J 2022

The moralization bias of gods’ minds : a cross-cultural test

PURZYCKI, Benjamin; Aiyana WILLARD; Eva KUNDTOVÁ KLOCOVÁ; Coren APICELLA; Quentin ATKINSON et al.

Základní údaje

Originální název

The moralization bias of gods’ minds : a cross-cultural test

Autoři

PURZYCKI, Benjamin; Aiyana WILLARD; Eva KUNDTOVÁ KLOCOVÁ ORCID; Coren APICELLA; Quentin ATKINSON; Alex BOLYANATZ; Emma COHEN; Carla HANDLEY; Joseph HENRICH; Martin LANG ORCID; Carolyn LESOGOROL; Sarah MATHEW; Rita MCNAMARA; Cristina MOYA; Ara NORENZAYAN; Caitlyn D PLACEK; Monserrat SOLER; Thomas VARDY; Jonathan WEIGEL; Dimitris XYGALATAS a Cody ROSS

Vydání

Religion, Brain & Behavior, ROUTLEDGE JOURNALS, TAYLOR & FRANCIS LTD, 2022, 2153-599X

Další údaje

Jazyk

angličtina

Typ výsledku

Článek v odborném periodiku

Obor

60304 Religious studies

Stát vydavatele

Velká Británie a Severní Irsko

Utajení

není předmětem státního či obchodního tajemství

Odkazy

Impakt faktor

Impact factor: 2.200

Označené pro přenos do RIV

Ano

Kód RIV

RIV/00216224:14210/22:00125647

Organizační jednotka

Filozofická fakulta

EID Scopus

Klíčová slova anglicky

Supernatural punishment; morality; gods’ minds; cognitive science of religion

Štítky

Příznaky

Mezinárodní význam, Recenzováno
Změněno: 13. 2. 2023 15:03, Mgr. Ivona Vrzalová

Anotace

V originále

There are compelling reasons to expect that cognitively representing any active, powerful deity motivates cooperative behavior. One mechanism underlying this association could be a cognitive bias toward generally attributing moral concern to anthropomorphic agents. If humans cognitively represent the minds of deities and humans in the same way, and if human agents are generally conceptualized as having moral concern, a broad tendency to attribute moral concern—a “moralization bias”—to supernatural deities follows. Using data from 2,228 individuals in 15 different field sites, we test for the existence of such a bias. We find that people are indeed more likely than chance to indicate that local deities care about punishing theft, murder, and deceit. This effect is stable even after holding beliefs about explicitly moralistic deities constant. Additionally, we take a close look at data collected among Hadza foragers and find two of their deities to be morally interested. There is no evidence to suggest that this effect is due to direct missionary contact. We posit that the “moralization bias of gods’ minds” is part of a widespread but variable religious phenotype, and a candidate mechanism that contributes to the well-recognized association between religion and cooperation.