Think the Muslim world needs to “reform?” Think again

Connor Wood

Muslim prayer

It’s 2016. In the coming year, we’re pretty much guaranteed to see religious violence in the news again. Over recent months, high-profile terrorism attacks have hit Paris, San Bernardino, and Istanbul, rattling residents of rich democracies and even threatening the post-World War II tradition of open European borders. As fears and anger over terror attacks have grown, one increasingly loud international chorus of commentators and critics has called for a Muslim “reform” movement. If we’re supposed to accept Islam as a religion of peace, the logic goes, then members of the 1.5-billion-strong Islamic faith need to revamp their teachings to match the modern world! On the surface, this call seems understandable. But psychology, anthropology, and history all warn that a genuine reform movement may be exactly what we don’t want. [Read more...]

Is willpower really a finite resource?

Connor Wood

Willpower

Over the past decade or so, there’s been a big groundswell in empirical research on religion. This is a good thing, because it means now we can actually point at data to answer questions about what role religion plays in culture, or whether religion is here to stay.* But just because empirical psychologists and cognitive scientists are publishing data-heavy papers on religion doesn’t mean everything they say is the gospel truth (pun intended). One recent paper shows that even our most cherished scientific conclusions can turn out to be red herrings, thanks to publication bias, cherry-picking results, and good old human error. [Read more...]

How the brain escapes the self

Connor Wood

Religious experiences get described in a lot of ways. People gushingly talk about a profound sense of oneness, about incredible bliss, joy, and ineffable meaning. One thing you almost never hear, however, is that a religious experience made someone more greedy and selfish. No one ever says, “Hey, you know what? I just experienced ultimate spiritual bliss, and boy, did it ever make me focus neurotically on my own struggles, financial problems, and dating insecurities!” Why this incompatibility between spirituality and self-absorption? A team of researchers from the University of Missouri thinks that the reason might be found in the brain, where reduced function in the region associated with self-awareness is correlated with greater spirituality.

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Rewriting the script: We change our religious memories

Nicholas C. DiDonato

Everyone knows that memories can fade with time. But not everyone realizes that in “refreshing” memories by remembering them, they risk distortion. This has implications for how people construct their identity. Focusing on religious identity, psychologists R. David Hayward (University of Michigan), Joanna Maselko (Duke University Medical Center), and Keith G. Meador (Vanderbilt University Medical Center) found that people would accurately remember their childhood religious behavior but would alter their childhood religious identity so that it matched their present religious identity.

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Forgiveness and health: It’s complicated

Nicholas C. DiDonato

Happy couple

Most religions preach forgiveness. Holding grudges, remembering wrongs, and not letting things go leads to poor spiritual health (according to such religions). While scientists cannot test claims about spiritual health, they can test physical health. Can forgiveness lead to improved health? Researcher Michael McFarland (University of Texas at Austin) and colleagues posed this question, and found that forgiveness does positively correlate with health over time. [Read more...]

Psychology and the religion-science conflict: Part 2

Pensive scientist

Nicholas C. DiDonato

Having learned more about how everyday people handle the so-called “religion-science” conflict, psychologist Cristine Legare (University of Texas at Austin) and philosopher of religion Aku Visala (University of Oxford) now aim to use their data to critique and inform the standard philosophical approaches to this issue. Philosophers typically, at minimum, categorize religion-science approaches in three ways: conflict, independence, and reconciliation. Legare and Visala find that so few people actually adhere to the first two that only reconciliation plausibly coheres with human cognition.

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Psychology and the religion-science conflict: Part 1

Nicholas C. DiDonato

Man of Science with Religions

Talk of the “religion and science conflict” sets a trap: one quickly winds up pontificating about abstract objects as if they were real without any grounding in reality. “Religion” becomes a monolithic abstract entity, whose adherents all behave in the same way, and ditto for “science.” In hopes of looking at the religion-science conflict empirically, psychologists Cristine Legare (University of Texas at Austin) and Aku Visala (University of Oxford) take a psychological approach, concluding that scientific explanations do not replace religious ones. In Part 2 of this post, they critique the standard religion-science discussion.

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Does God accept the real you?

Punk priest

Nicholas C. DiDonato

In the West, the concept of God has a wide range of meanings, including a supernatural person-like agent, an impersonal force, pure actual being, beyond being, and many more. Thus, in applying psychology to one’s perception of God, psychologists typically limit themselves to the first conception. Still, the results can be fascinating. Psychologist Bart Soenens (Ghent University, Belgium) and colleagues applied the study of interpersonal relationships to religiosity and found that how one perceives one’s relationship with God affects whether one approaches religious claims symbolically or literally.

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Do you believe in magic? Seriously.

Nicholas C. DiDonato

Magic

No self-respecting defender of science would admit to believing in magic. Science has surpassed magic by providing real explanations. Yet, when put in the right situation, even these defenders betray an affinity for magic. Psychologist Eugene Subbotsky (Lancaster University, United Kingdom) has compiled a series of studies to argue that belief in magic begins in the consciousness of children (who explicitly accept it) and then persists by living in the subconscious of adults (who explicitly deny it).

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How are religious values passed down through families?

Nicholas C. DiDonato

For the most part, it seems that religious parents raise religious kids, who in turn pass down this religion to their kids, and so on. While genetics may very well play a role in facilitating this transmission, the transmission itself must come from social interaction. Focusing specifically on how grandmothers pass on their religious values to their granddaughters, psychologists Denise Lewis, Desiree Seponski (both University of Georgia), and Thomas Camp (Samaritan Counseling Center) found that granddaughters learn religious values from their grandmothers through role modeling, indirect communication, and “just knowing.”

[Read more...]


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