Do Children Innately Believe in the Concept of a Soul?

A recent exploration delves into the intriguing question of whether children possess an innate belief in the soul's existence, a concept prevalent across numerous cultures. This inquiry seeks to understand if such spiritual inclinations are a reflection of an inherent psychological bias within humans. By examining how children perceive the continuation of a "personhood" without a physical body, researchers aim to shed light on the origins of religious beliefs and intuitions.

Researchers Probe Children's Beliefs on "Prelife" in Diverse Cultures

In a groundbreaking study conducted by Natalie Emmons and Deborah Kelemen, researchers sought to determine if children spontaneously develop beliefs about the soul's existence, independent of explicit cultural or religious instruction. To circumvent the challenge of controlling for cultural influence, they devised an innovative approach: asking children about "prelife" – the idea of mental functions existing prior to biological conception – a concept largely unaddressed in the children's immediate cultural environments.

The study spanned two distinct groups of children in Ecuador: one residing in an urban area near Quito, primarily raised within the Roman Catholic tradition, and another from the indigenous Shuar community in the Amazon basin, whose beliefs incorporated elements of Christianity and traditional indigenous practices. Crucially, neither group had received cultural teachings about prelife, making them ideal subjects for observing innate responses.

Researchers posed a series of thought-provoking questions, such as, "Years ago, before your mother was pregnant with you, could your eyes work?" or "Could you think things? Could you remember things?" The responses revealed a fascinating age-dependent pattern. While younger children (5-6 years old) often conflated "prelife" with the fetal stage, those aged 7-8 who grasped the concept were more likely to associate prelife with psychological experiences, particularly emotions, rather than physiological functions. For instance, a majority believed they could experience happiness or sadness before birth, often articulating reasons like a desire for parental love, despite largely rejecting the notion of having functioning eyes or a beating heart.

Intriguingly, even among 11-12 year olds, a significant portion (25-30%) still believed in pre-birth emotional experiences. However, children across all age groups, including the Shuar and urban participants, were less inclined to believe their disembodied selves could see, think, or remember, suggesting a distinction in how they conceptualize emotional versus cognitive existence without a physical form.

Further reinforcing these findings, a subsequent study led by Deborah Kelemen and Natalie Emmons examined 59 children from families deeply involved in the LDS church, where explicit theological instruction on "premortal existence" is common. Despite being taught that premortal selves could think, learn, and remember, younger LDS children (7-8 years old) primarily endorsed emotional experiences during this period, not cognitive ones. Full acceptance of the LDS doctrine, encompassing both emotional and cognitive aspects, was observed only in older children (around 11-12 years old).

These studies collectively suggest that young children might be "intuitive eternalists," predisposed to believe in an immortal soul that is primarily associated with emotional capacities, rather than conscious thought. This inherent intuition, researchers propose, could facilitate the absorption of religious doctrines concerning a supernatural soul.

Reflecting on the Origins of Belief and Human Intuition

The research into children's beliefs about the soul and prelife provides a compelling glimpse into the foundational aspects of human psychology and the development of spiritual thought. While these studies do not conclusively prove that humans are "hardwired" for a belief in an immortal soul, they strongly indicate a pervasive intuition in early childhood that emotional states can exist independently of physical form. This suggests that the human mind may have a predisposition that makes certain spiritual and religious concepts resonate more easily. As we continue to navigate a world shaped by diverse belief systems, understanding these early cognitive biases can deepen our appreciation for the complex interplay between innate human tendencies and cultural conditioning in shaping our understanding of existence and the afterlife.