Cherie Booth was in the news this week for giving a suspended prison sentence to a man who broke another guy's jaw in an assault, apparently on the grounds that he was religious. Here's the offending quote: “I am going to suspend this sentence for the period of two years based on the fact you are a religious person and have not been in trouble before," she told him at Inner London Crown Court. "You caused a mild fracture to the jaw of a member of the public standing in a queue at Lloyds Bank. You are a religious man and you know this is not acceptable behaviour.” Now, what a judge should say in these circumstances is that the defendant is a man of good character. By switching that for the term 'religious' she's implying that the two are synonymous, and that, by implication, non-religious people are not.So it was a verbal gaffe. But it got me thinking: perhaps she's on to something. Is religion an indicator of good behaviour?Let's start with prison populations. In the UK, as in the US, there are very few atheists in prison. But what there are is a lot of 'non-religious' or 'don't knows'.In other words, this seems like a classic case of the 'U-shape', where firm atheists and firm religious are unlikely to be offenders. The problem lies with the people in the middle.So what about some proper social science then? Well, there's a lot of it out there, but not a lot of it is very convincing.There really isn't anything to link religiosity in an individual to risk for crime. What there is tends to look at the population level, and try to figure out if areas with more religious people have fewer crimes (after adjusting for other factors).Overall, religious attendance seems to be associated on a population level with less property crime. But the evidence is pretty mixed. What's more the evidence is correlational, which leads to the question of causality.In the only study to date that seems to have tackled this, Paul Heaton of the University of Chicago looked at US counties. He found that, sure enough, there was a small effect: more religious counties had fewer property crimes (although there was no difference in violent crimes).So then he looked to see what the relationship was between crime today and religiosity back in 1916. What he found was that the counties with more crime today had seen a relatively larger drop in numbers of religious people.What this suggests is that high crime rates actually cause a decrease in religiosity. Why this should be is an open question.It doesn't seem to be that pro-social people move away from areas of high criminality. When he looked only at counties where the population is relatively static, he found something similar.He also looked at the effect of Easter, a point in the calendar when Church attendance goes up. There was no effect of this on crime rates, which supports the idea that suffusing the population with religious messages doesn't help to reduce crime.This is by no means the end of the story. But it does give a flavour of just how uncertain the social effects of religion still are. And of course none of it supports Booth's apparent belief that religious people deserve lighter sentences!Heaton, P. (2006). Does Religion Really Reduce Crime?* The Journal of Law and Economics, 49 (1), 147-172 DOI: 10.1086/501087 This article by Tom Rees was first published on Epiphenom. It is licensed under Creative Commons.
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Heaton, P. (2006) Does Religion Really Reduce Crime?*. The Journal of Law and Economics, 49(1), 147-172. DOI: 10.1086/501087
by Adiemusfree in Healthskills: Skills for Healthy Living
Some people just won’t do well with pain management. In just the same way as a surgeon selects good candidates for surgery, so people need to be selected for self management. Although there is some truth that getting even a little pain management is good for everyone, the cost of doing so in staff energy [...]... Read more »
Foster, N., Thomas, E., Bishop, A., Dunn, K., & Main, C. (2009) Distinctiveness of psychological obstacles to recovery in low back pain patients in primary care. Pain. DOI: 10.1016/j.pain.2009.11.002
McCracken, L., & Zhao-O’Brien, J. (2010) General psychological acceptance and chronic pain: There is more to accept than the pain itself. European Journal of Pain, 14(2), 170-175. DOI: 10.1016/j.ejpain.2009.03.004
Widely reported earlier this week was a study on prayer and forgiveness. It's by the same crew that gave us the study last year on prayer and gratitude, and has (broadly speaking) the same methodological concerns (it only recruited students who already pray, and uses measures that are difficult to interpret).But, fair doos, this is an interventional study of the effects of prayer that is basically sound, and the authors deserve kudos for trying to assess this unfashionable area. So what did it show?Well, they recruited 67 Christian students in Florida, and asked them either to pray for a friend, or to pray without specifying what for, or to think positive thoughts about their friend. They had to do this every day for 4 weeks.Then they measured the degree of forgiveness they felt towards their friend. As the graph shows, forgiveness was greatest in the 'pray for a friend' group.They suggest that the reason for this is that prayer creates a generalised feeling of selflessness, although this seems theoretically unlikely to me and the evidence they provide for it is rather tendentious.So what do we know about prayer? Well, brain scans suggest that praying is much like talking to a friend. So maybe talking to a confidant about a third party helps to generate forgiveness.Furthermore, although they didn't measure the beliefs of the participants, it's likely (given the local culture) that many of them believed in an active, personal god who can step in to change things in the world around them - including other people.It's much easier to have forgiving thoughts about people if you think that they are going to change. If these students thought that praying for someone is sufficient to change them for the better, it seems very likely that would made them feel more forgiving.Lambert, N., Fincham, F., Stillman, T., Graham, S., & Beach, S. (2009). Motivating Change in Relationships: Can Prayer Increase Forgiveness? Psychological Science, 21 (1), 126-132 DOI: 10.1177/0956797609355634 This article by Tom Rees was first published on Epiphenom. It is licensed under Creative Commons.
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Lambert, N., Fincham, F., Stillman, T., Graham, S., & Beach, S. (2009) Motivating Change in Relationships: Can Prayer Increase Forgiveness?. Psychological Science, 21(1), 126-132. DOI: 10.1177/0956797609355634
by Deborah Serani, Psy.D. in Dr. Deb
Research says that witnessing simple acts of everyday kindness, such as one person giving up a seat on the bus, holding a door open for another, or helping someone pick something that dropped to the floor can promote altruism.... Read more »
Landis, S., Sherman, M., Piedmont, R., Kirkhart, M., Rapp, E., & Bike, D. (2009) The relation between elevation and self-reported prosocial behavior: Incremental validity over the Five-Factor Model of Personality. The Journal of Positive Psychology, 4(1), 71-84. DOI: 10.1080/17439760802399208
by Alex Holcombe in ceptional
So I knew neuroscience has exploded over the last few decades, but I didn’t know its emergence as a more autonomous discipline is “the biggest structural change in scientific citation patterns over the past decade”. In the authors’ words that follow, they are referring to their figure showing neuroscience emerging as a new citation [...]... Read more »
Rosvall, M., & Bergstrom, C. (2010) Mapping Change in Large Networks. PLoS ONE, 5(1). DOI: 10.1371/journal.pone.0008694
by Tal Yarkoni in citation needed
I have a policy of not saying negative things about people (or places, or things) on this blog, and I think I’ve generally been pretty good about adhering to that policy. But I also think it’s important for scientists to speak up in cases where journalists or other scientists misrepresent scientific research in a way [...]... Read more »
Morrison, C., & Gore, H. (2010) The Relationship between Excessive Internet Use and Depression: A Questionnaire-Based Study of 1,319 Young People and Adults. Psychopathology, 43(2), 121-126. DOI: 10.1159/000277001
by Daniel Hawes in Ingenious Monkey | 20-two-5
A study in PNAS looks at the link between teacher anxiety and the gender gap in math achievement...... Read more »
Beilock, S., Gunderson, E., Ramirez, G., & Levine, S. (2010) Female teachers' math anxiety affects girls' math achievement. Proceedings of the National Academy of Sciences, 107(5), 1860-1863. DOI: 10.1073/pnas.0910967107
by Ingrid Piller in Language on the Move
National holidays are there to celebrate the nation and the opinion pages tend to be full of self-congratulation on such occasions. Australia is no exception and one of the more over-excited ones that was produced on the occasion of Australia Day last week came from Ross Cameron, a former Liberal (and in Australia that means [...]... Read more »
Clyne, Michael. (2005) Australia's Language Potential. UNSW Press. info:/
by Christopher Leo in Christopher Leo
One of the most troubling problems of North American cities is the isolation of the poor and racialized minorities in ghetto neighbourhoods. Mixed-income neighbourhoods offer a possible remedy, but in place of careful analysis of the benefits they can and can't provide, too often we argue fruitlessly from inadequately-researched, ideologically fixed positions. Some recent research takes a step forward.... Read more »
Joseph, M., Chaskin, R., & Webber, H. (2007) The Theoretical Basis for Addressing Poverty Through Mixed-Income Development. Urban Affairs Review, 42(3), 369-409. DOI: 10.1177/1078087406294043
Christians tend to be more fatalistic than the non-religious, which is not altogether surprising. In a post earlier this month I reviewed a study showing one of the consequences of that fatalism.This post is about an altogether weirder aspect of fatalism!It comes from a study by Ara Norenzayan (University of British Columbia) and Albert Lee (Queen's University, Ontario). They looked at religious students and found, lo and behold, they were more fatalistic than non-religious students.They also looked at whether they believed that the world was just. This is a common psychological measure that taps into the tendency to believe that people get what they deserve.Now, in their sample, there was no correlation between belief in a just world and belief in a god. That's not as surprising as it sounds, because although most studies have found such a link others have not (especially when you widen the pool to include non-whites).But what was more surprising was that there was no connection between belief in a just world and fatalism.Think about that for a moment. Students who think the world operates according to a predetermined plan are no more likely to think that you get what you deserve - whether or not they believe in god.The explanation probably lies in the choice of students. You see, they were careful to recruit a mix of Canadians with Asian and European heritage. The interesting thing thing is that Asians are more likely than Europeans to be fatalistic, regardless of religious beliefs.You can see that nicely in the graph. Religion and Asian ethnicity add together, with the most fatalistic being Asian Christians.Why should this be? Well, they did some further statistical analysis and found that the link between Asian ethnicity and fatalism was down to something called causal complexity.Basically, this is the belief that you can't simply link each event to a single, unique cause. Instead, outcomes have very complex causes, and any one of a number of events can result in a given outcome. This way of thinking, which is more common among Asians than Europeans, leads to a sense of inevitability.But this non-linear way of thinking is not restricted to Asians, of course. In fact, they showed that you can make people more fatalistic simply by making them think about the Butterfly Effect.So there you have it. Two ways to achieve a sense of fatalism: believe that gods are manipulating your fate, or believe that there are so many possible ways for something to happen, that it was bound to happen (in retrospect, of course!).And, bizarrely enough, they're additive!Norenzayan, A., & Lee, A. (2010). It was meant to happen: Explaining cultural variations in fate attributions. Journal of Personality and Social Psychology (In press) This article by Tom Rees was first published on Epiphenom. It is licensed under Creative Commons.
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Norenzayan, A., & Lee, A. (2010) It was meant to happen: Explaining cultural variations in fate attributions. Journal of Personality and Social Psychology. info:/
by Daniel Hawes in Ingenious Monkey | 20-two-5
I want to take a look at Gender and Math Achievement over the next couple of days, and this study seemed the natural starting point. Why all of this? Because hearing "girls are just not good at math" makes me cringe...... Read more »
Hyde, J., & Mertz, J. (2009) Gender, culture, and mathematics performance. Proceedings of the National Academy of Sciences, 106(22), 8801-8807. DOI: 10.1073/pnas.0901265106
by Jeremy in Agricultural Biodiversity Weblog
There’s a fascinating paper in last week’s Science Express from a heavyweight bunch of scientists and advisers in the UK, on “the challenge of feeding 9 billion people”. It makes some seriously interesting points, raising lots of questions (and far fewer answers, natch). And being as it is both very tightly written and behind [...]... Read more »
Godfray, H., Beddington, J., Crute, I., Haddad, L., Lawrence, D., Muir, J., Pretty, J., Robinson, S., Thomas, S., & Toulmin, C. (2010) Food Security: The Challenge of Feeding 9 Billion People. Science. DOI: 10.1126/science.1185383
by Julien Riel-Salvatore in A Very Remote Period Indeed
There's an interesting newsreport that summarizes a recent paper on the discovery, context and characteristics of three Neanderthal teeth recovered from Stajnia Cave, in southern Poland. Urbanowski et al. (2010) suggest that, on the basis of the associated fauna, which comprises mostly reindeer as well as some red deer, horses and ibex, as well as some cut-marked cave bear bones, the most likely age for these remains falls towards the end of Oxygen Isotope Stage 5, somewhere between 80-100,000BP, which doesn't contradict the results of an infinite AMS radiocarbon date of 49,000BP. The report mentions three teeth, all of which are described has displaying a majority of features usually found in Neanderthal teeth, but only one (S5000) is described in detail in the paper. The supplementary evidence provided with the paper on the Naturwissenschaften web page provides solid information on the provenience of the teeth and their association with Micoquian stone tool assemblages.This find is significant for a number of reasons, the first being that it represents the first set of hominin remains north of the Carpathians in Eastern Europe. Previously, while many Mousterian assemblages had been found in Poland, no human fossils had been associated with any of them.Second, S5000, a permanent upper second molar, shows a degree of abrasion that, when the potentially faster Neanderthal enamel formation rate is factored in, suggests an age at death estimate of ca. 20 years or maybe a tad older for this individual. What DNA they were able to collect from the sample also indicates that the individual was a male, although it was too fragmentary to definitely establish that it similar to other Neanderthal mtDNA patterns.Third, S5000 bears a "mesial interproximal groove" similar to that found on many other Neanderthal posterior teeth. The authors report that the morphology of the groove "was probably made by thin, stiff and hard objects used as toothpicks" (Urbanowski et al. 2010: 4). Long-time readers of AVRPI may remember a post I wrote on the discovery of two Neanderthal molars at Pinilla del Valle, Spain that also bore groove indicative of habitual toothpicking. Now, as I argued then, there is strong evidence that toothpicking may go back as far as 1.8 million years BP, based on the presence of a similar groove on the Omo L 894-1 RP3 specimen (Hlusko 2003). Further, and perhaps more interesting with regards to Neanderthals, Agger et al. (2004) pointed out that the reason people toothpick is that the teeth and gum are very sensitive to small irritants that get lodged between them mainly because the nerves critically important to the fine lingual control necessary for speech are located just below them. Thus, evidence of toothpicking in Neanderthals may represent circumstantial evidence of their capacity for speech.Beyond this, the study is also interesting in that it briefly mentions the presence of tools and Levallois products made on "high quality flint form the southern part of the Polish Jura" (Urbanowski et al. 2010:2), which is interesting since the cave also apparently yielded "dozens of flint nodules" collected up to 12km away from the cave. This strongly suggests that raw material stockpiling was going on at the site, and that the site was used for prolonged periods of time, as suggested also by the density of artifacts recovered. Likewise, the presence of exotic, high quality raw material reinforces what is known about Neanderthal long-distance lithic raw material procurement patterns at certain sites. Unfortunately, not enough information is presented in the paper to assess the proportional importance of this behavior. Finally, and very intriguingly, the supplementary information to the paper underscores that bone technology might have been important for the occupants of Stajnia Cave, which is rarely associated with Neanderthals."The bone artefacts are now under taphonomical study, which reinforces the preliminary impression about the great importance of bone working in the Stajnia LMP assemblage. Numerous cut-marks have been revealed along with rich traces of reindeer antler processing." Urbanowski et al. 2010: Supp. 6)Again, however, this is mentioned, with no additional provided, which forces one to take this with due caution until more thorough analyses are published. That said, both in terms of human paleontology and archaeology, this new site is yielding very important information that, it seems, will be very important in understanding Neanderthals and their behavior at the northern edge of their range.ReferencesAgger, W. A., T. L. McAndrews, and J. A. Hlaudy. 2004. On Toothpicking in Early Hominids. Current Anthropology 45:403-404.Hlusko, L. J. 2003. The Oldest Hominid Habit? Experimental Evidence for Toothpicking with Grass Stalks. Current Anthropology 44: 738-741.Urbanowski, M., Socha, P., Dąbrowski, P., Nowaczewska, W., Sadakierska-Chudy, A., Dobosz, T., Stefaniak, K., & Nadachowski, A. (2010). The first Neanderthal tooth found North of the Carpathian Mountains Naturwissenschaften DOI: 10.1007/s00114-010-0646-2... Read more »
Urbanowski, M., Socha, P., Dąbrowski, P., Nowaczewska, W., Sadakierska-Chudy, A., Dobosz, T., Stefaniak, K., & Nadachowski, A. (2010) The first Neanderthal tooth found North of the Carpathian Mountains. Naturwissenschaften. DOI: 10.1007/s00114-010-0646-2
by Daniel Hawes in Ingenious Monkey | 20-two-5
Here's how children play the Dictator Game when given stickers of different "value"...... Read more »
Peter R. Blake; David G. Randbc. (2009) Currency value moderates equity preference among young children. Evolution and Human Behavior. info:/10.1016/j.evolhumbehav.2009.06.012
by Randy Borum in Science of Global Security & Armed Conflict
While much of the world is just now coming to grips with the demise of the old "superpower" system, a confluence of emerging ideologies and population-influence tactics are waiting eagerly in the wings.Last year, the folks from Radio Free Europe/Radio Liberty and Radio Free Asia published a report titled "Undermining Democracy: 21st Century Authoritarians," which looked at new ways that totalitarian-like leaders are squelching political freedoms throughout the world through strategic use of media (including social media) and participating in the global marketplace of ideas.In a number of countries, leaders have ascended not so much with heavy-handed military might, but by using economic, social and political mechanisms to gain international legitimacy and foreign aid. They are not fighting the game; they are playing the game. They are not struggling against democracy, but rather, redefining it to suit their own ambitions.Undermining Democracy described changes in how authoritarians are doing business, but what about possible changes in the causes theselves - the underlying totalitarian ideologies?This is precisely what Ernest Sternberg addresses in his latest article: Purifying the World: What the New Radical Ideology Stands For, published in Orbis.Sternberg coins the term "world purificationism" to characterize this diverse and somewhat diffuse ethos that is more easily identified by what it opposes (imperialist capitalism) than by what it advocates. He identifies "world purificationism" as a social movement whose idealistic vision is the following:the anticipated defeat of imperial capitalist power in favor of a global network of beneficent culture-communities, which will empower themselves through grassroots participatory democracy, and maintain consistency across movements through the rectifying power of NGOs, thereby bringing into being a new era of global social justice and sustainable development, in which the diverse communities can harmoniously share an earth that has been saved from destruction and remade pristine. (p.65)That's right. The ideological centerpieces are global justice, environmental protection and economic sustainability. Could it be that the traditionally liberal earth-lovers and environmental evangelists (who Sternberg says "like the followers of totalitarianisms past, .. also see themselves as the vanguard for the highest humanitarian ideals... {and as} exemplars of purity, {and} as progenitors of the utmost in democracy and inter-cultural appreciation") are morphing into a totalitarian social movement? Or perhaps just that they have become willing to permit totalitarianism as a tactic in order to prevent the earth's apocalyptic self-destruction? Are the "disaffected and alienated" being targeted for mobilization against the capitalist powers?It seems in many ways reminiscent of modern anarchist movement: cohering around common enemies, defining themselves primarily by what they oppose, lacking hierarchical organization, bristling against state-level power, pro-environment, and anti-capitalism.Sternberg's article is worth a read and the evolving processes of this emerging movement are certainly worth our attention.Sternberg, E. (2010). Purifying the World: What the New Radical Ideology Stands For Orbis, 54 (1), 61-86 DOI: 10.1016/j.orbis.2009.10.006a2a_linkname="Science of Global Security & Armed Conflict";a2a_linkurl="http://globalcrim.blogspot.com";... Read more »
Sternberg, E. (2010) Purifying the World: What the New Radical Ideology Stands For. Orbis, 54(1), 61-86. DOI: 10.1016/j.orbis.2009.10.006
by Michael Long in Phased
Luigi Dei (University of Florence, Italy) and coworkers have investigated the chemical rationale underlying the degradation of some nineteenth century photographs, relevant towards preserving historically valuable photographs for future generations. This news feature was written on January 31, 2010.... Read more »
Carretti, E., Milano, M., Dei, L., & Baglioni, P. (2009) Noninvasive physicochemical characterization of two 19th century English ferrotypes. Journal of Cultural Heritage, 10(4), 501-508. DOI: 10.1016/j.culher.2009.02.002
by Neuroskeptic in Neuroskeptic
Neuroskeptic readers will be familiar with the idea that too many people are being treated for mental illness. But not everyone agrees. Many people argue that common mental illnesses, such as depression, are undertreated. Take, for example, a paper just out in the esteemed Archives of General Psychiatry: Depression Care in the United States: Too Little for Too Few.The authors looked at the results of three large (total N=15,762) surveys designed to measure the prevalence of mental illness in American adults. I've described how these surveys are conducted before: they took a randomly selected representative sample of Americans, and asked them a standardized series of questions (the CIDI interview) about their mood and emotions, in order to try to diagnose mental illness. The interviewers, while trained, were not clinicians.What did they find? The rate of people experiencing Major Depressive Disorder (MDD), as defined in DSM-IV, in the past year, was 8.3%. When they examined ethnicity, this ranged from 6.7% in African Americans to 11.8% in Puerto Ricans. The average severity of the depression was roughly the same in all ethnic groups.Of those with MDD, 51% reported that they'd had treatment in the past year, either antidepressants, psychotherapy, or both. This ranged from 53% for Whites down to just 29% of Caribbean Blacks and 33% of Mexican Americans. Therapy was somewhat more popular than drugs in all ethnic groups, although a lot of people used both. However, few of the treatments were classed as "guideline-concordant", i.e. long enough to do any good, which they defined asuse of an antidepressant for at least 60 days with supervision by a psychiatrist, or other prescribing clinician, for at least 4 visits in the past year. For psychotherapy...having at least 4 visits to a mental health professional in the past year lasting on average for at least 30 minutes each.Only 21% of depressed people were getting such treatment, even though these strike me as very lenient guidelines, especially in the case of psychotherapy - how much good is 2 hours per year doing to do?*So depression's undertreated. Too little, for too few. But this rests on an assumption: that we should treat Major Depressive Disorder.That might not seem like an assumption, but assumptions generally don't. It seems like common sense, almost a tautology - it's a disorder, of course we should treat it! Yet it's not so simple. DSM-IV criteria for MDD require you to have 5 or more out of a list of 9 symptoms, including either depressed mood or a loss of interest in activities, lasting at least 2 weeks, and causing significant distress or impairment in social, occupational, or other important areas of functioning.Fair enough. That's quite useful as a way of ensuring that psychiatrists in different countries are talking about the same thing when they talk about depression. But to think that depression is undertreated because only half of people meeting DSM-IV criteria for Major Depressive Disorder are being treated, is to put absolute faith in DSM-IV as a guide to who to treat. This is not what the DSM was meant to be, and there's no evidence it works for that purpose.Is it really true that people with 5 symptoms need help, and those with 4 don't? Why not 6, or all 9? Why 2 weeks - why not 3 weeks, or 3 months? It's not as if there are loads of studies showing that treating people who have 5 symptoms for 2 weeks, and not treating people who don't, is the best strategy. I'm not aware of any such research.This is not to say that any other criteria would be better than DSM-IV as guides to treatment, or that there is anything identifiably wrong with the DSM-IV criteria (although there is evidence that antidepressants are not useful in people with relatively "mild" MDD). The point is that doctors don't strictly apply textbook criteria when diagnosing and treating mental illness; they also use clinical judgement.I don't know any psychiatrist who would prescribe treatment for someone solely on the basis that they met DSM-IV criteria for MDD. They would also want to know about the severity of the symptoms, whether they're related to any stresses or life events, how far they're "out of character" for that individual, etc. In general, they would deploy their training and experience to try to judge whether this person would benefit from treatment. This is why the DSM-IV carries a cautionary statement that "The proper use of these criteria requires specialized clinical training that provides both a body of knowledge and clinical skills."So, it's far from clear that we should be treating everyone who answers interview questions in such a way that they meet DSM-IV criteria for Major Depressive Disorder. That's an assumption.This isn't to say that everyone who needs depression treatment gets it. Sadly, there are many sufferers who would benefit from help and don't get any, or don't get it as early as they should. We need to do more to help such people. In this respect, depression is undertreated, although it's hard to know the extent of the problem. Yet it's quite possible that depression is also overtreated at the same time.H/T Thanks to The Neurocritic for drawing my attention to this paper.Gonzalez, H., Vega, W., Williams, D., Tarraf, W., West, B., & Neighbors, H. (2010). Depression Care in the United States: Too Little for Too Few Archives of General Psychiatry, 67 (1), 37-46 DOI: 10.1001/archgenpsychiatry.2009.168... Read more »
Gonzalez, H., Vega, W., Williams, D., Tarraf, W., West, B., & Neighbors, H. (2010) Depression Care in the United States: Too Little for Too Few. Archives of General Psychiatry, 67(1), 37-46. DOI: 10.1001/archgenpsychiatry.2009.168
News this week that Pope John Paul II (that's the one just before the current one) used to spend his down-time whipping himself with a belt:As some members of his close entourage in Poland and in the Vatican were able to hear with their own ears, John Paul flagellated himself. In his armoire, amid all the vestments and hanging on a hanger, was a belt which he used as a whip and which he always brought to Castel GandolfoAnyone familiar with the Catholic faith will know that this kind of behaviour is held in high regard. It's not just Catholics either. Fanatical adherents to most of the popular faiths can be found indulging in similar painful rituals - AC Grayling has a nice round-up.So why do they do it? Here's the conventional sociological explanation (provided by Grayling):Studies of self-inflicted suffering in religious observance suggest that it has two main purposes. One is the hope of rooting out sexual desire or some other physical appetite, thereby achieving purity and self-mastery, and thus merit. The other, much the main purpose, is to induce an ecstatic or transcendent state often interpreted by believers as contact with the divine.But behavioural psychology and economics suggest a rather different explanation. Some of these I've written about before (e.g. self-punishment and costly-signalling). But I think the current front runner is something called a credibility enhancing display, or CRED.Joe Henrich, of the Centre for Human Evolution, Cognition and Culture at the University of British Columbia wrote a very nice paper on this last year (thanks to Michael Blume for sending it to me!)CREDs are all about communicating ideas, especially ideas that we have no way of verifying. We're much more likely to accept these kinds of ideas if we see someone acting as if they truly believe what they're telling us. If they walk the walk, as well as talk the talk.So, if I wanted to convince you that tofu is a miracle food, you'd be much more likely to believe me if you knew that I actually ate tofu myself (despite the taste - sorry tofu fans). It makes what I'm saying more credible.What Henrich does is to build a model that incorporates these ideas. He compares two competing beliefs that are equal in all ways except that one of the beliefs is associated with a ritual that is costly but which also enhances credibility.The results suggest that a belief that carries no tangible benefit but only a cost can outcompete a cost-free belief, so long as as the cost is linked to a 'credibility enhancing display'.So, if I say that God likes people to eat fine food, and you say that God likes people to whip themselves, then your version can (if the conditions are right) become more popular.Henrich goes on to suggest that if you put this idea about CREDs together with other ideas about cultural group selection, maybe you could have a situation where practices that are costly to the individual, but beneficial to the group, could evolve. Religion might be an example of this.So how does this help understand what's going on with the Pope and other self-flagellators? A cynic might say that he's simply trying to convince others of the sincerity of his beliefs.By the CRED idea runs deeper than this. It acts at a subconscious level. The beliefs that get passed on are the ones that have the showiest, most costly signals.From this perspective, it looks like the Pope was infected by a particularly virulent meme. A meme that ruthlessly self-propagates, despite the damage done to the host.Henrich, J. (2009). The evolution of costly displays, cooperation and religion: credibility enhancing displays and their implications for cultural evolution. Evolution and Human Behavior, 30 (4), 244-260 DOI: 10.1016/j.evolhumbehav.2009.03.005 This article by Tom Rees was first published on Epiphenom. It is licensed under Creative Commons.
... Read more »
Henrich, J. (2009) The evolution of costly displays, cooperation and religioncredibility enhancing displays and their implications for cultural evolution. Evolution and Human Behavior, 30(4), 244-260. DOI: 10.1016/j.evolhumbehav.2009.03.005
by Christopher Leo in Christopher Leo
One of the most troubling features of the way North American cities have developed in the past quarter century is social isolation, as our own desires and the dynamics of the real estate business sort us into spaces exclusive to ever-narrower slices of humanity. Separate spaces for people of different incomes, places reserved exclusively for the elderly, spaces from which children are barred, and more.
There is much to worry about in this trend, but most worrisome of all is the social isolation of the poor - the formation of neighbourhoods largely or wholly populated by people who live there only because they cannot afford to live elsewhere; ghettos, defined by poverty and often race, and marked by deteriorating public services and facilities, as well as limited opportunities for jobs, recreation and education.
Small wonder then that policy-makers have devoted thought and effort to attempts to recapture the social diversity that once was an essential feature of cities and that, even today, is a big part of what we mean by the word "urbanity". In part this has been done by dispersal programs whereby residents of low-income neighbourhoods are offered an opportunity to collect rent subsidies and use them to move to other neighbourhoods.... Read more »
Joseph, M., Chaskin, R., & Webber, H. (2007) The Theoretical Basis for Addressing Poverty Through Mixed-Income Development. Urban Affairs Review, 42(3), 369-409. DOI: 10.1177/1078087406294043
by Neuroskeptic in Neuroskeptic
Ten days ago, the Sunday Times - Britain's "newspaper of record" - recorded thatBlonde women born to be warrior princessesWomen with fair hair are more aggressive and determined to get their own way than brunettes or redheads, according to a study by the University of California... “We expected blondes to feel more entitled than other young women — this is southern California, the natural habitat of the privileged blonde,” said Aaron Sell, who led the study...Well who'da thought it. Other sources repeated the story. The problem is, it was all made up. The study in question had nothing to do with blondes, or indeed hair at all. As originally reported over at Neuroworld, Dr. Aaron Sell, the lead author, denies saying the things he is quoted as saying in the article. His response -Journalistic ethics requires, at a minimum, that you remove from this article all references to me, and to the research I and my collaborators have conducted. This article consists almost entirely of empirical claims and quotes about blonde women that Mr. Harlow fabricated, and then attributed to me. Please take the article offline immediately. Once your investigation is completed, please issue a retraction...The Times has done neither - the article's still online. According to Dr. Sell, what happened was that journalist John Harlow noticed the paper, which is about, amongst other things, physical attractiveness and anger. Harlow, whose recent output includes "Brad Pitt and Angelina Jolie no more" and that incisive piece of reportage, "Sandra Bullock overtakes Streep in dash for awards glory", wrote to Sell saying that he was writing an article about blondes, and asking whether Sell's data was relevant.Sell hadn't considered hair color in his research, but he reanalyzed his data on Harlow's request. He found no association between blondness and personality, which is not surprising because it's hair we're talking about. Harlow, apparently unhappy with this, wrote the article anyway, simply making up various claims about blondes and attributing them to Sell and his paper, backed up with some fake quotes.That's what Sell says, anyway. Maybe the Times dispute it, but since they haven't responded in any way, I guess we have to assume they agree. Science blogger Satoshi Kanazawa commented that "by American standards, all British newspapers are tabloids because they don’t distinguish between what is true and what they make up. " You can see his point. But I think the problem is especially serious when it comes to science journalism.A journalist who faked an interview with a politician would be sacked on the spot - so noone would even consider doing that. Scientists, apparently, are fair game. The standard of British journalism in general may not be fantastic, but what appears on the "Science" pages is bad even by the standards of the rest, as Neuroskeptic readers know. To be fair to other journalists, Harlow's article is even worse than average. But it's not unique - a couple of years ago the Guardian ran a front-page story about autism research which was also largely made-up.*In all the excitement over the Times, though, the paper itself hasn't attracted much discussion. What Sell et al actually found was that in men, physical strength (as measured by ability to lift weights, etc.) correlates with the tendency to get angry, and feelings of entitlement. And in both men and women, perceived physical attractiveness was also correlated with angriness and entitlement. Specifically, the men and women were University of California students.What does this mean? Sell et al describe their results as empirical proof of the "recalibrational theory" of anger. This is the idea that evolution provided us with anger to make other people treat us better, because early humans who got angry reaped benefits from it -The function of anger is to orchestrate behavior in the angry individual that creates incentives in the target of the anger to recalibrate upwards the weight he or she puts on the welfare of the angry individual.In essence: we get mad when we think that someone's not giving our interests the weight they deserve. Anger signals to the offender that if they don't pay the proper respect, we'll make them sorry, so they'd better fall into line... or else.Sell et al say that the recalibrational theory predicts that people with more power to make others sorry - people with "formidability" - should get angry more easily, because their formidability means that they're likely to triumph if things came to blows (either literally or metaphorically).They further say that in men, physical strength is an important part of formidability, while in women, attractiveness is more important. While men have the muscles, women have the babies, at least if they're fertile, so having a hot (a signal of fertility according to some accounts) woman, decide not to sleep with you is the ultimate evolutionary defeat for any male who wants to propagate his DNA, which, according to evolutionary psychology, is all of us -males will tend to preempt and hence monopolize ... Read more »
Sell A, Tooby J, & Cosmides L. (2009) Formidability and the logic of human anger. Proceedings of the National Academy of Sciences of the United States of America, 106(35), 15073-8. PMID: 19666613
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