This article examines the frequency and emotional arousal of ritual. Cross-cultural tests support the existence of two modes of religiosity: doctrinal, with high frequency and low emotionality of ritual, and imagistic, with low frequency and high emotionality of ritual. Both euphoric and dysphoric arousal are considered. Associations between these two modes of religiosity and other features of culture (such as group size and the use of agriculture) are examined.

This article examines the frequency and emotional arousal of ritual. Cross-cultural tests support the existence of two modes of religiosity: doctrinal, with high frequency and low emotionality of ritual, and imagistic, with low frequency and high emotionality of ritual. Both euphoric and dysphoric arousal are considered. Associations between these two modes of religiosity and other features of culture (such as group size and the use of agriculture) are examined.

This article examines the frequency and emotional arousal of ritual. Cross-cultural tests support the existence of two modes of religiosity: doctrinal, with high frequency and low emotionality of ritual, and imagistic, with low frequency and high emotionality of ritual. Both euphoric and dysphoric arousal are considered. Associations between these two modes of religiosity and other features of culture (such as group size and the use of agriculture) are examined.

This article is a quantitative analysis of 592 participants from 8 societies. The study examines a number of theories about what predicts moralistic religions, including life history theory. Findings suggest that there is no evident relationship between these life history predictions and the religious beliefs regarding moralism.

Do aspects of rituals behave in a systematic way cross-culturally? To answer this question, the authors of this article conduct two different studies. First, they analyze a cross-cultural sample of 651 rituals from 74 societies; to augment this factor analysis, they follow up with survey data collected from individuals in the US, Japan, and India. They find support for the claim that rituals have coherent underlying dimensions. In particular, they find that ritual experiences are clustered in somewhat orthogonal euphoric, dysphoric, frequency, and cognitive dimensions.

This article examines the relationship between religiousness, child socialization, and cultural complexity. Empirical analysis suggests that there is a positive association between cultural complexity and religiousness, especially ritual. Religiousness was also associated with schooling, one of the child-rearing variables examined. A theoretical discussion concerning religion and intellect is also included.

This article examines the relationship between religiousness, child socialization, and cultural complexity. Empirical analysis suggests that there is a positive association between cultural complexity and religiousness, especially ritual. Religiousness was also associated with schooling, one of the child-rearing variables examined. A theoretical discussion concerning religion and intellect is also included.

This article empirically tests the Durkheimian theory that different types of rites and the elaboration of public rituals are associated with social density. Analysis indicates that social density is negatively associated with the occurrence of crisis rites and positively associated with the occurrence of calendrical rites and ritual elaboration. Additional findings suggest that social density is a better predictor of ritual activity than political hierarchy or the division of labor.

This article empirically tests the Durkheimian theory that different types of rites and the elaboration of public rituals are associated with social density. Analysis indicates that social density is negatively associated with the occurrence of crisis rites and positively associated with the occurrence of calendrical rites and ritual elaboration. Additional findings suggest that social density is a better predictor of ritual activity than political hierarchy or the division of labor.

Derived from the fear of supernatural punishment hypothesis, this paper explores whether the prosocial attitude of a group or individuals will increase with the threat of punishment from a high god or visible supernatural agent, such as sorcerers and witches. The author found that fear of supernatural punishment did not affect prosocial behavior and suggested that religious beliefs may give rise to institutions with the task of enforcing social compliance rather than direct control.