Awe and social conformity: Awe promotes the endorsement of social norms and conformity to the majority opinion.

Given that awe experiences promote collective identity and decrease self-importance, we reasoned that they should lead individuals to be more prone to cherish social conformity value and to adopt conformity behaviors. In two online experiments (N = 593), compared to neutral and amusement emotional states, awe was found to drive individuals to value the respect of social norms in a greater extent (Experiment 1), and to lead individuals to conform to the majority opinion on an evaluative judgment task (Experiment 2). The present research provides the first empirical evidence of awe as leading to conformity and, although more research is needed, it offers important theoretical implications about the social function of awe as well as, more generally, the importance of emotions in social influence situations. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Religious moral righteousness over care: a review and a meta-analysis.

Does religion enhance an 'extended' morality? We review research on religiousness and Schwartz's values, Haidt's moral foundations (through a meta-analysis of 45 studies), and deontology versus consequentialism (a review of 27 studies). Instead of equally encompassing prosocial (care for others) and other values (duties to the self, the community, and the sacred), religiosity implies a restrictive morality: endorsement of values denoting social order (conservation, loyalty, and authority), self-control (low autonomy and self-expansion), and purity more strongly than care; and, furthermore, a deontological, non-consequentialist, righteous orientation, that could result in harm to (significant) others. Religious moral righteousness is highest in fundamentalism and weakens in secular countries. Only spirituality reflects an extended morality (care, fairness, and the binding foundations). Evolutionarily, religious morality seems to be more coalitional and 'hygienic' than caring.

Religiosity and the Motivation for Social Affiliation.

Although universal, the motivation to affiliate can vary as a function of individual differences and of the characteristics of the target. Three studies explored the extent to which religious beliefs and identity are related to social affiliation motivation. Because most religions advocate affiliation and provide opportunities for frequent experiences of affiliation, we reasoned that religious people might show greater affiliation motivation in everyday attitudes and behaviors. We found that religiosity was positively related to implicit and behavioral measures of general social affiliation (Studies 1 and 2). However, manipulating the identity of the affiliation target revealed that when affiliating might not lead to positive outcomes, the relation between religiosity and social affiliation disappeared (but did not reverse). In Studies 2 and 3, when the target of the affiliation was explicitly identified as a member of a threatening out-group (atheist), religiosity did not predict affiliation behaviors. We discuss the mechanisms by which religiosity motivates and constrains social affiliation and the potential implications for social influence and intergroup processes.

Terminating a Child's Life? Religious, Moral, Cognitive, and Emotional Factors Underlying Non-Acceptance of Child Euthanasia.

Is opposition to child euthanasia motivated only by ideology, or also by other personality characteristics and individual differences? In Belgium, the first country to legalize child euthanasia (in 2014), we investigated religious, moral, emotional, and cognitive factors underlying the (dis)approval of this legalization (N = 213). Disapproval was associated with religiousness, collectivistic morality (loyalty and purity), and prosocial dispositions, in terms of emotional empathy and behavioral generosity, but not values (care and fairness). It was also associated with low flexibility in existential issues and a high endorsement of slippery slope arguments, but not necessarily low openness to experience. A regression analysis showed that in addition to religiousness, low flexibility in existential issues and high empathy and generosity distinctly predicted opposition to child euthanasia. Whereas most of the findings parallel those previously reported for adult euthanasia, the role of prosocial inclinations in predicting moral opposition seems to be specific to child euthanasia.

Who Turns to Acupuncture? The Role of Mistrust of Rationality and Individualist Success.

OBJECTIVE: In this postmodern society, people tend to abandon conventional medicine for alternative medical systems, such as acupuncture. What are the reasons for this defiance regarding modern rationality and individualist success? Who turns to acupuncture? METHODS: This study (n=89) examined whether world views opposed to the predominance of rationality (i.e., mistrust of science, spirituality, paranormal beliefs) and individualist success or consumerism (i.e., power, achievement, and materialism), typically associated with the postmodern era, might explain this attraction toward acupuncture. Participants were recruited through Internet forums interested in complementary and alternative medicine and completed the questionnaire voluntarily. RESULTS: Attraction to acupuncture related negatively with materialism and achievement as well as positively with spirituality, paranormal beliefs, and mistrust in science. Spirituality, paranormal beliefs, and low achievement were the main predictors of attraction to acupuncture and explained 44% of the variance. The mistrust in science mediated the relationship between spiritual and paranormal beliefs and the attraction toward acupuncture. Low achievement explained the link between low materialism and positive attitudes toward acupuncture. CONCLUSION: The general mistrust of our rational and individualist modern society is indeed an important predictor of attraction toward acupuncture, in addition to demographic variables.

Buddhist concepts as implicitly reducing prejudice and increasing prosociality.

Does Buddhism really promote tolerance? Based on cross-cultural and cross-religious evidence, we hypothesized that Buddhist concepts, possibly differing from Christian concepts, activate not only prosociality but also tolerance. Subliminally priming Buddhist concepts, compared with neutral or Christian concepts, decreased explicit prejudice against ethnic, ideological, and moral outgroups among Western Buddhists who valued universalism (Experiment 1, N = 116). It also increased spontaneous prosociality, and decreased, among low authoritarians or high universalists, implicit religious and ethnic prejudice among Westerners of Christian background (Experiment 2, N = 128) and Taiwanese of Buddhist/Taoist background (Experiment 3, N = 122). Increased compassion and tolerance of contradiction occasionally mediated some of the effects. The general idea that religion promotes (ingroup) prosociality and outgroup prejudice, based on research in monotheistic contexts, lacks cross-cultural sensitivity; Buddhist concepts activate extended prosociality and tolerance of outgroups, at least among those with socio-cognitive and moral openness.

Self-transcendent positive emotions increase spirituality through basic world assumptions.

Spirituality has mostly been studied in psychology as implied in the process of overcoming adversity, being triggered by negative experiences, and providing positive outcomes. By reversing this pathway, we investigated whether spirituality may also be triggered by self-transcendent positive emotions, which are elicited by stimuli appraised as demonstrating higher good and beauty. In two studies, elevation and/or admiration were induced using different methods. These emotions were compared to two control groups, a neutral state and a positive emotion (mirth). Self-transcendent positive emotions increased participants' spirituality (Studies 1 and 2), especially for the non-religious participants (Study 1). Two basic world assumptions, i.e., belief in life as meaningful (Study 1) and in the benevolence of others and the world (Study 2) mediated the effect of these emotions on spirituality. Spirituality should be understood not only as a coping strategy, but also as an upward spiralling pathway to and from self-transcendent positive emotions.

Is religion not prosocial at all? Comment on Galen (2012).

Galen (2012), critically reviewing recent research on religion and prosociality, concludes that the religious prosociality hypothesis is a (congruence) fallacy. The observed effects are not real: They only reflect stereotypes and ingroup favoritism, are due to secular psychological effects, are inconsistent, and confound (e.g., by ignoring curvilinear relationships) those low in religiosity with nonbelievers. In this commentary, a distinction is first made between the already known limitations on the extent, context, and quality of the religion-prosociality link and the novel, more radical argument of Galen denying the validity and the plausibility of such a link. Second, careful examination of relevant studies shows that religious prosociality is not reduced to social desirability in self-reports, is confirmed through ratings by peers who are blind with regard to the religious status of the target, and is expressed through real prosocial behavior in controlled experiments and life decisions with long-term effects. This behavior cannot be reduced to ingroup favoritism. Finally, Galen's opposition between religious versus "secular" psychological effects is criticized as psychologically problematic, and his insistence for examination of curvilinear relationships is relativized on the basis of research confirming the linear relationship. Alternative research questions for understanding prosociality of atheists are proposed.

Religiousness as a cultural adaptation of basic traits: a five-factor model perspective.

Individual differences in religiousness can be partly explained as a cultural adaptation of two basic personality traits, Agreeableness and Conscientiousness. This argument is supported by a meta-analysis of 71 samples (N = 21,715) from 19 countries and a review of the literature on personality and religion. Beyond variations in effect magnitude as a function of moderators, the main personality characteristics of religiousness (Agreeableness and Conscientiousness) are consistent across different religious dimensions, contexts (gender, age, cohort, and country), and personality measures, models, and levels, and they seem to predict religiousness rather than be influenced by it. The copresence of Agreeableness and Conscientiousness sheds light on other explanations of religiousness, its distinctiveness from related constructs, its implications for other domains, and its adaptive functions.

Feeling good, but lacking autonomy: closed-mindedness on social and moral issues in new religious movements.

According to previous research, New Religious Movements (NRMs) seem to have a positive effect on the mental health of members who join NRMs with some previous affective, cognitive or other vulnerabilities. The present study investigates the other, less positive, side of the psychology of NRMs, i.e. elements that may be an obstacle to optimal development, such as rigidity and low autonomy. In comparison to non-NRM members, members of various NRMs in Belgium (N = 120) were found to be low in quest religious orientation (Altemeyer and Hunsberger, Int J Psychol Religion 2:113-133, 1992), to privilege conservation values to the detriment of openness to change values (Schwartz, Advances in experimental social psychology (vol 25, pp. 1-65). Orlando, FL: Academic Press, 1992), to show submissiveness to authority in hypothetical situations (projective measure), and to highly moralize judgments of transgression relative to conventional domains (Turiel, The development of social knowledge: Morality and social convention. Cambridge: Cambridge University Press, 1983). Discussion points out the idea that rigidity and restriction of autonomy may be the price to be paid for the structuring role NRMs play with regard to previous vulnerabilities.