Aiyana Koka Willard

• PhD
• Lecturer at Brunel University London

The spiritual but not religious (SBNR) are a growing population in secularizing societies. Yet, we know little about the underlying psychology of this group or their belief profile. Based on an individual difference approach, we address this knowledge gap by comparing SBNR with religious and non-religious participants. In a sample of Americans (n =...

Several theoretical approaches have been proposed to explain variation in religiosity, including versions of secularization hypotheses, evolved cognitive biases, and cultural transmission. In this paper we test several theories that aim to explain variation in religiosity and compare them in a representative sample collected in the Czech Republic a...

Since the origins of agriculture, the scale of human cooperation and societal complexity has dramatically expanded. This fact challenges standard evolutionary explanations of prosociality because well-studied mechanisms of cooperation based on genetic relatedness, reciprocity and partner choice falter as people increasingly engage in fleeting trans...

We present a cultural evolutionary theory of the origins of prosocial religion s, and address two puzzles in human psychology and cultural history: 1) the rise of large-scale cooperation and 2) the simultaneous spread of prosocial religions in the last ten-to-twelve millennia. We argue that these two developments were importantly linked and mutuall...

Recent research has shown that an array of religious beliefs can be used to enforce socially normative behaviour, but the application of these theories to other supernatural beliefs, including witchcraft, is still nascent. Across two pre-registered studies in Mauritius, we examine how witchcraft is believed to be caused by envy and how this belief...

Witnessing the suffering of innocent victims can motivate observers to interpret the situation in ways that justify that suffering, such as viewing victims as more personally responsible or possessing negative traits. In a pre‐registered cross‐cultural experiment ( N = 831 from India, Singapore and the USA), we tested whether belief in karma—a supe...

In the era of increasing global interconnectedness and decreasing cultural insularity, investigating how individuals navigate conflicting cultural norms and behavioral choices is increasingly important. This paper focuses on the impact of the contact between religiously tight cultures and industrialized, liberalized loose cultures on menstruation-r...

To address claims of human exceptionalism, we determine where humans fit within the greater mammalian distribution of reproductive inequality. We show that humans exhibit lower reproductive skew (i.e., inequality in the number of surviving offspring) among males and smaller sex differences in reproductive skew than most other mammals, while neverth...

This handbook is currently in development, with individual articles publishing online in advance of print publication. At this time, we cannot add information about unpublished articles in this handbook, however the table of contents will continue to grow as additional articles pass through the review process and are added to the site. Please note...

Psychological and cultural evolutionary accounts of human sociality propose that beliefs in punitive and monitoring gods that care about moral norms facilitate cooperation. While there is some evidence to suggest that belief in supernatural punishment and monitoring generally induce cooperative behavior, the effect of a deity's explicitly postulate...

How do beliefs about gods vary across populations, and what accounts for this variation? We argue that appeals to gods generally reflect prominent features of local social ecologies. We first draw from a synthesis of theoretical, experimental, and ethnographic evidence to delineate a set of predictive criteria for the kinds of contexts with which r...

Credibility Enhancing Displays have been shown to be an important component in the transmission of empirically unverifiable cultural content such as religious beliefs. Decreased Credibility Enhancing Displays are a major predictor of religious decline. However, because declines in belief are often paired with decreasing importance of religious inst...

How do beliefs about gods vary across populations, and what accounts for this variation? We argue that appeals to gods generally reflect prominent features of local social ecologies. We first draw from a synthesis of theoretical, experimental, and ethnographic evidence to delineate a set of predictive criteria for the kinds of contexts with which r...

Scholars of religion have long sought to explain the persistent finding that women tend to report greater religiosity than men. However, the size of this “gender gap” may depend on the measure of religiosity employed, the religious tradition being sampled, and socio-demographic factors. Here, we conduct a systematic cross-cultural investigation int...

The existential security hypothesis predicts that in the absence of more successful secular institutions, people will be attracted to religion when they are materially insecure. Most assessments, however, employ data sampled at a state-level with a focus on world religions. Using individual-level data collected in societies of varied community size...

There are compelling reasons to expect that cognitively representing any active, powerful deity motivates cooperative behavior. One mechanism underlying this association could be a cognitive bias toward generally attributing moral concern to anthropomorphic agents. If humans cognitively represent the minds of deities and humans in the same way, and...

Positive schizotypy has been shown to predict emergence of schizophrenia-spectrum disorders, with suspiciousness/paranoia regarded a key risk factor. However, magical thinking and unusual perceptual experiences, other aspects of positive schizotypy, are associated with creativity. We investigated whether suspiciousness attenuates the relationship o...

Supernatural beliefs are ubiquitous around the world, and mounting evidence indicates that these beliefs partly rely on intuitive, cross‐culturally recurrent cognitive processes. Specifically, past research has focused on humans' intuitive tendency to perceive minds as part of the cognitive foundations of belief in a personified God—an agentic, mor...

Most research on cognition behind religious belief assumes that understanding of other minds is culturally uniform and follows the Western model of mind, which posits that (a) others’ thoughts can be known and (b) action is best explained by mental state inference. This is potentially problematic if, as a growing body of evidence suggests, other po...

Most existing research on beliefs about supernatural agents assumes a Western model of mind that posits a) one can infer others’ thoughts, and b) mental state inference is the best explanation for actions. Other cultures view minds differently. We recruit Indigenous iTaukei Fijian communities who hold 1) a local model of mind that discourages menta...

There are compelling reasons to expect that representing any active, powerful god or spirit may contribute to cooperation. One possible mechanism underlying this effect is a system that infers that spiritual agents are morally concerned. If individuals cognitive represent deities as agents, and if agents are generally conceptualized as having moral...

Moralizing religions encourage people to anticipate supernatural punishments for violating moral norms, even in anonymous interactions. This is thought to be one way large-scale societies have solved cooperative dilemmas. Previous research has overwhelmingly focused on the effects of moralizing gods, and has yet to thoroughly examine other religiou...

Collective rituals serve social functions for the groups that perform them, including identifying group members and signalling group commitment. A novel social group paradigm was used in an afterschool programme ( N = 60 4–11-year-olds) to test the influence of participating in a ritual task on in-group displays and out-group monitoring over repeat...

Young children develop causal knowledge through everyday family conversations and activities. Children's museums are an informative setting for studying the social context of causal learning because family members engage together in everyday scientific thinking as they play in museums. In this multisite collaborative project, we investigate childre...

Collective rituals serve social functions for the groups that perform them, including identifying group members and signaling group commitment. A novel social group paradigm was used in an afterschool program (N = 60 4-11-year-olds) to test the influence of participating in a ritual task on in-group displays and out-group monitoring over repeated e...

Supernatural beliefs are ubiquitous around the world, and mounting evidence indicates that these beliefs partly rely on intuitive, cross-culturally recurrent cognitive processes. Specifically, past research has focused on humans’ intuitive tendency to perceive minds as part of the cognitive foundations of belief in a personified God — an agentic, m...

Whitehouse, et al.’s creation of the Seshat open archaeo-historical databank is laudable. However, the authors’ analysis methods, treatment of missing data, and source quality undermine the paper’s key conclusion that moralizing deities appear only after rapid increases in social complexity. First, their report fails to address the inherent ‘forwar...

Whitehouse, et al.’s creation of the Seshat open archaeo-historical databank is laudable. However, the authors’ analysis methods, treatment of missing data, and source quality undermine the paper’s key conclusion that moralizing deities appear only after rapid increases in social complexity. First, their report fails to address the inherent ‘forwar...

We examined cognitive biases that underlie individual differences in supernatural beliefs in nationally representative samples from the Czech Republic and Slovakia (total N = 2,022). These countries were chosen because of their differing levels of religious belief despite their cultural similarity. Replicating a previous study with North American s...

Parents visiting a gear exhibit at a children’s museum were instructed to encourage their children (N=65; ages 4-6) to explain, explore, or engage as usual. Instructions led to different patterns of engagement at the exhibit: encouragement to explain led to greater discussion of gear mechanisms, whereas encouragement to explore led to more time con...

The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to...

The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to...

The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to...

Previous research suggests that how people conceive of minds depends on the culture in which they live, both in determining how they interact with other human minds and how they infer the unseen minds of gods. We use exploratory factor analysis to compare how people from different societies with distinct models of human minds and different religiou...

Mental state reasoning has been theorized as a core feature of how we navigate our social worlds, and as especially vital to moral reasoning. Judgments of moral wrong-doing and punish-worthiness often hinge upon evaluations of the perpetrator's mental states. In two studies, we examine how differences in cultural conceptions about how one should th...

A previous study explored the cognitive biases that underlie individual differences in supernatural beliefs using path models in samples of Canadian and Americans (Willard and Norenzayan, 2013). We replicated and extended these path models in new nationally representative samples from the Czech Republic and Slovakia (total N = 2022). As in the orig...

Explanation provides a window into what children know and scaffolds causal learning. Here we review research on the contributions of explanation to causal knowledge acquisition and problem solving. We discuss evidence that generating explanations enhances children’s understanding of causal mechanisms and increases their persistence and skill in app...

Does moral culture contribute to the evolution of cooperation? Here, we examine individuals' and communities' models of what it means to be good and bad and how they correspond to corollary behavior across a variety of socioecological contexts. Our sample includes over 600 people from eight different field sites that include foragers, horticultural...

A complete picture of shamanism's cultural evolution requires an understanding of how the professionalization of shamanism affects the distribution of knowledge within societies. We suggest that limiting knowledge to fewer people could impede the accumulation of functional knowledge within shamanism. On this basis, we make further predictions about...

Researchers have recently proposed that “moralistic” religions—those with moral doctrines, moralistic supernatural punishment, and lower emphasis on ritual—emerged as an effect of greater wealth and material security. One interpretation appeals to life history theory, predicting that individuals with “slow life history” strategies will be more attr...

Descriptive demographic statistics, methods, statistical models, main and supplementary analyses. (PDF)

Understanding the Evolution of Religion: An Interdisciplinary Approach

Mental state reasoning has been theorized as a core feature of how we navigate our social worlds, and as especially vital to moral reasoning. Judgments of moral wrong-doing and punish- worthiness often hinge upon evaluations of the perpetrator’s mental states. In two studies, we examine how differences in cultural conceptions about how one should t...

In his new book, Paden argues that evolutionary theory creates new and fertile ground for the comparative study of religion. I suggest that extending Paden's argument to embrace new theories of cultural evolution will continue to broaden our ability understand the origins of both the similarities and differences in religions across societies. Relig...

Previous research has claimed that world religions can extend the in-group beyond local and ethnic boundaries to form larger multi-ethnic groups, expanding human societies. Two experiments were run in Fiji to test religion’s ability to expand group boundaries. Experiment 1 employed a religious prime to increase prosocial behavior towards co-religio...

Understanding the expansion of human sociality and cooperation beyond kith and kin remains an important evolutionary puzzle. There is likely a complex web of processes including institutions, norms, and practices that contributes to this phenomenon. Considerable evidence suggests that one such process involves certain components of religious system...

Decety et al.[1] examined the relationships between household religiosity and sociality in children sampled from six countries. We were keenly interested in Decety et al.[1]'s conclusions about a negative relationship between religiosity and generosity - measured with the Dictator Game - as our team has investigated related questions, often with po...

A considerable body of research cross-culturally examines the evolution of religious traditions, beliefs and behaviors. The bulk of this research, however, draws from coded qualitative ethnographies rather than from standardized methods specifically designed to measure religious beliefs and behaviors. Psychological data sets that examine religious...

Cognitive scientists have increasingly turned to cultural transmission to explain the widespread nature of religion. One key hypothesis focuses on memory, proposing that that minimally counterintuitive (MCI) content facilitates the transmission of supernatural beliefs. We propose two caveats to this hypothesis. (1) Memory effects decrease as MCI co...

In our response to the 27 commentaries, we refine the theoretical claims, clarify several misconceptions of our framework, and explore substantial disagreements. In doing so, we (1) show that our framework accommodates multiple historical scenarios; (2) debate the historical evidence, particularly about “pre-Axial” religions; (3) offer important de...

Priming has emerged as a valuable tool within the psychological study of religion, allowing for tests of religion’s causal effect on a number of psychological outcomes, such as prosocial behavior. As the literature has grown, questions about the reliability and boundary conditions of religious priming have arisen. We use a combination of traditiona...

doi: 10.1080/2153599X.2015.1024915

doi: 10.1080/2153599X.2015.1009850

In this paper, we critically review MCI theory and the evidence supporting it. MCI theory typically posits that religious concepts violate what we call deep inferences, intuitions stemming from our evolved cognitive architecture rather than shallow inferences that are specific and flexible informational units also used for inference making. We poin...

The cognitive science of religion integrates insights from diverse scientific disciplines to explain how people acquire, represent and transmit religious concepts. This perspective has led to a fruitful research program on the naturalistic origins of religion. However, it has thus far not directly addressed a key component of religion: faith or com...