This article explores the widespread phenomenon of anti-colonial movements that relied on magical rituals for protection against European weapons. It examines both the beliefs of the magical practitioners themselves, and those of colonizing observers whose fascination with stories of “primitive magic” contributed to their contrasting self-representations as superior beings in possession of technological wonders. North America’s Ghost Dance movement, China’s Boxer Rebellion, and East Africa’s Maji Maji uprising took place on three different continents but occurred almost simultaneously. The cases come from a narrow period of time, roughly 1890 to 1910, during a peak of colonial violence all over the world.

We assessed the reaction of American adults to scenarios involving explicit types of exposure to live COVID viruses in June 2020, in the first months of the COVID pandemic. Four features of magical contagion are physical contact focus, insensitivity to elapsed time (‘permanence’), insensitivity to sterilization (‘spiritual essence’), and insensitivity to dose. We demonstrated the operation of all four features in a majority of participants. We also report another dramatic demonstration of the principle of dose insensitivity. When asked for the minimal number of COVID viruses that would have to enter their lung to give them a 50% chance of contracting COVID, more than half of subjects responded with ‘one’. Magical contagion should generally function to increase fear and perceived risk of COVID.

Most American respondents give “irrational,” magical responses in a variety of situations that exemplify the sympathetic magical laws of similarity and contagion. In most of these cases, respondents are aware that their responses (usually rejections, as of fudge crafted to look like dog feces, or a food touched by a sterilized, dead cockroach) are not “scientifically” justified, but they are willing to avow them. We interpret this, in some sense, as “heart over head.” We report in this study that American adults and undergraduates are substantially less likely to acknowledge magical effects when the judgments involve money (amount willing to pay to avoid an “unpleasant” magical contact) than they are when using preference or rating measures. We conclude that in “head-heart” conflicts of this type, money tips the balance towards the former, or, in other words, that money makes the mind less magical.

Contagion refers to the belief that individuals or objects can acquire the essence of a particular source, such as a disgusting product or an immoral person, through physical contact. This paper documents beliefs in a "contact-free" form of contagion whereby an object is thought to inherit the essence of a person when it was designed, but never actually physically touched, by the individual. We refer to this phenomenon as contagion through creative intent or “intention-based contagion” and distinguish it from more traditional forms of contact-based contagion (Studies 1 and 2), as well as alternative mechanisms such as mere association (Studies 2 and 3a). We demonstrate that, like contact-based contagion, intention-based contagion results from beliefs in transferred essence (Study 1) and involves beliefs in transfer of actual properties (Study 4). However, unlike contact-based contagion, intention-based contagion does not appear to be as strongly related to the emotion of disgust (Study 1) and can influence evaluations in auditory as well as visual modalities (Studies 3a–3c).

Experimental work has revealed causal links between physical cleansing and various psychological variables. Empirically, how robust are they? Theoretically, how do they operate? Major prevailing accounts focus on morality or disgust, capturing a subset of cleansing effects, but cannot easily handle cleansing effects in non-moral, non-disgusting contexts. Building on grounded views on cognitive processes and known properties of mental procedures, we propose grounded procedures of separation as a proximate mechanism underlying cleansing effects. This account differs from prevailing accounts in terms of explanatory kind, interpretive parsimony, and predictive scope. Its unique and falsifiable predictions have received empirical support: Cleansing attenuates or eliminates otherwise observed influences of prior events (1) across domains and (2) across valences. (3) Cleansing manipulations produce stronger effects the more strongly they engage sensorimotor capacities. (4) Reversing the causal arrow, motivation for cleansing is triggered more readily by negative than positive entities. (5) Conceptually similar effects extend to other physical actions of separation. On the flipside, grounded procedures of connection are also observed. Together, separation and connection organize prior findings relevant to multiple perspectives (e.g., conceptual metaphor, sympathetic magic) and open up new questions. Their predictions are more generalizable than the specific mappings in conceptual metaphors, but more fine-grained than the broad assumptions of grounded cognition. This intermediate level of analysis sheds light on the interplay between mental and physical processes.