Two primary goals of psychological science should be to understand what aspects of human psychology are universal and the way that context and culture produce variability. This requires that we take into account the importance of culture and context in the way that we write our papers and in the types of populations that we sample. However, most research published in our leading journals has relied on sampling WEIRD (Western, educated, industrialized, rich, and democratic) populations. One might expect that our scholarly work and editorial choices would by now reflect the knowledge that Western populations may not be representative of humans generally with respect to any given psychological phenomenon. However, as we show here, almost all research published by one of our leading journals,Psychological Science, relies on Western samples and uses these data in an unreflective way to make inferences about humans in general. To take us forward, we offer a set of concrete proposals for authors, journal editors, and reviewers that may lead to a psychological science that is more representative of the human condition.

In four studies carried out across different cultural, religious, and political contexts, we investigated the association between religion and popular support for suicide attacks. In two surveys of Palestinians and one cognitive priming experiment with Israeli settlers, prayer to God, an index of religious devotion, was unrelated to support for suicide attacks. Instead, attendance at religious services, thought to enhance coalitional commitment, positively predicted support for suicide attacks. In a survey of six religions in six nations, regular attendance at religious services positively predicted a combination of willing martyrdom and out-group hostility, but regular prayer did not. Implications for understanding the role of religion in suicide attacks are discussed.

We report a series of experiments carried out with Palestinian and Israeli participants showing that violent opposition to compromise over issues considered sacred is (i) increased by offering material incentives to compromise but (ii) decreased when the adversary makes symbolic compromises over their own sacred values. These results demonstrate some of the unique properties of reasoning and decision-making over sacred values. We show that the use of material incentives to promote the peaceful resolution of political and cultural conflicts may backfire when adversaries treat contested issues as sacred values.cultural conflict ͉ Middle East conflict ͉ negotiation ͉ sacred values

Primary goals of psychological science should be to understand what aspects of human psychology are universal, and the way context and culture produce variability. This requires that we take into account the importance of culture and context in the way we write our papers and in the types of populations that we sample. Yet most research published in our leading journals has relied on sampling educated populations from the west. One might expect that our scholarly work and editorial choices would by now reflect the knowledge that western populations may not be representative of humans generally with respect to any given psychological phenomenon. Yet as we show here, almost all research published by one of our leading journals, Psychological Science, relies on western samples and, in an unreflective way, uses this data to make inferences about humans in general. To take us forward we offer a set of concrete proposals for authors, journal editors and reviewers that may lead to a psychological science that is more representative of the human condition.

Religion, in promoting outlandish beliefs and costly rituals, increases ingroup trust but also may increase mistrust and conflict with outgroups. Moralizing gods emerged over the last few millennia, enabling large-scale cooperation, and sociopolitical conquest even without war. Whether for cooperation or conflict, sacred values, like devotion to God or a collective cause, signal group identity and operate as moral imperatives that inspire nonrational exertions independent of likely outcomes. In conflict situations, otherwise mundane sociopolitical preferences may become sacred values, acquiring immunity to material incentives. Sacred values sustain intractable conflicts that defy "business-like" negotiation, but also provide surprising opportunities for resolution.