1. Benjamin G. Purzycki, Daniel N. Finkel, John Shaver, Nathan Wales, Adam B. Cohen & Richard Sosis (2012). What Does God Know? Supernatural Agents' Access to Socially Strategic and Non-Strategic Information. Cognitive Science 36 (5):846-869.
    Current evolutionary and cognitive theories of religion posit that supernatural agent concepts emerge from cognitive systems such as theory of mind and social cognition. Some argue that these concepts evolved to maintain social order by minimizing antisocial behavior. If these theories are correct, then people should process information about supernatural agents’ socially strategic knowledge more quickly than non-strategic knowledge. Furthermore, agents’ knowledge of immoral and uncooperative social behaviors should be especially accessible to people. To examine these hypotheses, we measured response-times (...)
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  2. Adam B. Cohen, Douglas T. Kenrick & Yexin Jessica Li (2006). Ecological Variability and Religious Beliefs. Behavioral and Brain Sciences 29 (5):468-468.
    Religious beliefs, including those about an afterlife and omniscient spiritual beings, vary across cultures. We theorize that such variations may be predictably linked to ecological variations, just as differences in mating strategies covary with resource distribution. Perhaps beliefs in a soul or afterlife are more common when resources are unpredictable, and life is brutal and short.
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  3. Adam B. Cohen, Dacher Keltner & Paul Rozin (2004). Different Religions, Different Emotions. Behavioral and Brain Sciences 27 (6):734-735.
    Atran & Norenzayan (A&N) correctly claim that religion reduces emotions related to existential concerns. Our response adds to their argument by focusing on religious differences in the importance of emotion, and on other emotions that may be involved in religion. We believe that the important differences among religions make it difficult to have one theory to account for all religions.
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