Varieties of gratitude: Identifying patterns of emotional responses to positive experiences attributed to God, karma, and human benefactors.

Good fortune can be attributed to many sources, including other people, personal efforts, and various theistic and nontheistic supernatural forces (e.g., God, karma). Four studies (total N = 4,579) of religiously diverse samples from the United States and the United Kingdom investigated the distinct emotional reactions to recalled positive experiences attributed to natural and supernatural benefactors. We found that the hallmarks of interpersonal gratitude (e.g., thankfulness, admiration, indebtedness) were reported when believers attributed their good fortune to a personal, benevolent God. However, a distinct emotional profile arose when participants attributed good fortune to the process of karmic payback, which was associated with relatively less gratitude but with higher scores for feelings of pride and deservingness. These results were partially explained by participants' attributions of positive experiences to an external agent (e.g., God) versus a universal law or internal factors as in the case of karma. We conclude that diverse spiritual beliefs influence causal attributions for good fortune, which, in turn, predict distinct emotional responses. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Thinking about God discourages dehumanization of religious outgroups.

In seven studies, six with American Christians and one with Israeli Jews (total N = 2,323), we examine how and when belief in moralizing gods influences dehumanization of ethno-religious outgroups. We focus on dehumanization because it is a key feature of intergroup conflict. In Studies 1-6, participants completed measures of dehumanization from their own perspectives and also from the perspective of God, rating the groups' humanity as they thought God would rate it, or wish for them to rate it. When participants completed measures from both their own and God's perspectives, they reported believing that, compared with their own views, God would see (or prefer for them to see) outgroup members as more human. In Study 7, we extend these findings by demonstrating that thinking about God's views reduces the extent to which religious believers personally dehumanize outgroup members. Collectively, results demonstrate that religious believers attribute universalizing moral attitudes to God, compared to themselves, and document how thinking about God's views can promote more positive intergroup attitudes. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Decreasing early hypoglycemia frequency in at-risk newborns after implementing a new hypoglycemia screening algorithm.

BACKGROUND: Neonatal hypoglycemia may affect long-term neurodevelopment. METHODS: Quality improvement (QI) initiative for Mother-Baby-Unit (MBU) admissions (birthweight ≥ 2100 g; ≥35 weeks' gestation) over two epochs from 2016-2019 to reduce the frequency of early (≤3 h) neonatal hypoglycemia in small and large newborns. INTERVENTION: New algorithm using Olsen's growth curves, hypoglycemia thresholds of <2.22 mmol/L [40 mg/dL] (0-3 h) and <2.61 mmol/L [47 mg/dL] (>3 to 24 h), feeding optimization and 24-hour glucose checks for small for gestational age and preterm newborns. RESULTS: Among 39,460 newborns, using subsets with identical screening criteria, early hypoglycemia decreased significantly after QI implementation among large for gestational age newborns with birthweight >3850 g (66%) and small for gestational age newborns with birthweight <2500 g (70%). Among all MBU admissions, the adjusted odds of any hypoglycemia in 24 h decreased (P < 0.001). CONCLUSIONS: Feeding optimization may decrease early hypoglycemia frequency in large and small newborns.

The Term Newborn: Postnatal Screening and Testing.

Prenatal genetic screening, including evaluation for inherited genetic disorders, aneuploidy risk assessment, and sonographic assessment, combined with a thorough newborn examination and standard newborn screening, including blood, hearing, and congenital heart disease screening, can reveal conditions requiring further evaluation after delivery. Abnormal prenatal or newborn screening results should prompt additional diagnostic testing guided by maternal fetal medicine, perinatal genetics, or pediatric specialists.

Faith and science mindsets as predictors of COVID-19 concern: A three-wave longitudinal study.

The COVID-19 pandemic allowed for a naturalistic, longitudinal investigation of the relationship between faith and science mindsets and concern about COVID-19. Our goal was to examine two possible directional relationships: (Model 1) COVID-19 concern ➔ disease avoidance and self-protection motivations ➔ science and faith mindsets versus (Model 2) science and faith mindsets ➔ COVID-19 concern. We surveyed 858 Mechanical Turk workers in three waves of a study conducted in March, April, and June 2020. We found that science mindsets increased whereas faith mindsets decreased (regardless of religious type) during the early months of the pandemic. Further, bivariate correlations and autoregressive cross-lagged analyses indicated that science mindset was positive predictor of COVID-19 concern, in support of Model 2. Faith mindset was not associated with COVID-19 concern. However, faith mindset was a negative predictor of science mindset. We discuss the need for more research regarding the influence of science and faith mindsets as well as the societal consequences of the pandemic.

God. . . Karma, Jinn, spirits, and other metaphysical forces.

Humans have a natural tendency to explain events as caused by metaphysical or supernatural beings and forces. Much of the research in the psychology of religion over the past few years has focused on explanations and experiences involving a person-like God, whether God is authoritarian and/or benevolent, and the extent to which people think of God as being involved in human affairs. Yet many theists think of God in more abstract terms. Moreover, people in every religious tradition and culture believe in other metaphysical beings and forces. These beliefs and related experiences may reflect, and even predict, a believer's thoughts, feelings, and behaviors. More precise measures and innovative methodologies are needed to investigate the great variability in metaphysical beliefs.

Effects of Controlled Relative Humidity Storage on Moisture Sorption and Amylopectin Retrogradation in Gelatinized Starch Lyophiles.

Water plays a significant role in the gelatinization and retrogradation (crystallization) of starch. Amylopectin crystalline regions can adopt several hydrated polymorphic forms; however, reports differ on the migration of water during retrogradation. The objectives of this study were to determine the moisture sorption patterns of gelatinized starch lyophiles during retrogradation in controlled relative humidity (RH) environments and document the amylopectin polymorph(s) formed. Starches from different botanical sources containing A-type and B-type amylopectin polymorphs were studied. Suspensions of starch were heated and then frozen and freeze-dried to make primarily amorphous matrices. Moisture sorption profiles of the dried samples were collected from 5% RH to 95% RH at 25 °C. To capture the retrogradation event, sample masses were also monitored at constant RHs over time (95%, 92.5%, and 90% RH). Powder X-ray diffraction was used to document the physical state of the samples, including the amylopectin polymorph formed upon retrogradation, and differential scanning calorimetry was used to determine glass transition temperatures (Tg s). In all lyophiles, water was first absorbed (mass gain), and if a critical water content was reached (at ≥92.5%RH), sample Tg s dropped below room temperature and concurrent retrogradation and water expulsion (mass loss) occurred, regardless of starch botanical source and whether A- or B-type polymorphs were formed. Overall, retrogradation and water expulsion increased as storage RH increased. These results offer further knowledge into the role of water in amylopectin retrogradation and the relationship among starch type, environmental RH, moisture sorption prior to retrogradation, and water redistribution during retrogradation. PRACTICAL APPLICATION: Starch gelatinization and retrogradation require molecular mobility, which is facilitated by water. Limited retrogradation occurred in lyophiles in the glassy state (90% RH, 25 °C), but increasing the storage RH (to ≥92.5% RH) resulted in increasing amylopectin retrogradation (note: many baked products have water activities in this range). Regardless of starch type (botanical source and amylose content), when the storage RH was high enough, the starch lyophiles first absorbed water, which depressed the Tg below the storage temperature, and then exhibited concomitant retrogradation and water expulsion. The water expelled during amylopectin retrogradation was not (fully) retained in the amorphous starch fraction, which is why samples lost weight. Water leaving the starch matrix during retrogradation could pose challenges for quality, texture, and shelf-life of starch-based products.

Theorizing and Measuring Religiosity Across Cultures.

For almost 50 years, psychologists have been theorizing about and measuring religiosity essentially the way Gordon Allport did, when he distinguished between intrinsic and extrinsic religiosity. However, there is a historical debate regarding what this scale actually measures, which items should be included, and how many factors or subscales exist. To provide more definitive answers, we estimated a series of confirmatory factor analysis models comparing four competing theories for how to score Gorsuch and McPherson's commonly used measure of intrinsic and extrinsic religiosity. We then formally investigated measurement invariance across U.S. Protestants, Irish Catholics, and Turkish Muslims and across U.S. Protestants, Catholics, and Muslims. We provide evidence that a five-item version of intrinsic religiosity is invariant across the U.S. samples and predicts less warmth toward atheists and gay men/lesbians, validating the scale. Our results suggest that a variation of Gorsuch and McPherson's measure may be appropriate for some but not all uses in cross-cultural research.

Infant outcomes among women with Zika virus infection during pregnancy: results of a large prenatal Zika screening program.

BACKGROUND: Zika virus infection during pregnancy is a known cause of congenital microcephaly and other neurologic morbidities. OBJECTIVE: We present the results of a large-scale prenatal screening program in place at a single-center health care system since March 14, 2016. Our aims were to report the baseline prevalence of travel-associated Zika infection in our pregnant population, determine travel characteristics of women with evidence of Zika infection, and evaluate maternal and neonatal outcomes compared to women without evidence of Zika infection. STUDY DESIGN: This is a prospective, observational study of prenatal Zika virus screening in our health care system. We screened all pregnant women for recent travel to a Zika-affected area, and the serum was tested for those considered at risk for infection. We compared maternal demographic and travel characteristics and perinatal outcomes among women with positive and negative Zika virus tests during pregnancy. Comprehensive neurologic evaluation was performed on all infants delivered of women with evidence of possible Zika virus infection during pregnancy. Head circumference percentiles by gestational age were compared for infants delivered of women with positive and negative Zika virus test results. RESULTS: From March 14 through Oct. 1, 2016, a total of 14,161 pregnant women were screened for travel to a Zika-affected country. A total of 610 (4.3%) women reported travel, and test results were available in 547. Of these, evidence of possible Zika virus infection was found in 29 (5.3%). In our population, the prevalence of asymptomatic or symptomatic Zika virus infection among pregnant women was 2/1000. Women with evidence of Zika virus infection were more likely to have traveled from Central or South America (97% vs 12%, P < .001). There were 391 deliveries available for analysis. There was no significant difference in obstetric or neonatal morbidities among women with or without evidence of possible Zika virus infection. Additionally, there was no difference in mean head circumference of infants born to women with positive vs negative Zika virus testing. No microcephalic infants born to women with Zika infection were identified, although 1 infant with hydranencephaly was born to a woman with unconfirmed possible Zika disease. Long-term outcomes for infants exposed to maternal Zika infection during pregnancy are yet unknown. CONCLUSION: Based on a large-scale prenatal Zika screening program in an area with a predominantly Hispanic population, we identified that 4% were at risk from reported travel with only 2/1000 infected. Women traveling from heavily affected areas were most at risk for infection. Neonatal head circumference percentiles among infants born to women with evidence of possible Zika virus infection during pregnancy were not reduced when compared to infants born to women without infection.

Authoritarian and benevolent god representations and the two sides of prosociality.

The Big Gods model focuses on belief in an authoritarian God as a psychological mechanism that inhibits antisocial behavior and facilitates the formation of tight, cohesive groups. Recent empirical evidence suggests, however, that belief in a benevolent God is more likely to inspire helping and inclusivity. Both kinds of beliefs are necessary to explain the development of large-scale societies.

It's Not "All in Your Head": Understanding Religion From an Embodied Cognition Perspective.

Theorists and researchers in the psychology of religion have often focused on the mind as the locus of religion. In this article, we suggest an embodied cognition perspective as a new dimension in studies of religion as a complement to previous research and theorizing. In contrast to the Cartesian view of the mind operating distinctly from the body, an embodied cognition framework posits religion as being grounded in an integrated and dynamic sensorimotor complex (which includes the brain). We review relevant but disparate literature in cognitive and social psychology to demonstrate that embodied cognition shapes the way that people represent the divine and other spiritual beings, guides people's moral intuitions, and facilitates bonding within religious groups. Moreover, commitments to a religious worldview are sometimes manifested in the body. We suggest several promising future directions in the study of religion from an embodied cognition perspective.

Value-Expressive Volunteer Motivation and Volunteering by Older Adults: Relationships With Religiosity and Spirituality.

OBJECTIVES: This study investigates the interplay among religiosity, spirituality, value-expressive volunteer motivation, and volunteering. We examined religiosity and spirituality as predictors of value-expressive volunteer motivation and volunteering and whether religiosity moderated the relations between (a) spirituality and value-expressive volunteer motivation and (b) value-expressive volunteer motivation and volunteering. METHOD: After applying multiple imputation procedures to data from the Wisconsin Longitudinal Study among participants 64-67 years old who survived beyond 2004 (N = 8,148), we carried out regression analyses to predict value-expressive volunteer motivation and volunteering from religiosity and spirituality controlling for demographic variables, physical, emotional, and cognitive health, health risk behaviors, and personality traits. RESULTS: Both religiosity and spirituality were significant (p < .001) positive predictors of value-expressive volunteer motivation. Value-expressive volunteer motivation and religiosity were significant (p < .001) positive predictors, whereas spirituality was a significant (p < .001) negative predictor, of volunteering. Religiosity amplified the relation between value-expressive volunteer motivation and volunteering (p < .05) but did not moderate the relation between spirituality and value-expressive volunteer motivation (p > .45). DISCUSSION: Religiosity may provide the way, and value-expressive volunteer motivation the will, to volunteer. The implications of our findings for the forecasted shortage of older volunteers are discussed.

Fundamental(ist) attribution error: Protestants are dispositionally focused.

Attribution theory has long enjoyed a prominent role in social psychological research, yet religious influences on attribution have not been well studied. We theorized and tested the hypothesis that Protestants would endorse internal attributions to a greater extent than would Catholics, because Protestantism focuses on the inward condition of the soul. In Study 1, Protestants made more internal, but not external, attributions than did Catholics. This effect survived controlling for Protestant work ethic, need for structure, and intrinsic and extrinsic religiosity. Study 2 showed that the Protestant-Catholic difference in internal attributions was significantly mediated by Protestants' greater belief in a soul. In Study 3, priming religion increased belief in a soul for Protestants but not for Catholics. Finally, Study 4 found that experimentally strengthening belief in a soul increased dispositional attributions among Protestants but did not change situational attributions. These studies expand the understanding of cultural differences in attributions by demonstrating a distinct effect of religion on dispositional attributions.

Overlooking evolution: a systematic analysis of cancer relapse and therapeutic resistance research.

Cancer therapy selects for cancer cells resistant to treatment, a process that is fundamentally evolutionary. To what extent, however, is the evolutionary perspective employed in research on therapeutic resistance and relapse? We analyzed 6,228 papers on therapeutic resistance and/or relapse in cancers and found that the use of evolution terms in abstracts has remained at about 1% since the 1980s. However, detailed coding of 22 recent papers revealed a higher proportion of papers using evolutionary methods or evolutionary theory, although this number is still less than 10%. Despite the fact that relapse and therapeutic resistance is essentially an evolutionary process, it appears that this framework has not permeated research. This represents an unrealized opportunity for advances in research on therapeutic resistance.

Delayed memory for visual-haptic exploration of familiar objects.

Long-term memory of haptic, visual, and cross-modality information was investigated. In Experiment 1, subjects briefly explored 40 commonplace objects visually or haptically and then received a recognition test with categorically similar foils in the same or the alternative modality both immediately and after 1 week. Recognition was best for visual input and test, with haptic memory still apparent after a week's delay. Recognition was poorest in the cross-modality conditions, with performance on the haptic-visual and visual-haptic cross-modal conditions being nearly identical. Visual and haptic information decayed at similar rates across a week delay. In Experiment 2, subjects simultaneously viewed and handled the same objects, and transfer was tested in a successive cue-modality paradigm. Performance with the visual modality again exceeded that with the haptic modality. Furthermore, initial errors on the haptic test were often corrected when followed by the visual presentation, both immediately and after 1 week. However, visual test errors were corrected by haptic cuing on the immediate test only. These results are discussed in terms of shared information between the haptic and visual modalities, and the ease of transfer between these modalities immediately and after a substantial delay.