tongue out !"

舌頭！”

"If you don't finish your meal and waste food, in the afterlife you'll be forced to eat the

“如果你不吃完飯，浪費食物，來世你就只能

leftovers in Hell!"

在地獄裡吃剩菜了！”

"If you don't respect your elders, you'll be cast into Hell, where there are eternal

“不尊敬長輩，就會被打入地獄，永

flames and you will be forced to climb a mountain of thorns or be thrown into a cauldron of

火不滅，爬上荊棘山，扔進滾油鍋裡

boiling oil!"

！”

Were you ever subjected to these kinds of "supernatural threats" when you were young?

你小時候有遭受過這種“超自然威脅”嗎？

Beyond the emotional blackmails of parents, many have come across religious pamphlets

除了父母的情感勒索之外，許多人

in churches warning about the "End Times" or handed out by missionaries.

還在教堂裡看到過警告“末日”或傳教士分發的

Such widely distributed religious literature often resorts to including detailed and terrifying

宗教小冊子 。 如此廣泛傳播的宗教文學常常訴諸對

illustrations of Hell, using fear as a means to encourage people to repent and turn to

地獄的詳細而可怕的插圖，利用恐懼作為鼓勵人們悔改和轉向

the good.

善的手段。

But have you ever wondered if these "supernatural threats" truly promote societal stability

但你有沒有想過，這些“超自然威脅”是否真正能促進社會穩定

and curb antisocial behaviors?

、遏制反社會行為？

Furthermore, can this method of teaching cast a shadow over a child's psyche?

而且，這樣的教育方式會不會給孩子的心靈蒙上陰影呢？

Hi, I am Shao Chieh Lo, welcome to what people also ask, where I answered some of the most

大家好，我是 Shao Chieh Lo，歡迎大家提問，我

Googled questions with even more Googling.

用更多的谷歌搜索回答了一些最常被谷歌搜索的問題。

Today's query is “Does the concept of hell actually detter crime?

今天的問題是“地獄的概念真的能阻止犯罪嗎？ ”，我們將

”, We will discuss some sociological and psychological research related to beliefs

與 PAA 討論一些與地獄信仰相關的社會學和心理學研究

about Hell and explore the effects these universally observed "supernatural threats" might have

，並探討這些普遍觀察到的“超自然威脅”可能對社會和個人心理產生的影響

on society and individual psychology, with PAA.

。

So let's start with our first question: So, can the belief in Hell really deter crime?

那麼，讓我們從第一個問題開始：那麼，地獄信仰真的能阻止犯罪嗎？

From a sociological perspective, analyzing the direct relationship between beliefs in

從社會學的角度來看，分析

Hell and crime rates is quite challenging.

地獄信仰與犯罪率之間的直接關係是相當具有挑戰性的。

Firstly, defining the belief in Hell itself is a challenge.

首先，定義地獄信仰本身就是一個挑戰。

Different cultures and religious beliefs may have vastly different interpretations of the

不同的文化和宗教信仰對地獄的概念可能有截然不同的解釋

concept of Hell, making it difficult to measure on a standardized scale.

，因此很難用標準化的尺度來衡量。

Additionally, crime rates are influenced by numerous factors, including economic conditions,

此外，犯罪率受到多種因素的影響，包括經濟條件、

education levels, law enforcement strategies, and societal norms.

教育水平、執法策略和社會規範。

Even if a correlation exists between beliefs in Hell and crime rates, it may be difficult

即使地獄信仰與犯罪率之間存在相關性，也可能很難

to distinguish this relationship from these other factors and establish direct causality

將這種關係與其他因素區分開來並建立

between the two.

兩者之間的直接因果關係。

Moreover, religious beliefs may change over time within a society, meaning that any correlation

此外，宗教信仰可能會隨著時間的推移在一個社會中發生變化，這意味著

observed at one point in time might not apply to another.

在一個時間點觀察到的任何相關性可能不適用於另一個時間點。

Despite these challenges, many sociologists have tried to analyze the effects of beliefs

儘管面臨這些挑戰，許多社會學家仍試圖分析 地獄

in Hell and "supernatural threats" on society.

信仰和“超自然威脅”對社會的影響

For instance, a study published in 2011 in "The International Journal for the Psychology

。 例如，2011年《國際宗教心理學雜誌

of Religion" pointed out that students who believed in a more benevolent deity were more

》發表的一項研究指出，信仰仁慈神靈的學生

likely to cheat in exams than those who believed in a more wrathful god.

比信仰憤怒神靈的學生更有可能在考試中作弊。

Initially, they recruited 61 college students from various religious backgrounds and asked

最初，他們招募了 61 名來自不同宗教背景的大學生，並要求

them to fill out a questionnaire about their views on God.

他們填寫一份關於上帝看法的調查問卷。

This survey included positive descriptors like forgiving, loving, and gentle, as well

這項調查包括積極的描述，如寬容、愛和溫柔，以及

as negative ones such as strict, angry, and fearful.

消極的描述，如嚴格、憤怒和恐懼。

The researchers then subjected them to a "cheating test."

研究人員隨後對他們進行了“作弊測試”。

Participants were asked to take a 20-question test.

參與者被要求參加 20 個問題的測試。

Before the test started, researchers pretended to inform them of a software glitch where

在測試開始之前，研究人員假裝告訴他們一個軟件故障，

if they didn't press the spacebar immediately after seeing a question, the answer would

如果他們在看到問題後不立即按空格鍵，答案就會

appear.

出現。

They were urged to press the spacebar promptly after viewing each question.

他們被敦促在查看每個問題後立即按空格鍵。

However, this "bug" was intentionally designed by the researchers to evaluate the participants'

然而，這個“bug”是研究人員故意設計的，目的是評估參與者的

honesty levels, as not pressing the spacebar to see the answer would be cheating.

誠實程度，因為不按空格鍵查看答案就是作弊。

The results revealed that regardless of the participants' religious beliefs, those who

結果顯示，無論參與者的宗教信仰如何，在之前的調查中對上帝持消極看法的人

had a more negative view of God in the previous survey were less likely to cheat than those

比 持積極看法的

with a positive view.

人更不容易作弊

Thus, they inferred that individuals who believe in strict supernatural punishment tend to

。 因此，他們推斷，相信嚴格的超自然懲罰的人往往會

adhere more closely to societal moral norms.

更嚴格地遵守社會道德規範。

Furthermore, a study published in June 2012 by psychologists Azim Shariff from the University

此外，俄勒岡大學心理學家 Azim Shariff

of Oregon and Mijke Rhemtulla from the University of Amsterdam also supported the idea of a

和阿姆斯特丹大學 Mijke Rhemtulla 於 2012 年 6 月發表的一項研究也支持了這一觀點：

negative correlation between beliefs in Hell and crime rates.

地獄信仰與犯罪率呈負相關。

They drew on data from the World Value Survey and European Values Surveys from 1981-2007,

他們藉鑑了 1981 年至 2007 年世界價值觀調查和歐洲價值觀調查的數據，

encompassing 26 years and 67 countries with 143,197 participants, including followers

涵蓋 26 年、67 個國家、143,197 名參與者，包括

of Christianity, Islam, Hinduism, and Shintoism.

基督教、伊斯蘭教、印度教和神道教的信徒。

In these surveys, respondents were orally questioned about their beliefs in Heaven,

在這些調查中，受訪者被口頭詢問了他們對天堂、

Hell, God, etc.

地獄、上帝等

They then sourced crime rates for various offenses (like kidnapping, drug trafficking,

的信仰。然後，他們 從聯合國毒品和犯罪問題辦公室

murder, theft, etc.) from the United Nations Office on Drugs and Crime and analyzed the

獲取了各種犯罪行為（如綁架、販毒、謀殺、盜竊等）的犯罪率。 犯罪並分析了

relationship between different belief systems and crime rates.

不同信仰體係與犯罪率之間的關係。

Analysis revealed that countries inclined to believe in Hell had lower crime rates.

分析顯示，傾向於相信地獄的國家犯罪率較低。

In contrast, belief in Heaven not only failed to lower crime rates but was associated with

相比之下，相信天堂不僅不能降低犯罪率，反而會導致

higher crime rates.

更高的犯罪率。

Interestingly, when subtracting the percentage of people in each country who believed in

有趣的是，當將每個國家相信天堂的人減去相信地獄的人的百分比

Hell from those who believed in Heaven and then analyzing the result, there was a clear

，然後分析結果時，

positive correlation between the "Heaven minus Hell belief differential" and crime rates.

“天堂減去地獄的信仰差異”與犯罪率之間 存在明顯的 正相關關係。

This means the more a country's population leans towards belief in Hell, the lower its

這意味著一個國家的人口越傾向於相信地獄，其

crime rate, and vice versa for belief in Heaven.

犯罪率就越低，反之亦然。

However, the researcher also noted that the study only establishes a possible correlation

然而，研究人員還指出，這項研究只是確定了 地獄信仰與犯罪率之間

between beliefs in Hell and crime rates.

可能存在的相關性 。

Whether the belief in Hell causes a decrease in crime rates requires further research for

對地獄的信仰是否會導致犯罪率下降，需要進一步研究才能得出

a definitive conclusion.

明確的結論。

Does the supernatural threat and religious fear promote genuine altruistic behavior or

超自然的威脅和宗教恐懼是否會促進真正的利他行為，還是

is it just obedience to authority?

只是對權威的服從？

By now, many progressive people might have already rolled their eyes.

說到這裡，很多進步人士可能已經翻白眼了。

Yes, many people might have already noticed one of the potential issues of using crime

是的，許多人可能已經註意到使用犯罪率作為反社會行為衡量標準的潛在問題之一

rates as a measure of antisocial behavior: crime doesn't necessarily mean antisocial.

：犯罪並不一定意味著反社會。

Although we usually consider law-breaking actions as antisocial behaviors, sometimes

雖然我們通常將違法行為視為反社會行為，但有時

certain criminal actions might stem from resistance against unjust laws or systems, rather than

某些犯罪行為可能源於對不公正法律或製度的抵制，而不是

a rebellion against society.

對社會的反叛。

Furthermore, in societies where the law favors specific classes or power holders, or where

此外，在法律有利於特定階級或權力持有者的社會中，或者

privilege or authority exists, the law is more often used to protect the interests of

存在特權或權威的社會中，法律更多地被用來保護

the powerful rather than the public.

權力者的利益，而不是公眾的利益。

In such scenarios, a lower crime rate might merely reflect the degree of people's obedience,

在這種情況下，較低的犯罪率可能僅僅反映了人們的服從程度，

not their genuine altruistic actions and psychology.

而不是他們真正的利他行為和心理。

If people are simply obeying the law due to fear of punishment, then a low crime rate

如果人們只是因為害怕受到懲罰而遵守法律，那麼低犯罪率

might not signify societal harmony and progress but only demonstrates people's compliance.

可能並不意味著社會的和諧與進步，而只能表明人們的遵守。

So, the topic we must delve further into becomes: does the supernatural threat foster genuine

那麼，我們必須進一步探討的話題就變成了：超自然的威脅是否會促進真正的

altruistic behavior, or is it just obedience to authority?

利他行為，還是只是對權威的服從？

A study published in the Journal of Research on Adolescence in 2019 employed a different

2019 年發表在《青春期研究雜誌》上的一項研究採用了不同的

method to investigate this question.

方法來調查這個問題。

In this study, researchers conducted an online survey of 760 adolescents.

在這項研究中，研究人員對 760 名青少年進行了在線調查。

One part of the survey questioned their view of God and analyzed whether the participants

調查的一部分質疑他們對上帝的看法，並分析參與者是否

leaned towards seeing God as 'punitive' or 'benevolent'.

傾向於將上帝視為“懲罰性”或“仁慈”。

Another part surveyed their daily behavior, analyzing how many 'aggressive actions' they

另一部分調查他們的日常行為，分析他們每天有多少“攻擊性行為”

engaged in daily (including physical attacks, such as intentionally pushing someone, or

（包括身體攻擊，例如故意推擠某人，或

verbal attacks like cursing, insulting, threatening, spreading rumors, or excluding someone from

言語攻擊，例如咒罵、侮辱、威脅、散佈謠言或將某人排除在

a group, etc.)

群體之外等） .）

The results found that those who believed in a benevolent God were associated with fewer

結果發現，那些相信仁慈上帝的人與較少的攻擊性行為相關

aggressive behaviors, while those who believed in a punitive God were associated with more

，而那些相信懲罰性上帝的人與更多的 攻擊性行為

aggressive actions.

相關 。

This blurs the connection between supernatural punishment and antisocial behavior, providing

這模糊了超自然懲罰與反社會行為之間的聯繫，

another direction for studying this topic.

為研究該主題提供了另一個方向。

Are supernatural threats and the concept of hell really good for society?

超自然威脅和地獄的概念真的對社會有好處嗎？

If, in addition to discussing crime rates, we broaden the scope of discussion and further

如果我們除了討論犯罪率之外，擴大討論範圍，進一步

explore the impact of beliefs in hell and supernatural threats on public interests and

探討地獄信仰和超自然威脅對公共利益和

society as a whole, we can see sociologists putting forth various arguments both in support

整個社會的影響，我們可以看到社會學家提出了各種支持

and opposition.

和反對的論點。

From an evolutionary perspective, evolutionary biologist Dominic Johnson and psychologist

從進化的角度來看，進化生物學家多米尼克·約翰遜和心理學家

Jesse Bering proposed an intriguing theory in a paper published in Evolutionary Psychology

傑西·貝林在《進化心理學》發表的論文中提出了一個有趣的理論

in 2006.

2006年。

They suggest that the concept of supernatural punishment provides an evolutionary advantage

他們認為超自然懲罰的概念

for human societies.

為人類社會提供了進化優勢。

They argue that humans possess two characteristics that distinguish them from other species.

他們認為人類擁有兩個區別於其他物種的特徵。

Firstly, humans instinctively use the "Theory of Mind" - the assumption that others possess

首先，人類本能地使用“心智理論”——假設他人擁有

a mind similar to one's own, which helps explain their actions.

與自己相似的心智，這有助於解釋他們的行為。

Secondly, the use of human language enables us to quickly communicate complex ideas.

其次，人類語言的使用使我們能夠快速交流複雜的想法。

These two features allowed early humans to leverage social constraints to control others'

這兩個特徵使早期人類能夠利用社會約束來控制他人的

selfish behaviors, providing an evolutionary advantage over other species.

自私行為，從而提供了優於其他物種的進化優勢。

For instance, chimpanzees can act selfishly in front of other chimpanzees without being

例如，黑猩猩可以在其他黑猩猩面前表現自私，而不會

reported to those not present.

向不在場的人報告。

However, for humans, we know people can hear, discover, infer, remember, report, hypothesize,

然而，對於人類來說，我們知道人們可以聽到、發現、推斷、記憶、報告、假設、

plan, and act based on others' behaviors.

計劃和根據他人的行為採取行動。

Meaning, if we commit harmful acts in front of others, we might face group sanctions.

這意味著，如果我們在他人面前做出有害行為，我們可能會面臨集體制裁。

The problem is, early humans didn't have surveillance cameras.

問題是，早期人類沒有監控攝像頭。

They couldn't possibly monitor everyone's actions at all times.

他們不可能時刻監控所有人的一舉一動。

At this juncture, the concept of an all-knowing and omnipotent deity watching over you and

在這個時刻，一個全知全能的神靈注視著你並

ready to punish wrongful deeds becomes extremely useful!

準備懲罰你的錯誤行為的概念變得非常有用！

Dominic Johnson and Jesse Bering believe that over time, societies that embraced the concept

多米尼克·約翰遜和傑西·白令相信，隨著時間的推移，接受

of a 'punishing deity' would fare better and survive longer than societies that didn't

“懲罰之神”概念的社會會比不相信

believe in supernatural punishment.

超自然懲罰的社會過得更好，生存得更長久。

A 2003 study by Harvard University researchers Robert J. Barro and Rachel M. McCleary found

哈佛大學研究人員羅伯特·J·巴羅（Robert J. Barro）和雷切爾·M·麥克利裡（Rachel M. McCleary）2003年的一項研究發現

that in developed countries, nations, where belief in hell outweighed belief in heaven,

，在發達國家，那些對地獄的信仰超過對天堂的信仰的國家，其國內

had a higher Gross Domestic Product (GDP), seemingly supporting the aforementioned argument.

生產總值（GDP）更高，這似乎支持了上述論點。

However, not all scientists endorse this view.

然而，並非所有科學家都讚同這一觀點。

Evolutionary scientist Nicolas Baumard and anthropologist Pascal Boyer, in a paper published

進化科學家尼古拉斯·鮑馬爾和人類學家帕斯卡·博耶在2013年《進化心理學》發表的論文中指出

in Evolutionary Psychology in 2013, pointed out that many ancient societies, including

，許多古代社會，包括

the highly developed civilizations of Ancient Egypt, Greece, Rome, Aztec, Inca, and Maya,

古埃及、希臘、羅馬、阿茲特克、印加、瑪雅等高度發達的文明，

had organized religions.

都曾組織過宗教。

But a close examination of these civilizations' religions reveals that their gods, apart from

但仔細審視這些文明的宗教就會發現，他們的神除了

demanding sacrifices and loyalty, weren't overly concerned with human morality or how

要求犧牲和忠誠之外，並不太關心人類道德或

humans treated each other.

人類如何對待彼此。

Those familiar with Greek mythology know that many gods in Greek myths had dubious moral

熟悉希臘神話的人都知道，希臘神話中的許多神靈的道德

standards.

標準都是可疑的。

Yet, these aforementioned civilizations didn't stagnate or fare worse than others with 'moralized

然而，上述這些文明並沒有 因為缺乏這種信仰而

religions' due to their lack of such beliefs.

停滯不前，也沒有比其他擁有“道德宗教”的文明表現得更糟

Therefore, they challenge the theory that supernatural punishment serves as a driving

。因此，他們挑戰了超自然懲罰作為

force for societal development.

社會發展動力的

On the contrary, they believe the causality is the other way around.

理論 。 相反，他們認為因果關係是相反的。

Present-day religions lean towards moralization because humans have evolved moral intuitions,

當今的宗教傾向於道德化，因為人類已經進化出了道德直覺，

and religions that align with these intuitions resonate more with people, ensuring their

而符合這些直覺的宗教更能引起人們的共鳴，確保其

continuity.

延續性。

Does belief of hell cause psychological trauma?

地獄信仰會造成心理創傷嗎？

Should parents use the fear of hell to scare their children?

父母應該用對地獄的恐懼來嚇唬孩子嗎？

Wow~ So the belief in hell has so many benefits?

哇~原來信仰地獄有這麼多好處？

Not only does it enhance societal stability but also promotes economic development?

不僅能增強社會穩定還能促進經濟發展？

Dear parents, please hold on a moment.

親愛的家長們，請稍等一下。

Before you attempt to use the fear of hell to scare the children, making them unable

在你試圖用對地獄的恐懼來嚇唬孩子，讓他們

to sleep at night, it might be wise to consider a few issues.

晚上睡不著覺之前，考慮一些問題可能是明智的。

Firstly, as Azim F. Shariff mentioned, his research only demonstrates that the belief

首先，正如 Azim F. Shariff 提到的，他的研究只是表明

in hell correlates with crime rates and GDP.

地獄 信仰 與犯罪率和 GDP 相關。

But "correlation" does not equate to "causality."

但“相關性”並不等於“因果性”。

Furthermore, even though a carefully designed "cheating experiment" seems to indirectly

此外，儘管精心設計的“作弊實驗”似乎間接

suggest a causality between hell and crime, this study lies within the domain of social

暗示了地獄與犯罪之間的因果關係，但這項研究屬於社會科學領域

sciences.

。

Given the myriad of interconnected factors in a societal system, even with experimental

鑑於社會系統中存在無數相互關聯的因素，即使通過實驗

processes, we cannot be entirely certain if the study's theory can be applied in everyday

過程，我們也不能完全確定該研究的理論是否可以應用於日常

decisions.

決策。 此外，

Moreover, even if the belief in hell does indeed foster societal stability and boost

根據謝里夫和心理學家拉拉·阿克寧 (Lara Aknin) 2014 年發布的另一項研究，

GDP, according to another study released in 2014 by Shariff and Lara Aknin, a psychologist

即使地獄信仰確實能促進社會穩定並提高 GDP

from Simon Fraser University, the price for believing in hell might be a decline in personal

西蒙弗雷澤大學的研究表明，相信地獄的代價可能是個人

happiness and life satisfaction.

幸福感和生活滿意度的下降。

This research utilized data from the Gallup World Poll of 455,104 samples from 155 countries

這項研究利用了蓋洛普世界民意調查的數據，該民意調查 收集了 2005 年至 2009 年間

taken between 2005 and 2009.

來自 155 個國家的 455,104 個樣本。

Participants were asked questions like "How happy have you been these days?" and "Did

參與者被問及諸如“這些天你有多開心？”之類的問題。和“

you laugh yesterday?"

你昨天笑了嗎？”

to assess their life satisfaction and happiness levels.

評估他們的生活滿意度和幸福水平。

Then, this data was analyzed in conjunction with religious values data from the World

然後，結合世界

Value Survey and European Values Surveys.

價值觀調查和歐洲價值觀調查的宗教價值觀數據對這些數據進行分析。

The analysis showed that the difference between the percentage of a country's population believing

分析表明，一個國家相信 天堂和相信地獄的

in heaven and that believing in hell correlates positively with happiness levels.

人口比例之間的差異 與幸福水平呈正相關。

Essentially, the more a nation leans towards believing in heaven, the happier its people

從本質上講，一個國家越相信天堂，它的人民就越幸福

are; the more it leans towards believing in hell, the less happy they are.

；越傾向於相信地獄，他們就越不快樂。

However, this statistical analysis only proves a correlation between the belief in hell and

然而，這種統計分析僅證明了地獄信仰與

happiness levels.

幸福水平之間的相關性。

It doesn't support the hypothesis that "belief in hell leads to decreased happiness."

它不支持“相信地獄會導致幸福感下降”的假設。

(For instance, it might be that those with more miserable lives tend to believe in hell,

（例如，那些生活更悲慘的人可能傾向於相信地獄，

rather than believing in hell causing unhappiness.)

而不是相信地獄會導致不快樂。）

To further establish a causal relationship, they took a more "individual" approach, using

為了進一步建立因果關係，他們採取了更“個體”的方法，使用

a priming technique to study the same topic.

啟動技術來研究同一個話題。

They recruited 422 participants and randomly divided them into three groups.

他們招募了 422 名參與者，並將他們隨機分為三組。

Each group was asked to write a short essay of 100-200 words on "heaven," "hell," or "what

每組被要求寫一篇 100-200 字的短文，主題為“天堂”、“地獄”或“

did you do yesterday?"

你昨天做了什麼？”

Then, they were asked to rate their mood after writing, assessing emotions like "happiness,"