- The interaction between forgiveness and resentment on mental health outcomes: two sides of the same coin?
- San trance dance: embodied experience and neurological mechanisms
- Disentangling the relationships between religion and fertility
- Comparing the three states of Dhikr, meditation, and thinking about God: an fMRI study
- Spiritual but not religious (SBNRs) and theists encounter spirit tech
- The promises and pitfalls of facilitated spiritual experiences for the study of religion
- Spirit Tech and the Nones
- On breaking NOMA, and the dangers of technologically-enhanced flower chains: a commentary on Spirit Tech
- A typology for understanding the usage and intentions of Spirit Tech consumers
- A changing of the guard
- Interpreting the rapidly changing landscape of spirit tech
- Many analysts and few incentives
- Measurement issues in the many analysts religion project
- Does moderation by perceived normativeness of religion occur at the individual level or the country level?
- A many-analysts approach to the relation between religiosity and well-being
- Advantages of using multilevel modeling approaches for the many analysts religion project
- A workflow for causal inference in cross-cultural psychology
- How to understand a research question—a challenging first step in setting up a statistical model
- From multiverse analysis to multiverse operationalisations: 262,143 ways of measuring well-being
- Religion and well-being in Indonesia: exploring the role of religion in a society where being atheist is not an option
- Commentary to MARP: how to increase the robustness of survey studies
- Resolving religious debates through a multiverse approach
- Being specific about generalisability
- Why researchers should not ignore measurement error and skewness in questionnaire item scores
- The impact (or lack thereof) of analysis choice on conclusions with Likert data from the Many Analysts Religion Project
- Quantifying religiosity: a comparison of approaches based on categorical self-identification and multidimensional measures of religious activity
- How do culture and religion interact worldwide? A cultural match approach to understanding religiosity and well-being in the Many Analysts Religion Project
- The end justifies all means: questionable conversion of different effect sizes to a common effect size measure
- Complementing preregistered confirmatory analyses with rigorous, reproducible exploration using machine learning
- Different facets, different results: the importance of considering the multidimensionality of constructs
- Many-analysts religion project: reflection and conclusion
- Explaining the rise of moralizing religions: a test of competing hypotheses using the Seshat Databank
- Data-testing competing hypotheses for beginners: how can we ordinary mortals wade through the mathematics of religion?
- Affluence, agricultural productivity and the rise of moralizing religion in the ancient Mediterranean
- Missing level of analysis?
- Coding, causality, and statistical craft: the emergence and evolutionary drivers of moralistic supernatural punishment remain unresolved
- War, “the Father of All”—including moralizing religions?
- The emergence of MSP vs the spread of transcendentalist religion
- Big Gods and big science: further reflections on theory, data, and analysis
- Testing the Big Gods hypothesis with global historical data: a review and “retake”
- From supernatural punishment to big gods to puritanical religions: clarifying explanatory targets in the rise of moralizing religions
- (Non)automaticity of ritualized behavior
- The evolution of religiosity by kin selection
- The view toward persons: personalism, neuroscience, and the present
- Reflections on Patrick McNamara, religion, neuroscience, and the self: a new personalism
- Eschatological personalism: a theological response
- Moving beyond the neuroanatomy of religious experience: a commentary on McNamara’s thoughts on personalism, technology, and the Eschaton
- What defines a person?
- The interaction between neuroscience and theology is producing a new personalism: a response to commentators on my book “Religion, neuroscience and the self: a new personalism.”
- Two kinds of presence (at least): a commentary on T.M. Luhrmann’s “How God Becomes Real”
- The role of absorption in making God real
- Experiencing and believing in invisible others: anthropological and neurocognitive perspectives
- Invisible humans and their gods
- Jingle-jangle? Spiritual voices, absorption, and proneness to hallucinations in Tanya Luhrmann’s “How God Becomes Real”
- The role of experience in making Gods and spirits real
- The puzzles that remain
- Explaining religion from the inside-out
- The campaign against COVID-19 in Nigeria: exploring church leaders’ role perception and action
- Depth vs. breadth: lessons from the Evolution of Religion and Morality project
- Guiding the evolution of the evolutionary sciences of religion: a discussion
- Moralizing gods, local gods, and complexity in Hindu god concepts: evidence from South India
- The Evolution of Religion and Morality project: some modest reservations
- Perceptions of moralizing agents and cooperative behavior in Northeastern Brazil
- When god is watching: dictator game results from the Sursurunga of New Ireland, Papua New Guinea
- Cultural lessons missed and learnt about religion and culture
- The Evolution of Religion and Morality project: reflections and looking ahead
- Material insecurity predicts greater commitment to moralistic and less commitment to local deities: a cross-cultural investigation
- Cigarettes for the dead: effects of sorcery beliefs on parochial prosociality in Mauritius
- Introducing a special issue on phase two of the Evolution of Religion and Morality project
- The moralization bias of gods’ minds: a cross-cultural test
- Prosociality and Pentecostalism in the D.R. Congo
- Moralistic and local god beliefs and the extent of prosocial preferences on Tanna Island, Vanuatu
- The religiosity gender gap in 14 diverse societies
- Big comparison
- Do religious and market-based institutions promote cooperation in Hadza hunter-gatherers?
- Two questions for the cultural evolutionary science of religion
- God is up and devil is down: mortality salience increases implicit spatial-religious associations
- The agency of women in secularization
- Fertility and faith: insights from human behavioral ecology, evolutionary psychology, and life history theory
- Global fertility and the future of religion: addressing empirical and theoretical challenges
- Faith and fertility in evolutionary perspective
- Linking the fertility and secular transitions
- Fertility and faith: The danger of a grand narrative
- Moving forward from “Fertility and Faith”
- Kiwi Diwali: a longitudinal investigation of perceived social connection following a civic religious ritual
- WEIRD Indeed, but there is more to the story: anthropological reflections on Henrich’s “The Weirdest people in the world”
- Religion: the WEIRDest concept in the world?
- Diverse evolutionary strategies for explaining features of religions
- WEIRD people and the Western Church: who made whom?
- Henrich’s Weberian project
- It’s WEIRD how much Joseph Henrich needs computational simulation
- The success story of the west, perceptual art, and the challenges of the Global East
- Cognitive bugs, alternative models, and new data
- A cognitive account of manipulative sympathetic magic
- Event cognition (not ecumenical naturalism) integrates individual and cultural differences
- Beliefs, evolution, and psychiatric symptoms
- “Hearing voices and other matters of mind” raises important issues in the cognitive science of religion, but also in the psychology and philosophy of religion
- Continuity and credibility in the Cognitive Science of Religion
- Commentary on Hearing voices and other matters of mind: What mental abnormalities teach us about religions by Robert McCauley and George Graham
- Similarities of experiential features associated with religiosity and mental disorders: exploring cognitive resources
- Causal inference in regression: advice to authors
- On the benefits of philosophy and the scientific utility of “religious” disorders