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Believers' estimates of God's beliefs are more egocentric than estimates of other people's beliefs.

ABSTRACT: People often reason egocentrically about others' beliefs, using their own beliefs as an inductive guide. Correlational, experimental, and neuroimaging evidence suggests that people may be even more egocentric when reasoning about a religious agent's beliefs (e.g., God). In both nationally representative and more local samples, people's own beliefs on important social and ethical issues were consistently correlated more strongly with estimates of God's beliefs than with estimates of other people's beliefs (Studies 1-4). Manipulating people's beliefs similarly influenced estimates of God's beliefs but did not as consistently influence estimates of other people's beliefs (Studies 5 and 6). A final neuroimaging study demonstrated a clear convergence in neural activity when reasoning about one's own beliefs and God's beliefs, but clear divergences when reasoning about another person's beliefs (Study 7). In particular, reasoning about God's beliefs activated areas associated with self-referential thinking more so than did reasoning about another person's beliefs. Believers commonly use inferences about God's beliefs as a moral compass, but that compass appears especially dependent on one's own existing beliefs.

SUBMITTER: Epley N

PROVIDER: S-EPMC2787468 | biostudies-literature |

REPOSITORIES: biostudies-literature

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Project description:A person's belief about whether intelligence can change (called their implicit theory of intelligence) predicts something about that person's thinking and behavior. People who believe intelligence is fixed (called entity theorists) attribute failure to traits (i.e., "I failed the test because I'm not smart.") and tend to be less motivated in school; those who believe intelligence is malleable (called incremental theorists) tend to attribute failure to behavior (i.e., "I failed the test because I didn't study.") and are more motivated in school. In previous studies, researchers have characterized participants as either entity or incremental theorists based on their agreement or disagreement with three statements. The present study further explored the theories-of-intelligence (TOI) construct in two ways: first, we asked whether these theories are coherent, in the sense that they show up not only in participants' responses to the three standard assessment items, but on a broad range of questions about intelligence and the brain. Second, we asked whether these theories are discrete or continuous. In other words, we asked whether people believe one thing or the other (i.e., that intelligence is malleable or fixed), or if there is a continuous range of beliefs (i.e., people believe in malleability to a greater or lesser degree). Study (1) asked participants a range of general questions about the malleability of intelligence and the brain. Study (2) asked participants more specific questions about the brains of a pair of identical twins who were separated at birth. Results showed that TOI are coherent: participants' responses to the three standard survey items are correlated with their responses to questions about the brain. But the theories are not discrete: although responses to the three standard survey items fell into a bimodal distribution, responses to the broader range of questions fell into a normal distribution suggesting the theories are continuous.

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Believers' estimates of God's beliefs are more egocentric than estimates of other people's beliefs.

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