Religiousness as a Cultural Adaptation of Basic Traits: A Five-Factor Model Perspective

Saroglou, Vassilis

doi:10.1177/1088868309352322

Cited by 287 publications

(325 citation statements)

References 120 publications

Supporting

Mentioning

273

Contrasting

Unclassified

Order By: Relevance

“…The correlations with other traits, including "extraversion" and "neuroticism," are non-existent or weak at best (Saroglou 2002(Saroglou , 2009Emmons and Paloutzian 2003). Furthermore, the finding in this study that the gap between churchgoers and non-churchgoers in affective well-being is larger when they are alone than with relatives and friends is inconsistent with the prediction that extroverts derive more pleasure from social interactions (Gray 1981;Magnus et al 1993).…”

Section: Discussioncontrasting

confidence: 57%

Religion, Time Use, and Affective Well-Being

Lim¹

2016

SocScience

View full text Add to dashboard Cite

This study examines whether religious people experience more positive affect and less negative affect in everyday life and, if they do, whether it is because of the differences in how they allocate time to different activities or because they feel differently during similar activities. Using the well-being module from the 2010-13 American Time Use Survey (ATUS), I show that churchgoers enjoy a significantly higher level of affective well-being on Sunday than non-churchgoers do. The supplementary analysis of the Gallup Daily Poll data suggests that this higher level of affective wellbeing among churchgoers is found throughout the rest of the week as well. Further analyses of the ATUS demonstrate that about 40 percent of the affective well-being gap between churchgoers and non-churchgoers on Sunday can be explained by how they spend their time differently. Churchgoers spend more time on Sunday participating in pleasant activities shared with family members and friends than non-churchgoers do. More than half of the gap, however, remains unexplained, implying that it has to do with how they feel during similar activities rather than the activities in which they participate. I discuss the implications of these findings on the mechanisms underlying the link between religion and subjective well-being.

show abstract

Section: Discussioncontrasting

confidence: 57%

Religion, Time Use, and Affective Well-Being

Lim¹

2016

SocScience

View full text Add to dashboard Cite

show abstract

“…Longitudinal evidence indicates that trait dispositions (e.g., conscientiousness, low psychoticism, agreeableness) determine individual differences in religiosity rather than vice versa (Heaven & Ciarrochi, 2007;McCullough, Enders, Brion, & Jain, 2005;McCullough, Tsang, & Brion, 2003;Wink, Ciciolla, Dillon, & Tracy, 2007). Traits have chronological priority and influence religiosity, which is an adaptation to cultural characteristics (Saroglou, 2010). Relatedly, religious conversion has no influence on personality traits (although it influences values, goals, and perceptions of meaning in life; Paloutzian, Richardson, & Rambo, 1999).…”

Section: Religiosity As Self-enhancementmentioning

confidence: 99%

“…The large majority of samples consisted of psychology undergraduate students, thus restricting age. Also, gender has typically not been found to moderate results in meta-analyses involving religion (e.g., Saroglou, 2010;T. B. Smith et al, 2003; but see Hall, Matz, & Wood, 2010).…”

Section: Testing For Publication Biasmentioning

confidence: 99%

Religiosity as Self-Enhancement: A Meta-Analysis of the Relation Between Socially Desirable Responding and Religiosity

Sedikides

Gebauer

2009

Pers Soc Psychol Rev

306

206

View full text Add to dashboard Cite

In a meta-analysis, the authors test the theoretical formulation that religiosity is a means for self-enhancement. The authors operationalized self-enhancement as socially desirable responding (SDR) and focused on three facets of religiosity: intrinsic, extrinsic, and religion-as-quest. Importantly, they assessed two moderators of the relation between SDR and religiosity. Macro-level culture reflected countries that varied in degree of religiosity (from high to low: United States, Canada, United Kingdom). Micro-level culture reflected U.S. universities high (Christian) versus low (secular) on religiosity. The results were generally consistent with the theoretical formulation. Both macro-level and micro-level culture moderated the relation between SDR and religiosity: This relation was more positive in samples that placed higher value on religiosity (United States > Canada > United Kingdom; Christian universities > secular universities). The evidence suggests that religiosity is partly in the service of self-enhancement.

show abstract

“…Furthermore, demographic variables such as age (cognitive development), gender, ethnicity, social and economic class, and personality characteristics, impact religious socialization (Saroglou, 2010;Sherkat, 2003;Arnett, 2007;Johnstone, 2006;Hunt, 2005;Helve, 1991;McCullough, Tsang, & Brion, 2003).…”

Section: Religious Socialization and Its Agentsmentioning

confidence: 99%

Religious Socialization in Iranian Islamic Girls Schools

Jafari¹,

Krauss²,

Suandi³

2016

ASS

View full text Add to dashboard Cite

Although Iran's educational system is not secular in character, many Iranian parents prefer to send their children to private Islamic schools. It is widely assumed that such schools are more effective in socializing their students toward the Shiite worldview. To date, no known studies have been conducted to investigate the impacts of the Islamic schools' formal and informal religious education on Iranian youths' religious commitments and preferences. In short, this article focuses on how attending private Islamic schools in Iran impacts on the construction of students' religious beliefs and attitudes. A qualitative, phenomenological methodology was employed with thirty former students of Islamic girl schools, aged 20 to 25 years old. Overall, the findings contrast somewhat with the existing literature by demonstrating that in most of our study participants, attending Islamic schools influenced future religious preferences and commitments by increasing unpleasant feelings and critical attitudes toward religion in general, and the Islamic-Shiite religious worldview specifically.

show abstract

Religiousness as a Cultural Adaptation of Basic Traits: A Five-Factor Model Perspective

Cited by 287 publications

References 120 publications

Religion, Time Use, and Affective Well-Being

Religion, Time Use, and Affective Well-Being

Religiosity as Self-Enhancement: A Meta-Analysis of the Relation Between Socially Desirable Responding and Religiosity

Religious Socialization in Iranian Islamic Girls Schools

Contact Info

Product

Resources

About