Sensing the presence of gods and spirits across cultures and faiths.

Hearing the voice of God, feeling the presence of the dead, being possessed by a demonic spirit-such events are among the most remarkable human sensory experiences. They change lives and in turn shape history. Why do some people report experiencing such events while others do not? We argue that experiences of spiritual presence are facilitated by cultural models that represent the mind as "porous," or permeable to the world, and by an immersive orientation toward inner life that allows a person to become "absorbed" in experiences. In four studies with over 2,000 participants from many religious traditions in the United States, Ghana, Thailand, China, and Vanuatu, porosity and absorption played distinct roles in determining which people, in which cultural settings, were most likely to report vivid sensory experiences of what they took to be gods and spirits.

Rethinking people's conceptions of mental life.

How do people make sense of the emotions, sensations, and cognitive abilities that make up mental life? Pioneering work on the dimensions of mind perception has been interpreted as evidence that people consider mental life to have two core components-experience (e.g., hunger, joy) and agency (e.g., planning, self-control) [Gray HM, et al. (2007) Science 315:619]. We argue that this conclusion is premature: The experience-agency framework may capture people's understanding of the differences among different beings (e.g., dogs, humans, robots, God) but not how people parse mental life itself. Inspired by Gray et al.'s bottom-up approach, we conducted four large-scale studies designed to assess people's conceptions of mental life more directly. This led to the discovery of an organization that differs strikingly from the experience-agency framework: Instead of a broad distinction between experience and agency, our studies consistently revealed three fundamental components of mental life-suites of capacities related to the body, the heart, and the mind-with each component encompassing related aspects of both experience and agency. This body-heart-mind framework distinguishes itself from Gray et al.'s experience-agency framework by its clear and importantly different implications for dehumanization, moral reasoning, and other important social phenomena.

Young children's automatic encoding of social categories.

The present research investigated young children's automatic encoding of two social categories that are highly relevant to adults: gender and race. Three- to 6-year-old participants learned facts about unfamiliar target children who varied in either gender or race and were asked to remember which facts went with which targets. When participants made mistakes, they were more likely to confuse targets of the same gender than targets of different genders, but they were equally likely to confuse targets within and across racial groups. However, a social preference measure indicated that participants were sensitive to both gender and race information. Participants with more racial diversity in their social environments were more likely to encode race, but did not have stronger racial preferences. These findings provide evidence that young children do not automatically encode all perceptible features of others. Further, gender may be a more fundamental social category than race.

The development and diversity of religious cognition and behavior: Protocol for Wave 1 data collection with children and parents by the Developing Belief Network.

The Developing Belief Network is a consortium of researchers studying human development in diverse social-cultural settings, with a focus on the interplay between general cognitive development and culturally specific processes of socialization and cultural transmission in early and middle childhood. The current manuscript describes the study protocol for the network's first wave of data collection, which aims to explore the development and diversity of religious cognition and behavior. This work is guided by three key research questions: (1) How do children represent and reason about religious and supernatural agents? (2) How do children represent and reason about religion as an aspect of social identity? (3) How are religious and supernatural beliefs transmitted within and between generations? The protocol is designed to address these questions via a set of nine tasks for children between the ages of 4 and 10 years, a comprehensive survey completed by their parents/caregivers, and a task designed to elicit conversations between children and caregivers. This study is being conducted in 39 distinct cultural-religious groups (to date), spanning 17 countries and 13 languages. In this manuscript, we provide detailed descriptions of all elements of this study protocol, give a brief overview of the ways in which this protocol has been adapted for use in diverse religious communities, and present the final, English-language study materials for 6 of the 39 cultural-religious groups who are currently being recruited for this study: Protestant Americans, Catholic Americans, American members of the Church of Jesus Christ of Latter-day Saints, Jewish Americans, Muslim Americans, and religiously unaffiliated Americans.

Modeling and leveraging intuitive theories to improve vaccine attitudes.

Much of the richness of human thought is supported by people's intuitive theories-mental frameworks capturing the perceived structure of the world. But intuitive theories can also contain and reinforce dangerous misconceptions. In this paper, we take up the case of misconceptions about vaccine safety that discourages vaccination. These misconceptions constitute a major public health risk that predates the coronavirus pandemic but that has become all the more dire in recent years. We argue that addressing such misconceptions requires awareness of the broader conceptual contexts in which they are embedded. To build this understanding, we examined the structure and revision of people's intuitive theories of vaccination in five large survey studies (total N = 3,196). Based on these data, we present a cognitive model of the intuitive theory surrounding people's decisions about whether to vaccinate young children against diseases like measles, mumps, and rubella (MMR). Using this model, we were able to make accurate predictions about how people's beliefs would be revised in light of educational interventions, design an effective new intervention encouraging vaccination, and understand how these beliefs were affected by real-world events (the measles outbreaks of 2019). In addition to presenting a promising way forward for promoting the MMR vaccine, this approach has clear implications for encouraging the uptake of COVID-19 vaccines, especially among parents of young children. At the same time, this work provides the foundation for richer understandings of intuitive theories and belief revision more broadly. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Children associate racial groups with wealth: evidence from South Africa.

Group-based social hierarchies exist in nearly every society, yet little is known about whether children understand that they exist. The present studies investigated whether 3- to 10-year-old children (N=84) in South Africa associate higher status racial groups with higher levels of wealth, one indicator of social status. Children matched higher value belongings with White people more often than with multiracial or Black people and with multiracial people more often than with Black people, thus showing sensitivity to the de facto racial hierarchy in their society. There were no age-related changes in children's tendency to associate racial groups with wealth differences. The implications of these results are discussed in light of the general tendency for people to legitimize and perpetuate the status quo.

Belief, culture, & development: Insights from studying the development of religious beliefs and behaviors.

We describe the theoretical and methodological contributions of a cultural and developmental approach to the study of religious belief and behavior. We focus on how the study of religious development can provide a foothold into answering some key questions in developmental science: What is belief? What is culture? What is the nature of human development? Throughout the chapter, we provide examples of methodological innovations that have emerged over the course of the first year of a global, collaborative research project into the development of religious beliefs and behaviors.

To Believe Is Not to Think: A Cross-Cultural Finding.

Are religious beliefs psychologically different from matter-of-fact beliefs? Many scholars say no: that religious people, in a matter-of-fact way, simply think their deities exist. Others say yes: that religious beliefs are more compartmentalized, less certain, and less responsive to evidence. Little research to date has explored whether lay people themselves recognize such a difference. We addressed this question in a series of sentence completion tasks, conducted in five settings that differed both in religious traditions and in language: the United States, Ghana, Thailand, China, and Vanuatu. Participants everywhere routinely used different verbs to describe religious versus matter-of-fact beliefs, and they did so even when the ascribed belief contents were held constant and only the surrounding context varied. These findings support the view that people from diverse cultures and language communities recognize a difference in attitude type between religious belief and everyday matter-of-fact belief.

Similarities and differences in concepts of mental life among adults and children in five cultures.

How do concepts of mental life vary across cultures? By asking simple questions about humans, animals and other entities - for example, 'Do beetles get hungry? Remember things? Feel love?' - we reconstructed concepts of mental life from the bottom up among adults (N = 711) and children (ages 6-12 years, N = 693) in the USA, Ghana, Thailand, China and Vanuatu. This revealed a cross-cultural and developmental continuity: in all sites, among both adults and children, cognitive abilities travelled separately from bodily sensations, suggesting that a mind-body distinction is common across diverse cultures and present by middle childhood. Yet there were substantial cultural and developmental differences in the status of social-emotional abilities - as part of the body, part of the mind or a third category unto themselves. Such differences may have far-reaching social consequences, whereas the similarities identify aspects of human understanding that may be universal.

God as a White man: A psychological barrier to conceptualizing Black people and women as leadership worthy.

[Correction Notice: An Erratum for this article was reported online in Journal of Personality and Social Psychology on May 21 2020 (see record 2020-36018-001). In the article, the phrase Mixed Effects in the table title for Tables 1-3 and Tables 6-8 is incorrect. The corrected phrase should appear instead as Fixed Effects. All versions of this article have been corrected.] In the United States, God is commonly conceptualized as the omnipotent and omniscient entity that created the universe, and as a White man. We questioned whether the extent to which God is conceptualized as a White man predicts the extent to which White men are perceived as particularly fit for leadership. We found support for this across 7 studies. In Study 1, we created 2 measures to examine the extent to which U.S. Christians conceptualized God as a White man, and in Study 2 we found that, controlling for multiple covariates (e.g., racist and sexist attitudes, religiosity, political attitudes), responses on these measures predicted perceiving White male job candidates as particularly fit for leadership, among both Black and White, male and female, Christians. In Study 3, we found that U.S. Christian children, both White and racial minority, conceptualized God as more White than Black (and more male than female), which predicted perceiving White people as particularly boss-like. We next found evidence to suggest that this phenomenon is rooted in broader intuitions that extend beyond Christianity. That is, in a novel context with novel groups and a novel god, U.S. Christian adults (Studies 4 and 6), atheist adults (Study 5), and agnostic preschoolers (Study 7), used a god's identity to infer which groups were best fit for leadership. Collectively, our data reveal a clear and consistent pattern: Attributing a social identity to God predicts perceiving individuals who share that identity as more fit for leadership. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Theory-based explanation as intervention.

Cogent explanations are an indispensable means of providing new information and an essential component of effective education. Beyond this, we argue that there is tremendous untapped potential in using explanations to motivate behavior change. In this article we focus on health interventions. We review four case studies that used carefully tailored explanations to address gaps and misconceptions in people's intuitive theories, providing participants with a conceptual framework for understanding how and why some recommended behavior is an effective way of achieving a health goal. These case studies targeted a variety of health-promoting behaviors: (1) children washing their hands to prevent viral epidemics; (2) parents vaccinating their children to stem the resurgence of infectious diseases; (3) adults completing the full course of an antibiotic prescription to reduce antibiotic resistance; and (4) children eating a variety of healthy foods to improve unhealthy diets. Simply telling people to engage in these behaviors has been largely ineffective-if anything, concern about these issues is mounting. But in each case, teaching participants coherent explanatory frameworks for understanding health recommendations has shown great promise, with such theory-based explanations outperforming state-of-the-art interventions from national health authorities. We contrast theory-based explanations both with simply listing facts, information, and advice and with providing a full-blown educational curriculum, and argue for providing the minimum amount of information required to understand the causal link between a target behavior and a health outcome. We argue that such theory-based explanations lend people the motivation and confidence to act on their new understanding.