Is Religion Special?

Abstract

Religion makes unique claims (e.g., the existence of supernatural agents) not found in other belief systems, but is religion itself psychologically special? Furthermore, religion is related to many domains of psychological interest, such as morality, health and well-being, self-control, meaning, and death anxiety. Does religion act on these domains via special mechanisms that are unlike secular mechanisms? These could include mechanisms such as beliefs in supernatural agents, providing ultimate meaning, and providing literal immortality. We apply a critical eye to these questions of specialness and conclude that although it is clear that religion is psychologically important, there is not yet strong evidence that it is psychologically special, with the possible exception of its effects on health. We highlight what would be required of future research aimed at convincingly demonstrating that religion is indeed psychologically special, including careful definitions of religion and careful attention to experimental design and causal inference.

Self-Perceived Stress and Coping Strategies during COVID-19 Pandemic among the Students of Kathmandu Metropolitan City

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Unveiling the Illusion: Exploring the Voluntary Nature of Belief

“…Religion serves as a foundational framework that not only provides guidance but also shapes other belief systems, as it occupies a position of prominence by encompassing metaphysical, moral, and existential dimensions (Usó-Doménech & Nescolarde-Selva, 2016). In this capacity, Consequently, a scholarly exploration of voluntary beliefs necessitates a deliberate consideration of religion's pervasive sway, acknowledging its profound impact on individual and collective perspectives (Cohen & Rozin, 2001;Moon et al, 2022) Religion's unique claims, effects on thinking, practices, and rituals, as well as its implications for morality, intergroup conflict, family structure, and cultural development have garnered considerable attention within various belief systems, making it a salient exemplar to explore the voluntariness of belief (Mahoney, 2010;Purzycki et al, 2022;Rowatt et al, 2013;Strawn & Brown, 2013).…”