It's Not "All in Your Head": Understanding Religion From an Embodied Cognition Perspective

God in body and space: Investigating the sensorimotor grounding of abstract concepts

Abstract concepts are defined as concepts that cannot be experienced directly through the sensorimotor modalities. Explaining our understanding of such concepts poses a challenge to neurocognitive models of knowledge. One account of how these concepts come to be represented is that sensorimotor representations of grounded experiences are reactivated in a way that is constitutive of the abstract concept. In the present experiment, we investigated how sensorimotor information might constitute GOD-related concepts, and whether a person’s self-reported religiosity modulated this grounding. To do so, we manipulated both the state of the body (i.e., kneeling vs. sitting) and the state of stimuli (i.e., spatial position on the screen) in two tasks that required conceptual categorization of abstract words. Linear Mixed Effects model fitting procedures were used to determine which manipulated factors best predicted response latency and accuracy in both tasks. We successfully replicated previous research demonstrating faster categorization of GOD-related words when they were presented at the top of the screen. Importantly, results demonstrated that the kneeling posture manipulation enhanced this effect, as did religiosity, as participants who scored higher in religiosity showed a greater effect of the posture manipulation on the speed with which word categorization occurred when those words were presented in the higher visuospatial presentation condition. Overall, we interpreted our findings to suggest that directly manipulating sensorimotor information can facilitate the categorization of abstract concepts, supporting the notion that this information in part constitutes the representation of abstract concepts.

What shall we call God? An exploration of metaphors coded from descriptions of God from a large U.S. undergraduate sample

People use numerous metaphors to describe God. God is seen as a bearded man, light, and love. Based on metaphor theories, the metaphors people use to refer to God reflect how people think about God and could, in turn, reflect their worldview. However, little work has explored the common metaphors for God. This was the purpose of the current investigation. Four trained raters coded open-ended responses from predominantly Christian U.S. undergraduates (N = 2,923) describing God for the presence or absence of numerous metaphoric categories. We then assessed the frequency of each of the metaphor categories. We identified 16 metaphor categories that were present in more than 1% of the responses. The top categories were "GOD IS POWER," "GOD IS HUMAN," and "GOD IS MALE." These findings were similar across religious affiliations. We attempted to support our coding analysis using top-down and bottom-up automated language analysis. Results from these analyses provided added confidence to our conclusions. We discuss the implications of our findings and the potential for future studies investigating important psychological and behavioral outcomes of using different metaphors for God.

The Psychology of Rituals: An Integrative Review and Process-Based Framework

Traditionally, ritual has been studied from broad sociocultural perspectives, with little consideration of the psychological processes at play. Recently, however, psychologists have begun turning their attention to the study of ritual, uncovering the causal mechanisms driving this universal aspect of human behavior. With growing interest in the psychology of ritual, this article provides an organizing framework to understand recent empirical work from social psychology, cognitive science, anthropology, behavioral economics, and neuroscience. Our framework focuses on three primary regulatory functions of rituals: regulation of (a) emotions, (b) performance goal states, and (c) social connection. We examine the possible mechanisms underlying each function by considering the bottom-up processes that emerge from the physical features of rituals and top-down processes that emerge from the psychological meaning of rituals. Our framework, by appreciating the value of psychological theory, generates novel predictions and enriches our understanding of ritual and human behavior more broadly.