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Tolerating the "doubting Thomas": how centrality of religious beliefs vs. practices influences prejudice against atheists.

ABSTRACT: Past research has found a robust effect of prejudice against atheists in largely Christian-dominated (belief-oriented) samples. We propose that religious centrality of beliefs vs. practices influences attitudes toward atheists, such that religious groups emphasizing beliefs perceive non-believers more negatively than believers, while groups emphasizing practices perceive non-practicing individuals more negatively than practicing individuals. Studies 1-2, in surveys of 41 countries, found that Muslims and Protestants (belief-oriented) had more negative attitudes toward atheists than did Jews and Hindus (practice-oriented). Study 3 experimentally manipulated a target individual's beliefs and practices. Protestants had more negative attitudes toward a non-believer (vs. a believer), whereas Jews had more negative attitudes toward a non-practicing individual (vs. a practicing individual, particularly when they had a Jewish background). This research has implications for the psychology of religion, anti-atheist prejudice, and cross-cultural attitudes regarding where dissent in beliefs or practices may be tolerated or censured within religious groups.

SUBMITTER: Hughes J

PROVIDER: S-EPMC4561750 | biostudies-literature | 2015

REPOSITORIES: biostudies-literature

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Tolerating the "doubting Thomas": how centrality of religious beliefs vs. practices influences prejudice against atheists.

Hughes Jeffrey J Grossmann Igor I Cohen Adam B AB

Frontiers in psychology 20150908

Past research has found a robust effect of prejudice against atheists in largely Christian-dominated (belief-oriented) samples. We propose that religious centrality of beliefs vs. practices influences attitudes toward atheists, such that religious groups emphasizing beliefs perceive non-believers more negatively than believers, while groups emphasizing practices perceive non-practicing individuals more negatively than practicing individuals. Studies 1-2, in surveys of 41 countries, found that Mu ...[more]

PMID: 26441728

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Project description:Background: Placebos (inert substances or procedures) can positively influence a person's psychological and physical well-being, which is accompanied by specific changes in brain activity. There are many different types of placebos with different effects on health-related variables. This study investigated placebo effects in the context of religious beliefs and practices. The participants received an inert substance (tap water) along with the verbal suggestion that the water would come from the sanctuary in Lourdes (a major Catholic pilgrimage site with reports of miracle cures). We investigated changes in resting-state functional connectivity (rsFC) in three brain networks (default-mode, salience, cognitive control) associated with the drinking of the placebo water. Methods: A total of 37 females with the belief that water from the sanctuary in Lourdes has positive effects on their spiritual, emotional, and physical well-being participated in this placebo study with two sessions. The participants drank tap water that was labeled "Lourdes water" (placebo) before a 15-min resting-state scan in one session. In the other (control) session, they received tap water labeled as tap water. The participants rated their affective state (valence, arousal) during the session and were interviewed concerning specific thoughts, feelings, and bodily sensations directly after each of the two sessions. Results: The placebo reduced rsFC in the frontoparietal cognitive control network and increased rsFC in the salience network (insular-cerebellar connectivity). During the session, the participants rated their affective state as very pleasant and calm. The ratings did not differ between the two conditions. Immediately after the session, the participants reported increased intensity of pleasant bodily sensations (e.g., feelings of warmth, tingling) and feelings (e.g., gratefulness) for the "Lourdes water" condition. Conclusions: The present findings provide the first evidence that placebos in the context of religious beliefs and practices can change the experience of emotional salience and cognitive control which is accompanied by connectivity changes in the associated brain networks.

Project description:BackgroundIt has been acknowledged that religious and complementary therapies are commonly used among South Asian communities in the UK. However, little is known about their religious beliefs in relation to epilepsy and the type of South Asian therapies that they use to treat the condition.AimTo explore the influences of spiritual and religious beliefs on explanation of the cause of epilepsy, and the choice of treatment in people of South Asian origin who have epilepsy.Design of studyQualitative study using interviews with patients, carers, health professionals, and focus groups of people from minority ethnic communities.SettingBradford and Leeds.MethodSemi-structured individual interviews with 20 Muslims, six Sikhs, and four Hindus with epilepsy; 16 nominated carers (family members, friends); 10 health professionals (specialist GPs, neurologists, specialists nurses, social workers, community GPs); and two focus groups with a total of 16 South Asians without epilepsy.ResultsIt was found that over half of responders attributed their illness to fate and the will of God, or as punishment for sins of a past life. Some patients had experienced prejudice from people who believed that their epilepsy was contagious. A strong network of traditional healers was found, providing a parallel system of health care in the UK and on the Indian subcontinent. People turned to religiospiritual treatments in desperation for a cure, often under the influence of their families after the perceived failure of Western medicine. Such treatments were viewed as complementary rather than as an alternative to Western medication. Younger people in particular expressed considerable scepticism about the effectiveness of these traditional South Asian treatments.ConclusionsIn this study's South Asian sample, patients commonly turned to traditional healers in search of better health. Health professionals should be aware of the belief systems of these patients and understand the types of treatments in common use. Although these treatments might potentially compete with Western health care, they are used as an adjunct rather than a substitute. Patients have a 'healthy' scepticism about the effectiveness of such treatments, and adherence to medical therapy does not appear to be affected.

Project description:ObjectiveThe purpose of this study is to explore Protestant religious leaders' attitudes towards abortion and their strategies for pastoral care in Georgia, USA. Religious leaders may play an important role in providing sexual and reproductive health pastoral care given a long history of supporting healing and health promotion.MethodsWe conducted 20 in-depth interviews with Mainline and Black Protestant religious leaders on their attitudes toward abortion and how they provide pastoral care for abortion. The study was conducted in a county with relatively higher rates of abortion, lower access to sexual and reproductive health services, higher religiosity, and greater denominational diversity compared to other counties in the state. Interviews were audio-recorded, transcribed verbatim, and analyzed by thematic analysis.ResultsReligious leaders' attitudes towards abortion fell on a spectrum from "pro-life" to "pro-choice". However, most participants expressed attitudes in the middle of this spectrum and described more nuanced, complex, and sometimes contradictory views. Differences in abortion attitudes stemmed from varying beliefs on when life begins and circumstances in which abortion may be morally acceptable. Religious leaders described their pastoral care on abortion as "journeying with" congregants by advising them to make well-informed decisions irrespective of the religious leader's own attitudes. However, many religious leaders described a lack of preparation and training to have these conversations. Leaders emphasized not condoning abortion, yet being willing to emotionally support women because spiritual leaders are compelled to love and provide pastoral care. Paradoxically, all leaders emphasized the importance of empathy and compassion for people who have unplanned pregnancies, yet only leaders whose attitudes were "pro-choice" or in the middle of the spectrum expressed an obligation to confront stigmatizing attitudes and behaviors towards people who experience abortion. Additionally, many leaders offer misinformation about abortion when offering pastoral care.ConclusionThese findings contribute to limited empirical evidence on pastoral care for abortion. We found religious leaders hold diverse attitudes and beliefs about abortion, rooted in Christian scripture and doctrine that inform advice and recommendations to congregants. While religious leaders may have formal training on pastoral care in general or theological education on the ethical issues related to abortion, they struggle to integrate their knowledge and training across these two areas. Still, leaders could be potentially important resources for empathy, compassion, and affirmation of agency in abortion decision-making, particularly in the Southern United States.

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Tolerating the "doubting Thomas": how centrality of religious beliefs vs. practices influences prejudice against atheists.

Publications

Tolerating the "doubting Thomas": how centrality of religious beliefs vs. practices influences prejudice against atheists.

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