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  1. Psychosis and autism as diametrical disorders of the social brain.Bernard Crespi & Christopher Badcock - 2008 - Behavioral and Brain Sciences 31 (3):241-261.
    Autistic-spectrum conditions and psychotic-spectrum conditions (mainly schizophrenia, bipolar disorder, and major depression) represent two major suites of disorders of human cognition, affect, and behavior that involve altered development and function of the social brain. We describe evidence that a large set of phenotypic traits exhibit diametrically opposite phenotypes in autistic-spectrum versus psychotic-spectrum conditions, with a focus on schizophrenia. This suite of traits is inter-correlated, in that autism involves a general pattern of constrained overgrowth, whereas schizophrenia involves undergrowth. These disorders also (...)
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  • Dialogues Concerning Natural Religion.J. E. C., David Hume & Bruce M'Ewen - 1907 - Philosophical Review 16 (3):338.
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  • Distortions of mind perception in psychopathology.Kurt Gray, Adrianna C. Jenkins, Andrea S. Heberlein & Daniel M. Wegner - 2011 - Proceedings of the National Academy of Sciences 108 (2):477-479.
    It has long been known that psychopathology can influence social perception, but a 2D framework of mind perception provides the opportunity for an integrative understanding of some disorders. We examined the covariation of mind perception with three subclinical syndromes—autism-spectrum disorder, schizotypy, and psychopathy—and found that each presents a unique mind-perception profile. Autism-spectrum disorder involves reduced perception of agency in adult humans. Schizotypy involves increased perception of both agency and experience in entities generally thought to lack minds. Psychopathy involves reduced perception (...)
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  • A revised paranormal belief scale.Jerome J. Tobacyk - 2004 - International Journal of Transpersonal Studies 23 (23):94-98.
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  • Religion's evolutionary landscape: Counterintuition, commitment, compassion, communion.Scott Atran & Ara Norenzayan - 2004 - Behavioral and Brain Sciences 27 (6):713-730.
    Religion is not an evolutionary adaptation per se, but a recurring by-product of the complex evolutionary landscape that sets cognitive, emotional and material conditions for ordinary human interactions. Religion involves extraordinary use of ordinary cognitive processes to passionately display costly devotion to counterintuitive worlds governed by supernatural agents. The conceptual foundations of religion are intuitively given by task-specific panhuman cognitive domains, including folkmechanics, folkbiology, folkpsychology. Core religious beliefs minimally violate ordinary notions about how the world is, with all of its (...)
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  • Atheists and Agnostics Are More Reflective than Religious Believers: Four Empirical Studies and a Meta-Analysis.Gordon Pennycook, Robert M. Ross, Derek J. Koehler & Jonathan A. Fugelsang - 2016 - PLoS ONE 11 (4):e0153039.
    Individual differences in the mere willingness to think analytically has been shown to predict religious disbelief. Recently, however, it has been argued that analytic thinkers are not actually less religious; rather, the putative association may be a result of religiosity typically being measured after analytic thinking (an order effect). In light of this possibility, we report four studies in which a negative correlation between religious belief and performance on analytic thinking measures is found when religious belief is measured in a (...)
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  • Divine intuition: Cognitive style influences belief in God.Amitai Shenhav, David G. Rand & Joshua D. Greene - 2012 - Journal of Experimental Psychology: General 141 (3):423.
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  • Why did this happen to me? Religious believers’ and non-believers’ teleological reasoning about life events.Konika Banerjee & Paul Bloom - 2014 - Cognition 133 (1):277-303.
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  • Who sees human? The stability and importance of individual differences in anthropomorphism.Adam Waytz, John Cacioppo & Nicholas Epley - 2010 - Perspectives on Psychological Science 5 (3):219-232.
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  • Cognitive biases explain religious belief, paranormal belief, and belief in life’s purpose.Aiyana K. Willard & Ara Norenzayan - 2013 - Cognition 129 (2):379-391.
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  • Analytic cognitive style predicts religious and paranormal belief.Gordon Pennycook, James Allan Cheyne, Paul Seli, Derek J. Koehler & Jonathan A. Fugelsang - 2012 - Cognition 123 (3):335-346.
    An analytic cognitive style denotes a propensity to set aside highly salient intuitions when engaging in problem solving. We assess the hypothesis that an analytic cognitive style is associated with a history of questioning, altering, and rejecting supernatural claims, both religious and paranormal. In two studies, we examined associations of God beliefs, religious engagement, conventional religious beliefs and paranormal beliefs with performance measures of cognitive ability and analytic cognitive style. An analytic cognitive style negatively predicted both religious and paranormal beliefs (...)
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  • Cognitive Reflection and Decision Making.Shane Frederick - 2005 - Journal of Economic Perspectives 19 (4):25-42.
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  • Ontological confusions but not mentalizing abilities predict religious belief, paranormal belief, and belief in supernatural purpose.Marjaana Lindeman, Annika M. Svedholm-Häkkinen & Jari Lipsanen - 2015 - Cognition 134 (C):63-76.
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