Transcultural pathways to the will to fight.

In 2022, the "Will to Fight Act" was referred to the US Congress urging attention to measuring and assessing will to fight. That Bill was not enacted, and evaluation efforts within the political and military establishment remain contentious, fragmented, and meager. This likely will persist, along with attendant policy failures and grievous costs, without awareness of research that the social and psychological sciences reveal on the will to fight [S. Atran, Science 373, 1063 (2021)]. We illustrate such research using converging data from a multimethod and multicultural approach, including field and online studies from the Middle East, North Africa, and Europe. These studies reveal specific psychosocial pathways, within a general causal framework, that predict willingness to make costly sacrifices, including to cooperate, fight, and die in war and sustained conflict. From the continuing strife in Iraq to embattled Ukraine, 31 studies were conducted in 9 countries with nearly 12,000 participants. These include people in longstanding conflicts, refugees, imprisoned jihadists and gangs, US military, studies in Ukraine before and during the current war, and rolling studies with a European ally of Ukraine. Results provide evidence for a mediation model of transcultural pathways to the will to fight. Building on our previous behavioral and brain research, on the battlefield in Iraq, with violent extremists, and with US military, the linear mediation yielding the will to fight involves identity fusion, perceived spiritual formidability, and trust. The model, a variation on "The Devoted Actor Framework," applies to primary reference groups, core cultural values, and leaders.

Spiritual over physical formidability determines willingness to fight and sacrifice through loyalty in cross-cultural populations.

Across 11 studies involving six countries from four continents (n = 3,285), we extend insights from field investigations in conflict zones to offline and online surveys to show that personal spiritual formidability-the conviction and immaterial resources (values, strengths of beliefs, character) of a person to fight-is positively associated with the will to fight and sacrifice for others. The physical formidability of groups in conflict has long been promoted as the primary factor in human decisions to fight or flee in times of conflict. Here, studies in Spain, Iraq, Lebanon, Palestine, and Morocco reveal that personal spiritual formidability, a construct distinct from religiosity, is more strongly associated with the willingness to fight and make costly self-sacrifices for the group than physical formidability. A follow-on study among cadets of the US Air Force Academy further indicates that this effect is mediated by a stronger loyalty to the group, a finding replicated in a separate study with a European sample. The results demonstrate that personal spiritual formidability is a primary determinant of the will to fight across cultures, and this individual-level factor, propelled by loyal bonds made with others, disposes citizens and combatants to fight at great personal risk.

Psychology of Transnational Terrorism and Extreme Political Conflict.

Fear of transnational terrorism, along with a revitalization of sectarian nationalism, is sundering social and political consensus across the world. Can psychology help? The focus of this review is on the psychological and related social factors that instigate and sustain violent extremism and polarizing group conflict. I first describe the changing global landscape of transnational terrorism, encompassing mainly violent Islamist revivalism and resurgent racial and ethnic supremacism. Next, I explore the psychosocial nature of the devoted actor and rational actor frameworks, focusing on how sacred values, identity fusion, and social network dynamics motivate and maintain extreme violence. The psychology of the will to fight and die is illustrated in behavioral and brain studies with frontline combatants in Iraq, militant supporters in Morocco, and radicalizing populations in Spain. This is followed by a consideration of how to deal with value-driven conflicts and a discussion of how the Internet and social media encourage the propagation of polarized conflict.

Thinking from God's perspective decreases biased valuation of the life of a nonbeliever.

Religious belief is often thought to motivate violence because it is said to promote norms that encourage tribalism and the devaluing of the lives of nonbelievers. If true, this should be visible in the multigenerational violent conflict between Palestinians and Israelis which is marked by a religious divide. We conducted experiments with a representative sample of Muslim Palestinian youth (n = 555), examining whether thinking from the perspective of Allah (God), who is the ultimate arbitrator of religious belief, changes the relative value of Jewish Israelis' lives (compared with Palestinian lives). Participants were presented with variants of the classic "trolley dilemma," in the form of stories where a man can be killed to save the lives of five children who were either Jewish Israeli or Palestinian. They responded from their own perspective and from the perspective of Allah. We find that whereas a large proportion of participants were more likely to endorse saving Palestinian children than saving Jewish Israeli children, this proportion decreased when thinking from the perspective of Allah. This finding raises the possibility that beliefs about God can mitigate bias against other groups and reduce barriers to peace.

What motivated the Industrial Revolution: England's libertarian culture or affluence per se?

What impelled the Industrial Revolution's spectacular economic growth? Life History Theory, Baumard argues, explains how England's world-supreme affluence psychologically fostered innovation; moreover, wherever similar affluence abounds, a "civilizing process" bringing enlightenment and democracy is apt to evolve. Baumard insightfully analyzes a "constellation of affluence" but proffers somewhat whiggish history given England's prior and unique proto-capitalist culture of economic liberty and individualism.

What motivates devoted actors to extreme sacrifice, identity fusion, or sacred values?

Why do some individuals willingly make extreme sacrifices for their group? Whitehouse argues that such willingness stems from a visceral feeling of oneness with the group - identity fusion - that emerges from intense, shared dysphoric experiences or from perceived close kinship with others. Although Whitehouse's argument makes a valuable contribution to understanding extreme sacrifice, factors independent of identity fusion, such as devotion to sacred values, can predict self-sacrifice.

Moralizing religions: Prosocial or a privilege of wealth?

Today's major religions are moralizing religions that encourage material sacrifice for spiritual rewards. A key issue is whether moralizing religions gradually evolved over several millennia to enable cooperation among genetic strangers in the spiraling competition between increasingly large groups occupying Eurasia's middle latitudes, or whether they emerged only with the onset of the Axial Age, about 2,500 years ago, as societal wealth increased to allow privileging long-term goals over immediate needs.

Martyrdom's would-be myth buster.

Lankford overgeneralizes individual psychology from limited, fragmentary and doubtful materials, and underplays strategic, ideological, and group dynamical factors. His speculative claims manifest a form of fundamental attribution error: the tendency - especially evident in popular attachment to moral presumptions of individual responsibility and volition - to overestimate effects of personality and underestimate situational effects in explaining social behavior. The book's appeal may owe more to ideological preference than to interests of science or national security.

From mutualism to moral transcendence.

Baumard et al. attribute morality to a naturally selected propensity to share costs and benefits of cooperation fairly. But how does mundane mutualism relate to transcendent notions of morality critical to creating cultures and civilizations? Humans often make their greatest exertions for an idea they form of their group. Primary social identity is bounded by sacred values, which drive individuals to promote their group through non-rational commitment to actions independently of likely risks and rewards.

Parasite stress is not so critical to the history of religions or major modern group formations.

Fincher & Thornhill's (F&T's) central hypothesis is that strong in-group norms were formed in part to foster parochial social alliances so as to enable cultural groups to adaptively respond to parasite stress. Applied to ancestral hominid environments, the story fits with evolutionary theory and the fragmentary data available on early hominid social formations and their geographical distributions. Applied to modern social formations, however, the arguments and inferences from data are problematic.

Willingness to sacrifice among convicted Islamist terrorists versus violent gang members and other criminals.

Is terrorism just another form of criminal activity, as many nations' justice systems assume? We offer an initial answer using face-to-face interviews and structured surveys in thirty-five Spanish prisons. Recent theories of extreme sacrifice inform this direct observational and comparative study. Islamist terrorists display levels of self-sacrifice for their primary reference group similar to that of Latino gangs, but greater willingness to sacrifice for primary values than other inmates (non-radical Muslims, Latino gangs, and delinquent bands). This disposition is motivated by stronger perceived injustice, discrimination, and a visceral commitment to such values (risk/radicalization factors). Nevertheless, state authorities, prison staff, and families are (protective/de-radicalization) factors apt to reduce willingness to sacrifice and keep foreign fighters, now being released in large numbers, from returning to terrorism.

War as a moral imperative (not just practical politics by other means).

We present findings from one survey and five experiments carried out in the USA, Nigeria and the Middle East showing that judgements about the use of deadly intergroup violence are strikingly insensitive to quantitative indicators of success, or to perceptions of their efficacy. By demonstrating that judgements about the use of war are bounded by rules of deontological reasoning and parochial commitment, these findings may have implications for understanding the trajectory of violent political conflicts. Further, these findings are compatible with theorizing that links the evolution of within-group altruism to intergroup violence.

The will to fight.

As the Taliban rapidly crushed US-backed Afghan forces, many politicians, pundits, and military leaders expressed surprise at having overestimated an ally's will to fight and underestimated the enemy's. Similarly in 2014, after the Islamic State (ISIS) routed US-backed Iraqi forces, President Obama endorsed the intelligence assessment that "predicting the will to fight…is an imponderable." That attitude reflects political and military leaders' continual discounting of research, supported and known by many of those leaders, on the importance of sacred values and spiritual strength to the will to fight. It may remain "imponderable"­and attendant security challenges seemingly intractable­so long as it continues to be viewed through a narrow lens of instrumental, utilitarian rationality.

Measures of devotion to ISIS and other fighting and radicalized groups.

The aim and effect of transnational terrorism today - stemming from both Islamic revivalism and ethno-nationalist resurgence - are to fragment social consensus by forcing people into opposing camps, with no room for innocents. Governments and peoples wrestle with why this is happening and what to do. At issue here: Can social science, specifically psychology, be helpful? A partial answer focuses on recent contributions from behavioral and brain studies into how 'devoted actors', committed to non-negotiable 'sacred values' and the groups those values are embedded in, resort to extreme violence and resist rational-actor approaches to conflict resolution when opposing values are involved. Alternatives approaches emphasize reckoning with sacred values rather than disregarding them, and social counter-engagement instead of reliance on socially disembodied counter-narratives.

Threat Enhances Aggressive Inclinations Among Devoted Actors Via Increase in Their Relative Physical Formidability.

Devoted actors-those who share sacred values with a group with which they are fused-are particularly willing to self-sacrifice to defend their group or values when they are threatened. Here, we explore whether they are also prone to aggressive inclinations toward those who endanger their group or convictions. To that end, we examined the effect of threat and the two components of the devoted actor framework-identity fusion and sacred values-on aggressive inclinations. These inclinations were registered with a videogame that allowed participants to destroy ingroup and outgroup symbols. Two experiments indicated that devoted actors reacted to threats to their ingroup and value by increasing aggressive inclinations against the rival group. This effect was apparently mediated by the perceived physical strength of the ingroup versus foes. Results suggest that devoted actors might be more prone to self-sacrifice, but also to attack those who threaten their group or values.

Ventromedial and dorsolateral prefrontal interactions underlie will to fight and die for a cause.

Willingness to fight and die (WFD) has been developed as a measure to capture willingness to incur costly sacrifices for the sake of a greater cause in the context of entrenched conflict. WFD measures have been repeatedly used in field studies, including studies on the battlefield, although their neurofunctional correlates remain unexplored. Our aim was to identify the neural underpinnings of WFD, focusing on neural activity and interconnectivity of brain areas previously associated with value-based decision-making, such as the ventromedial prefrontal cortex (vmPFC) and the dorsolateral prefrontal cortex (dlPFC). A sample of Pakistani participants supporting the Kashmiri cause was selected and invited to participate in an functional magnetic resonance (fMRI) paradigm where they were asked to convey their WFD for a series of values related to Islam and current politics. As predicted, higher compared to lower WFD was associated with increased ventromedial prefrontal activity and decreased dorsolateral activity, as well as lower connectivity between the vmPFC and the dlPFC. Our findings suggest that WFD more prominently relies on brain areas typically associated with subjective value (vmPFC) rather than integration of material costs (dlPFC) during decision-making, supporting the notion that decisions on costly sacrifices may not be mediated by cost-benefit computation.

Neuroimaging 'will to fight' for sacred values: an empirical case study with supporters of an Al Qaeda associate.

Violent intergroup conflicts are often motivated by commitments to abstract ideals such as god or nation, so-called 'sacred' values that are insensitive to material trade-offs. There is scant knowledge of how the brain processes costly sacrifices for such cherished causes. We studied willingness to fight and die for sacred values using fMRI in Barcelona, Spain, among supporters of a radical Islamist group. We measured brain activity in radicalized individuals as they indicated their willingness to fight and die for sacred and non-sacred values, and as they reacted to peers' ratings for the same values. We observed diminished activity in dorsolateral prefrontal cortex (dlPFC), inferior frontal gyrus, and parietal cortex while conveying willingness to fight and die for sacred relative to non-sacred values-regions that have previously been implicated in calculating costs and consequences. An overlapping region of the dlPFC was active when viewing conflicting ratings of sacred values from peers, to the extent participants were sensitive to peer influence, suggesting that it is possible to induce flexibility in the way people defend sacred values. Our results cohere with a view that 'devoted actors' motivated by an extreme commitment towards sacred values rely on distinctive neurocognitve processes that can be identified.

Neural and Behavioral Correlates of Sacred Values and Vulnerability to Violent Extremism.

Violent extremism is often explicitly motivated by commitment to abstract ideals such as the nation or divine law-so-called "sacred" values that are relatively insensitive to material incentives and define our primary reference groups. Moreover, extreme pro-group behavior seems to intensify after social exclusion. This fMRI study explores underlying neural and behavioral relationships between sacred values, violent extremism, and social exclusion. Ethnographic fieldwork and psychological surveys were carried out among 535 young men from a European Muslim community in neighborhoods in and around Barcelona, Spain. Candidates for an fMRI experiment were selected from those who expressed willingness to engage in or facilitate, violence associated with jihadist causes; 38 of whom agreed to be scanned. In the scanner, participants were assessed for their willingness to fight and die for in-group sacred values before and after an experimental manipulation using Cyberball, a toss ball game known to yield strong feelings of social exclusion. Results indicate that neural activity associated with sacred value processing in a sample vulnerable to recruitment into violent extremism shows marked activity in the left inferior frontal gyrus, a region previously associated with sacred values and rule retrieval. Participants also behaviorally expressed greater willingness to fight and die for sacred versus nonsacred values, consistent with previous studies of combatants and noncombatants. The social exclusion manipulation specifically affected nonsacred values, increasing their similarities with sacred values in terms of heightened left inferior frontal activity and greater expressed willingness to fight and die. These findings suggest that sacralization of values interacts with willingness to engage in extreme behavior in populations vulnerable to radicalization. In addition, social exclusion may be a relevant factor motivating violent extremism and consolidation of sacred values. If so, counteracting social exclusion and sacralization of values should figure into policies to prevent radicalization.