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
UT WoS
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.