Local religious beliefs and insurance companies' risk-taking behaviour.
Ontology highlight
ABSTRACT: Supplementary information
The online version contains supplementary material available at 10.1057/s41288-021-00211-z.
SUBMITTER: Berry-Stolzle TR
PROVIDER: S-EPMC8022316 | biostudies-literature |
REPOSITORIES: biostudies-literature
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Project description:Although ecological forces are known to shape the expression of sociality across a broad range of biological taxa, their role in shaping human behavior is currently disputed. Both comparative and experimental evidence indicate that beliefs in moralizing high gods promote cooperation among humans, a behavioral attribute known to correlate with environmental harshness in nonhuman animals. Here we combine fine-grained bioclimatic data with the latest statistical tools from ecology and the social sciences to evaluate the potential effects of environmental forces, language history, and culture on the global distribution of belief in moralizing high gods (n = 583 societies). After simultaneously accounting for potential nonindependence among societies because of shared ancestry and cultural diffusion, we find that these beliefs are more prevalent among societies that inhabit poorer environments and are more prone to ecological duress. In addition, we find that these beliefs are more likely in politically complex societies that recognize rights to movable property. Overall, our multimodel inference approach predicts the global distribution of beliefs in moralizing high gods with an accuracy of 91%, and estimates the relative importance of different potential mechanisms by which this spatial pattern may have arisen. The emerging picture is neither one of pure cultural transmission nor of simple ecological determinism, but rather a complex mixture of social, cultural, and environmental influences. Our methods and findings provide a blueprint for how the increasing wealth of ecological, linguistic, and historical data can be leveraged to understand the forces that have shaped the behavior of our own species.
| S-EPMC4250141 | biostudies-literature
Project description:Boldness is known to be a key driver of accessibility to food or reproduction, but also of increased risk including of being predated. Boldness is supposed consistent across time and contexts but studies investigating stability of this trait in variable environments, including in terms of stress load and over long periods of time are scarce. Moreover, underlying molecular components are poorly studied. Here, we report that boldness of 1154 European sea bass, evaluated using group risk-taking tests, is consistent over 7 months and for individuals subjected to multiple environments, including a stressful environment. Differences in risk-taking behaviour were strengthened by differences observed in the responses to a novel environment test; shy individuals displaed higher group dispersion, higher thigmotaxic behaviour and lower activity. Transcriptomic analyses performed on extreme phenotypes revealed that bold individuals display greater expression for genes involved in social and exploration behaviour, and memory in the pituitary, and genes involved in immunity and response to stimulus in the head kidney. This study demonstrates that personality traits come with underpinning molecular signature, especially in organs involved in the endocrine and immune systems. As such, our results may help to depict the state-behaviour feedback, previously proposed as key in shaping personality.
2022-05-25 | GSE195636 | GEO
Project description:There is evidence that, in general, the West is becoming more secular. Religious belief has been shown in some studies to have positive associations with outcomes such as coping with serious illness and other life events and general well-being. In this paper, we describe the data from parents enrolled in the Avon Longitudinal Study of Parents and Children (ALSPAC) on their religious behaviour and beliefs collected on three occasions during the 1990s and early 2000s, that are available for researchers to use in association with other longitudinally collected data on social, biological, genetic and epigenetic features of this culturally largely protestant Christian population. Data were collected antenatally and then subsequently at 5 and 9 years post-delivery from self-completion questionnaires completed by each parent independently. Strong sex differences (all P<0.001) were noted regarding religious beliefs and behaviour: for example, 49.9% of women stated that they believed in God or some divine being compared with 37% of men. Almost twice as many men (28.6%) than women (14.9%) declared they were atheists. Men were less likely to have stated that they had been helped by a divine presence; to appeal to God if they were in trouble, to attend religious services or obtain help from members of religious groups. Among the 6256 women and 2355 men who answered the questions at all three time points, there was evidence of a slight reduction in professed belief and a slight increase in the proportion stating that they were atheists. Information is available from this resource, which is rich in data on the environment, traumatic incidents, health and genetic background. It can be used for research into various aspects of the antecedents and consequences of religious belief and behaviour.
| S-EPMC6589926 | biostudies-literature
Project description:Taking risks is part of everyday life. Some people actively pursue risky activities (e.g., jumping out of a plane), while others avoid any risk (e.g., people with anxiety disorders). Paradoxically, risk-taking is a primitive behaviour that may lead to a happier life by offering a sense of excitement through self-actualization. Here, we demonstrate for the first time that sour - amongst the five basic tastes (sweet, bitter, sour, salty, and umami) - promotes risk-taking. Based on a series of three experiments, we show that sour has the potential to modulate risk-taking behaviour across two countries (UK and Vietnam), across individual differences in risk-taking personality and styles of thinking (analytic versus intuitive). Modulating risk-taking can improve everyday life for a wide range of people.
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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.
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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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Project description:This study investigated the influence of personality characteristics and gender on adolescents' perception of risk and their risk-taking behaviour. Male and female participants (157 females: 116 males, aged 13-20) completed self-report measures on risk perception, risk-taking and personality. Male participants perceived behaviours as less risky, reportedly took more risks, were less sensitive to negative outcomes and less socially anxious than female participants. Path analysis identified a model in which age, behavioural inhibition and impulsiveness directly influenced risk perception, while age, social anxiety, impulsiveness, sensitivity to reward, behavioural inhibition and risk perception itself were directly or indirectly associated with risk-taking behaviour. Age and behavioural inhibition had direct relationships with social anxiety, and reward sensitivity was associated with impulsiveness. The model was representative for the whole sample and male and female groups separately. The observed relationship between age and social anxiety and the influence this may have on risk-taking behaviour could be key for reducing adolescent risk-taking behaviour. Even though adolescents may understand the riskiness of their behaviour and estimate their vulnerability to risk at a similar level to adults, factors such as anxiety regarding social situations, sensitivity to reward and impulsiveness may exert their influence and make these individuals prone to taking risks. If these associations are proven causal, these factors are, and will continue to be, important targets in prevention and intervention efforts.
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Project description:There has been an increasing interest in the relationship between religion and psychosocial functioning during the COVID-19 pandemic. Interestingly, emerging recent findings suggest that religiousness may have a Janus-face impact on how people cope with the pandemic, leading to both positive and negative social outcomes. In this project, we examine whether two types of religiousness (i.e., centrality of religiosity and religious fundamentalism) are associated with COVID-19 conspiracy beliefs and socially undesirable behavior during the pandemic. We suggest that only the most dogmatic and fundamentalistic type of religiousness could lead to conspiracy beliefs, while centrality of religiosity could be unrelated or even negatively related to this type of thinking. In a series of two studies (N = 361 and N = 394) conducted among Polish Roman Catholics, we demonstrate that religious fundamentalism, unlike centrality of religiosity, is positively related to coronavirus conspiracy beliefs, which, in turn, promote socially maladaptive behavior such as freeriding or non-adherence to safety guidelines.
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