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Investigating the Supernatural
Séances were wildly popular in France between 1850 and 1930, when members of the general public and scholars alike turned to the wondrous as a means of understanding and explaining the world. Sofie Lachapelle explores how five distinct groups attempted to use and legitimize séances: spiritists, who tried to create a new “science” concerned with the spiritual realm and the afterlife; occultists, who hoped to connect ancient revelations with contemporary science; physicians, psychiatrists, and psychologists, who developed a pathology of supernatural experiences; psychical researchers, who drew on the unexplained experiences of the public to create a new field of research; and metapsychists, who attempted to develop a new science of yet-to-be understood natural forces.
Lachapelle examines the practices, aims, and level of success of these five disciplines, paying special attention to how they interacted with each other and with the world of mainstream science. Their practitioners regarded mystical phenomena worthy of serious study; most devotees—with notable exceptions of physicians, psychiatrists, and psychologists—also meant to challenge conventional science in general and French science in particular. Through these stories, Lachapelle illuminates the lively relationship between science and the supernatural in late nineteenth- and early twentieth-century France and relates why this relationship ultimately led to the marginalization of psychical research and metapsychics.
An enlightening and entertaining narrative that includes colorful people like Allan Kardec—a pseudonymous former mathematics teacher from Lyon who wrote successful works on the science of the séance and what happened after death—Investigating the Supernatural reveals the rich and vibrant diversity of unorthodox beliefs and practices that existed at the borders of the French scientific culture in the late nineteenth and early twentieth centuries.
eBook
Awe, Uncertainty, and Agency Detection
Across five studies, we found that awe increases both supernatural belief (Studies 1, 2, and 5) and intentional-pattern perception (Studies 3 and 4)—two phenomena that have been linked to agency detection, or the tendency to interpret events as the consequence of intentional and purpose-driven agents. Effects were both directly and conceptually replicated, and mediational analyses revealed that these effects were driven by the influence of awe on tolerance for uncertainty. Experiences of awe decreased tolerance for uncertainty, which, in turn, increased the tendency to believe in nonhuman agents and to perceive human agency in random events.
Journal Article
Alice isn't dead : a novel
Spotting her late wife in news-report backgrounds, truck driver Keisha Taylor stumbles into an otherworldly conflict on the nation's highway systems.
Book
Witchcraft, Envy, and Norm Enforcement in Mauritius
Recent research has shown that an array of religious beliefs can be used to enforce socially normative behaviour, but the application of these theories to other supernatural beliefs, including witchcraft, is still nascent. Across two pre-registered studies in Mauritius, we examine how witchcraft is believed to be caused by envy and how this belief can create and enforce social norms around not causing envy. Data was collected in-person in Mauritius. In study 1 (N = 445), we found that both practicing witchcraft and being motivated by envy or self-interest increase perceptions of harm. These motivations also increase the rate with which people suggest a person was doing witchcraft, with envy having the stronger effect. Belief that someone was doing witchcraft increases the negativity with which one views that person and damages their reputation. In study 2 (N = 292), we found that when a person breaks a norm around causing envy, participants believe that a subsequent misfortune is cause by witchcraft, but not by God. When someone acts selfishly towards others a subsequent misfortune is believed to be caused by God but not witchcraft. This suggests that witchcraft beliefs, but not religious ones, are enforcing norms around preventing envy. Together, these studies suggest that witchcraft beliefs can support locally specific social norms, and that these norms might be different than those supported by religion.
Journal Article
Ancient objects and sacred realms : interpretations of Mississippian iconography
A major reconstruction of the rituals, cosmology, ideology, and political structures of the prehistoric native peoples of the Mississippi River Valley and Southeastern United States.
eBook
Nura, rise of the yokai clan
While the day belongs to humans, the night belongs to yokai, supernatural creatures that thrive on human fear. Caught between these two worlds is Rikuo Nura. He's three-quarters human but his grandfather is none other than Nurarihyon, the supreme commander of the Nura clan, a powerful yokai consortium. When Nurarihyon announces Rikuo as his chosen heir to run the Nura clan, Rikuo is torn between his human nature and his duties as a yokai.
BOOK
Moralizing gods, impartiality and religious parochialism across 15 societies
The emergence of large-scale cooperation during the Holocene remains a central problem in the evolutionary literature. One hypothesis points to culturally evolved beliefs in punishing, interventionist gods that facilitate the extension of cooperative behaviour toward geographically distant co-religionists. Furthermore, another hypothesis points to such mechanisms being constrained to the religious ingroup, possibly at the expense of religious outgroups. To test these hypotheses, we administered two behavioural experiments and a set of interviews to a sample of 2228 participants from 15 diverse populations. These populations included foragers, pastoralists, horticulturalists, and wage labourers, practicing Buddhism, Christianity, and Hinduism, but also forms of animism and ancestor worship. Using the Random Allocation Game (RAG) and the Dictator Game (DG) in which individuals allocated money between themselves, local and geographically distant co-religionists, and religious outgroups, we found that higher ratings of gods as monitoring and punishing predicted decreased local favouritism (RAGs) and increased resource-sharing with distant co-religionists (DGs). The effects of punishing and monitoring gods on outgroup allocations revealed between-site variability, suggesting that in the absence of intergroup hostility, moralizing gods may be implicated in cooperative behaviour toward outgroups. These results provide support for the hypothesis that beliefs in monitoring and punitive gods help expand the circle of sustainable social interaction, and open questions about the treatment of religious outgroups.
Journal Article