believe that ``paranormal phenomena'' might --- but need not --- fit into this framework. I endorse the need for a new theoretical framework for the investigation of this field presented by Etter and Shoup at this meeting. I close with a short discussion of Ted Bastin's contention that paranormal phenomena should be {\it defined} as contradicting physics.Comment: LaTex, 10 page

Cartesianism and Intersubjectivity in Paranormal Activity and the Philosophy of Mind

Over the last century within the philosophy of mind, the intersubjective model of self has gained traction as a viable alternative to the oft-criticised Cartesian solipsistic paradigm. These two models are presented as incompatible inasmuch as Cartesians perceive other minds as “a problem” for the self, while intersubjectivists insist that sociality is foundational to selfhood. This essay uses the Paranormal Activity series (2007–2015) to explore this philosophical debate. It is argued that these films simultaneously evoke Cartesian premises (via found-footage camerawork), and intersubjectivity (via an ongoing narrative structure that emphasises connections between the characters, and between each film). The philosophical debates illuminate premises on which the series’ story and horror depends. Moreover, Paranormal Activity also sheds light on the theoretical debate: the series brings those two paradigms together into a coherent whole, thereby suggesting that the two models are potentially compatible. By developing a combined model, scholars working in the philosophy of mind might better account for the different aspects of self-experience these paradigms focus o