Construct validity evidence reporting practices for the Reading the Mind in the Eyes Test: A systematic scoping review.

The Reading the Mind in the Eyes Test (RMET) is one of the most influential measures of social cognitive ability, and it has been used extensively in clinical populations. However, questions have been raised about the validity of RMET scores. We conducted a systematic scoping review of the validity evidence reported in studies that administered the RMET (n = 1461; of which 804 included at least one clinical sample) with a focus on six key dimensions: internal consistency, test-retest reliability, factor structure, convergent validity, discriminant validity, and known group validity. Strikingly, 63% of these studies failed to provide validity evidence from any of these six categories. Moreover, when evidence was reported, it frequently failed to meet widely accepted validity standards. Overall, our results suggest a troubling conclusion: the validity of RMET scores (and the research findings based on them) are largely unsubstantiated and uninterpretable. More broadly, this project demonstrates how unaddressed measurement issues can undermine a voluminous psychological literature.

Delusion-like beliefs and data quality: Are classic cognitive biases artifacts of carelessness?

There is widespread agreement that delusions in clinical populations and delusion-like beliefs in the general population are, in part, caused by cognitive biases. Much of the evidence comes from two influential tasks: the Beads Task and the Bias Against Disconfirmatory Evidence Task. However, research using these tasks has been hampered by conceptual and empirical inconsistencies. In an online study, we examined relationships between delusion-like beliefs in the general population and cognitive biases associated with these tasks. Our study had four key strengths: A new animated Beads Task designed to reduce task miscomprehension, several data-quality checks to identify careless responders, a large sample (n = 1,002), and a preregistered analysis plan. When analyzing the full sample, our results replicated classic relationships between cognitive biases and delusion-like beliefs. However, when we removed 82 careless participants from the analyses (8.2% of the sample) we found that many of these relationships were severely diminished and, in some cases, eliminated outright. These results suggest that some (but not all) seemingly well-established relationships between cognitive biases and delusion-like beliefs might be artifacts of careless responding. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Understanding and combatting misinformation across 16 countries on six continents.

The spread of misinformation online is a global problem that requires global solutions. To that end, we conducted an experiment in 16 countries across 6 continents (N = 34,286; 676,605 observations) to investigate predictors of susceptibility to misinformation about COVID-19, and interventions to combat the spread of this misinformation. In every country, participants with a more analytic cognitive style and stronger accuracy-related motivations were better at discerning truth from falsehood; valuing democracy was also associated with greater truth discernment, whereas endorsement of individual responsibility over government support was negatively associated with truth discernment in most countries. Subtly prompting people to think about accuracy had a generally positive effect on the veracity of news that people were willing to share across countries, as did minimal digital literacy tips. Finally, aggregating the ratings of our non-expert participants was able to differentiate true from false headlines with high accuracy in all countries via the 'wisdom of crowds'. The consistent patterns we observe suggest that the psychological factors underlying the misinformation challenge are similar across different regional settings, and that similar solutions may be broadly effective.

Social and moral psychology of COVID-19 across 69 countries.

The COVID-19 pandemic has affected all domains of human life, including the economic and social fabric of societies. One of the central strategies for managing public health throughout the pandemic has been through persuasive messaging and collective behaviour change. To help scholars better understand the social and moral psychology behind public health behaviour, we present a dataset comprising of 51,404 individuals from 69 countries. This dataset was collected for the International Collaboration on Social & Moral Psychology of COVID-19 project (ICSMP COVID-19). This social science survey invited participants around the world to complete a series of moral and psychological measures and public health attitudes about COVID-19 during an early phase of the COVID-19 pandemic (between April and June 2020). The survey included seven broad categories of questions: COVID-19 beliefs and compliance behaviours; identity and social attitudes; ideology; health and well-being; moral beliefs and motivation; personality traits; and demographic variables. We report both raw and cleaned data, along with all survey materials, data visualisations, and psychometric evaluations of key variables.

Teaching open and reproducible scholarship: a critical review of the evidence base for current pedagogical methods and their outcomes.

In recent years, the scientific community has called for improvements in the credibility, robustness and reproducibility of research, characterized by increased interest and promotion of open and transparent research practices. While progress has been positive, there is a lack of consideration about how this approach can be embedded into undergraduate and postgraduate research training. Specifically, a critical overview of the literature which investigates how integrating open and reproducible science may influence student outcomes is needed. In this paper, we provide the first critical review of literature surrounding the integration of open and reproducible scholarship into teaching and learning and its associated outcomes in students. Our review highlighted how embedding open and reproducible scholarship appears to be associated with (i) students' scientific literacies (i.e. students' understanding of open research, consumption of science and the development of transferable skills); (ii) student engagement (i.e. motivation and engagement with learning, collaboration and engagement in open research) and (iii) students' attitudes towards science (i.e. trust in science and confidence in research findings). However, our review also identified a need for more robust and rigorous methods within pedagogical research, including more interventional and experimental evaluations of teaching practice. We discuss implications for teaching and learning scholarship.

Kinbank: A global database of kinship terminology.

For a single species, human kinship organization is both remarkably diverse and strikingly organized. Kinship terminology is the structured vocabulary used to classify, refer to, and address relatives and family. Diversity in kinship terminology has been analyzed by anthropologists for over 150 years, although recurrent patterning across cultures remains incompletely explained. Despite the wealth of kinship data in the anthropological record, comparative studies of kinship terminology are hindered by data accessibility. Here we present Kinbank, a new database of 210,903 kinterms from a global sample of 1,229 spoken languages. Using open-access and transparent data provenance, Kinbank offers an extensible resource for kinship terminology, enabling researchers to explore the rich diversity of human family organization and to test longstanding hypotheses about the origins and drivers of recurrent patterns. We illustrate our contribution with two examples. We demonstrate strong gender bias in the phonological structure of parent terms across 1,022 languages, and we show that there is no evidence for a coevolutionary relationship between cross-cousin marriage and bifurcate-merging terminology in Bantu languages. Analysing kinship data is notoriously challenging; Kinbank aims to eliminate data accessibility issues from that challenge and provide a platform to build an interdisciplinary understanding of kinship.

The "Reading the Mind in the Eyes" Test Shows Poor Psychometric Properties in a Large, Demographically Representative U.S. Sample.

The Reading the Mind in the Eyes test (RMET) is a widely used measure of theory of mind (ToM). Despite its popularity, there are questions regarding the RMET's psychometric properties. In the current study, we examined the RMET in a representative U.S. sample of 1,181 adults. Key analyses included conducting an exploratory factor analysis on the full sample and examining whether there is a different factor structure in individuals with high versus low scores on the 28-item autism spectrum quotient (AQ-28). We identified overlapping, but distinct, three-factor models for the full sample and the two subgroups. In all cases, each of the three models showed inadequate model fit. We also found other limitations of the RMET, including that nearly a quarter of the RMET items did not meet the criteria for inclusion in the RMET that were established in the original validation study. Due to the RMET's weak psychometric properties and the uncertain validity of individual items, as indicated by our study and previous studies, we conclude that significant caution is warranted when using the RMET as a measure of ToM.

Predicting attitudinal and behavioral responses to COVID-19 pandemic using machine learning.

At the beginning of 2020, COVID-19 became a global problem. Despite all the efforts to emphasize the relevance of preventive measures, not everyone adhered to them. Thus, learning more about the characteristics determining attitudinal and behavioral responses to the pandemic is crucial to improving future interventions. In this study, we applied machine learning on the multinational data collected by the International Collaboration on the Social and Moral Psychology of COVID-19 (N = 51,404) to test the predictive efficacy of constructs from social, moral, cognitive, and personality psychology, as well as socio-demographic factors, in the attitudinal and behavioral responses to the pandemic. The results point to several valuable insights. Internalized moral identity provided the most consistent predictive contribution-individuals perceiving moral traits as central to their self-concept reported higher adherence to preventive measures. Similar results were found for morality as cooperation, symbolized moral identity, self-control, open-mindedness, and collective narcissism, while the inverse relationship was evident for the endorsement of conspiracy theories. However, we also found a non-neglible variability in the explained variance and predictive contributions with respect to macro-level factors such as the pandemic stage or cultural region. Overall, the results underscore the importance of morality-related and contextual factors in understanding adherence to public health recommendations during the pandemic.

The Einstein effect provides global evidence for scientific source credibility effects and the influence of religiosity.

People tend to evaluate information from reliable sources more favourably, but it is unclear exactly how perceivers' worldviews interact with this source credibility effect. In a large and diverse cross-cultural sample (N = 10,195 from 24 countries), we presented participants with obscure, meaningless statements attributed to either a spiritual guru or a scientist. We found a robust global source credibility effect for scientific authorities, which we dub 'the Einstein effect': across all 24 countries and all levels of religiosity, scientists held greater authority than spiritual gurus. In addition, individual religiosity predicted a weaker relative preference for the statement from the scientist compared with the spiritual guru, and was more strongly associated with credibility judgements for the guru than the scientist. Independent data on explicit trust ratings across 143 countries mirrored our experimental findings. These findings suggest that irrespective of one's religious worldview, across cultures science is a powerful and universal heuristic that signals the reliability of information.

Analytic thinking predicts accuracy ratings and willingness to share COVID-19 misinformation in Australia.

The classical account of reasoning posits that analytic thinking weakens belief in COVID-19 misinformation. We tested this account in a demographically representative sample of 742 Australians. Participants completed a performance-based measure of analytic thinking (the Cognitive Reflection Test) and were randomized to groups in which they either rated the perceived accuracy of claims about COVID-19 or indicated whether they would be willing to share these claims. Half of these claims were previously debunked misinformation, and half were statements endorsed by public health agencies. We found that participants with higher analytic thinking levels were less likely to rate COVID-19 misinformation as accurate and were less likely to be willing to share COVID-19 misinformation. These results support the classical account of reasoning for the topic of COVID-19 misinformation and extend it to the Australian context.

The role of meta-analysis and preregistration in assessing the evidence for cleansing effects.

Lee and Schwarz interpret meta-analytic research and replication studies as providing evidence for the robustness of cleansing effects. We argue that the currently available evidence is unconvincing because (a) publication bias and the opportunistic use of researcher degrees of freedom appear to have inflated meta-analytic effect size estimates, and (b) preregistered replications failed to find any evidence of cleansing effects.

Religion and delusion.

We review scholarship that examines relationships - and distinctions - between religion and delusion. We begin by outlining and endorsing the position that both involve belief. Next, we present the prevailing psychiatric view that religious beliefs are not delusional if they are culturally accepted. While this cultural exemption has controversial implications, we argue it is clinically valuable and consistent with a growing awareness of the social - as opposed to purely epistemic - function of belief formation. Finally, we review research on continuities between religious and delusional cognition, which reveals that religious content is quite common in delusions and which provides tentative evidence for a positive relationship between religious belief and delusion-like belief in the general population.

Complex societies precede moralizing gods throughout world history.

The origins of religion and of complex societies represent evolutionary puzzles1-8. The 'moralizing gods' hypothesis offers a solution to both puzzles by proposing that belief in morally concerned supernatural agents culturally evolved to facilitate cooperation among strangers in large-scale societies9-13. Although previous research has suggested an association between the presence of moralizing gods and social complexity3,6,7,9-18, the relationship between the two is disputed9-13,19-24, and attempts to establish causality have been hampered by limitations in the availability of detailed global longitudinal data. To overcome these limitations, here we systematically coded records from 414 societies that span the past 10,000 years from 30 regions around the world, using 51 measures of social complexity and 4 measures of supernatural enforcement of morality. Our analyses not only confirm the association between moralizing gods and social complexity, but also reveal that moralizing gods follow-rather than precede-large increases in social complexity. Contrary to previous predictions9,12,16,18, powerful moralizing 'big gods' and prosocial supernatural punishment tend to appear only after the emergence of 'megasocieties' with populations of more than around one million people. Moralizing gods are not a prerequisite for the evolution of social complexity, but they may help to sustain and expand complex multi-ethnic empires after they have become established. By contrast, rituals that facilitate the standardization of religious traditions across large populations25,26 generally precede the appearance of moralizing gods. This suggests that ritual practices were more important than the particular content of religious belief to the initial rise of social complexity.

Shamanism and the psychosis continuum.

Singh's cultural evolutionary theory of shamanism is impressive, but it does not explain why some people become shamans while others do not. We propose that individual differences in where people lie on a "psychosis continuum" could play an important causal role.

Correction: Atheists and Agnostics Are More Reflective than Religious Believers: Four Empirical Studies and a Meta-Analysis.

[This corrects the article DOI: 10.1371/journal.pone.0153039.].