Cognitive Mechanisms of Belief Change by Aaron C. T. Smith (auth.)

By Aaron C. T. Smith (auth.)

Belief switch lies on the center of all human aspirations. From occupation development, weight reduction, religious dedication, and ideological ardour, to like, grief, warfare, id, and recreation, ideals advisor our lives and to an outstanding volume, make sure our good fortune, delight and happiness. Cognitive Mechanisms of trust Change is suitable to someone drawn to the machinations of the way this happens. It explains how convinced principles and ideas scouse borrow a spot within the brain simply because they latch directly to hardwired methods of considering, experiencing, and behaving. innovations throw gentle upon the mind’s wants, which in flip casts a kaleidoscope of silhouettes opposed to the partitions of inspiration, with these taking unique form forging the outlines for ideals to inhabit. ideals infiltrate our minds, and this ebook indicates how they come and alter in methods serious to our feel of which means and identification.

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Second, how are ideas, concepts, and beliefs acquired, maintained, and transmitted? To answer these two questions, the model frames belief change as a clandestine process, stealing an inch at a time until a mile is given. I use a process map to unpack what I call the mechanisms shaping belief change. While a process map does suggest a serial or linear unfolding, the reality is far messier. However, I make a concession, trading some oversimplification for better transparency. Belief Change Mechanisms Concepts Four components comprise the model.

So the lesson probably has more to do with understanding that our minds only surrender to change when a new belief set confers a personal or social advantage. For instance, based on Sigmund Freud’s (1990[1913]) psychoanalysis, the seeds of religious belief are planted during childhood when the relief of existential anxiety can no longer be entrusted to fallible parents, instead shifting to supernatural agents. Children learn that their parents cannot offer complete physical and emotional protection and consequently search for a more robust guardian (Persinger 1997).

Some buried beliefs can prove dysfunctional or even pathological, like those driving comfort eating and violence, respectively. Other beliefs can prove more advantageous such as those underpinning self-confidence and delayed gratification. Each of us also holds a massive collective of belief sets that we have embraced consciously but adhere to more because we think them right than because they make us happier. Healthy eating comes to mind, as do family commitments, along with a whole suite of beliefs guiding religious compliance like attendance at church early on Sunday mornings, fasting, and numerous forms of ritualised self-denial, including rigid diets and abstinence.

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