Monday, April 30, 2012

Religion & Brain: Belief Decreases With Analytical Thinking, Study Shows

Religion & Brain: Belief Decreases With Analytical Thinking, Study Shows

Religion & Brain: Belief Decreases With Analytical Thinking, Study Shows
| By Posted: 04/27/2012 7:52 am Updated: 04/27/2012 8:11 am
Many people with religious convictions feel that their faith is rock solid. But a new study finds that prompting people to engage in analytical thinking can cause their religious beliefs to waver, if only a little. Researchers say the findings have potentially significant implications for understanding the cognitive underpinnings of religion.
Psychologists often carve thinking into two broad categories: intuitive thinking, which is fast and effortless (instantly knowing whether someone is angry or sad from the look on her face, for example); and analytic thinking, which is slower and more deliberate (and used for solving math problems and other tricky tasks). Both kinds of thinking have their strengths and weaknesses, and they often seem to interfere with one another. "Recently there's been an emerging consensus among [researchers] … that a lot of religious beliefs are grounded in intuitive processes," says Will Gervais, a graduate student at the University of British Columbia, Vancouver, in Canada and a co-author of the new study, published today in Science.
One example comes from a study by neuroscientist and philosopher Joshua Greene and colleagues at Harvard University, published last September in the Journal of Experimental Psychology. They asked hundreds of volunteers recruited online to answer three questions with appealingly intuitive answers that turn out to be wrong. For example, "A bat and ball cost $1.10 in total. The bat costs $1.00 more than the ball. How much does the ball cost?" Although $0.10 comes easily to mind (it's the intuitive answer), it takes some analytical thought to come up with the correct answer of $0.05. People who chose more intuitive answers on these questions were more likely to report stronger religious beliefs, even when the researchers controlled for IQ, education, political leanings, and other factors.
In the same study, another group of volunteers wrote a paragraph about a time in their lives when either following their intuition or careful reasoning led to a good outcome. Those who wrote about intuition reported stronger religious beliefs on a questionnaire taken immediately afterward. If intuitive thinking encourages religious belief, as Greene's study suggested, analytical thinking might encourage disbelief—or so Gervais and his adviser, social psychologist Ara Norenzayan, hypothesized.
To test this idea, the duo devised several ways to subconsciously put people in what they considered a more analytical mindset. In one experiment with 57 undergraduate students, some volunteers viewed artwork depicting a reflective thinking pose (such as Rodin's The Thinker) while others viewed art depicting less intellectual pursuits (such as throwing a discus) before answering questionnaires about their faith. In another experiment with 93 undergraduates and a larger sample of 148 American adults recruited online, some subjects solved word puzzles that incorporated words such as "analyze," "reason," and "ponder," while others completed similar puzzles with only words unrelated to thinking, such as "high" and "plane." In all of these experiments, people who got the thinking-related cues reported weaker religious beliefs on the questionnaires taken afterward than did the control group.
In a final experiment, Gervais and Norenzayan asked 182 volunteers to answer a religious questionnaire as usual, while others answered the same questionnaire printed in a hard-to-read font, which previous studies have found promotes analytic thinking. And indeed, those who had to work harder to comprehend the questionnaire rated their religious beliefs lower.
Because people were randomly assigned to the analytical-thinking and control groups, and because the results were consistent across all their experiments, Gervais says it's very unlikely the findings could result from one group being more religious to begin with. Moreover, in two of these experiments, the researchers administered religious belief questionnaires to the participants a few weeks beforehand and found no difference between the groups.
The effects of the analytical-thinking manipulations were modest. "We're not turning people into atheists," says Gervais. Rather, when the questionnaire responses of all subjects in an experiment are taken together, they indicate a small shift away from religious belief.
"It's very difficult to distinguish between what a person believes and what they say they believe," says Daniel Kahneman, a psychologist and Nobel laureate at Princeton University who has done pioneering work on the contributions of intuitive and analytical thinking to human decision making. "All they have shown, and all that can be shown, is that when you're thinking more critically you reject statements that otherwise you would endorse," Kahneman says. "It tells you that there are some religious beliefs people hold that if they were thinking more critically, they themselves would not endorse."
To Gervais and Norenzayan, the findings suggest that intuitive thinking, likely along with other cognitive and cultural factors, is a key ingredient in religious belief. Greene agrees: "Through some combination of culture and biology, our minds are intuitively receptive to religion." He says, "If you're going to be unreligious, it's likely going to be due to reflecting on it and finding some things that are hard to believe."
"In some ways this confirms what many people, both religious and nonreligious, have said about religious belief for a long time, that it's more of a feeling than a thought," says Nicholas Epley, a psychologist at the University of Chicago. But he predicts the findings won't change anyone's mind about whether God exists or whether religious belief is rational. "If you think that reasoning analytically is the way to go about understanding the world accurately, you might see this as evidence that being religious doesn't make much sense," he says. "If you're a religious person, I think you take this evidence as showing that God has given you a system for belief that just reveals itself to you as common sense."
ScienceNOW, the daily online news service of the journal Science
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With Prison Ministry, Colson Linked Religion and Reform — Beliefs - NYTimes.com

With Prison Ministry, Colson Linked Religion and Reform — Beliefs - NYTimes.com

April 27, 2012
 
Fred R. Conrad/The New York Times
Charles W. Colson, the Watergate figure, founded Prison Fellowship, the world’s largest Christian outreach to prisoners.

With Prison Ministry, Colson Linked Religion and Reform

“Since the 1960s, prison reform has been seen as a leftist cause,” Robert Perkinson, a historian and the author of “Texas Tough: The Rise of America’s Prison Empire,” said this week. “But it used to be a Christian cause, and Colson played a big role in bringing prison reform back to Christian conservatism.”
Dr. Perkinson was referring, of course, to Charles W. Colson, the convicted Watergate felon who died last Saturday. In his first act, Mr. Colson was “Nixon’s hatchet man” and “the ugliest of the Watergate thugs, the most shamelessly vicious,” as one historian wrote this week in The New Republic.
But Mr. Colson, who found Jesus shortly before entering prison, remade himself as a free man, in 1976 founding what became Prison Fellowship, the world’s largest Christian outreach to prisoners. In the process, he played an important role in the ever-changing relationship between prisons and religion. Historians of penology — there are many — remembered Mr. Colson as someone who, in a small way, pointed American prisons back toward their roots.
Scholars speak of two rival impulses in American incarceration: one an older, Christian reform impulse and the other a disciplinary and retributive impulse, focused on punitive labor and harsh conditions, which gained strength in the slaveholding South.
“Since the 1790s, religious reformers in some Eastern states successfully lobbied not only for the creation of prisons, but also for reformers’ influence in these institutions’ management,” Jennifer Graber, author of “The Furnace of Affliction: Prisons & Religion in Antebellum America,” wrote in an e-mail. “New York’s first prison, for example, had an operating board composed primarily of Quaker reformers.”
Philadelphia’s earliest prisons were also influenced by Friends, or Quakers. They believed bad environments led people to crime. The theory, according to Joshua Dubler, of the University of Rochester, was that “you separate people out, and because every human being has a divine light inside of them, the divine light will thrive anew.”
In these prisons, those who committed crimes could be penitents — hence the term “penitentiary” — then re-enter society as changed people. Jailers often relied on solitary confinement, which could drive prisoners mad, but the impulse, at least, was toward rehabilitation.
But almost from the beginning that model was opposed by another model, in which the prison was mainly a place of punishment: think of chain gangs and labor farms. Over the centuries, each model has come in and out of vogue.
In the 1960s, “we were at a progressive extreme” in prison theory, according to Dr. Dubler. Prison administrators pursued prisoners’ rehabilitation, while many inmates — including those, like Malcolm X, who joined the Nation of Islam — practiced “revolutionary, politically engaged religion.” Since the 1980s, however, with the trend toward more punitive prisons, prison religion, often supported by volunteers like those from Mr. Colson’s outreach group, has often been more about “adjusting to the system, not about changing the system itself,” Dr. Dubler said.
Yet Mr. Colson advocated more humane, less crowded prisons; more prisoner contact with the outside world; more rehabilitative services; and better services for re-entry to society. Against the conservative and evangelical tides, Mr. Colson was, in a sense, returning to the spirit of the 1960s, or even the 1790s.
A spokesman for Prison Fellowship pointed to studies — by New York Theological Seminary and the University of Pennsylvania, among others — that conclude that prison ministry turns inmates away from crime.
But not all scholars are convinced.
“Criminologists have convincingly shown that inmates involved in religious programming have fewer infractions while inside,” said Dr. Graber. “The data outside is much more difficult to interpret.”
“Nobody knows if this stuff works,” said Winnifred F. Sullivan, a professor at the University at Buffalo and the author of “Prison Religion.” Because prisoners have to request to be part of Mr. Colson’s programs, they may be a more motivated population, Dr. Sullivan said, making it hard to determine the source of any eventual success.
Dr. Sullivan praised Mr. Colson’s ministries for going where other angels fear to tread. “Few people want to do this work,” she said. But she agreed that while Mr. Colson allied with many liberals on prison reform, his brand of evangelical Christianity easily accommodated a conservative vision of society.
The basic goal of Prison Fellowship Ministries “is to train people to be good productive workers in a capitalist society,” Dr. Sullivan said. The ministers want to teach people “to get up every morning and go to work and take care of their families. They say they just happen to use religion.”
Dr. Perkinson, who teaches at the University of Hawaii at Manoa, said that Mr. Colson’s conservative faith may help inmates understand their own failings, but that it does little to help them understand society’s.
“The thing that’s sad is you could have a prison tied to the social gospel or liberation theology, which could connect people to the sins and failings of the larger society,” Dr. Perkinson said. “But that’s not what they have access to.”
Dr. Perkinson once visited the Carol S. Vance Unit, a Texas prison that subcontracts with Prison Fellowship for programming. Inmates can opt into the program, but cannot be forced to participate. He was both discomfited and amazed by what he saw.
“On the one hand, it was flagrantly unconstitutional,” Dr. Perkinson said. “If you didn’t believe God created the earth in seven days, and not just that same-sex relations were a sin but so was masturbation, you couldn’t graduate from this program. It was almost Taliban-style. But it was the only prison of all that I visited in Texas that was permeated with love.”
mark.e.oppenheimer@gmail .com; twitter.com/markopp1

Sexual abuse in prisons - The Washington Post

Sexual abuse in prisons - The Washington Post

Sexual abuse in prisons

Sexual abuse in prisons
The Justice Department has put off a crackdown for too long.

Sexual abuse in prisons


By Editorial Board, Published: April 29


TENS OF THOUSANDS of men, women and children have been sexually abused behind bars over the past three years while the Obama administration dithered.

The Justice Department was charged with implementing regulations for correctional institutions and detention facilities that would reduce the scourge of sexual violence behind bars. The administration had, by law, until June 2010 to complete the task. That was nearly two years ago.

Congress unanimously approved the Prison Rape Elimination Act (PREA) in 2003 with rare and spectacular bipartisanship. Ideological opposites — Reps. Frank Wolf (R-Va.) and Bobby Scott (D-Va.) and Sens. Jeff Sessions (R-Ala.) and the late Edward M. Kennedy (D-Mass.) — were lead sponsors. The act created a commission that spent six years studying sexual abuse in correctional facilities and crafting thoughtful proposals to decrease such violence.

The commission was led by Judge Reggie B. Walton of the U.S. District Court for the District of Columbia, a judge known for his tough law-and-order approach. It included representatives from academia and the private corrections industry and prisoner advocates. The panel issued recommendations in the summer of 2009; the Obama administration had a year to craft regulations.

Instead, the Justice Department needlessly duplicated the commission’s work, re-interviewing dozens of individuals and groups whose views the panel had considered. It waited while a private consulting firm analyzed the costs of implementing changes, and it blamed the bureaucratic process for delays. It did not, in other words, move with all deliberate speed to protect those in government custody from a form of brutality that leaves psychological scars that can hamper a person’s reintegration into society. Swift and sure action would have been the appropriate response if the administration had been serious about refuting the vile assumption that sexual abuse is an acceptable byproduct of incarceration.

The administration deserves credit for endorsing some provisions that did not sit well with the corrections industry at large, including a prohibition on cross-gender pat-downs and strip searches of juveniles and the conclusion that PREA covers not just rape but a broader category of sexual abuse. It should apply these policies to federal immigration detention centers. Everyone in custody — regardless of the type of institution — should be able to know that the government is doing everything in its power to ensure humane and safe conditions. And juveniles should enjoy the strongest protections.

Some with direct knowledge of the status of the regulations say they are in the last stages of review by the Office of Management and Budget and could be out within weeks. We certainly hope so.

Sunday, April 29, 2012

Sometimes Church-State Separation Is Better for the Church | Almost Diamonds

Sometimes Church-State Separation Is Better for the Church | Almost Diamonds

International Academy of Law and Mental Health

International Academy of Law and Mental Health

XXXIIIrd Congress of the International Academy of Law and Mental Health
Amsterdam, Netherlands
July 14th-19th, 2013

The Dark Side of Personality | Psychology Today

The Dark Side of Personality | Psychology Today


The Dark Side of Personality

Is there a psychopath in your neighborhood, boardroom, or (egad) bedroom? Maybe it's more common than we want to think.

Psychopathy

Psychopathy is among the most difficult disorders to spot. The psychopath can appear normal, even charming. Underneath, they lack conscience and empathy, making them manipulative, volatile and often (but by no means always) criminal. They are an object of popular fascination and clinical anguish: psychopathy is impervious to treatment.

Personality Disorders

Personality disorders are deeply ingrained ways of thinking and behaving that are inflexible and generally lead to impaired relationships with others. Mental health professionals formally recognize ten disorders that fall into three "clusters," although there is now known to be much overlap between the disorders, each of which exists on a spectrum.

Personality

Questions of personality have vexed mankind from the dawn of personhood: can people change? How do others perceive me? What is the difference between normal and pathological behavior? One's personality is so pervasive and all-important that it presents a clinical paradox of sorts: it is hard to assess our own personality, impossible to overlook that of others.

Crime and Punishment | Psychology Today

Crime and Punishment | Psychology Today


Crime and Punishment

Knowing what punishment to mete out is no simple feat. Some forms of punishment may send the wrong message. For example, is it okay to solve problems with more violence? Here are some thoughts on this tough topic.

Law and Crime

Psychology and the law intersect in the field of forensic science. Legal practitioners require a grasp of human motivation at its most basic and most debased in order to render fair judgment.

Morality

For a topic as subjective as morality, people sure have strong beliefs about what's right and wrong. Yet even though morals can vary from person to person and culture to culture, many are practically universal, as they result from basic human emotions. We may think of moralizing as an intellectual exercise, but more frequently it's an attempt to make sense of our gut instincts.

In Hopeful Sign, Health Spending Is Flattening Out

The New York Times - Breaking News, World News & Multimedia

In Hopeful Sign, Health Spending Is Flattening Out
The slowing of the growth rate is partly explained by the recession, but evidence suggests that changing behavior of health care providers and consumers also partly accounts for it.