Supernatural Concepts Research Articles

God, witchcraft, and beliefs about illness in Mauritius

ABSTRACT Why do people use supernatural concepts to explain and treat illness? In a Mauritian sample, we examined how uncertainty around the cause of symptoms, illness severity, and knowledge about past moral behavior, influenced participants’ tendency to attribute illnesses to God and/or witchcraft. We employed a preregistered vignette-based experiment to manipulate these variables in four illnesses and a combination of scaled and open-ended freelist questions about the causes and cures for each illness. Participants (N = 530) gave supernatural causes and cures for all illnesses. High uncertainty around the cause of the symptoms increased participants’ claims that the illness was caused by God. When the sick person had a history of immoral behavior, participants were more willing to attribute their illness to God and witchcraft and offered up 4 times more supernatural causes in freelists compared with a person with no such history. We found no evidence that severity influenced participants’ likelihood of suggesting supernatural causes or cures. Finally, when participants gave a supernatural cause, they were more likely to also indicate that the illness needed a supernatural cure (e.g., consulting a spiritual healer), suggesting that supernatural causes increase the need for supernatural cures.

Functional neurological disorder in Saudi Arabia: A retrospective study.

To describe the clinical profile of a sample of Saudi patients with Functional Neurological Disorder (FND). A retrospective chart review of FND patients seen from 2021-2023 at a neuropsychiatry clinic at an academic tertiary care center in Jeddah, Saudi Arabia. Out of 473 patients seen in the clinic during the review period, 52 (11%) had FND. Mean age was 34 years (standard deviation = 10.7), and 77% were female. Family dispute (39%) was the most reported risk factor, followed by sexual abuse (15%). The most common FND symptoms were nonepileptic seizures (61.5%) and abnormal movements (30.8%). Pain was reported by 57.7% and cognitive symptoms by 36.5%. FND symptoms were frequently attributed to supernatural causes (67.3%). During the last follow-up visit, 53.9% of patients reported FND symptom improvement, whereas 21.2% reported no change, 10.2% reported worsening, and 15% were lost to follow-up. The proportion of patients without symptom improvement was higher among patients with cognitive symptoms (45.5% vs 18% respectively, X2 = 10.08, df = 3, p = .018). The mean number of visits was highest in patients reporting worsening and the lowest was among patients reporting no change (F = 4.21, p = .017). The role of family disputes in FND in the Middle East, the role of supernatural concepts in how FND is perceived, and the relatively high rate of subjective improvement within this sample of Saudi FND patients merit further exploration. Cognitive symptoms may be another prognostic indicator. Prospective multicenter studies of those with FND using standardized assessment measures are needed.

Counterintuitive Concepts Across Domains: A Unified Phenomenon?

The minimally counterintuitive (MCI) thesis in the cognitive science of religion proposes that supernatural concepts are prevalent across cultures because they possess a common structure-namely, violations of intuitive ontological assumptions that facilitate concept representation. These violations are hypothesized to give supernatural concepts a memorability advantage over both intuitive concepts and "maximally counterintuitive" (MXCI) concepts, which contain numerous ontological violations. However, the connection between MCI concepts and bizarre (BIZ) but not supernatural concepts, for which memorability advantages are predicted by the von Restorff (VR) effect, has been insufficiently clarified by earlier research. Additionally, the role of inferential potential (IP) in determining MCI concepts' memorability has remained vague and only rarely controlled for. In a pre-registered experiment, we directly compare memorability for MCI and MXCI concepts, compared to BIZ concepts, while controlling for IP as well as degree of bizarreness. Results indicate that when IP and bizarreness are controlled for, memorability of counterintuitive and BIZ concepts-relative to intuitive control concepts-is similar across concepts with one, two, and three characteristics. Findings suggest that the MCI and VR effects may be manifestations of the same underlying mechanisms.

The Present Challenge of the Supernatural in the Church of God

One must never forget that it is God alone who has ultimate authority over all things in heaven and on earth. The power of the Church is based strongly on discipleship that is entrenched in individuals and their faith in the Lord Jesus Christ. In general, the term Christianity as a supernatural religion is still in some ways foreign to the ears of the church of God. Even supernatural concepts may be considered heretical if they are not understood correctly. Where there is a lack of information about the mystical supernatural world, everything that smells of occultism is convicted as a violation of the second law and is considered as a sin. Supernatural Christianity actually invites people back to the church of God to find the essence of their spirituality that is manifested in "intimacy" by God’s creatures in daily life. The research method adopted in this study was a descriptive qualitative method in which some of the literature related to the topic of supernatural life in Christianity was analysed. The results of this study indicate that Christians are a representation of God's own presence because the knowledge of the Creator God is all present in the Lordship of Christ. The search for the Creator in the supernatural universe is not an endless search, but a clear search with a definite identity found in Jesus Christ our Lord and Saviour. The church must invite the congregation to fall down in peace in the presence of God so that the bond between God and His church can be strengthened and then the Church of God will be able to practice the teachings of God more fully in the lives of believers’. Believers must master the gifts of the Holy Spirit and use them to strengthen their own theological identity, while they should also practice the different spiritual gifts in a personal way that allows them to introspect and serve God in spirit and in truth.

A new methodological tool for research on supernatural concepts.

We introduce the first set of stimuli designed to resolve methodological and theoretical issues that have muddled the interpretation of results on the memorability of supernatural concepts (e.g., ghosts, souls, spirits), an important line of research in the cognitive science of religion (Barrett, 2007). We focus here on Boyer's (1994), Boyer, 2001) pioneering minimally counterintuitive (MCI) hypothesis according to which supernatural concepts tap a special memory-enhancing mechanism linked to violations of default intuitive inferences. Empirical tests of the MCI account have given rise to a vexed picture that renders meaningful interpretation difficult. The lack of a common standard of comparison among different studies, coupled with the presence of uncontrolled variables independently known to affect memorability, lie at the heart of these problems. We show that our new stimuli offer the hope of resolving these issues, thereby establishing a more secure foundation for the study of the memorability of supernatural concepts.

The Memorability of Supernatural Concepts: Some Puzzles and New Theoretical Directions

Abstract We evaluate the literature on the memorability of supernatural concepts (e.g., gods, ghosts, souls), itself part of a growing body of work in the emerging cognitive science of religion (Barrett, 2007). Specifically, we focus on Boyer’s (1994a, 2000, 2001) Minimally Counterintuitive (MCI) hypothesis according to which supernatural concepts tap a cognitively privileged memory-enhancing mechanism linked to violations of default intuitive inferences. Our assessment reveals that the literature on the MCI hypothesis is mired in empirical contradictions and methodological shortcomings which makes it difficult to assess the validity of competing theoretical models, including the MCI hypothesis itself. In light of this fractured picture, we make the case for an account of the MCI effect which dispenses with a memory mechanism specific to supernatural concepts. This account has several desirable properties. First, it preserves Boyer’s pioneering insights regarding the ontological status of supernatural concepts and the cognitive mechanisms that give rise to their cultural prevalence. Second, our account is based on independently-motivated mechanisms that are well-established in the literature. Third, this account offers a principled resolution of the tension in the extant literature between studies that do replicate the MCI effect and those that seemingly fail to do so. Finally, because the proposed mechanisms are not specific to supernatural concepts, the scope of the MCI effect may be extended to account for a broader range of highly transmissible concepts than those it was originally intended to explain. We conclude with a set of theoretical and methodological prescriptions designed to guide future research on the memorability of supernatural concepts.

Ethnomedical Specialists and their Supernatural Theories of Disease

Religious healing specialists such as shamans often use magic. Evolutionary theories that seek to explain why laypersons find these specialists convincing focus on the origins of magical cognition and belief in the supernatural. In two studies, we reframe the problem by investigating relationships among ethnomedical specialists, who possess extensive theories of disease that can often appear “supernatural,” and religious healing specialists. In study 1, we coded and analyzed cross-cultural descriptions of ethnomedical specialists in 47 cultures, finding 24% were also religious leaders and 74% used supernatural theories of disease. We identified correlates of the use of supernatural concepts among ethnomedical specialists; incentives and disincentives to patronize ethnomedical specialists; and distinct clusters of ethnomedical specialists that we label prestigious teachers, feared diviners, and efficacious healers. In study 2, we interviewed 84 Maasai pastoralists and their traditional religious and non-religious healing specialists. We found that laypersons relied on medicinal services based on combinations of efficacy, religious identity, and interpersonal trust. Further, laypersons and specialists largely used abstract concepts that were not conspicuously supernatural to describe how local medicines work. We conclude that religious healers in traditional societies often fulfill a practical and specialized service to local clients, and argue that supernatural theories of disease often reflect abstract cognition about rare phenomena whose causes are unobservable (e.g., infection, mental illness) instead of a separate “religious” style of thinking.

“ek hræðumz ekki þik” – The dvergar in translated riddarasǫgur

Abstract This article investigates the usage of Old Nordic supernatural concepts in the Old Norse translations of Old French and Anglo-Norman chivalric romances and courtly lais from the twelfth to fourteenth centuries. This paper focuses on the usage of the term dvergr as a translation for the Old French nain, reflecting not only the narrative purposes involved in the choice of this word as a translation, but also the possible consequences it could have had on Icelandic folk belief when these works were read out loud alongside other works that formed part of Icelandic literature and Icelandic oral tradition.

God’s plan? The role of emotional repression in forming and sustaining religious beliefs

ABSTRACT The motivational account of religion—that belief fulfills a psychological need—has been both historically popular and empirically supported. It is also potentially informative about religious interpretations of negative events (e.g., that they are part of God’s benevolent plan). Yet, it is not clear what cognitive mechanism(s) might link negative events to religious belief, and what motivates belief in gods that cause these events. We proposed that a repressive coping style is an important factor because it involves an interpretive bias that both downplays threat and also emphasizes benefits afforded by ambivalent stimuli (including god concepts), potentially facilitating the construction of supernatural concepts that are positive and relevant enough to attract and sustain belief. In the current research, across three studies, we found that repressors were more likely to be religious, and more likely to interpret familiar, unfamiliar, and experimenter-created gods positively. Repression partially explained the positive views of gods held by religious individuals, and this relationship strengthened when distressing events were associated with gods, suggesting that repression helps to sustain belief. Furthermore, the relationship between repression and belief in familiar and unfamiliar gods was partially explained by god positivity, supporting a motivated reasoning account of belief formation.

Of Magical Beings and Where to Find Them : On the Concept of álfar in the Translated riddarasǫgur

This paper forms part of a doctoral thesis in Old Nordic Religions at the University of Iceland, which seeks to examine the use of Nordic supernatural concepts (such as jǫtnar, dvergar and alfar) i ...

PEMIKIRAN ATEISME RICHARD DAWKINS:

History shows a constant debate between religionists and atheists. Armstrong wrote that any new concept of divinity that emerged in society and rejected established traditions would be labeled as atheist and marginalized. Today, one of the movements that are quite criticized by religious people is New Atheism. He has a great influence in the western world. Richard Dawkins, as the founder, composed a special work entitled God Delusion as a response to the rejection of the supernatural and personal concept of God through Argument from Improbability. He explained that the complexity of the universe is almost impossible to come from a simple entity, namely God, but at the same time, a complex creator also produces infinite regress. Therefore, he took the gradual evolution of the universe as an alternative explanation for the formation of nature. This article will interpret Richard Dawkins’ points of thought in God Delusion, and analyze them using the principles of logic and philosophy. As a result, the author found several weaknesses in the argument from improbability and the lens in viewing religion. First, the assumption of rejecting the argument of resentment is only to deny the supernatural concept of God. Second, the use of statistical probability arguments limited to natural laws does not lead to supernatural concepts. Third, complexity stems primarily from simplicity. Lastly, ignorance of the criteria for the existence of consequences for causes.

The Supernatural Beings of Belief Legends – Old Fears in a New Context

This paper examines the use of belief legends about witches, werewolves, and fairies at open-air festivals in Croatia today. At such events, traditions based on belief legends are invented with the idea of enriching local tourism not only as a source of income but also as a medium through which they portray their local identity. Additionally, the author argues that the concept of fear plays a significant role in the entire process. Visitors face the fear invoked by supernatural concepts, but within the monitored and controlled festival environment, which this helps them overcome their fears and learn how to control them. Furthermore, the author argues that people are increasingly turning toward learning and knowing about supernatural beings of belief legends because they offer an attractive explanation for the functioning of the current world and afterlife.

The Memorability of Supernatural Concepts: Effects of Minimal Counterintuitiveness, Moral Valence, and Existential Anxiety on Recall

ABSTRACT Within the cognitive science of religion, some scholars hypothesize (1) that minimally counterintuitive (MCI) concepts enjoy a transmission advantage over both intuitive and highly counterintuitive concepts, (2) that religions concern counterintuitive agents, objects, or events, and (3) that the transmission advantage of MCI concepts makes them more likely to be found in the world’s religions than other kinds of concepts. We hypothesized that the memorability of many MCI supernatural concepts was due in large part to other characteristics they possess, such as their frequent and salient association with moral concerns and the alleviation of existential anxieties, and that without such characteristics they would fail to be memorable. We report the results of three experiments designed to test the relative contributions of minimal counterintuitiveness, moral valence, and existential anxiety to the memorability of supernatural ideas. We observed no main effects for minimal counterintuitiveness but did observe main effects for both moral valence and existential anxiety. We also found that these effects did not seem to stem from the greater visualizability of morally valenced concepts or concepts that concerned existential anxieties. These findings challenge important claims made by leading researchers regarding MCI concepts within the cognitive science of religion.

When Allah meets Ganesha: Developing supernatural concepts in a religiously diverse society

Belief in supernatural beings is widespread across cultures, but the properties of those beings vary from one culture to another. The supernatural beings that are part of Hinduism, for instance, are represented as human-like, whereas those that are part of Islam are represented more abstractly. Here, we explore how children exposed to both types of representations conceptualize the relevant beings. We administered several measures of anthropomorphism to Hindu and Muslim children (n = 124) from a religiously-diverse community in India. Participants consistently anthropomorphized fictional beings (ghosts and fairies) and Hindu beings (Ganesha and Krishna) but varied in their anthropomorphization of Islamic beings (Muhammad, Allah). Younger participants (aged 8 to 11) anthropomorphized Islamic beings more than older participants (aged 12 to 15), and Hindu participants anthropomorphized them more than Muslim participants. These findings suggest that children initially anthropomorphize supernatural beings but can learn to conceptualize them more abstractly if encouraged by cultural input. They also suggest that abstract conceptions of divine agents are not a universal endpoint in the development of religious cognition.

Knowledge on Japanese People's Beliefs in the Anime Natsume Yuujinchou

Japanese people's trust is a belief inherited from time immemorial and is still maintained today. This can be seen from popular works that still raise traditional Japanese values. One of them is the anime Natsume Yuujinchou raising the values of Japanese people's beliefs about gods or Us and the life of the unseen. This study was about to describe the beliefs of Japanese people found in the anime Natsume Yuujinchou. The research method used to explore Japanese people's trust is a qualitative descriptive method. The approach used is literary anthropology. Found five concepts of Japanese people's beliefs from the anime, namely, 1) trust in the existence of a god; 2) trust in inanimate objects and can live if entered by the spirit; 3) belief in vengeance or punishment invisibly; 4) belief in the manifestations of kindness and evil from the spirit; 5) belief in souls (spirits) or spirits (spirits) in plants or animals The conclusions of this study are Japanese people's beliefs contained in the Natsume Yuujinchou anime in the form of supernatural concepts, soul concepts (souls) and spirits (spirits), and the concept of retaliation (tatari).

Barriers to access to education for young people with epilepsy in Northern Tanzania: A qualitative interview and focus group study involving teachers, parents and young people with epilepsy.

Educational outcomes for young people with epilepsy (YPE) in Hai District, Tanzania, are poor, as is commonly observed elsewhere in Sub-Saharan Africa. The reasons for this finding are not well understood, though stigma arising from supernatural concepts of epilepsy is frequently cited as a barrier to YPE accessing education. In this study, we aimed to explore the reasons why many YPE in Tanzania experience poor access to education, and elicit ways in which education could be improved for YPE according to teachers, parents and YPE. Ten focus group discussions with teachers were organized in Hai schools between March and May 2016. The themes arising from these discussions were identified, coded, analyzed and tested in semi-structured interviews with 19 YPE and 17 parents identified from a prevalent cohort of YPE identified in 2009. Behavioral problems and learning difficulties were cited as the main barriers to education for YPE. Other barriers included parental stigmatization, teachers' inadequate seizure management, and limited access to specialist schools. Teachers perceived that parents and YPE believe in spiritual etiology and traditional management for epilepsy. However, the majority of teachers, parents, and YPE cited biological etiology and management options, although understanding of epilepsy etiology and management could be improved amongst all groups. A multidimensional approach is needed to improve educational access, and hence outcomes, for YPE. Widespread community education is needed to improve knowledge of epilepsy etiology and management. Teachers require seizure management training, and parents need help to recognize YPE's right to education. Educational needs assessments would help to identify YPE requiring specialist schooling, and access to this could be improved. These interventions will likely reduce stigma, ensure appropriate academic and pastoral care at school, and thus enable YPE to attend, and succeed, in education.

The Implicit Associations Between Religious and Nonreligious Supernatural Constructs

ABSTRACTThe present studies furthered understanding of the implicit relationships between traditional religious (RS) and nonreligious supernatural (NRS) concepts. Moving beyond the study of explicit beliefs, we accounted for the distinctions within NRS concepts, applying recent developments in the understanding of the correspondence in beliefs in these phenomena.

On elves and freethinkers: criticism of religion and the emergence of the literary fantastic in Nordic literature

In the late 19th century, the relationship between fictional literature and religion was up for debate. On the Nordic literary scene, this debate was triggered by Danish literary critic Georg Brandes in 1871, when he famously announced a turn towards critical realism. Fiction was identified as a possible link between secular and religious representations of reality, and modern literature was supposed to act as a catalyst for the criticism of religion. In the following years, literature became the medium to explore the ‘problem of religion’, the utopia of an atheist society and the mysteries of the human mind. This article traces major theoretical impulses and their literary substantiations from 1870s literary realism to the emergence of the literary fantastic in the 1890s. In the literary fantastic, the criticism of religion became religiously productive. Anticipating the cognitive study of religion, folkloristics explained supernatural concepts as the natural result of ordinary mental mechanisms. This radical naturalism allowed for an inclusion of the supernatural in literary realism. The case study of Haugtussa (1895), a work by the Norwegian author Arne Garborg, shows the lasting re-configuration of the understanding of religion that gave way to a ‘modern religiosity’ based on fiction.

Gimme that old time religion: the influence of the healthcare belief system of chiropractic's early leaders on the development of x-ray imaging in the profession.

BackgroundChiropractic technique systems have been historically documented to advocate overutilization of radiography. Various rationales for this have been explored in the literature. However, little consideration has been given to the possibility that the healthcare belief system of prominent early chiropractors may have influenced the use of the diagnostic modality through the years. The original rationale was the visualisation of chiropractic subluxations, defined as bones slightly out of place, pressing on nerves, and ultimately causing disease. This paradigm of radiography has survived in parts of the chiropractic profession, despite lacking evidence of clinical validity. The purpose of this paper is to compare the characteristics of the chiropractic technique systems that have utilised radiography for subluxation detection with the characteristics of religion, and to discover potential historical links that may have facilitated the development of those characteristics.DiscussionTwenty-three currently or previously existing technique systems requiring radiography for subluxation analysis were found using a search of the internet, books and consultation with experts. Evidence of religiosity from the early founders’ writings was compared with textbooks, published papers, and websites of subsequently developed systems. Six criteria denoting religious thinking were developed using definitions from various sources. They are: supernatural concepts, claims of supremacy, rules and rituals, sacred artefacts, sacred stories, and special language. All of these were found to a greater or lesser degree in the publicly available documents of all the subluxation-based chiropractic x-ray systems.SummaryThe founders and early pioneers of chiropractic did not benefit from the current understanding of science and research, and therefore substituted deductive and inductive reasoning to arrive at conclusions about health and disease in the human body. Some of this thinking and rationalisation demonstrably followed a religion-like pattern, including BJ Palmer’s use of radiography. Although access to scientific methods and research education became much advanced and more accessible during the past few decades, the publicly available documents of technique systems that used radiography for chiropractic subluxation detection examined in this paper employed a historically derived paradigm for radiography that displayed characteristics in common with religion.Electronic supplementary materialThe online version of this article (doi:10.1186/s12998-014-0036-5) contains supplementary material, which is available to authorized users.

Cultural Variances in Composition of Biological and Supernatural Concepts of Death: A Content Analysis of Children's Literature

Children's reasoning about the afterlife emerges naturally as a developmental regularity. Although a biological understanding of death increases in accordance with cognitive development, biological and supernatural explanations of death may coexist in a complementary manner, being deeply imbedded in cultural contexts. This study conducted a content analysis of 40 children's death-themed picture books in Western Europe and East Asia. It can be inferred that causality and nonfunctionality are highly integrated with the naturalistic and supernatural understanding of death in Western Europe, whereas the literature in East Asia seems to rely on naturalistic aspects of death and focuses on causal explanations.