Abstract:To get beyond the solely negative identities signaled by atheism and agnosticism, we have to conceptualize an object of study that includes religions and non-religions. We advocate a shift from "religions" to "worldviews" and define worldviews in terms of the human ability to ask and reflect on "big questions" ([BQs], e.g., what exists? how should we live?). From a worldviews perspective, atheism, agnosticism, and theism are competing claims about one feature of reality and can be combined with various answers to the BQs to generate a wide range of worldviews. To lay a foundation for the multidisciplinary study of worldviews that includes psychology and other sciences, we ground them in humans' evolved world-making capacities. Conceptualizing worldviews in this way allows us to identify, refine, and connect concepts that are appropriate to different levels of analysis. We argue that the language of enacted and articulated worldviews (for humans) and worldmaking and ways of life (for humans and other animals) is appropriate at the level of persons or organisms and the language of sense making, schemas, and meaning frameworks is appropriate at the cognitive level (for humans and other animals). Viewing the meaning making processes that enable humans to generate worldviews from an evolutionary perspective allows us to raise news questions for psychology with particular relevance for the study of nonreligious worldviews.

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Metadehumanization, the perception that members of an outgroup dehumanize your group, has been found to exacerbate intergroup conflict by inspiring reciprocal dehumanization of the offending outgroup. Moreover, metadehumanization is distinct from metaprejudice (i.e., the perception that an outgroup hates your group). Given the mutual animosity reported in public opinion polls toward the other side, we believed US–Russia relations would be a worthwhile context in which to extend this model. Therefore, we measured Americans’ levels of metadehumanization and metaprejudice of Russians to determine the association between these perceptions and their hostility toward Russians (Study 1). In this novel intergroup conflict, metadehumanization remained a consequential predictor of outgroup hostility over and above metaprejudice, suggesting that it can exacerbate a broader range of intergroup conflicts than those heretofore examined. Given these findings, we then sought to experimentally differentiate between metadehumanization and metaprejudice. In Study 2, we manipulated both metadehumanization and metaprejudice to (a) determine whether one or both cause greater outgroup hostility and (b) elucidate the underlying mechanisms by which they may produce this effect. Whereas metadehumanization produced greater hostility, metaprejudice did not. Moreover, although both metaperceptions inspired greater prejudice, only metadehumanization led to greater dehumanization. We conclude that metadehumanization may be a particularly potent fomenter of hostility because it inspires reciprocal dehumanization over and above more general negative bias.

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The behavioral immune system (BIS) is an evolved psychological mechanism that motivates prophylactic avoidance of disease vectors by eliciting disgust. When felt toward social groups, disgust can dampen empathy and promote dehumanization. Therefore, we investigated whether the BIS facilitates the dehumanization of groups associated with disease by inspiring disgust toward them. An initial content analysis found that Nazi propaganda predominantly dehumanized Jews by portraying them as disease vectors or contaminants. This inspired three correlational studies supporting a Prophylactic Dehumanization Model in which the BIS predicted disgust toward disease-relevant outgroups, and this disgust in turn accounted for the dehumanization of these groups. In a final study, we found this process of prophylactic dehumanization had a downstream effect on increasing anti-immigrant attitudes during the COVID-19 pandemic. However, consistent with the evolutionary logic of a functionally flexible BIS, this effect only occurred when the threat of COVID-19 was salient. The implications of these results for the study of dehumanization and evolutionary theories of xenophobia are discussed. Supplementary Information The online version contains supplementary material available at 10.1007/s40806-021-00296-8.