The association between childhood trauma and emotion recognition is reduced or eliminated when controlling for alexithymia and psychopathy traits.

Emotion recognition shows large inter-individual variability, and is substantially affected by childhood trauma as well as modality, emotion portrayed, and intensity. While research suggests childhood trauma influences emotion recognition, it is unclear whether this effect is consistent when controlling for interrelated individual differences. Further, the universality of the effects has not been explored, most studies have not examined differing modalities or intensities. This study examined childhood trauma's association with accuracy, when controlling for alexithymia and psychopathy traits, and if this varied across modality, emotion portrayed, and intensity. An adult sample (N = 122) completed childhood trauma, alexithymia, and psychopathy questionnaires and three emotion tasks: faces, voices, audio-visual. When investigating childhood trauma alone, there was a significant association with poorer accuracy when exploring modality, emotion portrayed, and intensity. When controlling for alexithymia and psychopathy, childhood trauma remained significant when exploring emotion portrayed, however, it was no longer significant when exploring modality and intensity. In fact, alexithymia was significant when exploring intensity. The effect sizes overall were small. Our findings suggest the importance of controlling for interrelated individual differences. Future research should explore more sensitive measures of emotion recognition, such as intensity ratings and sensitivity to intensity, to see if these follow accuracy findings.

Gods are watching and so what? Moralistic supernatural punishment across 15 cultures.

Psychological and cultural evolutionary accounts of human sociality propose that beliefs in punitive and monitoring gods that care about moral norms facilitate cooperation. While there is some evidence to suggest that belief in supernatural punishment and monitoring generally induce cooperative behaviour, the effect of a deity's explicitly postulated moral concerns on cooperation remains unclear. Here, we report a pre-registered set of analyses to assess whether perceiving a locally relevant deity as moralistic predicts cooperative play in two permutations of two economic games using data from up to 15 diverse field sites. Across games, results suggest that gods' moral concerns do not play a direct, cross-culturally reliable role in motivating cooperative behaviour. The study contributes substantially to the current literature by testing a central hypothesis in the evolutionary and cognitive science of religion with a large and culturally diverse dataset using behavioural and ethnographically rich methods.

Reproductive inequality in humans and other mammals.

To address claims of human exceptionalism, we determine where humans fit within the greater mammalian distribution of reproductive inequality. We show that humans exhibit lower reproductive skew (i.e., inequality in the number of surviving offspring) among males and smaller sex differences in reproductive skew than most other mammals, while nevertheless falling within the mammalian range. Additionally, female reproductive skew is higher in polygynous human populations than in polygynous nonhumans mammals on average. This patterning of skew can be attributed in part to the prevalence of monogamy in humans compared to the predominance of polygyny in nonhuman mammals, to the limited degree of polygyny in the human societies that practice it, and to the importance of unequally held rival resources to women's fitness. The muted reproductive inequality observed in humans appears to be linked to several unusual characteristics of our species-including high levels of cooperation among males, high dependence on unequally held rival resources, complementarities between maternal and paternal investment, as well as social and legal institutions that enforce monogamous norms.

Credibility Enhancing Displays, religious scandal and the decline of Irish Catholic orthodoxy.

Credibility Enhancing Displays have been shown to be an important component in the transmission of empirically unverifiable cultural content such as religious beliefs. Decreased Credibility Enhancing Displays are a major predictor of religious decline. However, because declines in belief are often paired with the decreasing importance of religious institutions, existing research has not yet shown the effect of Credibility Enhancing Displays as separate from this institutional decline. Here, we assess the role of past Credibility Enhancing Display exposure among the baptised Catholic population of Ireland in predicting who retains a Catholic identity and religious beliefs among those who reject the Catholic Church. We find that leaving Catholicism outright (i.e. 'ex-Catholicism') is predicted by low Credibility Enhancing Display exposure, but rejecting the Church while retaining a Catholic identity (i.e. 'liminal Catholicism') and theistic belief is not. High perceived prevalence of clerical paedophiles (i.e. religious hypocrisy) predicts both groups similarly. Higher exposure to Credibility Enhancing Displays predicts higher orthodox Catholic beliefs and Catholic morality among Catholics, but with inconsistent and even negative effects among the other groups. High perceived prevalence of clerical paedophiles predicts the rejection of orthodox Catholic beliefs, but not the rejection of theism or a Catholic identity.

Cognitive Pathways to Belief in Karma and Belief in God.

Supernatural beliefs are ubiquitous around the world, and mounting evidence indicates that these beliefs partly rely on intuitive, cross-culturally recurrent cognitive processes. Specifically, past research has focused on humans' intuitive tendency to perceive minds as part of the cognitive foundations of belief in a personified God-an agentic, morally concerned supernatural entity. However, much less is known about belief in karma-another culturally widespread but ostensibly non-agentic supernatural entity reflecting ethical causation across reincarnations. In two studies and four high-powered samples, including mostly Christian Canadians and mostly Hindu Indians (Study 1, N = 2,006) and mostly Christian Americans and Singaporean Buddhists (Study 2, N = 1,752), we provide the first systematic empirical investigation of the cognitive intuitions underlying various forms of belief in karma. We used path analyses to (a) replicate tests of the previously documented cognitive predictors of belief in God, (b) test whether this same network of variables predicts belief in karma, and (c) examine the relative contributions of cognitive and cultural variables to both sets of beliefs. We found that cognitive tendencies toward intuitive thinking, mentalizing, dualism, and teleological thinking predicted a variety of beliefs about karma-including morally laden, non-agentic, and agentic conceptualizations-above and beyond the variability explained by cultural learning about karma across cultures. These results provide further evidence for an independent role for both culture and cognition in supporting diverse types of supernatural beliefs in distinct cultural contexts.

Positive schizotypy and the experience of creativity: The distinctive roles of suspiciousness and dispositional mindfulness.

Positive schizotypy has been shown to predict emergence of schizophrenia-spectrum disorders, with suspiciousness/paranoia regarded a key risk factor. However, magical thinking and unusual perceptual experiences, other aspects of positive schizotypy, are associated with creativity. We investigated whether suspiciousness attenuates the relationship of magical thinking and unusual experiences with creative experience, and explored the interaction of dispositional mindfulness with positive schizotypy and creative experience. 342 (256 females) healthy adults (mean age: 25.9; SD 8.4) completed online self-report measures of schizotypy, creative experience, and dispositional mindfulness. Moderation analysis showed that suspiciousness attenuated the positive relationship of magical thinking (b = -0.29, p = .03) and unusual perceptual experiences (b = -0.23, p = .01) with an aspect of creative experience related to positive affect - power/pleasure. This effect was not present for 4 other aspects of creative experience. Multiple linear regressions revealed higher dispositional mindfulness to interact with aspects of positive schizotypy associated with heightened creative experience of power/pleasure (b = 0.06, p = .03), clarity/preparation (b = 0.03, p = .004), and differing levels of anxiety associated with creative engagement (b = -0.06, p = .003; b = 0.03, p = .047). Higher dispositional mindfulness was also associated with lower suspiciousness (rs = -0.33, p < .001). The study highlights the importance of considering the role of suspiciousness/paranoia when investigating the relationship between positive schizotypy and creativity. The findings provide support for the application of mindfulness-based interventions for mitigating psychosis-risk associated with suspiciousness, whilst supporting the otherwise favourable association of positive schizotypy with creativity.

God's mind on morality.

Most research on cognition behind religious belief assumes that understanding of other minds is culturally uniform and follows the Western model of mind, which posits that (a) others' thoughts can be known and (b) action is best explained by mental state inference. This is potentially problematic if, as a growing body of evidence suggests, other populations view minds differently. We recruit Indigenous iTaukei Fijians who hold (a) a model of mind that discourages mental state inference and (b) co-existing Christian (Western) and traditional supernatural agent beliefs. Study 1 (N = 108), uses free-listing to examine how Western and local models of mind relate to beliefs. The Christian God cares about internal states and traits (aligning with the Western model of mind). Study 2 tests whether evoking God triggers intent focus in moral reasoning. Instead, God appears to enforce cultural models of mind in iTaukei (N = 151) and North Americans (N = 561). Expected divine judgement mirrors human judgement; iTaukei (N = 90) expect God to emphasise outcome, while Indo-Fijians (N = 219) and North Americans (N = 412) expect God to emphasise intent. When reminded to think about thoughts, iTaukei (N = 72) expect God to judge outcomes less harshly. Results suggest cultural/cognitive co-evolution: introduced cultural forms can spread new cognitive approaches, while Indigenous beliefs can persist as a reflection of local institutions.

Watch me, watch you: ritual participation increases in-group displays and out-group monitoring in children.

Collective rituals serve social functions for the groups that perform them, including identifying group members and signalling group commitment. A novel social group paradigm was used in an afterschool programme (N = 60 4-11-year-olds) to test the influence of participating in a ritual task on in-group displays and out-group monitoring over repeated exposures to the group. The results demonstrate that ritual participation increases in-group displays (i.e. time spent displaying materials to in-group members) and out-group monitoring (i.e. time spent looking at out-group members) compared with a control task across three time points. This study provides evidence for the processes by which rituals may influence children's behaviours towards in- and out-group members and discusses implications for understanding the development of ritual cognition and behaviour. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'.

Exploration, Explanation, and Parent-Child Interaction in Museums.

Young children develop causal knowledge through everyday family conversations and activities. Children's museums are an informative setting for studying the social context of causal learning because family members engage together in everyday scientific thinking as they play in museums. In this multisite collaborative project, we investigate children's developing causal thinking in the context of family interaction at museum exhibits. We focus on explaining and exploring as two fundamental collaborative processes in parent-child interaction, investigating how families explain and explore in open-ended collaboration at gear exhibits in three children's museums in Providence, RI, San Jose, CA, and Austin, TX. Our main research questions examined (a) how open-ended family exploration and explanation relate to one another to form a dynamic for children's learning; (b) how that dynamic differs for families using different interaction styles, and relates to contextual factors such as families' science background, and (c) how that dynamic predicts children's independent causal thinking when given more structured tasks. We summarize findings on exploring, explaining, and parent-child interaction (PCI) styles. We then present findings on how these measures related to one another, and finally how that dynamic predicts children's causal thinking. In studying children's exploring we described two types of behaviors of importance for causal thinking: (a) Systematic Exploration: Connecting gears to form a gear machine followed by spinning the gear machine. (b) Resolute Behavior: Problem-solving behaviors, in which children attempted to connect or spin a particular set of gears, hit an obstacle, and then persisted to succeed (as opposed to moving on to another behavior). Older children engaged in both behaviors more than younger children, and the proportion of these behaviors were correlated with one another. Parents and children talked to each other while interacting with the exhibits. We coded causal language, as well as other types of utterances. Parents' causal language predicted children's causal language, independent of age. The proportion of parents' causal language also predicted the proportion of children's systematic exploration. Resolute behavior on the part of children did not correlate with parents' causal language, but did correlate with children's own talk about actions and the exhibit. We next considered who set goals for the play in a more holistic measure of parent-child interaction style, identifying dyads as parent-directed, child-directed, or jointly-directed in their interaction with one another. Children in different parent-child interaction styles engaged in different amounts of systematic exploration and had parents who engaged in different amounts of causal language. Resolute behavior and the language related to children engaging in such troubleshooting, seemed more consistent across the three parent-child interaction styles. Using general linear mixed modeling, we considered relations within sequences of action and talk. We found that the timing of parents' causal language was crucial to whether children engaged in systematic exploration. Parents' causal talk was a predictor of children's systematic exploration only if it occurred prior to the act of spinning the gears (while children were building gear machines). We did not observe an effect of causal language when it occurred concurrently with or after children's spinning. Similarly, children's talk about their actions and the exhibit predicted their resolute behavior, but only when the talk occurred while the child was encountering the problem. No effects were found for models where the talk happened concurrently or after resolving the problem. Finally, we considered how explaining and exploring related to children's causal thinking. We analyzed measures of children's causal thinking about gears and a free play measure with a novel set of gears. Principal component analysis revealed a latent factor of causal thinking in these measures. Structural equation modeling examined how parents' background in science related to children's systematic exploration, parents' causal language, and parent-child interaction style, and then how those factors predicted children's causal thinking. In a full model, with children's age and gender included, children's systematic exploration related to children's causal thinking. Overall, these data demonstrate that children's systematic exploration and parents' causal explanation are best studied in relation to one another, because both contributed to children's learning while playing at a museum exhibit. Children engaged in systematic exploration, which supported their causal thinking. Parents' causal talk supported children's exploration when it was presented at certain times during the interaction. In contrast, children's persistence in problem solving was less sensitive to parents' talk or interaction style, and more related to children's own language, which may act as a form of self-explanation. We discuss the findings in light of ongoing approaches to promote the benefit of parent-child interaction during play for children's learning and problem solving. We also examine the implications of these findings for formal and informal learning settings, and for theoretical integration of constructivist and sociocultural approaches in the study of children's causal thinking.

Explain This, Explore That: A Study of Parent-Child Interaction in a Children's Museum.

Parents visiting a gear exhibit at a children's museum were instructed to encourage their children (N = 65; ages 4-6) to explain, explore, or engage as usual. Instructions led to different patterns of play at the exhibit: Encouragement to explain led to greater discussion of gear mechanisms, whereas encouragement to explore led to more time connecting gears. In the explain condition, parents' questions predicted their children's discussion and further testing of gears. Questions also predicted the amount of time children spent on a follow-up task. Parents' exploration predicted an increase in exploration by their children. These data indicate that minimal interventions impact parent-child interaction at a museum exhibit and that prompts to explore or explain uniquely influence parent and child behavior.

Moralizing gods, impartiality and religious parochialism across 15 societies.

The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to such mechanisms being constrained to the religious ingroup, possibly at the expense of religious outgroups. To test these hypotheses, we administered two behavioural experiments and a set of interviews to a sample of 2228 participants from 15 diverse populations. These populations included foragers, pastoralists, horticulturalists, and wage labourers, practicing Buddhism, Christianity, and Hinduism, but also forms of animism and ancestor worship. Using the Random Allocation Game (RAG) and the Dictator Game (DG) in which individuals allocated money between themselves, local and geographically distant co-religionists, and religious outgroups, we found that higher ratings of gods as monitoring and punishing predicted decreased local favouritism (RAGs) and increased resource-sharing with distant co-religionists (DGs). The effects of punishing and monitoring gods on outgroup allocations revealed between-site variability, suggesting that in the absence of intergroup hostility, moralizing gods may be implicated in cooperative behaviour toward outgroups. These results provide support for the hypothesis that beliefs in monitoring and punitive gods help expand the circle of sustainable social interaction, and open questions about the treatment of religious outgroups.

The Minds of God(s) and Humans: Differences in Mind Perception in Fiji and North America.

Previous research suggests that how people conceive of minds depends on the culture in which they live, both in determining how they interact with other human minds and how they infer the unseen minds of gods. We use exploratory factor analysis to compare how people from different societies with distinct models of human minds and different religious traditions perceive the minds of humans and gods. In two North American samples (American adults, N = 186; Canadian students, N = 202), we replicated a previously found two-factor agency/experience structure for both human and divine minds, but in Fijian samples (Indigenous iTaukei Fijians, N = 77; Fijians of Indian descent, N = 214; total N = 679) we found a three-factor structure, with the additional containing items related to social relationships. Further, Fijians' responses revealed a different three-factor structure for human minds and gods' minds. We used these factors as dimensions in the conception of minds to predict (a) expectations about human and divine tendencies towards punishment and reward; and (b) conception of gods as more embodied (an extension of experience) or more able to know people's thoughts (an extension of agency). We found variation in how these factors predict conceptions of agents across groups, indicating further theory is needed to explain how culturally generated concepts of mind lead to other sorts of social inferences. We conclude that mind perception is shaped by culturally defined social expectations and recommend further work in different cultural contexts to examine the interplay between culture and social cognition.

Weighing outcome vs. intent across societies: How cultural models of mind shape moral reasoning.

Mental state reasoning has been theorized as a core feature of how we navigate our social worlds, and as especially vital to moral reasoning. Judgments of moral wrong-doing and punish-worthiness often hinge upon evaluations of the perpetrator's mental states. In two studies, we examine how differences in cultural conceptions about how one should think about others' minds influence the relative importance of intent vs. outcome in moral judgments. We recruit participation from three societies, differing in emphasis on mental state reasoning: Indigenous iTaukei Fijians from Yasawa Island (Yasawans) who normatively avoid mental state inference in favor of focus on relationships and consequences of actions; Indo-Fijians who normatively emphasize relationships but do not avoid mental state inference; and North Americans who emphasize individual autonomy and interpreting others' behaviors as the direct result of mental states. In study 1, Yasawan participants placed more emphasis on outcome than Indo-Fijians or North Americans by judging accidents more harshly than failed attempts. Study 2 tested whether underlying differences in the salience of mental states drives study 1 effects by inducing Yasawan and North American participants to think about thoughts vs. actions before making moral judgments. When induced to think about thoughts, Yasawan participants shifted to judge failed attempts more harshly than accidents. Results suggest that culturally-transmitted concepts about how to interpret the social world shape patterns of moral judgments, possibly via mental state inference.

Material security, life history, and moralistic religions: A cross-cultural examination.

Researchers have recently proposed that "moralistic" religions-those with moral doctrines, moralistic supernatural punishment, and lower emphasis on ritual-emerged as an effect of greater wealth and material security. One interpretation appeals to life history theory, predicting that individuals with "slow life history" strategies will be more attracted to moralistic traditions as a means to judge those with "fast life history" strategies. As we had reservations about the validity of this application of life history theory, we tested these predictions with a data set consisting of 592 individuals from eight diverse societies. Our sample includes individuals from a wide range of traditions, including world religions such as Buddhism, Hinduism and Christianity, but also local traditions rooted in beliefs in animism, ancestor worship, and worship of spirits associated with nature. We first test for the presence of associations between material security, years of formal education, and reproductive success. Consistent with popular life history predictions, we find evidence that material security and education are associated with reduced reproduction. Building on this, we then test whether or not these demographic factors predict the moral concern, punitiveness, attributed knowledge-breadth, and frequency of ritual devotions towards two deities in each society. Here, we find no reliable evidence of a relationship between number of children, material security, or formal education and the individual-level religious beliefs and behaviors. We conclude with a discussion of why life-history theory is an inadequate interpretation for the emergence of factors typifying the moralistic traditions.

The evolution of the shaman's cultural toolkit.

A complete picture of shamanism's cultural evolution requires an understanding of how the professionalization of shamanism affects the distribution of knowledge within societies. We suggest that limiting knowledge to fewer people could impede the accumulation of functional knowledge within shamanism. On this basis, we make further predictions about how the domain of shamanism could change and collapse.

"Spiritual but not religious": Cognition, schizotypy, and conversion in alternative beliefs.

The spiritual but not religious (SBNR) are a growing population in secularizing societies. Yet, we know little about the underlying psychology of this group or their belief profile. Based on an individual difference approach, we address this knowledge gap by comparing SBNR with religious and non-religious participants. In a sample of Americans (n=1013), we find that the SBNR differ from non-religious and religious participants in a number of ways. SBNR participants are more likely to hold paranormal beliefs and to have an experiential relationship to the supernatural (e.g. have mystical experiences and feelings of universal connectedness), but are similar to religious participants in their profile of cognitive biases. SBNR participants score higher on measures of schizotypy than the religious or non-religious. Reported conversions from one group (religious, SBNR, or non-religious) to another since childhood corresponds with predictable differences in cognitive biases, with dualism predicting conversion to religion and schizotypy predicting conversion to SBNR.

Cross-cultural dataset for the evolution of religion and morality project.

A considerable body of research cross-culturally examines the evolution of religious traditions, beliefs and behaviors. The bulk of this research, however, draws from coded qualitative ethnographies rather than from standardized methods specifically designed to measure religious beliefs and behaviors. Psychological data sets that examine religious thought and behavior in controlled conditions tend to be disproportionately sampled from student populations. Some cross-national databases employ standardized methods at the individual level, but are primarily focused on fully market integrated, state-level societies. The Evolution of Religion and Morality Project sought to generate a data set that systematically probed individual level measures sampling across a wider range of human populations. The set includes data from behavioral economic experiments and detailed surveys of demographics, religious beliefs and practices, material security, and intergroup perceptions. This paper describes the methods and variables, briefly introduces the sites and sampling techniques, notes inconsistencies across sites, and provides some basic reporting for the data set.

What is the association between religious affiliation and children's altruism?

Decety et al.[1] examined the relationships between household religiosity and sociality in children sampled from six countries. We were keenly interested in Decety et al.[1]'s conclusions about a negative relationship between religiosity and generosity - measured with the Dictator Game - as our team has investigated related questions, often with potentially contrasting findings [2-5]. We argue here that, after addressing peculiarities in their analyses, Decety et al.[1]'s data are consistent with a different interpretation.

Memory and Belief in the Transmission of Counterintuitive Content.

Cognitive scientists have increasingly turned to cultural transmission to explain the widespread nature of religion. One key hypothesis focuses on memory, proposing that that minimally counterintuitive (MCI) content facilitates the transmission of supernatural beliefs. We propose two caveats to this hypothesis. (1) Memory effects decrease as MCI concepts become commonly used, and (2) people do not believe counterintuitive content readily; therefore additional mechanisms are required to get from memory to belief. In experiments 1-3 (n = 283), we examined the relationship between MCI, belief, and memory. We found that increased tendencies to anthropomorphize predicted poorer memory for anthropomorphic-MCI content. MCI content was found less believable than intuitive content, suggesting different mechanisms are required to explain belief. In experiment 4 (n = 70), we examined the non-content-based cultural learning mechanism of credibility-enhancing displays (CREDs) and found that it increased participants' belief in MCI content, suggesting this type of learning can better explain the transmission of belief.