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Mysterious Ways: How Does Religion P...

Scott, Matthew.

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Mysterious Ways: How Does Religion Priming Influence Prosociality?

Record Type:	Electronic resources : Monograph/item
Title/Author:	Mysterious Ways: How Does Religion Priming Influence Prosociality?/
Author:	Scott, Matthew.
Published:	Ann Arbor : ProQuest Dissertations & Theses, : 2018,
Description:	78 p.
Notes:	Source: Masters Abstracts International, Volume: 57-05.
Contained By:	Masters Abstracts International57-05(E).
Subject:	Psychology. -
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=10809067
ISBN:	9780355916096

Mysterious Ways: How Does Religion Priming Influence Prosociality?
Scott, Matthew.

Mysterious Ways: How Does Religion Priming Influence Prosociality? - Ann Arbor : ProQuest Dissertations & Theses, 2018 - 78 p.

Source: Masters Abstracts International, Volume: 57-05.

Thesis (M.A.)--Arizona State University, 2018.

Numerous published studies and a meta-analysis suggest that priming religion causes an increase in prosocial behaviors. However, mediating mechanisms of this purported causal relationship have not yet been formally tested. In line with cultural evolutionary theories and their supporting evidence, I test the proposition that public self-awareness mediates the effect of priming religion on prosociality. However, other theories of religion suggest that persons may feel small when perceiving God, and these feelings have predicted prosociality in published research. In line with this, I also test whether a sense of small self and, relatedly, self-transcendent connection, are possible mediators of the religion priming effect on prosociality. In this study, I implicitly prime religion and test whether the above constructs mediate a potential effect on prosocial intentions. Although self-transcendent connection predicted prosocial intentions, the implicit prime affected neither the mediating variables nor prosocial intentions, nor were any significant indirect effects evident. Thus, no causal evidence of mediation was found. In addition, I examined whether God representations moderate the path from implicit religion priming to each proposed mediator. The results suggest that a benevolent God representation moderates the effect of religion priming on self-transcendent connection and that an ineffable God representation moderates the effect of religion priming on sense of small self. Lastly, I tested for mediation with a cross-sectional path model containing religiosity and belief in God as predictors. The results suggest that religiosity, controlling for belief in God, predicts prosociality through self-transcendent connection but belief in God, controlling for religiosity, does not predict prosociality. Implications for the religion priming literature and, more generally, the psychology of religion, are discussed.

ISBN: 9780355916096Subjects--Topical Terms:

519075
Psychology.

Mysterious Ways: How Does Religion Priming Influence Prosociality?
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500 $a Source: Masters Abstracts International, Volume: 57-05.
500 $a Adviser: Adam B. Cohen.
502 $a Thesis (M.A.)--Arizona State University, 2018.
520 $a Numerous published studies and a meta-analysis suggest that priming religion causes an increase in prosocial behaviors. However, mediating mechanisms of this purported causal relationship have not yet been formally tested. In line with cultural evolutionary theories and their supporting evidence, I test the proposition that public self-awareness mediates the effect of priming religion on prosociality. However, other theories of religion suggest that persons may feel small when perceiving God, and these feelings have predicted prosociality in published research. In line with this, I also test whether a sense of small self and, relatedly, self-transcendent connection, are possible mediators of the religion priming effect on prosociality. In this study, I implicitly prime religion and test whether the above constructs mediate a potential effect on prosocial intentions. Although self-transcendent connection predicted prosocial intentions, the implicit prime affected neither the mediating variables nor prosocial intentions, nor were any significant indirect effects evident. Thus, no causal evidence of mediation was found. In addition, I examined whether God representations moderate the path from implicit religion priming to each proposed mediator. The results suggest that a benevolent God representation moderates the effect of religion priming on self-transcendent connection and that an ineffable God representation moderates the effect of religion priming on sense of small self. Lastly, I tested for mediation with a cross-sectional path model containing religiosity and belief in God as predictors. The results suggest that religiosity, controlling for belief in God, predicts prosociality through self-transcendent connection but belief in God, controlling for religiosity, does not predict prosociality. Implications for the religion priming literature and, more generally, the psychology of religion, are discussed.
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