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Public opinion toward some science and technology issues is polarized along religious and political lines. We investigate whether people with more education and greater science knowledge tend to express beliefs that are more (or less) polarized. Using data from the nationally representative General Social Survey, we find that more knowledgeable individuals are more likely to express beliefs consistent with their religious or political identities for issues that have become polarized along those lines (e.g., stem cell research, human evolution), but not for issues that are controversial on other grounds (e.g., genetically modified foods). These patterns suggest that scientific knowledge may facilitate defending positions motivated by nonscientific concerns.

Abstract
It is widely acknowledged that the new emerging discipline cognitive science of religion has a bearing on how to think about the epistemic status of religious beliefs. Both defenders and opponents of the rationality of religious belief have used cognitive theories of religion to argue for their point. This paper will look at the defender-side of the debate. I will discuss an often used argument in favor of the trustworthiness of religious beliefs, stating that cognitive science of religion shows that religious beliefs are natural and natural beliefs ought to be trusted in the absence of counterevidence. This argument received its most influential defense from Justin Barrett in a number of papers, some in collaboration with Kelly James Clark. I will discuss their version of the argument and argue that it fails because the natural beliefs discovered by cognitive scientists of religion are not the religious beliefs of the major world religions. A survey of the evidence from cognitive science of religion will show that cognitive science does show that other beliefs come natural and that these can thus be deemed trustworthy in the absence of counterevidence. These beliefs are teleological beliefs, afterlife beliefs and animistic theistic beliefs.

Bevir and Rhodes have offered a useful addition to the tools of political scientists by developing an interpretivist approach to political science. Interpretation is a crucial mechanism for understanding the social world but one that has been underused in political analysis. This article welcomes Bevir and Rhodes' emphasis on interpretivism but suggests that there are a number of problems in the way they use the approach. In particular: they use a narrow definition of interpretivism; they caricature the nature of existing work in political science; the concept of tradition does too much work; and they pay insufficient attention to power and power relations.