Relationship between scientific knowledge and fortune-telling

Shein, Paichi Pat; Li, Yuh-Yuh; Huang, Tai-Chu

doi:10.1177/0963662514522169

Cited by 20 publications

(16 citation statements)

References 31 publications

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“…Sociological research in the American population offers findings that people under the age of 35 are more subject to conspiracy beliefs than the elderly (Stempel el al., 2007), as confirmed by research findings by . The results of other studies have shown that younger individuals are more subject to pseudoscientific (Tsai et al, 2012) and paranormal beliefs (predicting the future) (Shein et al, 2014).…”

Section: Introductionmentioning

confidence: 92%

Maladaptive Personality Traits, Religiosity and Spirituality as Predictors of Epistemically Unfounded Beliefs

Teličák¹,

Haľama²

2021

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The present research focuses on the question whether spirituality, religiosity and maladaptive personality traits, as measured by the PID-5 (antagonism, psychoticism, disinhibition, negative affectivity, detachment), predict epistemologically unfounded beliefs (conspiracies, pseudo-science and paranormal beliefs). The sample included 829 participants recruited through social networks (58% women, mean age 29.98 years). The results showed that especially psychoticism is a positive predictor of all types epistemologically unfounded beliefs (EUB). Spirituality and religiosity predicted only paranormal beliefs with very small effect size. No interaction between psychoticism and spirituality/religiosity in prediction of EUB was found. Results confirmed that some maladaptive personality traits (especially psychoticism) can play a significant role in EUB and should be taken into account when considering sources of EUB at the individual level.

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Section: Introductionmentioning

confidence: 92%

Maladaptive Personality Traits, Religiosity and Spirituality as Predictors of Epistemically Unfounded Beliefs

Teličák¹,

Haľama²

2021

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“…This has left little space to think through how publics envisage the concept of science itself and integrate it into their worldviews. While researchers pay more attention to the psycho-social factors that cause science scepticism (Baker, 2013; Evans, 2011; Hill, 2014b; Shein et al., 2014), publics’ imagining of science remains, by and large, outside the field’s sphere of interest, especially cases where publics identify with an imagined vision of science.…”

Section: Science Identificationmentioning

confidence: 99%

What science means to me: Understanding personal identification with (evolutionary) science using the sociology of (non)religion

et al. 2020

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Within science and technology studies, there is an established tradition of examining publics’ knowledge of, trust in, access to and engagement with science, but less attention has been paid to whether and why publics identify with science. While this is understandable given the field’s interest in bridging gaps between publics and producers of scientific knowledge, it leaves unanswered questions about how science forms part of people’s worldviews and fits into cultural politics and conflict. Based on 123 interviews and 16 focus groups with mixed religious and nonreligious publics and scientists in the United Kingdom and Canada, this article utilises approaches from the sociology of (non)religion to delineate varieties of science identification. It maps out ‘practical’, ‘norm-based’, ‘civilisational’ and ‘existential’ identifications and explores how these interrelate with people’s social characteristics. The article illustrates how science identification is typically dependent on a constellation of cultural/political influences rather than just emerging out of interest in science.

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“…Analogous to research on multilingualism, research into cognitive polyphasia needs to explore the varieties of co-existence between different forms of knowing in everyday life. In many societies, cognitive polyphasia – the diversity of forms of thought – is the rule, not the exception (Jovchelovitch, 2008), and indeed Shein et al (2014) found the co-existence of high scientific enculturation and pseudo-scientific beliefs and fortune-telling practices in Taiwan, in particular among the educated younger generation.…”

Section: The Transformation Of the Unfamiliarmentioning

confidence: 99%

‘I have faith in science and in God’: Common sense, cognitive polyphasia and attitudes to science in Nigeria

Falade

Bauer

2017

Public Underst Sci

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This study, of modern common sense in Nigeria, combines questionnaires and interviews to examine the compatibility and incompatibility of religion and science. Nigeria is a large country with a complex diversity of religious, ethnic and cultural practices that condition the reception and elaboration of science in everyday life. We find evaluative attitudes to science structured as ‘progress’, ‘fear’ and ‘mythical image’. Scientific knowledge and religiosity have a direct bearing on expectations of progress and feeling of fear and worry about science; mythical image is independent of this. Nigerians trust both scientific and religious authorities in contrast to other social actors. Many of the results are consistent with the hypothesis of cognitive polyphasia of scientific and religious knowing manifesting as a ‘hierarchy’, when one form is elevated over the other; ‘parallelity’, when both serve separate functions; and ‘empowerment’, where one enhances the other.

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Relationship between scientific knowledge and fortune-telling

Cited by 20 publications

References 31 publications

Maladaptive Personality Traits, Religiosity and Spirituality as Predictors of Epistemically Unfounded Beliefs

Maladaptive Personality Traits, Religiosity and Spirituality as Predictors of Epistemically Unfounded Beliefs

What science means to me: Understanding personal identification with (evolutionary) science using the sociology of (non)religion

‘I have faith in science and in God’: Common sense, cognitive polyphasia and attitudes to science in Nigeria

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