Dr Adam Baimel

Meta-analyses suggest that religiosity has a positive relationship with mental health. However,
methodological concerns limit findings. The purpose of the study was to analyze linear and curvilinear
relationships among religiosity, spirituality, and mental health using open science practices and a
multinational sample. Relationships among self-reported religiosity, spirituality, depression, anxiety,
stress, and life satisfaction were assessed using mixed-effect linear regressions from a publicly available
multinational data set of participants (N = 1,754; eight countries: Brazil, Indonesia, Thailand, China, Russia,
India, Turkey, and the United States). Within a multinational sample, religiosity was associated with
depression (β = −0.09, p [.17, .27]), but not anxiety or stress. Religiosity was quadratically associated with anxiety (β = −0.07, p =
.03, 95% CI [−0.13, −0.01]) and stress (β = −0.06, p = .05, 95% CI [−.012, .00]), but not depression or life
satisfaction. Spirituality was associated with depression (β = −0.08, p satisfaction (β = 0.14, p associations. Findings suggest accounting for methodological limitations and acknowledging the
importance and murkiness regarding relationships among religiosity, spirituality, and mental health.

Many people in many cultures have a spiritual connection with nature. Research is beginning to reveal the implications of this “ecospiritual” orientation for two great challenges of our times: Preserving the well-being of the natural environment and of ourselves. This article provides an overview of the current research on ecospirituality with a focus on its role in supporting, and sometimes inadvertently hindering, environmental preservation and human well-being. 

Conflicting findings have emerged from research on the relationship between thinking styles and supernatural beliefs. In two studies, we examined this relationship through meta-cognitive trust and developed a new: (1) experimental manipulation, a short scientific article describing the benefits of thinking styles: (2) trust in thinking styles measure, the Ambiguous Decisions task; and (3) supernatural belief measure, the Belief in Psychic Ability scale. In Study 1 (N = 415) we found differences in metacognitive trust in thinking styles between the analytical and intuitive condition, and overall greater trust in analytical thinking. We also found stronger correlations between thinking style measures (in particular intuitive thinking) and psychic ability and paranormal beliefs than with religious beliefs, but a mixed-effect linear regression showed little to no variation in how measures of thinking style related to types of supernatural beliefs. In Study 2, we replicated Study 1 with participants from the United States, Canada, and Brazil (N = 802), and found similar results, with the Brazilian participants showing a reduced emphasis on analytical thinking. We conclude that our new design, task, and scale may be particularly useful for dual-processing research on supernatural belief.

People across time and cultures have often conceived of nature, and humanity’s connection to it, as essentially spiritual. Yet the psychological literature about this “ecospiritual” orientation has been meager. In eight samples, recruited from the USA, Canada, UK, and Singapore (Total N = 8,795), we investigated the relationship between ecospirituality and moral concern for nature. We developed and validated an 8-item measure of ecospirituality for this purpose. Ecospirituality, over and above environmental attitudes, environmentalist identity, and political orientation, uniquely predicted several aspects of moral concern for nature, such as including nature in one’s moral circle, treating nature as a sacred value, and endorsing a
reasoning style that places importance on principles and duties to nature. This reasoning style was reflected in decisions involving nature-economic trade-offs, as well as in an unconditional voting style for the Green Party. We discuss how a spiritual view of nature is an important component of the moral psychology of the human-nature relationship, and what implications it might have for interventions aimed at increasing sustainability.

The relation between religiosity and well-being is one of the most researched topics in the psychology of religion, yet the directionality and robustness of the effect remains debated. Here, we adopted a many-analysts approach to assess the robustness of this relation based on a new cross-cultural dataset (N=10,535 participants from 24 countries). We recruited 120 analysis teams to investigate (1) whether religious people self-report higher well-being, and (2) whether the relation between religiosity and self-reported well-being depends on perceived cultural norms of religion (i.e., whether it is considered normal and desirable to be religious in a given country). In a two-stage procedure, the teams first created an analysis plan and then executed their planned analysis on the data. For the first research question, all but 3 teams reported positive effect sizes with credible/confidence intervals excluding zero (median reported β=0.120). For the second research question, this was the case for 65% of the teams (median reported β=0.039). While most teams applied (multilevel) linear regression models, there was considerable variability in the choice of items used to construct the independent variables, the dependent variable, and the included covariates.

The existential security hypothesis predicts that in the absence of more successful secular institutions, people will be attracted to religion when they are materially insecure. Most assessments, however, employ data sampled at a state-level with a focus on world religions. Using individual-level data collected in societies of varied community sizes with diverse religious traditions including animism, shamanism, polytheism, and monotheism, we conducted a systematic cross-cultural test (N = 1820; 14 societies) of the relationship between material insecurity (indexed by food insecurity) and religious commitment (indexed by both beliefs and practices). Moreover, we examined the relationship between material security and individuals’ commitment to two types of deities (moralistic and local), thus providing the first simultaneous test of the existential security hypothesis across co-existing traditions. Our results indicate that while material insecurity is associated with greater commitment to moralistic deities, it predicts less commitment to local deity traditions.

We find ourselves at a unique point of time in history. Following over two millennia of debate amongst some of the greatest minds that ever existed about the nature of morality, the philosophy of ethics and the attributes of moral agency, and after all that time still not having reached consensus, we are coming to a point where artificial intelligence (AI) technology is enabling the creation of machines that will possess a convincing degree of moral competence. The existence of these machines will undoubtedly have an impact on this age old debate, but we believe that they will have a greater impact on society at large, as AI technology deepens its integration into the social fabric of our world. The purpose of this special issue on Computing Morality is to bring together different perspectives on this technology and its impact on society. The special issue contains four very different and inspiring contributions.

Theorists have sought to identify the key selection pressures that drove the evolution of our species’ cognitive abilities, life histories and cooperative inclinations. Focusing on two leading theories, each capable of accounting for many of the rapid changes in our lineage, we present a simple experiment designed to assess the explanatory power of both the Machiavellian Intelligence and the Cultural Brain/Intelligence Hypotheses. Children (aged 3-7 years) observed a novel social interaction that provided them with behavioral information that could either be used to outmaneuver a partner in subsequent interactions or for cultural learning. The results show that, even after f our rounds of repeated interaction and sometimes lower payoffs, children continued to rely on copying the observed behavior instead of harnessing the available social information to strategically extract payoffs (stickers) from their partners. Analyses further reveal that superior mentalizing abilities are associated with more targeted cultural learning—the selective copying of fewer irrelevant actions—while superior generalized cognitive abilities are associated with greater imitation of irrelevant actions. Neither mentalizing capacities nor more general measures of cognition explain children’s ability to strategically use social information to maximize payoffs. These results provide developmental evidence favoring the Cultural Brain/Intelligence Hypothesis over the Machiavellian Intelligence Hypothesis.

The question of when children understand that others have minds that can represent or misrepresent reality (i.e., possess a ‘Theory of Mind’) is hotly debated. This understanding plays a fundamental role in social interaction (e.g., interpreting human behavior, communicating, empathizing). Most research on this topic has relied on false belief tasks such as the ‘Sally-Anne Task’, because researchers have argued that it is the strongest litmus test examining one’s understanding that the mind can misrepresent reality. Unfortunately, in addition to a variety of other cognitive demands this widely used measure also unnecessarily involves overcoming a bias that is especially pronounced in young children—the ‘curse of knowledge’ (the tendency to be biased by one’s knowledge when considering less-informed perspectives). Three- to 6-year-old’s (n = 230) false belief reasoning was examined across tasks that either did, or did not, require overcoming the curse of knowledge, revealing that when the curse of knowledge was removed three-year-olds were significantly better at inferring false beliefs, and as accurate as five- and six-year-olds. These findings reveal that the classic task is not specifically measuring false belief understanding. Instead, previously observed developmental changes in children’s performance could be attributed to the ability to overcome the curse of knowledge. Similarly, previously observed relationships between individual differences in false belief reasoning and a variety of social outcomes could instead be the result of individual differences in the ability to overcome the curse of knowledge, highlighting the need to re-evaluate how best to interpret large bodies of research on false belief reasoning and social-emotional functioning.

The replicability and importance of the correlation between cognitive style and religious belief has been debated. Moreover, the literature has not examined distinct psychological accounts of this relationship. We tested the replicability of the correlation (N = 5284; students and broader samples of Canadians, Americans and Indians); while testing three accounts of how cognitive style comes to be related to belief in God, karma, witchcraft, and to the belief that religion is necessary for morality. The first, the dual process model, posits that analytical thinking is recruited in overriding intuitions related to supernatural beliefs. The second, the expressive rationality model, posits that analytical thinking is recruited in supporting already-held beliefs in an identity protective manner. And the third, the counter-normativity rationality model, posits that analytical thinking is recruited to question beliefs supported by prevailing cultural norms. In Study 2, we tested the replicability of our results in a re-analysis of published data. The association between analytic thinking style and beliefs was replicated. We conclude that whereas the counter normativity rationality model was contradicted by the data, both the dual process and expressive rationality models received varying degrees of empirical support, but neither model fully accounted for all the patterns in the data.

Supernatural beliefs are ubiquitous around the world, and mounting evidence indicates that these beliefs partly rely on intuitive, cross-culturally recurrent cognitive processes.  Specifically, past research has focused on humans’ intuitive tendency to perceive minds as part of the cognitive foundations of belief in a personified God — an agentic, morally concerned supernatural entity. However, much less is known about belief in karma – another culturally widespread but ostensibly non-agentic supernatural entity reflecting ethical causation across reincarnations.  In two studies and four high-powered samples, including mostly-Christian Canadians and mostly-Hindu Indians (Study 1, N = 2006) and mostly-Christian Americans and Singaporean Buddhists (Study 2, N = 1752), we provide the first systematic empirical investigation of the cognitive intuitions underlying various forms of belief in karma.  We used path analyses to (1) replicate tests of the previously documented cognitive predictors of belief in God, (2) test whether this same network of variables predicts belief in karma, and (3) examine the relative contributions of cognitive and cultural variables to both sets of beliefs.  We found that cognitive tendencies toward intuitive thinking, mentalizing, dualism, and teleological thinking predicted a variety of beliefs about karma—including morally-laden, non-agentic, and agentic conceptualizations—above and beyond the variability explained by cultural learning about karma across cultures.  These results provide further evidence for an independent role for both culture and cognition in supporting diverse types of supernatural beliefs in distinct cultural contexts.

What is the relationship between religion and care for the natural world? Although this question has motivated research for decades, the evidence is inconsistent. Here, we highlight the psychological mechanisms by which specific features of religious systems may differentially impact environmental beliefs and commitments—positively and negatively—to help generate more targeted questions for future research. Religious traditions that emphasize human dominance over the natural world, promote just-world and end-world beliefs, and are tied to more fundamentalist/conservative attitudes can diminish levels of environmental concern in its adherents. Alternatively, religious and spiritual traditions that moralize the protection of the natural world, sanctify nature, and emphasize belief in human stewardship of the natural world can promote pro-environmental concern and commitments.

What explains the ubiquity and diversity of religions around the world? Widespread cognitive tendencies, including mentalizing and intuitive thinking, offer part of the explanation for recurrent features of religion, and individual differences in religious commitments. However, vast diversity in religious beliefs points to the importance of the cultural context in which religious beliefs are transmitted. Cultural evolutionary theory provides the basis of a unified explanation for how cognition and culture interact to shape religious beliefs, in ways that are uniquely adapted to local ecological pressures. These insights lay the groundwork for future research regarding how cultural learning interacts with other evolved aspects of human psychology to generate the recurrent and the diverse forms of religious commitments observed around the world.

Moralizing religions encourage people to anticipate supernatural punishments for violating moral norms, even in anonymous interactions. This is thought to be one way large-scale societies have solved cooperative dilemmas. Previous research has overwhelmingly focused on the effects of moralizing gods, and has yet to thoroughly examine other religious moralising systems, such as karma, to which billions of people subscribe worldwide. In two pre-registered studies conducted with Chinese Singaporeans, we compare the moralizing effects of belief in karma, reincarnation, and ancestral spirits to those of Christianity. In Study 1 (N=582), we found that Buddhists and Taoists (karmic religions) judge individual actions as having greater consequences in this life and the next, compared to Christians. Pointing to the specific role of karma beliefs in these judgements, these effects were replicated in comparisons of participants from the non-karmic religions/groups (Christian and non-religious) who did or did not endorse karma belief. Study 2 (N=830) exploited religious syncretism in this population by reminding participants about either moral afterlife beliefs (reincarnation or heaven/hell), ancestor veneration beliefs, or neither, before assessing norms of generosity in a series of hypothetical dictator games. When reminded of their ancestor veneration beliefs, Buddhists and Taoists (but not Christians) endorsed parochial prosocial norms, expressing willingness to give more to their family and religious group than did those in the control condition. Moral afterlife beliefs increased generosity to strangers for all groups. Taken together, these results provide evidence that different religious beliefs can foster and maintain different prosocial and cooperative norms. 

The most readily-observable and influential cue to one’s credibility is their confidence. Although one’s confidence correlates with knowledge, one should not always trust confident sources or disregard hesitant ones. Three experiments (N = 662; 3- to 12-year-olds) examined the developmental trajectory of children’s understanding of ‘calibration’: whether a person’s confidence or hesitancy correlates with their knowledge. Experiments 1 and 2 provide evidence that children use a person’s history of calibration to guide their learning. Experiments 2 and 3 revealed a developmental progression in calibration understanding: Children preferred a well calibrated over a miscalibrated confident person by around 4 years, whereas even 7- to 8-year olds were insensitive to calibration in hesitant people. The widespread implications for social learning, impression formation, and social cognition are discussed.

Behavioral synchrony, physically keeping together in time with others, is a widespread feature of human cultural practices. Emerging evidence suggests that the physical coordination involved in synchronizing one's behavior with another engages the cognitive systems involved in reasoning about others' mental states (i.e., mentalizing). In three experiments (N = 959), we demonstrate that physically moving in synchrony with others fosters some features of mentalizing – a core feature of human social cognition. In small groups, participants moved synchronously or asynchronously with others in a musical performance task. In Experiment 1, we found that synchrony, as compared to asynchrony, increased self-reported tendencies and abilities for considering others' mental states. In Experiment 2, we replicated this finding, but found that this effect did not extend to accuracy in mental state recognition. In Experiment 3, we tested synchrony's effects on diverse mentalizing measures and compared performance to both asynchrony and a no-movement control condition. Results indicated that synchrony decreased mental state attribution to socially non-relevant targets, and increased mental state attribution to specifically those with whom participants had synchronized. These results provide novel evidence for how synchrony, a common feature of cultural practices and day-to-day interpersonal coordination, shapes our sociality by engaging mentalizing capacities.

Perspective taking, or “theory of mind,” involves reasoning about the mental states of others (e.g., their intentions, desires, knowledge, beliefs) and is called upon in virtually every aspect of human interaction. Our goals in writing this chapter were to provide an overview of (a) the research questions developmental psychologists ask to shed light on how children think about the inner workings of the mind, and (b) why such research is invaluable in understanding human nature and our ability to interact with, and learn from, one another. We begin with a brief review of early research in this field that culminated in the so-called litmus test for a theory of mind (i.e., false-belief tasks). Next, we describe research with infants and young children that created a puzzle for many researchers, and briefly mention an intriguing approach researchers have used to attempt to “solve” this puzzle. We then turn to research examining children's understanding of a much broader range of mental states (beyond false beliefs). We briefly discuss the value of studying individual differences by highlighting their important implications for social well-being and ways to improve perspective taking. Next, we review work illustrating the value of capitalizing on children's proclivity for selective social learning to reveal their understanding of others’ mental states. We close by highlighting one line of research that we believe will be an especially fruitful avenue for future research and serves to emphasize the complex interplay between our perspective-taking abilities and other cognitive processes.

Current research suggests that certain features of religion can harness our sociality in important ways, curbing selfish behavior and/or boosting prosocial behavior. If this is the case, embodied symbols of religious devotion should induce these effects. To test the claim that religious symbolism has an effect on sociality, we conducted the Random Allocation Game with a symbolic prime in Pesqueiro, on the island of Marajó, Brazil, among Christians. Our prime – a Bible and a crucifix pendant – appears to have influenced the allocations made toward distant co-religionists; people who played the game in the prime condition allocated more coins to the distant co-religionist. Additionally, self-reported beliefs about God’s knowledge and punishment had strong effects on fair gameplay across games.

Understanding the expansion of human sociality and cooperation beyond kith and kin remains an important evolutionary puzzle. There is likely a complex web of processes including institutions, norms, and practices that contributes to this phenomenon. Considerable evidence suggests that one such process involves certain components of religious systems that may have fostered the expansion of human cooperation in a variety of ways, including both certain forms of rituals and commitment to particular types of gods. Using an experimental economic game, our team specifically tested whether or not individually held mental models of moralistic, punishing, and knowledgeable gods curb biases in favor of the self and the local community, and increase impartiality toward geographically distant anonymous co-religionists. Our sample includes 591 participants from eight diverse societies – iTaukei (indigenous) Fijians who practice both Christianity and ancestor worship, the animist Hadza of Tanzania, Hindu Indo-Fijians, Hindu Mauritians, shamanist-Buddhist Tyvans of southern Siberia, traditional Inland and Christian Coastal Vanuatuans from Tanna, and Christian Brazilians from Pesqueiro. In this article, we present cross-cultural evidence that addresses this question and discuss the implications and limitations of our project. This volume also offers detailed, site-specific reports to provide further contextualization at the local level.

The scientific study of religion has thus far overlooked the study of beliefs and practices that are centered on the notion of karma: ethical causation across one or different lifetimes. Here, we outline a set of pertinent questions about karmic beliefs and practices ripe for research, namely (1) their cultural distribution around the world, (2) their structure and content, and (3) their psychological and cultural antecedents and consequences.

Theory of mind refers to the abilities underlying the capacity to reason about one’s own and others’ mental states. This ability is critical for predicting and making sense of the actions of others, is essential for efficient communication, fosters social learning, and provides the foundation for empathic concern. Clearly, there is incredible value in fostering theory of mind. Unfortunately, despite being the focus of a wealth of research over the last 40 years relatively little is known about specific strategies for fostering social perspective taking abilities. We provide a discussion of the rationale for applying one specific strategy for fostering efficient theory of mind—that of engaging in “behavioral synchrony” (i.e., the act of keeping together in time with others). Culturally evolved collective rituals involving synchronous actions have long been held to act as social glue. Specifically, here we present how behavioral synchrony tunes our minds for reasoning about other minds in the process of fostering social coordination and cooperation, and propose that we can apply behavioral synchrony as a tool for enhancing theory of mind