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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...
Autores principales: | , , , |
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Formato: | Online Artículo Texto |
Lenguaje: | English |
Publicado: |
Cambridge University Press
2021
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Materias: | |
Acceso en línea: | https://www.ncbi.nlm.nih.gov/pmc/articles/PMC10427303/ https://www.ncbi.nlm.nih.gov/pubmed/37588534 http://dx.doi.org/10.1017/ehs.2021.1 |
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author | McNamara, Rita Anne Senanayake, Rebekah Willard, Aiyana K. Henrich, Joseph |
author_facet | McNamara, Rita Anne Senanayake, Rebekah Willard, Aiyana K. Henrich, Joseph |
author_sort | McNamara, Rita Anne |
collection | PubMed |
description | 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. |
format | Online Article Text |
id | pubmed-10427303 |
institution | National Center for Biotechnology Information |
language | English |
publishDate | 2021 |
publisher | Cambridge University Press |
record_format | MEDLINE/PubMed |
spelling | pubmed-104273032023-08-16 God's mind on morality McNamara, Rita Anne Senanayake, Rebekah Willard, Aiyana K. Henrich, Joseph Evol Hum Sci Research Article 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. Cambridge University Press 2021-01-11 /pmc/articles/PMC10427303/ /pubmed/37588534 http://dx.doi.org/10.1017/ehs.2021.1 Text en © The Author(s) 2021 https://creativecommons.org/licenses/by/4.0/This is an Open Access article, distributed under the terms of the Creative Commons Attribution licence (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted re-use, distribution, and reproduction in any medium, provided the original work is properly cited. |
spellingShingle | Research Article McNamara, Rita Anne Senanayake, Rebekah Willard, Aiyana K. Henrich, Joseph God's mind on morality |
title | God's mind on morality |
title_full | God's mind on morality |
title_fullStr | God's mind on morality |
title_full_unstemmed | God's mind on morality |
title_short | God's mind on morality |
title_sort | god's mind on morality |
topic | Research Article |
url | https://www.ncbi.nlm.nih.gov/pmc/articles/PMC10427303/ https://www.ncbi.nlm.nih.gov/pubmed/37588534 http://dx.doi.org/10.1017/ehs.2021.1 |
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