Supernatural agents influence our social strategies

Ian Cooley

We’ve all had the experience of being spooked at some point in our lives. Maybe you were home at night when suddenly the power went out. In the dark, you became aware of something across the room, but you assured yourself that it was nothing. A moment later, however, there was no denying that the drapes were definitely moving. Of course, it was just a drafty window, but your lungs felt like they had just finished a marathon. This experience may have been the result of your mind’s predisposal toward perceiving other conscious entities in your environment; a recent research article suggests that we’re naturally inclined to attribute supernatural beings who have information about our private social knowledge.

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Religious conservatism may be driven by the disgust response

Connor Wood

In today’s culture wars, religion plays a major role. And in the United States, it often seems to fall on the conservative side of the spectrum. For example, you hardly ever see rowdy hordes of secularists protesting against immigrants or gays, do you? Decades of research has confirmed that religion is correlated with mistrust of outsiders, sexual minorities, and other common targets of prejudice. But why? A new research paper has a fascinating, if unsettling, answer: conservative religiosity is partly an expression of our bodies’ need to protect against disease and germs – and throughout history, nothing has been a bigger source of new diseases than outsiders.

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Painful rituals: good for some, not for others

Connor Wood

Painful_ritual

From the somber Catholic high mass to the painful, often frightening initiation rites of many tribal cultures, every human society practices some form of ritual. But the rituals themselves differ radically – in ways that may be predictable across cultures. Namely, new research shows that complex cultures that depend on agriculture tend to have frequent, repeated rituals that are relatively sedate and calm. Smaller cultures with less agriculture, on the other hand, feature rituals that are less frequent but far more emotionally and physically arousing. Ultimately, these trends may give us a vital clue as to how human culture changes over time.

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Traditional religion: investing in families, genetically

Connor Wood

Dogon

To modern eyes, traditional religious practices can seem downright baffling, even barbarous. From circumcisions to menstrual huts, the rituals of many societies appear to be coercive, controlling, or senseless. But what if these strange practices actually fulfill functions in their societies? A group of researchers at the Universities of Michigan and Arizona examining the religious practices of the Dogon, an indigenous Malian tribe, have found that Dogon ritual practices help reduce adultery and out-of-wedlock births – a function that can head off bitter interpersonal conflicts and, in the long run, inspire parents to invest more in their children.

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Why do we think the soul persists after death?

Connor Wood

Persistence_of_the_soul

Quick: imagine what happens after you die. Will you still be able to think and feel? Will you experience pain, pleasure, or sensations, and will you still develop, change, and grow? Around the world, people seem to be hardwired to think about humans dualistically, or as composed of physical bodies and nonphysical minds or spirits. This means that ideas about the afterlife and the soul may come as naturally to us as breathing. But a pair of psychologists from California think that the situation is more complicated – we may be innately predisposed to differentiate not just between body and mind, but between mortal mind and immortal spirit.

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Atheism: a personality profile

Jonathan Morgan

religion_atheism

For half a decade, the cognitive science of religion has sought the evolutionary origins of religious belief. This burgeoning field has some deep and convincing explanations, but it may also stigmatize atheists as aberrations of evolution. Now, psychologists are countering this stigma by tracking the personality traits that naturally facilitate atheism. Their work gives us a personality profile that neutralizes atheism as one of many expected worldviews in any healthy, diverse community.

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