Billions of people from around the world believe in vengeful gods who punish immoral behavior. These punitive religious beliefs may foster prosociality and contribute to large-scale cooperation, but little is known about how these beliefs emerge and why people adopt them in the first place. We present a cultural-psychological model suggesting that cultural tightness-the strictness of cultural norms and normative punishment-helps to catalyze punitive religious beliefs by increasing people's motivation to punish norm violators. Our model also suggests that tightness mediates the impact of ecological threat on punitive belief, explaining why punitive religious beliefs are most common in regions with high levels of ecological threat. Five multimethod studies support these predictions. Studies 1-3 focus on the effect of cultural tightness on punitive religious beliefs. Historical increases in cultural tightness precede and predict historical increases in punitive beliefs (Study 1), and both manipulating people's support for tightness (Study 2) and placing people in a simulated tight society (Study 3) increase punitive religious beliefs via the personal motivation to punish norm violators. Studies 4-5 focus on whether cultural tightness mediates the link between ecological threat and punitive religious beliefs. Cultural tightness helps explain why U.S. states with high ecological threat (e.g., natural hazards, scarcity) have the highest levels of punitive religious beliefs (Study 4) and why experimental manipulations of threat increase punitive religious beliefs (Study 5). Past research has shown how religion impacts culture, but our studies show how culture can shape religion. (PsycInfo Database Record (c) 2021 APA, all rights reserved).
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http://dx.doi.org/10.1037/xge0001033 | DOI Listing |
J Homosex
November 2024
Graduate Program in Psychology, University of Fortaleza, Fortaleza, Brazil.
The aim of the present study was to propose an explanatory model on the influence of religiosity on the subjective well-being of lesbians, gays, and bisexuals (LGB), testing internalized homonegativity as a mediator variable and LGB and religious identities' integration as a moderator variable. The study included 409 cisgender Brazilian religious LGBs. The findings show that for individuals without integrated LGB and religious identities, there is both a positive direct effect of religiosity on the subjective well-being and an indirect negative effect mediated by internalized homonegativity, so that higher levels of religiosity lead to higher levels of internalized homonegativity, which, in turn, leads to a reduction of levels of subjective well-being.
View Article and Find Full Text PDFBMC Palliat Care
November 2024
Department of Anesthesiology and Reanimation, Health Sciences University Tepecik Training and Research Hospital, İzmir, Türkiye.
Objective: The primary aim of this study is to elucidate the spiritual needs encountered by family members who intricately engage in the progression of illness within the palliative care framework, thus assuming the paramount responsibility of caregiving.
Methods: This study was approved by the Institutional Review Board and Ethics Committee of the University of Health Sciences İzmir Tepecik Training and Research Hospital (17/01/2022-2022/01-16). The research was designed as a prospective study.
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Department of Industrial Mathematics and Applied Statistics, Ebonyi State University, Abakaliki, Nigeria.
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Department of Social Sciences, University of Silesia in Katowice, Katowice, Poland.
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Columbia University, New York, New York, USA.
Although children exhibit curiosity regarding science, questions remain regarding how children evaluate others' curiosity and whether evaluations differ across domains that prioritize faith (e.g., religion) versus those that value questioning (e.
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