Building on the ideological-conflict hypothesis, we argue that, beyond the religion-prejudice association, there should exist an irreligion-prejudice association toward groups perceived as actively opposing the values of nonbelievers (antiliberal targets) or even as simply being ideologically different: religionists of mainstream religions. Collecting data from three secularized Western European countries (total N = 1,158), we found that, though both believers and nonbelievers disliked moral and religious antiliberals (antigay activists and fundamentalists), atheists and agnostics showed prejudicial discriminatory attitudes toward antiliberals, but also toward mere Christians, and atheists did so also toward Buddhists. Prejudice toward antiliberal and mainstream religious targets was predicted uniquely by antireligious critique, occasionally in addition to high existential quest for the antiliberal targets, but in addition to low existential quest and low belief in the world’s benevolence for mainstream religionists. Future studies should determine whether the effects are similar, more pronounced, or attenuated in very religious societies.

中文翻译：

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无神论者是无偏见的吗？对反自由主义和主流宗教团体的不信仰和偏见形式。

基于意识形态冲突假设，我们认为，除了宗教偏见协会之外，还应该存在一种针对被视为积极反对非信徒（反自由目标）价值观或什至只是意识形态不同的群体的非宗教偏见协会：宗教主义者主流宗教。从三个世俗化的西欧国家（总 N = 1,158）收集数据，我们发现，尽管信徒和非信徒都不喜欢道德和宗教的反自由主义者（反同性恋活动家和原教旨主义者），但无神论者和不可知论者对反自由主义者表现出偏见性的歧视态度，但也对仅仅基督徒和无神论者也对佛教徒这样做。反宗教批判独特地预测了对反自由主义和主流宗教目标的偏见，偶尔除了对反自由主义目标的高度存在追求之外，还有对主流宗教主义者的低存在追求和对世界仁慈的低信仰。未来的研究应该确定这种影响在非常宗教的社会中是否相似、更明显或减弱。