Intelligence and religiosity: Within families and over time

Ganzach, Yoav; Gotlibovski, Chemi

doi:10.1016/j.intell.2013.07.003

Cited by 14 publications

(8 citation statements)

References 32 publications

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“…Most analyses of the education–religiosity association are cross-sectional. However, two studies (Ganzach & Gotlibovski, 2013; Schwadel, 2016) reported negative longitudinal (within-person) effects of education on religiosity, even while cross-sectional (between-person) analyses of the same data showed no relation. Schwadel (2016) suggested (and presented supporting data) that the negative within-person effect of education became null at the between-person level because religious youth are more likely to attend college than nonreligious youth.…”

Section: Discussionmentioning

confidence: 93%

“…Is it possible, however, that we analyzed the wrong educational variable? Ganzach and Gotlibovski (2013), for example, proposed that years of education is a poor measure of this construct as it does not consider the quality or the type (religious vs. secular) of educational experience. The subject matter of one’s education (e.g., humanities vs. sciences) might also make a difference.…”

Section: Discussionmentioning

confidence: 99%

“…Schwadel (2016) suggested (and presented supporting data) that the negative within-person effect of education became null at the between-person level because religious youth are more likely to attend college than nonreligious youth. Schwadel (2016) also presented data relevant to Ganzach and Gotlibovski’s (2013) inquiry about the possible relation between quality of education and religiosity. He reported that graduating from the non–top 100 colleges and universities had more negative within-person effect on religiosity than graduating from the top 50 schools.…”

Section: Discussionmentioning

confidence: 99%

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The Negative Intelligence–Religiosity Relation: New and Confirming Evidence

Zuckerman

Lin

et al. 2019

Pers Soc Psychol Bull

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Zuckerman et al. (2013) conducted a meta-analysis of 63 studies that showed a negative intelligence–religiosity relation (IRR). As more studies have become available and because some of Zuckerman et al.’s (2013) conclusions have been challenged, we conducted a new meta-analysis with an updated data set of 83 studies. Confirming previous conclusions, the new analysis showed that the correlation between intelligence and religious beliefs in college and noncollege samples ranged from −.20 to −.23. There was no support for mediation of the IRR by education but there was support for partial mediation by analytic cognitive style. Thus, one possible interpretation for the IRR is that intelligent people are more likely to use analytic style (i.e., approach problems more rationally). An alternative (and less interesting) reason for the mediation is that tests of both intelligence and analytic style assess cognitive ability. Additional empirical and theoretical work is needed to resolve this issue.

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Section: Discussionmentioning

confidence: 93%

Section: Discussionmentioning

confidence: 99%

Section: Discussionmentioning

confidence: 99%

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The Negative Intelligence–Religiosity Relation: New and Confirming Evidence

Zuckerman

Lin

et al. 2019

Pers Soc Psychol Bull

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show abstract

“…The negative correlation between religiosity and intelligence (or education, or analytical thinking style) is one of the most consistent and welldocumented findings in the psychological literature(Lewis 2015;Hungerman 2014;Ellis et al 2017;Ganzach and Gotlibovski 2013). To put it more positively, individuals with higher intelligence and more education will tend to haveatheist-leaning worldviews (lower supernatural belief and lower affiliation with religious institutions).…”

mentioning

confidence: 78%

Preprint - Why do the Godless Prosper?

L¹

2018

Preprint

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This article offers an affirmative construal of atheism: the attempt to make sense of the world with naturalist explanations and to act sensibly in society following secularist principles (i.e., without relying on supernatural agents or complying with supernatural authorities). After briefly describing the conceptual framework behind this positive conception of a non-religious worldview, we outline the construction and present the findings of two computational models that simulate some of the cognitive and coalitional mechanisms that engender and nurture religious and non-religious worldviews. These models allow us to explore the causal dynamics within complex adaptive systems involving (dis)belief in supernatural agents and (dis)affiliation from religious institutions.

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“…These observations are made by Ganzach et al (2013) for the U.S. using data from the National Longitudinal Survey of Youth and the General Social Survey. Likewise, using between-siblings estimates, Ganzach and Gotlibovski (2013) show that religiosity is significantly negatively correlated with IQ while education becomes insignificant.…”

Section: Introductionmentioning

confidence: 99%

An economic theory of religious belief

Strulik

2016

Journal of Economic Behavior & Organization

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Standard-Nutzungsbedingungen:Die Dokumente auf EconStor dürfen zu eigenen wissenschaftlichen Zwecken und zum Privatgebrauch gespeichert und kopiert werden.Sie dürfen die Dokumente nicht für öffentliche oder kommerzielle Zwecke vervielfältigen, öffentlich ausstellen, öffentlich zugänglich machen, vertreiben oder anderweitig nutzen.Sofern die Verfasser die Dokumente unter Open-Content-Lizenzen (insbesondere CC-Lizenzen) zur Verfügung gestellt haben sollten, gelten abweichend von diesen Nutzungsbedingungen die in der dort genannten Lizenz gewährten Nutzungsrechte. Abstract. In this paper I consider how individuals allocate their time between church attendance (and other religious activities) and secular leisure activities. Moreover individuals use a cognitive style, which is either intuitive-believing or reflective-analytical. Terms of use: Documents in EconStor mayI assume that the full benefit from religious activities is achieved by intuitive believers.The model predicts that, ceteris paribus, wealthier individuals and individuals with higher cognitive ability are more likely to abandon the intuitive-believing cognitive style. They may continue to attend church but do so less frequently than intuitive believers. In general equilibrium, there exists a locally stable steady state where believing and frequent church attendance is widespread across the social strata. A sufficiently large negative shock (e.g. the Enlightenment, repeal of Sunday shopping laws), however, initiates the gradual secularization of society.

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Intelligence and religiosity: Within families and over time

Cited by 14 publications

References 32 publications

The Negative Intelligence–Religiosity Relation: New and Confirming Evidence

The Negative Intelligence–Religiosity Relation: New and Confirming Evidence

Preprint - Why do the Godless Prosper?

An economic theory of religious belief

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