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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

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.
ContributorsScott, Matthew J (Author) / Cohen, Adam B. (Thesis advisor) / Shiota, Michelle N. (Committee member) / Johnson, Kathryn A. (Committee member) / Arizona State University (Publisher)
Created2018
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Description
Psychological theories often reduce descriptions of people’s emotional experiences to a small number of underlying dimensions that capture most of the variation in their responses. These underlying dimensions are typically uncovered by comparing the self-reported emotions of many individuals at one specific time point, to infer a single underlying structure

Psychological theories often reduce descriptions of people’s emotional experiences to a small number of underlying dimensions that capture most of the variation in their responses. These underlying dimensions are typically uncovered by comparing the self-reported emotions of many individuals at one specific time point, to infer a single underlying structure of emotion for all people. However, theoretical work suggests that underlying dimensions uncovered in this way may not hold when modeling how people change over time. Individuals may differ not just in their typical score on a given dimension of emotion, but in what dimensions best characterize their patterns of emotional experience over time. In this study, participants described two emotional events per day for 35 days, and analyses compared individualized structures of emotion to those generated from many people at one point in time. Analyses using R-technique factor analysis, which compares many people at one time point, most often uncovered a two-factor solution corresponding to positivity and negativity dimensions - a solution well-established in the literature. However, analyses using P-technique factor analysis, which compares many emotional events for one person, uncovered a broader diversity of underlying dimensions. Individuals needed anywhere from one to five factors to best capture their self-reported emotions. Further, dimensions specifically related to romantic relationships were much more common when examining the experiences of individuals over time. This suggests that external factors, such as pursuing or being in a romantic relationship, might lead to a qualitative shift in how emotions are experienced. Research attempting to characterize emotion dynamics, including those attempting to help people shift or regulate their emotions, cannot assume that typical two dimensional structures of emotional experience apply to all people. Instead we must account for how individuals describe their own emotional experiences.
ContributorsDanvers, Alexander F (Author) / Shiota, Michelle N. (Thesis advisor) / Kenrick, Douglas T. (Committee member) / Neuberg, Steven L. (Committee member) / Amazeen, Polemnia G (Committee member) / Arizona State University (Publisher)
Created2017