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When consumers fail in their environmental, dieting, or budgeting goals, they may engage in a consumer confession about their goal-inconsistent behavior. This dissertation seeks to understand how confessions about consumer goal transgressions affect subsequent consumer motivation and behaviors. Results from a series of five experiments reveal that after reflecting about

When consumers fail in their environmental, dieting, or budgeting goals, they may engage in a consumer confession about their goal-inconsistent behavior. This dissertation seeks to understand how confessions about consumer goal transgressions affect subsequent consumer motivation and behaviors. Results from a series of five experiments reveal that after reflecting about a past transgression, Catholics who confess (vs. do not confess) about the focal transgression are more motivated to engage in subsequent goal-consistent consumer behaviors. However, results reveal no such effects for Non-Catholics; Non-Catholics are equally motivated to engage in goal-consistent consumer behaviors regardless of whether or not they confessed. Catholics and Non-Catholics differ on the extent to which they believe that acts of penance are required to make amends and achieve forgiveness after confession. For Catholics, confessing motivates restorative, penance-like behaviors even in the consumer domain. Thus, when Catholics achieve forgiveness through the act of confession itself (vs. a traditional confession requiring penance), they reduce their need to engage in restorative consumer behaviors. Importantly, results find that confession (vs. reflecting only) does not provide a general self-regulatory boost to all participants, but rather that confession is motivating only for Catholics due to their beliefs about penance. Together, results suggest that for consumers with strong penance beliefs, confession can be an effective strategy for getting back on track with their consumption goals.
ContributorsMathras, Daniele (Author) / Mandel, Naomi (Thesis advisor) / Cohen, Adam B. (Thesis advisor) / Morales, Andrea C (Committee member) / Samper, Adriana (Committee member) / Arizona State University (Publisher)
Created2015
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People may conceptualize God as benevolent and as authoritarian. This research investigates the influence of these God-concepts on prosocial behavior; specifically whether such concepts differentially predict a set of beliefs about the self and the world, volunteer motivations, and intentions to volunteer for secular causes. Two studies, one correlation and

People may conceptualize God as benevolent and as authoritarian. This research investigates the influence of these God-concepts on prosocial behavior; specifically whether such concepts differentially predict a set of beliefs about the self and the world, volunteer motivations, and intentions to volunteer for secular causes. Two studies, one correlation and one experimental, were conducted among college students who were Christians and indicated they believe that God exists. A measurement model of the concepts of Benevolent and Authoritarian God was first tested, and a conceptual path model was then analyzed. I found that concepts of a benevolent God were associated with a benevolent self-identity, perceived moral and religious obligations to help, and a high sense of personal responsibility with a total positive indirect effect on intentions to volunteer - mainly via internal motivations. In contrast, concepts of an authoritarian God were associated with a perceived religious obligation, having a positive indirect effect on intentions to volunteer via external motivations; but also with a low benevolent self-identity and low personal responsibility associated with amotivation (the disinclination to volunteer). Thus, there was a null total indirect effect of belief in an authoritarian God on intentions to volunteer. Future directions including the use of religious primes are discussed.
ContributorsJohnson, Kathryn, Ph.D (Author) / Cohen, Adam B. (Thesis advisor) / Okun, Morris A. (Thesis advisor) / Neuberg, Steven L. (Committee member) / Kwan, Sau V.S. (Committee member) / Arizona State University (Publisher)
Created2012
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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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Anti-atheist prejudice is cross-culturally prevalent and marked by intuitive distrust. However, recent research suggests that, when social perceivers know additional relevant information about others (i.e., their reproductive strategies), this information overrides religious information and nonreligious targets are trusted as much as religious targets. That is, perceivers seem to use religious

Anti-atheist prejudice is cross-culturally prevalent and marked by intuitive distrust. However, recent research suggests that, when social perceivers know additional relevant information about others (i.e., their reproductive strategies), this information overrides religious information and nonreligious targets are trusted as much as religious targets. That is, perceivers seem to use religious information as a cue to a specific set of behavioral traits, but prioritize direct information about these traits when available. Here, I use this framework to explore the possibility that atheists are viewed positively in certain circumstances. First, atheists might be viewed positively for certain purposes because of their perceived reproductive strategies, even while being trusted less. Second, atheists who are family-oriented do not sacrifice trust, but may still be viewed positively for other traits (i.e., open-mindedness, scientific thinking). Third, given the constraints religion often imposes on behavior, atheists might be trusted more in situations where these constraints interfere with religious people’s inclination to cooperate. I tested these hypotheses using fictitious social media profiles to examine social perception. The study had a 3 (Target Religion: Religious, Nonreligious, or Atheist) × 3 (Target Reproductive Strategy: No Information, Committed, Uncommitted) experimental design (N = 550). Contrary to my predictions, participants did not rate atheists and nonreligious targets as “fast” compared to religious targets. Consistent with predictions, however, atheists and nonreligious individuals were rated significantly higher on perceived open-mindedness and scientific thinking. Finally, atheist and nonreligious targets were trusted more in two of the three trust domains: trust with scientific findings that contradict their worldview and trust with a secret about a friend’s abortion. Further analyses compared patterns of responding for religious and nonreligious individuals, finding evidence for ingroup bias in most perceptions, but not all. Results suggest that perceptions of atheists are complex, but that atheists may, at least sometimes, be viewed favorably. Finally, these results point to the importance of reproductive strategy as a dimension of social perception, as this variable had a clear effect, independent of target religion, on the hypothesized perceptions.
ContributorsMoon, Jordan W (Author) / Cohen, Adam B. (Thesis advisor) / Neuberg, Steven L. (Committee member) / Kenrick, Douglas T. (Committee member) / Arizona State University (Publisher)
Created2018
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Women often feel lost within their church community and are overlooking their own health to blend in with conceptions of a perfect marriage that are brought on through stereotypes. Women of abuse are believing, even if it's a matter of their personal health, they are not allowed to separate from

Women often feel lost within their church community and are overlooking their own health to blend in with conceptions of a perfect marriage that are brought on through stereotypes. Women of abuse are believing, even if it's a matter of their personal health, they are not allowed to separate from their husband sin-free. This concept holds many spiritual women from taking a crucial step from leaving a dangerous situation. Finally, gender roles and the concept of male power is granting abusive men the chance to control the lives and beliefs of their wives with little fight from religious leaders. In order to help Christian women fighting a losing battle against rough husbands, changes need to be made. The education of the clergy and faith communities that may be the first step for many women reaching out for help is vital. First, sermons and lectures need to change to place an emphasis on the equality that is preached throughout the Bible. Second, a solution, such as annulment for abusive marriages, needs to be accepted by the Christian church in order to free women of their vows. At last, a wider knowledge of how common this unfortunate scenario is needs to be expressed throughout the Christian Community. Too many women believe that they are alone, and this is causing them to create unrealistic stereotypes about marriage. By addressing these major issues found throughout the Christian faith there is a better chance that women will start to speak up and find the courage to get out.
ContributorsPierce, Megan Marie (Author) / Fey, Richard (Thesis director) / Berra, Robert (Committee member) / Department of Psychology (Contributor) / Barrett, The Honors College (Contributor)
Created2016-05
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The "Humanae Vitae," meaning "Of Human Life" and subtitled "On the Regulation of Birth," was an encyclical promulgated in Rome, Italy, on 25 July 1968 by Pope Paul VI. This encyclical defended and reiterated the Roman Catholic Church's stance on family planning and reproductive issues such as abortion, sterilization,

The "Humanae Vitae," meaning "Of Human Life" and subtitled "On the Regulation of Birth," was an encyclical promulgated in Rome, Italy, on 25 July 1968 by Pope Paul VI. This encyclical defended and reiterated the Roman Catholic Church's stance on family planning and reproductive issues such as abortion, sterilization, and contraception. The document continues to have a controversial reputation today, as its statements regarding birth control strike many Catholics as unreasonable.

Created2007-11-13
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The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to

The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. The views presented in this body of writing are currently upheld in large part by the modern doctrines of the Roman Catholic Church. Interesting references to and insights on ensoulment and embryology, as well as other topics discussed in Summa Theologica, indicate a strong Aristotelian and Augustinian influence.

Created2007-11-11
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"Casti Connubii," a papal encyclical given by Pope Pius XI on 31 December 1930, served primarily as a reaffirmation and expansion of the issues discussed in Arcanum, an encyclical written by Pope Leo XIII. It was released to address new threats to marriage and conjugal unity, and indeed is translated

"Casti Connubii," a papal encyclical given by Pope Pius XI on 31 December 1930, served primarily as a reaffirmation and expansion of the issues discussed in Arcanum, an encyclical written by Pope Leo XIII. It was released to address new threats to marriage and conjugal unity, and indeed is translated "On Christian Marriage" or "On Chastity in Marriage." The document explores the meaning of Christian marriage and emphasizes its threefold purpose as borrowed from St. Augustine: to produce offspring, to grow in conjugal faith, and to show benefit from the sacrament. It begins by exploring the nature of marriage, followed by a discussion of its advantages for individuals and societies, erroneous but common beliefs about marriage, threats to pure marriage, and finally how to address them. Included in the threats to pure marriage is that of the growing popularity of contraception and abortive procedures, at which point Pope Pius XI elaborates on the Church' s statement that life begins at conception.

Created2009-01-20
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Widely known as a key contributor to the Roman Catholic Church's body of doctrine, St. Thomas Aquinas also published an opinion on the moral status of embryos and fetuses that seems contradictory to the Catholic Church's current standpoint on the matter. Born in Naples, Italy, around 1225 (scholars debate the

Widely known as a key contributor to the Roman Catholic Church's body of doctrine, St. Thomas Aquinas also published an opinion on the moral status of embryos and fetuses that seems contradictory to the Catholic Church's current standpoint on the matter. Born in Naples, Italy, around 1225 (scholars debate the exact year of many of his life events) to wealthy nobility, Thomas Aquinas quickly proved himself a pious and astute scholar with an insatiable desire for logic and understanding. After receiving his formative education in Montecassino and Naples, Italy, Aquinas joined the order of the Dominicans. His desire for the holy life shocked and upset his family, who lamented his choice of a poor lifestyle devoted to service. To prevent Aquinas from following through with his plan, his family held him captive in the San Giovanni fortress in Rocca Secca, Italy, for nearly two years. After his mother and siblings noted his devotion to the Church evidenced by his daily studies and constant writing (not to mention his dismissal of concubines), they relented and allowed him to take his vows with the Dominicans around 1245. It is also estimated that he officially received his Master's in the Arts from the University of Naples around this time.

Created2007-11-11
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Mother Teresa, a Roman Catholic nun known for her charitable work and attention to the poor, was born 26 August 1910. The youngest child of Albanian parents Nikola and Drane Bojaxhiu, she was christened Agnes Gonxha Bojaxhiu and spent her early life in the place of her birth, present-day Skopje,

Mother Teresa, a Roman Catholic nun known for her charitable work and attention to the poor, was born 26 August 1910. The youngest child of Albanian parents Nikola and Drane Bojaxhiu, she was christened Agnes Gonxha Bojaxhiu and spent her early life in the place of her birth, present-day Skopje, in the Republic of Macedonia. In addition to her unwavering devotion to serve the sick and the poor, Mother Teresa firmly defended traditional Catholic teachings on more controversial issues, such as contraception and abortion. Indeed, her addresses to Western nations rarely excluded straightforward commentary on the social circumstances and disagreements taking place there. Mother Teresa, a renowned humanitarian, defended her religious beliefs regarding life issues and based her life on serving unwanted people in societies around the world until her death in 1997.

Created2007-11-11