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(https://www.psypost.org/why-theres-no-place-like-home-for-the-holidays/) Why there’s no place like home for the holidays
Dec 25th 2024, 08:00

While Christmas playlists often include cheesy favorites like “Rockin Around the Christmas Tree” and “I Saw Mommy Kissing Santa Claus,” there are also a handful of wistful tracks that go a little bit deeper.
Listen closely to “I’ll be Home for Christmas” or “White Christmas,” and you’ll hear a deep yearning for home, and sorrow at having to spend the holidays somewhere else.
Strip away the cursory Christmas rituals – the TV specials, the lights, the gifts, the music – and what remains is home. It is the beating heart of the holiday, and its importance reflects our primal need to have a meaningful relationship with a setting – a place that transcends the boundary between the self and the physical world.
Can you love a place like a person?
Most of us can probably name at least one place we feel an emotional connection to. But you probably don’t realize just how much a place can influence your sense of who you are, or how essential it is for your psychological well-being.
Psychologists even possess an entire vocabulary for the affectionate bonds between people and places: There’s “(http://www.placeness.com/topophilia-and-topophils/) topophilia,” “(http://www.sciencedirect.com/science/article/pii/S0272494498900780) rootedness” and “(http://www.elixirpublishers.com/articles/1350368123_45%20(2012)%207637-7641.pdf) attachment to place,” which are all used to describe the feelings of comfort and security that bind us to a place.
Your fondness for a place – whether it’s the house where you lived your whole life, or the fields and woods where you played as a child – can even mimic the affection you feel for other people.
Studies have shown that a forced relocation (https://global.oup.com/academic/product/homesickness-9780195371857?cc=us&lang=en&) can elicit heartbreak and distress every bit as intense as the loss of a loved one. (https://link.springer.com/article/10.1007/BF00923265) Another study found that if you feel a strong attachment to your town or city, you’ll be more satisfied with your house and you’ll also be less anxious about your future.
Our physical surroundings play an important role in creating meaning and organization in our lives; much of how we view our lives and what we have become depends on where we’ve lived, and the experiences we’ve had there.
So it’s no surprise that architecture professor Kim Dovey, who has studied the concept of home and the experience of homelessness, (http://www.asu.edu/courses/aph294/total-readings/dovey%20--%20homeandhomelessness.pdf) confirmed that where we live is closely tied to our sense of who we are.
An anchor of order and comfort
At the same time, the concept of home can be slippery.
One of the first questions we ask when we meet someone new is “Where are you from?” But we seldom pause to consider how complicated that question is. Does it mean where you currently live? Where you were born? Where you grew up?
Environmental psychologists (http://journals.sagepub.com/doi/abs/10.1177/0013916587192004) have long understood that the word “home” clearly connotes more than just a house. It encompasses people, places, objects and memories.
So what or where, exactly, do people consider “home”?
(http://www.pewsocialtrends.org/2008/12/17/who-moves-who-stays-put-wheres-home/) A 2008 Pew study asked people to identify “the place in your heart you consider to be home.” Twenty-six percent reported that home was where they were born or raised; only 22 percent said that it was where they currently lived. Eighteen percent identified home as the place that they had lived the longest, and 15 percent felt that it was where most of their extended family had come from.
But if you look at different cultures across time, a common thread emerges.
No matter where they come from, people tend to think about home as a central place that represents order, a counterbalance to the chaos that exists elsewhere. This might explain why, when asked to draw a picture of “where you live,” children and adolescents around the world invariably (http://psycnet.apa.org/record/1989-18531-001) place their house in the center of the sheet of paper. In short, it’s what everything else revolves around.
Anthropologists Charles Hart and Arnold Pilling lived among the the Tiwi People of Bathurst Island off the coast of Northern Australia during the 1920s. They noted that the Tiwi (http://trove.nla.gov.au/work/10573352?selectedversion=NBD5272312) thought their island was the only habitable place in the world; to them, everywhere else was the “land of the dead.”
The (https://link.springer.com/chapter/10.1007/978-1-4899-2266-3_1) Zuni of the American Southwest, meanwhile, have long viewed the house as a living thing. It’s where they raise their kids and communicate with spirits, and there’s an annual ritual – called the Shalako – in which homes are blessed and consecrated as part of the year-end winter solstice celebration.
The ceremony strengthens bonds to the community, to the family (including dead ancestors), and to the spirits and gods by dramatizing the connection each party has to the home.
During the holidays, we might not officially bless our home like the Zuni. But our holiday traditions probably sound familiar: eating with family, exchanging gifts, catching up with old friends and visiting old haunts. These homecoming rituals affirm and renew a person’s place in the family and often are a (http://faculty.knox.edu/fmcandre/enviropsychbook.html) key way to strengthen the family’s social fabric.
Home, therefore, is a predictable and secure place where you feel in control and properly oriented in space and time; it is a bridge between your past and your present, an enduring tether to your family and friends.
It is a place where, as the poet (https://www.poets.org/poetsorg/poet/robert-frost) Robert Frost aptly wrote, “when you have to go there, they have to take you in.”
 
This article is republished from (https://theconversation.com) The Conversation under a Creative Commons license. Read the (https://theconversation.com/why-theres-no-place-like-home-for-the-holidays-87575) original article.

(https://www.psypost.org/these-four-factors-predict-maladaptive-daydreaming-in-neurodivergent-individuals/) These four factors predict maladaptive daydreaming in neurodivergent individuals
Dec 25th 2024, 06:00

A new study published in the (https://doi.org/10.1177/10870547241290901) Journal of Attention Disorders has revealed key factors linked to maladaptive daydreaming in neurodivergent adults. Emotional dysregulation, internalized stigma, escapism, and self-esteem emerged as significant predictors, varying across individuals with autism spectrum disorder, ADHD, and both diagnoses. These findings offer insights into how neurodivergent individuals use vivid daydreaming as a coping mechanism for emotional and social challenges.
Maladaptive daydreaming is a condition in which individuals engage in excessive, vivid, and immersive fantasies that interfere with their ability to function in daily life. Unlike ordinary daydreaming, which is often brief and inconsequential, maladaptive daydreaming is characterized by a loss of control, where individuals feel compelled to spend hours absorbed in their imagined worlds. This behavior frequently disrupts important activities, such as work or relationships, and can cause significant distress.
The researchers conducted this study to explore the underlying factors contributing to maladaptive daydreaming, particularly in neurodivergent individuals. Previous studies suggested that conditions such as autism spectrum disorder and ADHD are associated with higher rates of maladaptive daydreaming, but the reasons for this connection remained unclear.
The team sought to examine how emotional dysregulation, internalized stigma, escapism, and self-esteem contribute to the condition, aiming to identify patterns specific to these neurodivergent populations. They also aimed to compare how these factors interact across groups with autism, ADHD, and both diagnoses (referred to as AuDHD) to better understand the unique challenges faced by individuals with different neurodevelopmental conditions.
“Maladaptive daydreaming is a relatively new and understudied area of research, although it is gaining more recognition among researchers and the general population, especially online,” said study author Anna Pyszkowska of the University of Silesia in Katowice.
“There is some research about maladaptive daydreaming and its correlations with autistic or ADHD traits, but no study has investigated these aspects simultaneously. We wanted to see if there are significant differences in maladaptive daydreaming rates in these populations. Additionally, we wanted to examine whether individuals on the autism spectrum, with ADHD, or with AuDHD vary in how they experience maladaptive daydreaming, including whether there are different predictors.”
The researchers conducted their study by recruiting participants who had been formally diagnosed with autism spectrum disorder, ADHD, or both conditions. Participants were primarily recruited online through neurodivergent advocacy groups and mental health clinics in Poland. The sample included 139 individuals with ADHD, 74 with autism, and 80 with both diagnoses.
The study found that maladaptive daydreaming was similarly prevalent across all three groups, with 37% to 46% of participants meeting the criteria. However, the key factors contributing to the condition varied among the groups.
Emotional dysregulation emerged as a significant predictor of maladaptive daydreaming, particularly for individuals with autism. Difficulties in identifying and managing emotions were strongly linked to excessive daydreaming in this group, suggesting that daydreaming may serve as a coping mechanism for emotional challenges.
In contrast, among participants with ADHD, only certain aspects of emotional dysregulation, such as difficulty accepting emotional responses, predicted maladaptive daydreaming. This finding indicates that the role of emotional dysregulation differs based on the neurodevelopmental condition.
Escapism, particularly self-suppression escapism, was another consistent predictor of maladaptive daydreaming across all groups. This supports the idea that maladaptive daydreaming functions as a way to avoid negative emotions or difficult realities.
Internalized stigma, including feelings of alienation and social withdrawal due to societal judgment, was strongly associated with maladaptive daydreaming, especially among individuals with autism. These findings highlight the social and emotional burdens faced by neurodivergent individuals, which may drive them to retreat into fantasy worlds.
In terms of self-esteem, low self-competence was linked to maladaptive daydreaming in individuals with autism, while higher self-liking predicted lower levels of daydreaming in participants with ADHD.
Interestingly, while ADHD symptoms were more strongly associated with maladaptive daydreaming than autistic traits, individuals with both diagnoses displayed unique patterns. These participants exhibited higher levels of emotional dysregulation, internalized stigma, and self-suppression escapism compared to those with only ADHD or autism. This suggests that the interplay of symptoms from both conditions exacerbates the factors contributing to maladaptive daydreaming.
“The key takeaway is that maladaptive daydreaming is, in fact, associated with attention and emotion dysregulations, and can also be considered as one’s way of escaping from an unpleasant reality,” Pyszkowska told PsyPost. “The latter is additionally important in the neuroatypical population as they often experience stigma and discrimination that may lead to internalized stigma: a situation when you accept and internalize negative stereotypes about yourself and apply them to your own self-perception.”
“Our research showed that the more internalized stigma and dysregulation you experience, the more you want to escape from this reality into your daydreams. Interestingly, there were differences in predictions of maladaptive daydreaming in our three populations studied which showed that it is important to investigate these topics in complex ways.”
However, as with all research, there are some limitations. The sample size was relatively small, especially for the autism-only group, and participants were recruited online, which may have introduced bias. “The sample in this study may be biased as the invitation informed participants that the study was investigating daydreaming in the neurodivergent population,” Pyszkowska noted. “This may have led to the overrepresentation of maladaptive daydreamers, as the topic attracted their attention.”
Future research could address these limitations by including larger and more diverse samples. Further investigation into the content and functions of daydreaming, particularly how it varies across neurodivergent populations, would also provide deeper insights. Exploring potential interventions, such as emotion regulation training or stigma reduction programs, could help individuals manage maladaptive daydreaming more effectively.
The study, “(https://journals.sagepub.com/doi/10.1177/10870547241290901) The Daydream Spectrum: The Role of Emotional Dysregulation, Internalized Stigma and Self-Esteem in Maladaptive Daydreaming Among Adults With ADHD, ASD, and Double Diagnosis,” was authored by Anna Pyszkowska, Ari Nowacki, and Julia Celban.

(https://www.psypost.org/social-status-shapes-green-consumption-in-an-s-shaped-pattern-across-socioeconomic-levels/) Social status shapes green consumption in an S-shaped pattern across socioeconomic levels
Dec 24th 2024, 16:00

A study published in (https://doi.org/10.1177/19485506241295406) Social Psychological & Personality Science revealed an S-shaped relationship between social status and green consumption, challenging existing models of how social hierarchies influence eco-friendly behaviors.
Green consumption, defined as choosing eco-friendly products and practices, plays an important role in mitigating climate change. Social status has been identified as a key determinant of green consumption, but prior research has proposed conflicting patterns: an inverted U-shape, where middle-status individuals exhibit the highest green consumption; a negative linear relationship, suggesting higher-status individuals are less eco-friendly; and a positive linear relationship, where higher-status individuals consume more green products.
In this work, Joe J. Gladstone and Silvia Bellezza analyzed a nationally representative U.K. dataset to map green consumption across the social spectrum. Building on theories like conspicuous conservation, which frames green consumption as a status signal, and the middle-status anxiety hypothesis, which posits that the middle class strives for distinction through eco-friendly behaviors, this study provides a novel perspective on the dynamics of social status, environmental values, and consumption patterns.
The research leveraged data from the Understanding Society survey, encompassing over 150,000 observations from 63,000 British respondents tracked longitudinally between 2009 to 2022. Green consumption was assessed using eight behaviors, such as purchasing recycled products, avoiding items with excessive packaging, participating in green energy tariffs, and installing renewable energy solutions like solar panels. These behaviors were measured periodically across different survey waves.
Social status was evaluated through both objective and subjective dimensions. Objective status included participants’ income and educational attainment, while subjective status reflected their self-perceived financial well-being. These indicators were combined into a composite score.
Additionally, the study examined nonpecuniary green behaviors—actions like recycling or using reusable shopping bags—that require effort but minimal financial resources. Further, the researchers incorporated demographic controls, including age, gender, employment, and marital status.
The findings revealed an S-shaped relationship between social status and green consumption, challenging prior theories that suggested linear or inverted U-shaped patterns. At lower levels of social status, green consumption increased gradually, reflecting modest engagement in eco-friendly practices. This trend became steeper among individuals in the middle range of social status, who exhibited a significant rise in green behaviors such as purchasing environmentally friendly products and adopting renewable energy. However, the trend plateaued among those with the highest social status, indicating that green consumption did not escalate indefinitely with increased status.
Interestingly, the pattern persisted even after controlling for income, suggesting that factors beyond financial capacity influenced green behaviors. High-status individuals demonstrated stronger environmental attitudes, which were closely linked to their green consumption choices. This group also engaged more frequently in nonpecuniary green behaviors, such as recycling and reusing shopping bags, suggesting their motivations extended beyond monetary considerations.
The study also highlighted differences between objective and subjective social status. Objective measures like income and education showed a consistent positive relationship with green consumption, whereas subjective financial well-being had a more pronounced impact at higher levels, potentially reflecting identity-driven motivations to signal environmental values.
The authors noted the correlational nature of the study as a limitation, cautioning against inferring causality.
Overall, the S-shaped relationship revealed by this research highlights unique challenges and opportunities for promoting sustainability across social strata.
The research, “(https://doi.org/10.1177/19485506241295406) Sustainability Across the Status Spectrum: The S-Shaped Relationship Between Social Status and Green Consumption,” was authored by Joe J. Gladstone and Silvia Bellezza.

(https://www.psypost.org/weekend-warrior-strategy-shows-persistent-cognitive-benefits/) “Weekend warrior” strategy shows persistent cognitive benefits
Dec 24th 2024, 14:00

A recent study published in (https://doi.org/10.1016/j.nlm.2024.107971) Neurobiology of Learning and Memory has revealed that intermittent exercise, akin to the “weekend warrior” pattern, offers lasting cognitive benefits compared to continuous exercise. The research, conducted with mice, found that short bursts of exercise sustained over weeks maintain memory-enhancing effects even after a sedentary delay. These findings shed light on how exercise impacts brain function, offering potential strategies to preserve cognitive abilities over time.
Previous studies have established that physical exercise improves cognition, aiding memory, attention, and learning. However, many of these studies focused on continuous, daily exercise routines, which are often impractical for most people. The “weekend warrior” approach—a pattern of condensed physical activity concentrated into a few days each week—has been linked to cardiovascular benefits in humans.
Yet, its cognitive implications remained unexplored. The researchers aimed to determine whether intermittent exercise could provide comparable or superior benefits to continuous exercise in enhancing memory and brain function.
The study also sought to investigate the molecular mechanisms underlying these effects. In particular, the researchers focused on genes like Acvr1c and Bdnf, which are important for hippocampus-dependent long-term memory formation. By studying mice, the team aimed to uncover how exercise schedules influence both behavioral and molecular outcomes.
To explore the effects of intermittent exercise, the researchers used 48 male mice, all 12 weeks old, housed in either exercise or sedentary cages. The exercise cages included running wheels to allow voluntary physical activity. The mice were divided into three groups based on their exercise regimen:

Continuous exercise: 14 consecutive days of running.
Intermittent exercise: Two days of running per week over seven weeks (14 days total).
Control group: Only two days of running, followed by a sedentary period.

Half of the mice in each group experienced a seven-day sedentary delay after completing their exercise regimen, while the other half did not. To assess memory, the researchers used a subthreshold Object Location Memory (OLM) task. This test involved placing two identical objects in a chamber and later moving one object to a new location. The mice’s exploration time of the novel location was measured to calculate a discrimination index, which reflects memory performance.
Additionally, the researchers analyzed brain tissue using quantitative PCR to measure levels of Acvr1c and Bdnf in the hippocampus. These genes are known to play key roles in long-term memory and learning.
The findings revealed that both continuous and intermittent exercise enhanced memory compared to the control group. However, the benefits of intermittent exercise proved more enduring. After a seven-day sedentary delay, mice in the intermittent exercise group maintained high memory performance, whereas the cognitive benefits for the continuous exercise group diminished.
Molecular analyses provided further insights. The levels of Acvr1c and Bdnf were persistently elevated in the hippocampi of mice in the intermittent exercise group, even after a week of inactivity. In contrast, these levels dropped in the continuous exercise group after the same delay. Notably, the elevated expression of these genes correlated with better memory performance, suggesting their role in sustaining cognitive benefits.
Interestingly, the amount of running—measured as average daily distance—did not significantly influence memory outcomes. This suggests that the exercise regimen, rather than its intensity, was the critical factor in producing long-lasting cognitive effects.
While the study provides compelling evidence for the cognitive benefits of intermittent exercise, it also has some limitations. First, the research was conducted exclusively on male mice, leaving questions about whether the findings apply equally to females. Past studies have indicated similar cognitive benefits of exercise in female mice, but this specific intermittent regimen warrants further investigation.
Additionally, the study did not explore the exact duration of the cognitive benefits or whether they are cyclical during the sedentary period. Future research could examine how long these benefits persist and whether reintroducing exercise at different intervals amplifies or diminishes the effects. The underlying molecular mechanisms also remain partly unclear, particularly regarding how intermittent exercise primes genes like Acvr1c and Bdnf for prolonged activation.
“Here, we demonstrate persistent cognitive benefits following engagement in intermittent ‘weekend warrior’ exercise. Additionally, we observe molecular correlates of persistence of cognitive function where genes that we know to be critically involved in hippocampus dependent long-term memory, remain up-regulated following a sedentary delay. The persistent exercise regime of the weekend warrior protocol may be more effectively priming specific genes and/or reactivating the molecular memory window more efficiently, thus allowing for longer-lasting cognitive benefits.”
“However, it is unknown whether the benefits are cyclical throughout the 7-day delay, or if the benefits are continuous, nor is the total period that the benefits persist known. Seeing as mRNA data were taken from hippocampal samples 1-hour post-test, future work should assess protein and mRNA levels of these genes of interest during consolidation. Future studies can also investigate the role of Acvr1c and Bdnf IV in the observed cognitive benefits and their associated mechanism. Understanding the optimal parameters for persistent cognitive function and the mechanisms mediating persistent effects will allow for the possible alleviation of cognitive decline or impairments and aid in therapeutic pursuits investigating the mitigation of cognitive ailments.”
The study, “(https://doi.org/10.1016/j.nlm.2024.107971) The weekend warrior effect: Consistent intermittent exercise induces persistent cognitive benefits,” was authored by Scott La Tour, Hassan Shaikh, Joy H Beardwood, Agatha S. Augustynski, Marcelo A. Wood, and Ashley A. Keiser.

(https://www.psypost.org/patients-with-parkinsons-disease-use-more-mayonnaise-and-olive-oil-study-finds/) Patients with Parkinson’s disease use more mayonnaise and olive oil, study finds
Dec 24th 2024, 12:00

A study in Iran comparing patients with Parkinson’s disease to healthy individuals found that patients with Parkinson’s disease consume less hydrogenated plant-based and animal oils but use more non-hydrogenated plant-based oil, olive oil, and mayonnaise compared to healthy individuals. The research was published in (https://doi.org/10.1080/1028415X.2023.2277974) Nutritional Neuroscience.
Parkinson’s disease is a chronic and progressive neurological disorder caused by the loss of dopamine-producing neurons in the brain, particularly in the substantia nigra region. The disease manifests in motor symptoms such as tremors, muscle stiffness, slowness of movement, and balance difficulties. It also includes non-motor symptoms like depression, sleep disturbances, constipation, and cognitive changes, which significantly impact quality of life.
Globally, the prevalence of Parkinson’s disease has doubled over the past three decades. This increase has prompted scientists to investigate lifestyle factors that may contribute to the development or management of the disease. For instance, repeated head injuries, such as those sustained by boxers and American football players, are considered a potential risk factor.
Meanwhile, study author Sorayya Kheirouri and her colleagues suggest that diet might influence the progression of Parkinson’s disease and that certain foods could offer protective effects against its risk and symptoms. Previous research has shown that consuming fresh fruits and vegetables is associated with slower progression of Parkinson’s disease, while consuming canned fruits and vegetables is linked to faster progression.
The authors of this study aimed to explore the relationship between the consumption of edible cooking oils—including those derived from animal and plant sources—and mayonnaise with the symptoms of Parkinson’s disease. These oils were categorized as either hydrogenated or non-hydrogenated. Mayonnaise was included due to its high content of non-hydrogenated vegetable oil.
Hydrogenated oils are plant-based oils that undergo a chemical process called hydrogenation, which makes them more solid and stable at room temperature. Examples include margarine and shortening. Non-hydrogenated oils, such as olive oil, sunflower oil, and canola oil, remain liquid at room temperature and are unprocessed. While hydrogenated oils often contain harmful trans fats, non-hydrogenated oils are rich in healthier unsaturated fats.
The study involved 120 patients with Parkinson’s disease and 50 healthy individuals from Isfahan City, Iran, aged between 40 and 80 years. Approximately 66% of the participants were men.
Participants completed a 147-item food frequency questionnaire, which allowed researchers to evaluate their dietary intake of various types of oils. The questionnaire asked participants to report the frequency and quantity of edible cooking oils and mayonnaise they had consumed over the past year, categorized as daily, weekly, or monthly. A neurologist assessed the severity of Parkinson’s disease symptoms using the Movement Disorder Society-sponsored Unified Parkinson’s Disease Rating Scale (MDS-UPDRS). Additionally, the study authors measured participants’ height and weight.
The results showed that patients with Parkinson’s disease had lower consumption of hydrogenated plant oils but higher intake of non-hydrogenated plant-based oils, olive oil, and mayonnaise. Those with more severe Parkinson’s disease symptoms were found to consume higher amounts of animal oils and butter. However, the consumption of olive oil, mayonnaise, and hydrogenated or non-hydrogenated oils in general was not associated with the severity of Parkinson’s disease symptoms.
This study contributes to the growing body of knowledge about the dietary habits of individuals with Parkinson’s disease. However, it is important to note that the study’s design does not allow for cause-and-effect conclusions. While certain dietary choices may influence the progression or risk of Parkinson’s disease, it is also possible that individuals modify their diets after being diagnosed with specific medical conditions.
The paper, “(https://doi.org/10.1080/1028415X.2023.2277974) High use of non-hydrogenated plant source oils and mayonnaise sauce increase the risk of Parkinson disease,” was authored by Sorayya Kheirouri, Mohammad Alizadeh, and Majid Keramati

(https://www.psypost.org/religious-believers-see-compatibility-with-science-while-science-enthusiasts-perceive-conflict/) Religious believers see compatibility with science, while science enthusiasts perceive conflict
Dec 24th 2024, 10:00

A recent study published in (https://psycnet.apa.org/fulltext/2025-56030-001.html) Psychology of Religion and Spirituality explored the relationship between belief systems and perceptions of science and religion. It found that individuals with strong religious beliefs tend to see science and religion as compatible, whereas those who strongly believe in science are more likely to perceive conflict. These findings offer new insights into how different meaning systems shape people’s understanding of the relationship between these two domains.
The relationship between science and religion has been a subject of debate for centuries. Some view them as complementary ways of understanding the world, while others see them as fundamentally opposed. Previous studies have often focused on contexts where science and religion are directly compared or juxtaposed, leaving unanswered questions about how belief in one influences perceptions of their compatibility independently of the other.
The researchers aimed to address this gap by examining the extent to which belief in science and religion, as distinct systems of meaning, predicts perceptions of science–religion compatibility or conflict. By recruiting participants from diverse cultural and religious contexts, the researchers sought to provide a broader understanding of how these beliefs interact across different settings.
“My main research interest lies in understanding how people find meaning and make sense of reality,” said study author (https://www.essex.ac.uk/people/ZARZE74203/Natalia-Zarzeczna) Natalia Zarzeczna, an assistant professor of psychology at the University of Essex. “I see science and religion as meaning systems that can each contribute to finding meaning by answering epistemic (what are the origins of the universe?) and existential (does life have meaning?) questions. I am interested in understanding how people create worldviews based on science and religion to explain reality, to what extent these worldviews have the capacity to provide different types of meaning, and whether they come into conflict.”
The study included 684 participants from the United Kingdom, the Netherlands, and Kazakhstan. These countries were chosen for their varying levels of religiosity and cultural backgrounds: the United Kingdom and the Netherlands are predominantly secular with Christian minorities, while Kazakhstan is a Muslim-majority nation.
Participants completed an online survey designed to measure their belief in science and religious belief as independent constructs. Belief in science was assessed through participants’ agreement with statements about the reliability and comprehensiveness of science as a way of understanding reality, without explicitly comparing it to religion. Similarly, religious belief was measured through self-reported religiosity, focusing on participants’ personal faith and spiritual practices without referencing science.
To assess perceptions of science–religion compatibility, participants rated the extent to which they saw the two as harmonious or conflicting, particularly concerning existential and ontological questions, such as the origins of life and the universe.
Across all countries, participants with stronger religious beliefs were more likely to perceive science and religion as compatible. This association persisted regardless of participants’ level of belief in science, suggesting that religious individuals often integrate scientific principles into their worldview without seeing them as a threat to their faith.
In contrast, stronger belief in science was associated with perceptions of conflict between science and religion. Participants who viewed science as the best way of knowing tended to perceive religious beliefs as incompatible with scientific principles. This finding reflects the differing epistemological foundations of the two systems: science relies on empirical evidence and natural laws, while religion often incorporates supernatural explanations.
“Religious people can combine multiple sources of meaning and use both science and religion to find meaning in their lives,” Zarzeczna told PsyPost. “Believers in science seemingly only use science and possibly look for additional sources of meaning elsewhere.”
Interestingly, the association between belief in science and perceived conflict was stronger in more secular countries like the United Kingdom and the Netherlands, while religious belief’s association with compatibility was particularly pronounced in the predominantly Muslim context of Kazakhstan.
Zarzeczna also highlighted “an interesting contradiction.” The researchers discovered that people with strong religious beliefs were more likely to view science and religion as compatible. However, they also found that stronger religious beliefs were linked to weaker belief in science.
“While religious believers, in both Christian and Muslim contexts, strongly believe in compatibility between science and religion, they also show low belief in science as a way of understanding reality,” Zarzeczna explained. “This is counter-intuitive because believing in science-religion compatibility should logically stem from a combination of equally positive (or negative) attitudes toward each. Possibly, being able to combine two meaning sources, science and religion, reduces the perceived usefulness of each as a good way of understanding reality.”
The researchers controlled for age, gender, education level, political orientation, spirituality, religious upbringing, religious orthodoxy, years of formal education, and science literacy. However, like all research, this study has some caveats.
“We looked at only one aspect of attitudes toward science—belief in science as the best way of understanding reality—to examine how it contributes to science-religion compatibility beliefs,” Zarzeczna noted. “Although it is likely that other aspects of science attitudes (e.g., scientific optimism) would be associated with conflict beliefs to the same extent as belief in science, it is important to address this directly in future research.”
“Also, our study doesn’t explain why religious believers and believers in science have conflicting views on the science and religion relationship. It would be interesting to test what psychological needs or motivations, beyond socio-cultural influences, contribute to these perceptions of compatibility and incompatibility.”
Nevertheless, by exploring these dynamics across diverse cultural and religious contexts, the research opens new avenues for understanding how individuals reconcile—or fail to reconcile—different ways of knowing. Future studies can build on this work to investigate the psychological and cultural factors that shape perceptions of compatibility and conflict.
“Using unobtrusive physiological methods measuring arousal, which are free from self-report biases, we are trying to establish whether science-religion compatibility perceptions constitute an important worldview to religious individuals and how motivated religious individuals are to defend the compatibility view when threatened,” Zarzeczna said.
“If readers are interested in learning more about the relationship between science-religion, we review the most recent literature on this topic in a book chapter in the Handbook of the Science of Existential Psychology that will be published in 2025: Zarzeczna, N. & Haimila, R. (2025). Science and Religion: Meaning-Making Tools Competing to Explain the World. K. E. Vail, III, et al. (Eds). Handbook of the Science of Existential Psychology.”
The study, “(https://doi.org/10.1037/rel0000537) The Feeling Is Not Mutual: Religious Belief Predicts Compatibility Between Science and Religion, but Scientific Belief Predicts Conflict,” was authored by Natalia Zarzeczna email the author, Jesse L. Preston, Adil Samekin, Carlotta Reinhardt, Aidos Bolatov, Zukhra Mussinova, Urazgali Selteyev, Gulmira Topanova, and Bastiaan T. Rutjens.

Forwarded by:
Michael Reeder LCPC
Baltimore, MD

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