Do you want to stay informed about this journal? Click the buttons to subscribe to our alerts.
Cognitive scientists have attributed the ubiquity of religious narratives partly to the favored recall of minimally counterintuitive (MCI) concepts within those narratives. Yet, this memory bias is inconsistent, sometimes absent, and without a functional rationale. Here, we asked if MCI concepts are more fitness relevant than intuitive concepts, and if fitness relevance can explain the existence and variability of the observed memory bias. In three studies, participants rated the potential threat and potential opportunity (i.e., fitness relevance) afforded by agents with abilities that violated folk psychology, physics, or biology (i.e., MCI abilities). As in previous work, agents with MCI abilities were recalled better than those with intuitive abilities. Additionally, agents with MCI abilities were perceived as greater threats, and as providing greater opportunities, than agents with intuitive abilities, but this perceived fitness relevance only mediated the memory bias when MCI abilities were used to accomplish disproportionally consequential outcomes. Minimally counterintuitive abilities that violated folk psychology were rated more intuitive and more of an opportunity than violations of folk physics or biology, while folk physics violations were recalled best. Explanations for these effects and their relevance to the cognitive science of religion are discussed.
Purchase
Buy instant access (PDF download and unlimited online access):
Institutional Login
Log in with Open Athens, Shibboleth, or your institutional credentials
Personal login
Log in with your brill.com account
Alexander, R. D. (1989). The evolution of the human psyche. In C. Stringer & P. Mellars (Eds.), The human revolution (pp. 455–513). Edinburgh, United Kingdom: University of Edinburgh Press.
Atran, S. (2002). In Gods We Trust: The Evolutionary Landscape of Religion. Oxford University Press.
Atran, S., & Norenzayan, A. (2004). Religion’s evolutionary landscape: Counterintuition, commitment, compassion, communion. Behavioral and Brain Sciences, 27, 713–770.
Baillargeon, R. (2002). The acquisition of physical knowledge in infancy: A summary in eight lessons. In U. Goswami (Ed.), Blackwell handbooks of developmental psychology. Blackwell handbook of childhood cognitive development (pp. 47–83). Malden: Blackwell Publishing.
Banerjee, K., Haque, O. S., & Spelke, E. S. (2013). Melting lizards and crying mailboxes: Children’s preferential recall of minimally counterintuitive concepts. Cognitive Science, 37(7), 1251–1289.
Barrett, H. C., & Broesch, J. (2012). Prepared social learning about animals in children. Evolution and Human Behavior, 33(5), 499–508.
Barrett, J. L. (2008a). Coding and quantifying counterintuitiveness in religious concepts: Theoretical and methodological reflections. Method and Theory in the Study of Religion, 20, 308–338.
Barrett, J. L. (2008b). Why Santa Claus is not a god. Journal of Cognition and Culture, 8, 149–161.
Barrett, J. L., Burdett, E. R., & Porter, T. J. (2009). Counterintuitiveness in folktales: Finding the cognitive optimum. Journal of Cognition and Culture, 9(3), 271–287.
Barrett, J. L., & Nyhof, M. A. (2001). Spreading non-natural concepts: The role of intuitive conceptual structures in memory and transmission of cultural materials. Journal of Cognition and Culture, 1(1), 69–100.
Bechtel, W., & Abrahamsen, A. (1991). Connectionism and the mind: An introduction to parallel processing in networks. Oxford: Basil Blackwell.
Bloom, P. (2004). Descartes’ baby: How the science of child development explains what makes us human. New York: Basic Books.
Boyd, R. & Richerson, P. J. (1985). Culture and the Evolutionary Process. Chicago, IL: University of Chicago Press.
Boyer, P. (2000). Functional origins of religious concepts: Ontological and strategic selection in evolved minds. Journal of the Royal Anthropological Institute, 6, 195–214.
Boyer, P. (2001). Religion explained: The evolutionary origins of religious thought. New York: Basic Books.
Boyer, P. (2003). Religious thought and behaviour as by-products of brain function. Trends in Cognitive Sciences, 7(3), 119–124.
Boyer, P., & Bergstrom, B. (2011). Threat-detection in child development: An evolutionary perspective. Neuroscience and Biobehavioral Reviews, 35, 1034–1041.
Boyer, P., & Ramble, C. (2001). Cognitive templates for religious concepts: Crosscultural evidence for recall of counter-intuitive representations. Cognitive Science, 25, 535–564.
Carey, S. (2009). The origin of concepts. New York, NY: Oxford University Press.
Chudek, M., McNamara, R., Burch, S., Bloom, P. & Henrich, J. (2013). Developmental and cross-cultural evidence for intuitive dualism. Unpublished manuscript.
Cofnas, N. (2018). Religious authority and the transmission of abstract god concepts. Philosophical Psychology, 31(4), 609–628.
Fessler, D. M. T., Pisor, A. C., & Navarrete, C. D. (2014). Negatively-Biased Credulity and the Cultural Evolution of Beliefs. PLoS ONE, 9(4): e95167.
Fondevila, S., Martín-Loeches, M., Jiménez-Ortega, L., Casado, P., Sel, A., Fernández- Hernández, A., Sommer, W. (2012). The sacred and the absurd – an electrophysiological study of counterintuitive ideas (at sentence level), Social Neuroscience, 7(5), 445–457.
Gervais, W. M., & Henrich, J. (2010). The Zeus Problem: Why representational content biases cannot explain faith in gods. Journal of Cognition and Culture, 10, 383–389.
Gervais, W. M., Willard, A. K., Norenzayan, A. & Henrich, J. (2011). The Cultural Transmission of Faith: Why innate intuitions are necessary, but insufficient, to explain religious belief, Religion, 41(3), 389–410.
Gonce, L., Upal, M. A., Slone, D. J., & Tweney, D. R. (2006). Role of context in the recall of counterintuitive concepts. Journal of Cognition and Culture, 6, 521–547.
Harvard Visual Attention Lab. (2016, Accessed Jan.). Change Blindness Database, Additional CB Images. Retrieved from: http://search.bwh.harvard.edu/new/CBDatabase.html.
Johnson, C. V. M., Kellya, S. W., & Bishop, P. (2010). Measuring the mnemonic advantage of counter-intuitive and counter-schematic concepts. Journal of Cognition and Culture, 10, 109–121.
Klein, S. B., Robertson, T. E., & Delton, A. W. (2010). Facing the future: Memory as an evolved system for planning future acts. Memory and Cognition, 38(1), 13–22.
Lawson, E. T. (2012). Religious thought and behavior. Wiley Interdisciplinary Reviews: Cognitive Science, 3(5), 525–532.
Lienard, P., & Boyer, P. (2006). Whence collective rituals? A cultural selection model of ritualized behavior. American Anthropologist, 108(4), 814–827.
McClelland, J. L., & Rumelhart, D. E. (1985). Distributed memory and the representation of general and specific information. Journal of Experimental Psychology, 114(2), 159–188.
Nairne, J. S. (2014). Adaptive memory: Controversies and future directions. In B. L. Schwartz, M. L. Howe, M. P. Toglia, & H. Otgaar (Eds.), What is adaptive about adaptive memory? (pp. 308–321). New York, NY, US: Oxford University Press.
Nairne, J. S. (2016). Adaptive memory: Fitness-relevant “tunings” help drive learning and remembering. In D. C. Geary & D. B. Berch (Eds.), Evolutionary perspectives on child development and education. Switzerland: Springer International Publishing.
Nairne, J. S., Thompson, S. R., & Pandeirada, J. N. S. (2007). Adaptive memory: Survival processing enhances retention. Journal of Experimental Psychology: Learning, Memory, & Cognition, 33, 263–273.
Norenzayan, A., Atran, S., Faulkner, J., & Schaller, M. (2006). Memory and mystery: The cultural selection of minimally counterintuitive narratives. Cognitive Science, 30, 531–553.
Porubanova, M., Shaw, D. J., McKay, R., & Xygalatas, D. (2014). Memory for expectation-violating concepts: The effects of agents and cultural familiarity. PLoS ONE, 9(4), e90684.
Poulin-Dubois, D., Brooker, I., & Chow, V. (2009). The developmental origins of naïve psychology in infancy. Advances in Child Development and Behavior, 37, 55–104.
Purzycki, B. G., Finkel, D. N., Shaver, J., Wales, N., Cohen, A. B., & Sosis, R. (2012). What does God know? Supernatural agents’ access to socially strategic and nonstrategic information. Cognitive Science, 36, 846–869.
Purzycki, B. G. (2013). Toward a Cognitive Ecology of Religious Concepts: Evidence from the Tyva Republic. Journal for the Cognitive Science of Religion, 1 (1): 99–120.
Purzycki, B. G., & Willard, A. K. (2016). MCI theory: a critical discussion. Religion, Brain & Behavior, 6(3), 207–248.
Pyysiäinen, I., Lindeman, M., Honkela, T. (2003). Counterintuitiveness as the hallmark of religiosity. Religion, 33, 341–355.
Rockwood, N. J. & Hayes, A. F. (2017, May). MLmed: An SPSS macro for multilevel mediation and conditional process analysis. Poster presented at the annual meeting of the Association of Psychological Science (APS), Boston, MA.
Rozin, P., & Royzman, E. B. (2001). Negativity bias, negativity dominance, and contagion. Personality and Social Psychology Review, 5(4), 296–320.
Rumelhart, D. E., Smolensky, P., McClelland, J. L., & Hinton, G. E. (1986). Schemata and sequential thought processes in PDP models. In J. L. McClelland & D. E. Rumelhart (Eds.), Parallel distributed processing: Explorations in the microstructure of cognition: Vol. 2. Psychological and biological models (pp. 7–57). Cambridge, MA: MIT Press.
Sandry, J., Trafimow, D., Marks, M. J., & Rice, S. (2013). Adaptive memory: Evaluating alternative forms of fitness-relevant processing in the survival processing paradigm. PLoS ONE, 8(4), e60868.
Sperber, D. & Hirschfeld, L. A. (2004). The cognitive foundations of cultural stability and diversity. Trends in Cognitive Sciences, 8, 40–46.
Sproul, B. C. (1979). Primal Myths: Creation Myths Around The World. HarperOne.
Stubbersfield, J. M., Tehrani, J. J., & Flynn, E. G. (2015). Serial killers, spiders and cybersex: Social and survival information bias in the transmission of urban legends. British Journal of Psychology, 106, 288–307.
Tweney, R. D., Upal, M. A., Gonce, L. O., Slone, D. J., & Edwards, K. (2006). The creative structuring of counterintuitive worlds. Journal of Cognition and Culture, 6, 483–498.
Upal, M. A. (2010). An alternative account of the minimal counterintuitiveness effect. Cognitive Systems Research, 11, 194–203.
Upal, M. A., Gonce, L. O., Tweney, R. D., & Slone, D. J. (2007). Contextualizing counterintuitiveness: How context affects comprehension and memorability of counterintuitive concepts. Cognitive Science, 31, 415–439.
VanArsdall, J. E., Nairne, J. S., Pandeirada, J. N. S., & Cogdill, M. (2015). Adaptive memory: Animacy effects persist in paired-associate learning. Memory, 23, 657–663.
Wellman, H. M. & Gelman, S. A. (1992). Cognitive development: Foundational theories of core domains. Annual Review of Psychology, 43, 337–375.
Wellman, H. M., & Gelman, S. A. (1998). Knowledge acquisition in foundational domains. In W. Damon (Ed.), Handbook of child psychology: Vol. 2. Cognition, perception, and language (pp. 523–573). Hoboken, NJ, US: John Wiley & Sons Inc.
Willard, A. K., Henrich, J. & Norenzayan, A. (2016). Memory and Belief in the Transmission of Counterintuitive Content. Human Nature, 27(3): 221–243.
Wilson, S., Darling, S., & Sykes, J. (2011). Adaptive memory: Fitness relevant stimuli show a memory advantage in a game of pelmanism. Psychonomic Bulletin & Review, 18, 781–786.
All Time | Past Year | Past 30 Days | |
---|---|---|---|
Abstract Views | 630 | 57 | 5 |
Full Text Views | 39 | 6 | 1 |
PDF Views & Downloads | 52 | 8 | 2 |
Cognitive scientists have attributed the ubiquity of religious narratives partly to the favored recall of minimally counterintuitive (MCI) concepts within those narratives. Yet, this memory bias is inconsistent, sometimes absent, and without a functional rationale. Here, we asked if MCI concepts are more fitness relevant than intuitive concepts, and if fitness relevance can explain the existence and variability of the observed memory bias. In three studies, participants rated the potential threat and potential opportunity (i.e., fitness relevance) afforded by agents with abilities that violated folk psychology, physics, or biology (i.e., MCI abilities). As in previous work, agents with MCI abilities were recalled better than those with intuitive abilities. Additionally, agents with MCI abilities were perceived as greater threats, and as providing greater opportunities, than agents with intuitive abilities, but this perceived fitness relevance only mediated the memory bias when MCI abilities were used to accomplish disproportionally consequential outcomes. Minimally counterintuitive abilities that violated folk psychology were rated more intuitive and more of an opportunity than violations of folk physics or biology, while folk physics violations were recalled best. Explanations for these effects and their relevance to the cognitive science of religion are discussed.
All Time | Past Year | Past 30 Days | |
---|---|---|---|
Abstract Views | 630 | 57 | 5 |
Full Text Views | 39 | 6 | 1 |
PDF Views & Downloads | 52 | 8 | 2 |