The association of perceived stigma, religiosity, and paranormal beliefs in parents of children with epilepsy.

OBJECTIVE: The aim of this study is to investigate the relationship between stigma perception, religiosity, and paranormal beliefs in parents of children with epilepsy. METHODS: The sample of this cross-sectional study consisted of 103 parents of children with epilepsy registered at a state hospital in a city with middle socio-economic status located in southeastern Türkiye. The data were collected using descriptive information forms for parents and children with epilepsy, the Parent Stigma Scale, the Religious Attitude Scale, and the Paranormal Belief Scale. The Mann-Whitney U test, Kruskal-Wallis analysis of variance, and Spearman's correlation analysis were used to assess the data. RESULTS: The results of the study revealed that while 78.6 % of the parents were female, 59.2 % of the children with epilepsy were boys. Total mean scores of the participants were 18.48 ± 4.84 in the Parent Stigma Scale, 51.73 ± 14.15 in the Classical (Non-Religious) Paranormal Beliefs Dimension, and 33.89 ± 6.55 in the Religious Attitude Scale. A weak positive correlation was found between total mean scores of the Parent Stigma Scale, the Paranormal Belief Scale and the Religious Attitude Scale (p < 0.05). However, there was no statistically significant correlation between the mean scores of the Paranormal Belief Scale and the Religiosity Attitude Scale (p > 0.05). All of the three scales were positively correlated with the age of the parents and the duration of the illness (p < 0.05). CONCLUSION: In this study, it was observed that while the parents had high levels of stigma perception and religious attitudes, they had moderate attitudes toward paranormal beliefs. While no direct correlation was found between religious attitudes and paranormal beliefs, cognitive inclinations toward religion were negatively correlated with paranormal beliefs. Additionally, the parents who perceived a higher level of stigma were more likely to hold stronger religious attitudes and beliefs related to various aspects of paranormal events. In the light of these findings, it is recommended to design educational programs and information campaigns aimed at reducing social stigma and raising awareness about epilepsy in such a way as to take individual belief systems into considerations.

Believing is seeing: The link between paranormal beliefs and perceiving signal in noise.

Research suggests that at the core of paranormal belief formation is a tendency to attribute meaning to ambiguous stimuli. But it is unclear whether this tendency reflects a difference in perceptual sensitivity or a decision bias. Using a two-alternative forced choice task, we tested the relationship between paranormal belief and perceptual sensitivity. Participants were shown two stimuli presented in temporal succession. In one interval an ambiguous Mooney Face (i.e., signal) was presented, in the other interval a scrambled version of the image (i.e., noise) was presented. Participants chose in which of the two intervals the face appeared. Our results revealed that participants with stronger beliefs in paranormal phenomena were less sensitive to discriminating signal from noise. This finding builds on previous research using "yes/no" tasks, but importantly disentangles perceptual sensitivity from response bias and suggests paranormal believers perceive things differently.

The Relationship Between Paranormal Beliefs, Social Efficacy and Social Outcome Expectations in Muslim Society: The Case of Turkey.

This study was conducted to determine the effects of religious and classical paranormal beliefs on social efficacy and social outcome expectations. The study was conducted with 340 individuals between March 1, 2021, and April 2, 2021. The data were collected using the Personal Information Form, the Paranormal Belief Scale and the Social Efficacy and Social Outcome Expectations Scale. Statistically significant positive correlations were found among traditional religious beliefs, classical paranormal beliefs, spiritualism, witchcraft, social efficacy expectations and social outcome expectations. It was concluded that traditional religious beliefs may be effective in improving the social acceptance of individuals, and believing in a common religious/cultural supreme entity unites individuals.

The self-attribution bias and paranormal beliefs.

The present study investigated the relation between paranormal beliefs, illusory control and the self-attribution bias, i.e., the motivated tendency to attribute positive outcomes to oneself while negative outcomes are externalized. Visitors of a psychic fair played a card guessing game and indicated their perceived control over randomly selected cards as a function of the congruency and valence of the card. A stronger self-attribution bias was observed for paranormal believers compared to skeptics and this bias was specifically related to traditional religious beliefs and belief in superstition. No relation between paranormal beliefs and illusory control was found. Self-report measures indicated that paranormal beliefs were associated to being raised in a spiritual family and to anomalous experiences during childhood. Thereby this study suggests that paranormal beliefs are related to specific cognitive biases that in turn are shaped by socio-cultural factors.

Need for cognition moderates paranormal beliefs and magical ideation in inconsistent-handers.

A growing literature suggests that degree of handedness predicts gullibility and magical ideation. Inconsistent-handers (people who use their non-dominant hand for at least one common manual activity) report more magical ideation and are more gullible. The current study tested whether this effect is moderated by need for cognition. One hundred eighteen university students completed questionnaires assessing handedness, self-reported paranormal beliefs, and self-reported need for cognition. Handedness (Inconsistent vs. Consistent Right) and Need for Cognition (High vs. Low) were treated as categorical predictors. Both paranormal beliefs and magical ideation served as dependent variable's in separate analyses. Neither set of tests yielded main effects for handedness or need for cognition. However, there were a significant handedness by need for cognition interactions. Post-hoc comparisons revealed that low, but not high, need for cognition inconsistent-handers reported relatively elevated levels of paranormal belief and magical ideation. A secondary set of tests treating the predictor variables as continuous instead of categorical obtained the same overall pattern.

[French validation of the Revised Paranormal Belief Scale]. / Validation française de la Revised Paranormal Belief Scale.

INTRODUCTION: For the last decades, many researchers have focused on paranormal beliefs. Beliefs in the existence of paranormal phenomena would be common and studies conducted in westernized countries have highlighted a high prevalence of individuals believing in the existence of such phenomena. Tobacyk and Milford (1984) developed the Revised Paranormal Belief Scale (RPBS) for assessing beliefs in paranormal phenomena. This 26-item self-reported questionnaire, measuring beliefs in phenomena such as witchcraft or superstition, is one of the most widely used questionnaires to assess such beliefs. While studies focusing on paranormal beliefs tend to develop, there is no French self-report instrument to assess this construct. Researchers have tried to identify specific variables that might be linked to such beliefs, and some have focused on personalities of individuals who believe in the paranormal. Schizotypy has been reported to be significantly and positively correlated with paranormal beliefs. OBJECTIVES: The aim of this study was a) to validate the French version of the RPBS and b) to explore the relationship between Schizotypal Personality Disorder traits and paranormal beliefs. METHODS: After being recruited using the Internet and social networks (e.g. facebook), a sample of 313 participants (mean [SD] age=31.12 [11.62]; range 18-58years) completed the Schizotypal Personality Questionnaire (SPQ-B), assessing Schizotypal Personality Disorder traits and the Revised Paranormal Belief Scale assessing paranormal beliefs. RESULTS: Confirmatory factor analysis (CFA) was conducted to test the proposed 7-factor structure of the RPB developed by Tobacyk. Several adjustment indices were used to evaluate the model. As the first model did not fit the original one, others models were tested. Our findings indicated that a seven-factor solution, excluding 2 items, best described the item structure: (1) spiritualism, (2) superstition, (3) witchcraft, (4) precognition, (5) traditional religious belief, (6) psi, (7) and extraordinary life forms. Relationships between paranormal beliefs and Schizotypal Personality Disorder traits were also explored. Correlations between some subscales of the SPQ-B and some dimensions of the RPBS were found. The "cognition-perception" subscale was strongly correlated with the "witchcraft", "spirituality", "precognition" and "psi" subscales. Nevertheless, this subscale was lightly correlated with the "traditional religious belief" and "extraordinary life forms" dimensions. No correlation was found between the others dimensions of schizotypy as "disorganized" and "interpersonal" and dimensions of paranormal beliefs. DISCUSSION: The initial model developed by Tobacyk and Milford did not fit the data from the French population. The low internal consistencies regarding both superstition and extraordinary life forms dimensions highlighted some cultural differences that have to be acknowledged. This result emphasizes that beliefs in some extraordinary life forms as Loch Ness monster are not an important dimension to take into account in a French population. Our findings also indicate that the RPBS is a valid and reliable instrument for assessing paranormal beliefs in a French population. Our findings also highlight that such beliefs are associated with Schizotypal Personality Disorder traits. Developing research on the association between Schizotypal Personality Disorder traits and such beliefs appears of prime importance. Future studies focusing on features associated with paranormal beliefs are also warranted.

Prevalence, patterns and predictors of paranormal beliefs in The Netherlands: a several-analysts approach.

Paranormal beliefs encompass a wide variety of phenomena, including the existence of supernatural entities such as ghosts and witches, as well as extraordinary human abilities such as telepathy and clairvoyance. In the current study, we used a nationally representative sample ( N = 2534 ) to investigate the presence and correlates of paranormal beliefs among the secular Dutch population. The results indicated that most single paranormal phenomena (e.g. belief in clairvoyance) are endorsed by 10-20% of Dutch respondents; however, 55.6% of respondents qualify as paranormal believers based on the preregistered criterion that they believe in at least one phenomenon with considerable certainty. In addition, we invited four analysis teams with different methodological expertise to assess the structure of paranormal beliefs using traditional factor analysis, network analysis, Bayesian network analysis and latent class analysis (LCA). The teams' analyses indicated adequate fit of a four-factor structure reported in a 1985 study, but also emphasized different conclusions across techniques; network analyses showed evidence against strong connectedness within most clusters, and suggested a five-cluster structure. The application of various analytic techniques painted a nuanced picture of paranormal beliefs and believers in The Netherlands and suggests that despite increased secularization, subgroups of the general population still believe in paranormal phenomena.

Paranormal believers are more prone to illusory agency detection than skeptics.

It has been hypothesized that illusory agency detection is at the basis of belief in supernatural agents and paranormal beliefs. In the present study a biological motion perception task was used to study illusory agency detection in a group of skeptics and a group of paranormal believers. Participants were required to detect the presence or absence of a human agent in a point-light display. It was found that paranormal believers had a lower perceptual sensitivity than skeptics, which was due to a response bias to 'yes' for stimuli in which no agent was present. The relation between paranormal beliefs and illusory agency detection held only for stimuli with low to intermediate ambiguity, but for stimuli with a high number of visual distractors responses of believers and skeptics were at the same level. Furthermore, it was found that illusory agency detection was unrelated to traditional religious belief and belief in witchcraft, whereas paranormal beliefs (i.e. Psi, spiritualism, precognition, superstition) were strongly related to illusory agency detection. These findings qualify the relation between illusory pattern perception and supernatural and paranormal beliefs and suggest that paranormal beliefs are strongly related to agency detection biases.

The Role of Cognitive Control in Paranormal Beliefs: A Study Based on Performance in Go/No-go Task.

Introduction: Cognitive control plays a role in human behavior and mental processes and affects paranormal beliefs. This study aims to investigate the role of cognitive control in paranormal beliefs using the go/no-go task. Methods: A total of 92 people were selected based on low, middle, and high scores in the revised paranormal belief scale (R-PBS) and assigned to 3 groups. The groups included 30 severe paranormal believers (13 females with a mean age of 25.3 years), 31 mild paranormal believers (14 females with a mean age of 26.4 years), and 31 skeptics (16 females with a mean age of 25.8 years). All participants were tested on the go/no-go task. A multivariate analysis of variance was conducted with the given groups (severe paranormal believers, mild paranormal believers, and skeptics) as the independent variable and the go/no-go subscales scores as dependent variables. Results: The findings showed a significant difference between the mean scores in errors of go (F(2, 89)=7.20, P=0.01), errors of no-go (F(2, 89)=11.81, P=0.01), and reaction time (F(2, 89)=21.46, P=0.01) between the groups. Conclusion: The severe and mild paranormal believers had lower accuracy and slower reaction times than the skeptics group. Therefore, severe paranormal believers and mild paranormal believers had a weakness in all go/no-go subscale scores. This finding suggests that paranormal beliefs may be related to poor cognitive control. Highlights: Believers show weak cognitive control.Skeptics perform better in accuracy and reaction time.Paranormal beliefs linked to poor cognitive control. Plain Language Summary: This study explores why some people strongly believe in paranormal phenomena while others don't. This study investigated the connection between cognitive control (our ability to manage thoughts and behavior) and paranormal beliefs. They found that individuals with stronger paranormal beliefs had poorer cognitive control, as they made more errors and had slower reaction times compared to skeptics. However, it's important to note that this study doesn't prove causation; it only highlights a potential link that needs more research. Understanding this connection is important because it helps us grasp why some people are more prone to believing in paranormal events. It also opens up avenues for studying how cognitive control affects human behavior and thinking. In conclusion, this study provides valuable insights into the relationship between cognitive control and paranormal beliefs, contributing to our understanding of human behavior and belief systems. More research can further deepen our knowledge of why people hold different beliefs and how cognitive processes influence those beliefs.

Social Worldviews Predict the General Factor of Paranormal and Generic Conspiracist Beliefs.

Even though wide access to any warranted information in the modern age, the problem of unfounded belief is still relevant, since these beliefs often lead to negative consequences (e.g., vaccination refusal, homeopathic treatment, etc.). The aim of this study was testing the relationship of social worldviews with paranormal beliefs and conspiracy beliefs. We assumed dimensionality hypothesis based on functional standpoint that there should be a general factor (underlying all the domains of paranormal beliefs and generic conspiracist beliefs), which has associations with the social worldviews as well. Derived our analysis from the survey of 228 participants (Mage = 30.6, SD = 11.7), we found that (a) the structure of paranormal and generic conspiracist beliefs can be described by a bifactor model; (b) the general factor of paranormal and generic conspiracist beliefs in the bifactor model was positively associated with global belief in just world and dangerous worldview; (c) paranormal beliefs were positively associated with global belief in just world and negatively associated with competitive worldview; (d) generic conspiracist beliefs were positively associated with dangerous worldview, competitive worldview, and zero-sum game belief; (e) contrary to our hypotheses, there was no evidence for any negative association of paranormal beliefs with dangerous worldview or zero-sum game belief and for any negative association of generic conspiracist beliefs with global belief in just world. We claim that the unfounded beliefs can be of some functional nature, demonstrating a connection with social worldviews, which opens up new perspectives for considering this problem within the framework of social psychology.

Illusory perception of visual patterns in pure noise is associated with COVID-19 conspiracy beliefs.

Just as perceptual heuristics can lead to visual illusions, cognitive heuristics can lead to biased judgements, such as "illusory pattern perception" (i.e., seeing patterns in unrelated events). Here we further investigated the common underlying mechanism behind irrational beliefs and illusory pattern perception in visual images. For trials in which no object was present in the noise, we found that the tendency to report seeing an object was positively correlated with the endorsement of both COVID-19 specific conspiracy theories and paranormal beliefs. The present results suggest that the cognitive bias to see meaningful connections in noise can have an impact on socio-political cognition as well as on perceptual decision making.

Acceptance and Adherence to COVID-19 Preventive Measures are Shaped Predominantly by Conspiracy Beliefs, Mistrust in Science and Fear - A Comparison of More than 20 Psychological Variables.

The global coronavirus (COVID-19) pandemic sparked a great interest in psychological factors that determine or explain peoples' responses to the novel threatening situation and the preventive measures (e.g. wearing masks, social distancing). In this study, we focused on contaminated mindware (conspiracy and paranormal beliefs) and investigated its relationship with both acceptance of and adherence to COVID-19 preventive measures, along with other variables from the domains of emotion (trait anxiety, fear), traditional personality traits (Big 5, locus of control, optimism/pessimism) and motivation (self-control, dispositional regulatory focus). A total of 22 variables were measured in an online survey (N = 374) that took place during the second wave of COVID-19 (Nov. 2020 - March 2021) in Switzerland. Of all variables, the endorsement of specific COVID-19 conspiracy beliefs was most strongly associated with lower acceptance and adherence to the preventive measures, together with mistrust in science and a more right-wing political orientation. In contrast, fear of COVID-19 and prevention regulatory focus were positively associated with acceptance and adherence. Our results therefore highlight the importance of fighting (conspiratorial) misinformation and of increasing the perceived credibility of science in reducing the spread of the coronavirus. Moreover, when acceptance was used as predictor for adherence, agreeableness and dispositional prevention regulatory focus still explained unique variance in adherence, suggesting that such personality and motivational variables play an important role in adhering and regulating preventive behaviour independent from the attitude towards the preventive measures themselves.

Fixating on the future: An overview of increased astrology use.

BACKGROUND: Interest in astrology has surged recently, possibly due to the uncertain conditions in the world due to the Covid-19 pandemic. While belief in astrology is common and socially legitimized in many cultures, a few instances of excessive engagement with astrological services or "fortune-telling addiction" are indicating a risk of adverse mental health consequences. AIM: To understand the existing research base on correlates of belief in astrology and fortune-telling. Method: We have carried out a scoping review to synthesize the available literature base on belief in astrology and to review the evidence for "fortune-telling addiction" using Arksey and O'Malley's methodological framework. Databases of PubMed, ProQuest, EBSCO, and SCOPUS were searched for relevant studies published in peer-reviewed journals. RESULTS: The search findings revealed the association of belief in astrology with cognitive, personality, and psychological factors such as thinking style, self-concept verification, and stress. Case studies on "fortune-telling addiction" have conceptualized it as a possible behavioral addiction and have reported symptoms such as distress, cravings, and salience. CONCLUSIONS: However, further research on the condition along with its psychosocial determinants is necessary for the development of preventative and curative intervention efforts.

God Locus of Health Control, Paranormal Beliefs, and Hypnotizability.

Belief in the paranormal (e.g., spirits, extrasensory perception, fortune telling, extraterrestrials) is common. Extraordinary and magical beliefs have been linked with hypnotizability. A total of 167 undergraduates completed measures of paranormal and magical beliefs, locus of control, absorption, fantasy proneness, expectancy about being hypnotized, and the God Locus of Health Control scale (GLHC) and were hypnotized with the HGSHS:A. High and medium hypnotizable participants more strongly agreed with statements reflecting paranormal and magical beliefs and the assertion that God directly controls their health, relative to those less responsive to hypnosis. Using stepwise regression, we found that expectations about hypnosis along with scores on the GLHC scale accounted for 26% and 30% of the variance in behavioral and subjective scores on the HGSHS:A, respectively. The authors discuss paranormal beliefs and the link between the GLHC and hypnotizability.

Resting-State Electroencephalogram (EEG) Coherence Over Frontal Regions in Paranormal Beliefs.

Introduction: Paranormal beliefs are defined as the belief in extrasensory perception, precognition, witchcraft, and telekinesis, magical thinking, psychokinesis, superstitions. Previous studies corroborate that executive brain functions underpin paranormal beliefs. To test this hypotheses, neurophysiological studies of brain activity are required. Methods: A sample of 20 students (10 girls, Mean±SD age: 22.50±4.07 years) were included in the current study. The absolute power of resting-state electroencephalogram (EEG) was analyzed in intra-hemispheric and inter-hemispheric coherence with eyes open. The paranormal beliefs were determined based on the total score of the revised paranormal belief scale (RPBS). Results: The results of this study demonstrated a significant negative relationship between paranormal beliefs and resting-state EEG in alpha band activity in the frontal lobe (left hemisphere), EEG coherence of alpha and ß1, ß2, and gamma band activities in the frontal lobe (right hemisphere) and coherence of alpha and ß1, ß2 and gamma band activities between frontal regions (two hemispheres). In addition, the results showed that coherence of α, α1, ß, and ß2 band activities between the frontal lobe (right hemispheres) and the EEG coherence of Δ, α1, and beta band activities in the frontal lobe (two hemispheres) predict paranormal beliefs. Conclusion: This study confirms the connection of executive brain functions to paranormal beliefs and determines that frontal brain function may contribute to paranormal beliefs. Highlights: Paranormal beliefs were negatively related to the EEG coherence.Paranormal beliefs were associated with EEG coherence in the right frontal lobe.We found a negative correlation between paranormal beliefs and the EEG coherence in the frontal lobes.EEG coherence the frontal lobes predicted paranormal beliefs. Plain Language Summary: Paranormal beliefs were negatively related to the EEG coherence. They were associated with EEG coherence in the right frontal lobe. In this study, we found a negative correlation between paranormal beliefs and the EEG coherence in the frontal lobes. EEG coherence the frontal lobes predicted paranormal beliefs.

A 21st century cognitive portrait of the Himba, a remote people of Namibia.

This research sketches the cognitive portrait of the Himba, a remote population from Northern Namibia living in a non-industrial society almost completely devoid of modern artefacts. We compared the Himba sample to a French sample, exploring cognitive reflection, moral judgement, cooperative behaviour, paranormal beliefs, and happiness. We looked for both differences and similarities across cultures, and for the way cognitive functioning is associated with a range of demographic variables. Results showed some important group differences, with the Himba being more intuitive, more religious, happier, and less utilitarian than the French participants. Further, the predictors of these beliefs and behaviours differed between the two groups. The present results provide additional support to the recent line of research targeting cultural variations and similarities, and call for the need to expand psychology research beyond the Western world.

Corrigendum: The Effect of Analytic Cognitive Style on Credulity.

[This corrects the article DOI: 10.3389/fpsyg.2020.584424.].

The Multivariable Multiaxial Suggestibility Inventory-2 (MMSI-2): A Psychometric Alternative to Measure and Explain Supernatural Experiences.

This paper presents the English adaptation of the Multivariable Multiaxial Suggestibility Inventory-2 (MMSI-2), a questionnaire developed specifically for psychological assessment and prediction of anomalous phenomena. The sample consisted of 613 respondents from England (47.6% were women and 52.4% men). All of them were of legal age (mean = 34.5; standard deviation = 8.15). An exploratory factor analysis was applied, and three confirmatory factor models were adjusted. Omega coefficients and test-retest designs were used for reliability analysis. The MMSI-2 has a valid internal structure consisting of five macrofactors: Clinical Personality Tendencies (CPT), Anomalous Perceived Phenomena (APP), Incoherent Manipulations (IMA), Altered States of Consciousness (ASC), and Openness (OP). Omega coefficients for CPT and OP factors were low but acceptable. Furthermore, test-retest trials were excellent for all scales and factors. The psychological factors CPT, IMA, and ASC predicted 18.3% of the variance of anomalous experiences (APP). The authors concluded the English MMSI-2 was a valid and reliable test for the evaluation of anomalous phenomena but recommend that subsequent research reviews the predictive quality of the underlying model.

Development of the Paranormal and Supernatural Beliefs Scale using classical and modern test theory.

BACKGROUND: This study describes the construction and validation of a new scale for measuring belief in paranormal phenomena. The work aims to address psychometric and conceptual shortcomings associated with existing measures of paranormal belief. The study also compares the use of classic test theory and modern test theory as methods for scale development. METHOD: We combined novel items and amended items taken from existing scales, to produce an initial corpus of 29 items. Two hundred and thirty-one adult participants rated their level of agreement with each item using a seven-point Likert scale. RESULTS: Classical test theory methods (including exploratory factor analysis and principal components analysis) reduced the scale to 14 items and one overarching factor: Supernatural Beliefs. The factor demonstrated high internal reliability, with an excellent test-retest reliability for the total scale. Modern test theory methods (Rasch analysis using a rating scale model) reduced the scale to 13 items with a four-point response format. The Rasch scale was found to be most effective at differentiating between individuals with moderate-high levels of paranormal beliefs, and differential item functioning analysis indicated that the Rasch scale represents a valid measure of belief in paranormal phenomena. CONCLUSIONS: The scale developed using modern test theory is identified as the final scale as this model allowed for in-depth analyses and refinement of the scale that was not possible using classical test theory. Results support the psychometric reliability of this new scale for assessing belief in paranormal phenomena, particularly when differentiating between individuals with higher levels of belief.

Paranormal beliefs and individual differences: story seeking without reasoned review.

In a sample of 599 participants (60% female, 18-81 years), we tested the hypotheses that cognitive ability and the big-six personality traits suffice to explain the individual-difference component of paranormal beliefs (belief in magic, astrology, esoterism, supernatural beings, and spirituality). Additionally, we measured 14 other potential predictors that were found to correlate with paranormal beliefs in prior research (e.g., ontological confusion). Although cognitive ability and the big-six explained 10% of the variance in individual belief, ontological confusion and causality understanding also were significant predictors in regression analyses. The resulting model, explaining 19 % of variance, consists of ontological confusion, cognitive ability (negative correlation), openness to new experiences, emotionality, conscientiousness (neg. corr.) and causality understanding (neg. corr.). We discuss the findings with reference to two hypothetical factors that drive individuals' acceptance of paranormal beliefs, inclination for story-telling, and tendency to evaluate belief content in terms of reason and conscientious evaluation.