Explaining illness with evil: pathogen prevalence fosters moral vitalism.

Pathogens represent a significant threat to human health leading to the emergence of strategies designed to help manage their negative impact. We examined how spiritual beliefs developed to explain and predict the devastating effects of pathogens and spread of infectious disease. Analysis of existing data in studies 1 and 2 suggests that moral vitalism (beliefs about spiritual forces of evil) is higher in geographical regions characterized by historical higher levels of pathogens. Furthermore, drawing on a sample of 3140 participants from 28 countries in study 3, we found that historical higher levels of pathogens were associated with stronger endorsement of moral vitalistic beliefs. Furthermore, endorsement of moral vitalistic beliefs statistically mediated the previously reported relationship between pathogen prevalence and conservative ideologies, suggesting these beliefs reinforce behavioural strategies which function to prevent infection. We conclude that moral vitalism may be adaptive: by emphasizing concerns over contagion, it provided an explanatory model that enabled human groups to reduce rates of contagious disease.

Measurement invariance of the moral vitalism scale across 28 cultural groups.

Moral vitalism refers to a tendency to view good and evil as actual forces that can influence people and events. The Moral Vitalism Scale had been designed to assess moral vitalism in a brief survey form. Previous studies established the reliability and validity of the scale in US-American and Australian samples. In this study, the cross-cultural comparability of the scale was tested across 28 different cultural groups worldwide through measurement invariance tests. A series of exact invariance tests marginally supported partial metric invariance, however, an approximate invariance approach provided evidence of partial scalar invariance for a 5-item measure. The established level of measurement invariance allows for comparisons of latent means across cultures. We conclude that the brief measure of moral vitalism is invariant across 28 cultures and can be used to estimate levels of moral vitalism with the same precision across very different cultural settings.

Russian Students' Social Representations of Higher Education.

The ideas of the theory social representations proposed by Moscovici and developed in the structural approach by Abric were used in the research in order to reveal the structure and content of students' social representations of higher education in a modern society. The total sample size was 572 students: of which 197 were secondary school students (average age of 16.7), 189 were undergraduate students (average age of 20.8) and 186 were master students (average age of 29.3). The methodology of Vergès for the analysis of the structure of social representations was used. We tested the hypothesis that the structure of social representations of higher education has general and specific features correlated to the age and educational level of students. It was found that the social representations of schoolchildren, undergraduate students and master's students differ in a number of elements and content characteristics. Generally social representations of students with different education levels had similar characteristics. Students of secondary schools expanded the core performance, in contrast to students of universities, presumably because of their fewer social experiences, providing large "distance" to higher education as an "object".