Manifestations, social impact, and decay of conceptual beliefs: A cultural perspective.

INTRODUCTION: Believing comprises multifaceted processes that integrate information from the outside world through meaning-making processes with personal relevance. METHODS: Qualitative Review of the current literature in social cognitive neuroscience. RESULTS: Although believing develops rapidly outside an individual's conscious awareness, it results in the formation of beliefs that are stored in memory and play an important role in determining an individual's behavior. Primal beliefs reflect an individual's experience of objects and events, whereas conceptual beliefs are based on narratives that are held in social groups. Conceptual beliefs can be about autobiographical, political, religious, and other aspects of life and may be encouraged by participation in group rituals. We hypothesize that assertions of future gains and rewards that transcend but are inherent in these codices provide incentives to follow the norms and rules of social groups. CONCLUSION: The power of conceptual beliefs to provide cultural orientation is likely to fade when circumstances and evidence make it clear that what was asserted no longer applies.

Bridging the Gap Between Believing and Memory Functions.

Believing has recently been recognized as a fundamental brain function linking a person's experience with his or her attitude, actions and predictions. In general, believing results from the integration of ambient information with emotions and can be reinforced or modulated in a probabilistic fashion by new experiences. Although these processes occur in the subliminal realm, humans can become aware of what they believe and express it verbally. We explain how believing is interwoven with memory functions in a multifaceted fashion. Linking the typically rapid and adequate reactions of a subject to what he/she believes is enabled by working memory. Perceptions are stored in episodic memory as beneficial or aversive events, while the corresponding verbal descriptions of what somebody believes are stored in semantic memory. After recall from memory of what someone believes, personally relevant information can be communicated to other people. Thus, memory is essential for maintaining what people believe.

Perceived spiritual support counteracts the traumatic impact of extreme disasters: Exploration of moderators.

INTRODUCTION: Extreme disasters have increased exponentially in recent years and result in threats and traumatic reactions in communities globally. Humans turn to their existential relations for survival following disasters; yet, religion and spirituality (R/S) remains underinvestigated in disaster contexts, with most studies measuring general R/S concepts in Christian samples. To address the resulting gap, this study sought to (a) establish short form, disaster-specific scales of perceived spiritual support (PSS); (b) test the factor's relationships with mental health outcomes; and (c) explore moderators of those relationships. METHOD: With strong community engagement, a culturally diverse sample (N = 566) completed an online survey after Hurricanes Maria and Michael (H-MM). Multivariate analyses established psychometric properties for 2 PSS short-form scales (PSSS-S1 and -S2) and revealed associations between and moderators of (disaster-related experiences and character strengths) the scales and 2 traumatic outcomes: posttraumatic stress disorder (PTSD) and posttraumatic growth (PTG). RESULTS: PSSS-S1 and -S2 demonstrated adequate reliability and validity. PSS was associated inversely with PTSD symptoms at a marginal level but positively and strongly with PTG. Character strengths moderated the link of PSS to PTSD but not PTG. Most disaster-related factors were associated with both outcomes. CONCLUSIONS: The findings highlight the function of PSS in survival. PSSS-S1 and -S2 are adequate measures for rapid and cross-cultural data collection in extreme disasters. The differential associations of PSS and moderators with the 2 outcomes can be interpreted in light of 2 forms of well-being, which may have implications for theory, research, and practice in trauma psychology. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Psychological and spiritual factors affecting well-being among military personnel engaged in remote combat.

INTRODUCTION: Remotely piloted aircraft (RPA) require multiple crewmembers to successfully operate the aircraft. RPAs shape modern warfare and pose challenges for the spiritual-emotional health of RPA personnel. This study explored whether (a) RPA crewmembers could be separated into groups based on their experiences, (b) the groups differed in psychological health outcomes, and (c) they differed in aspects of spiritual well-being. METHOD: Participants included 354 United States Air Force personnel involved in RPA duty. Participants provided demographic information and completed the Work Role Strain Scale as a predictor. Outcome measures included job satisfaction, the Maslach Burnout Inventory, Outcome Questionnaire-45.2, Posttraumatic Stress Disorder Checklist for Diagnostic and Statistical Manual of Mental Disorders, 5th edition (DSM-5), and medical complaints and psychosocial services indices. The Spiritual Well-Being Scale and Unit Cohesion Scale were assessed as moderating factors. RESULTS: Cluster analysis identified two groups of crewmembers. Psychologically healthy participants included 73.4% of crewmembers (n = 260); the remaining 26.6% (n = 94) were distressed. The distressed group included more imagery analysts, weapon-strike pilots, and females, and fewer sensor operators and males compared with the healthy group. Symptoms among the distressed group included more psychological difficulties and PTSD symptoms, more medical complaints, and greater use of psychosocial services. The distressed group reported greater work-role conflict, role ambiguity, work overload, relationship stress, emotional exhaustion, and cynicism as well as lower job satisfaction, unit cohesion, professional efficacy, and existential well-being. DISCUSSION: The strongest predictors of distress were lack of meaning and feeling overextended at work. Emotional exhaustion and low existential well-being identified distressed crewmembers. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Believing and social interactions: effects on bodily expressions and personal narratives.

The processes of believing integrate external perceptual information from the environment with internal emotional states and prior experience to generate probabilistic neural representations of events, i.e., beliefs. As these neural representations manifest mostly below the level of a person's conscious awareness, they may inadvertently affect the spontaneous person's bodily expressions and prospective behavior. By yet to be understood mechanisms people can become aware of these representations and reflect upon them. Typically, people can communicate the content of their beliefs as personal statements and can summarize the narratives of others to themselves or to other people. Here, we describe that social interactions may benefit from the consistency between a person's bodily expressions and verbal statements because the person appears authentic and ultimately trustworthy. The transmission of narratives can thus lay the groundwork for social cooperation within and between groups and, ultimately, between communities and nations. Conversely, a discrepancy between bodily expressions and narratives may cause distrust in the addressee(s) and eventually may destroy social bonds.

From Believing to Belief: A General Theoretical Model.

Cognitive neuroscience research has begun to explore the mental processes underlying what a belief and what believing are. Recent evidence suggests that believing involves fundamental brain functions that result in meaningful probabilistic representations, called beliefs. When relatively stable, these beliefs allow for guidance of behavior in individuals and social groups. However, they are also fluid and can be modified by new relevant information, interpersonal contact, social pressure, and situational demands. We present a theoretical model of believing that can account for the formation of both empirically grounded and metaphysical beliefs.

Processes of believing: Where do they come from? What are they good for?

Despite the long scholarly discourse in Western theology and philosophy on religion, spirituality, and faith, explanations of what a belief and what believing is are still lacking. Recently, cognitive neuroscience research addressed the human capacity of believing. We present evidence suggesting that believing is a human brain function which results in probabilistic representations with attributes of personal meaning and value and thereby guides individuals' behavior. We propose that the same mental processes operating on narratives and rituals constitute belief systems in individuals and social groups. Our theoretical model of believing is suited to account for secular and non-secular belief formation.

The psychology of religion.

This chapter discusses progress in the psychology of religion by highlighting its rapid growth during the past 25 years. Recent conceptual and empirical developments are described, with an emphasis on the cognitive and affective basis of religious experience within personality and social psychology. Religion and spirituality as domains of study, as well as being common and important process variables that touch a large portion of human experience, are highlighted. Movement away from the previously dominant measurement paradigm is noted, and particularly promising directions suggestive of an emerging interdisciplinary paradigm are described.