Intuitive Conceptions of Dead Agents' Minds: The Natural Foundations of Afterlife Beliefs as Phenomenological Boundary

By Jesse M. Bering. 2002

208 citations recorded by the source corpus.

Subfields: Clinical Psychology, Social Psychology

View Paper: https://www.semanticscholar.org/paper/9f1b7eaabf18cff217e0839bedadcc96e142fc3c

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Citations in the corpus

Terror Management Theory and Research: How the Desire for Death Transcendence Drives Our Strivings for Meaning and Significance (2014, background): “…people who explicitly deny religious beliefs behave like “implicit theists” (e.g., Uhlmann Poehlman, & Bargh, 2008; Haidt Bjorklund, & Murphy, 2000; Bering, 2002, 2010), and when reminded of death, they indicate a general desire for a literal afterlife, even though they do not explicitly accept…”
The curious tale of Julie and Mark: Unraveling the moral dumbfounding effect (2015, background): “Most pertinently, Bering (2002) found that, among undergraduates asked to assess the psychological states of a protagonist who had just experienced a sudden death in car crash, even subjects who subsequently categorized themselves as “extinctivists” (i.e., those who endorsed the view that the…”
Religious Beliefs as Reflective Elaborations on Intuitions: A Modified Dual-Process Model (2013, background): “On the other hand, intuitive psychology is still activated by thoughts of a recently deceased person, who is represented as still having thoughts and feelings (Bering, 2002).”
“Meant to be”: how religious beliefs and cultural religiosity affect the implicit bias to think teleologically (2014, background): “Lombrozo, Kelemen, and Zaitchik (2007) have found some evidence that inferring design and purpose can occur without necessarily postulating a designer, even for artifacts, which are obviously designed by humans.”
Toward an evolutionary social neuroscience of religion (2011, background): “Instead, following Baumeister (1991), we suggest that it is best to think of meaning as the basis of an integrated, organized network of concepts.”
Foxhole atheism, revisited: The effects of mortality salience on explicit and implicit religious belief (2012, background): “Bering (2002), for example, found that about a third of participants who explicitly denied belief in an afterlife nevertheless endorsed statements that implied post-mortem psychological functioning; furthermore, participants consistently took longer to deny emotional, motivational, and epistemic…”