Deliver us from evil: the effects of mortality salience and reminders of 9/11 on support for President George W. Bush

According to terror management theory, heightened concerns about mortality should intensify the appeal of charismatic leaders. To assess this idea, we investigated how thoughts about death and the 9/11 terrorist attacks influence Americans' attitudes toward current U.S. President George W. Bush. Study 1 found that reminding people of their own mortality (mortality salience) increased support for Bush and his counterterrorism policies. Study 2 demonstrated that subliminal exposure to 9/11-related stimuli brought death-related thoughts closer to consciousness. Study 3 showed that reminders of both mortality and 9/11 increased support for Bush. In Study 4, mortality salience led participants to become more favorable toward Bush and voting for him in the upcoming election but less favorable toward Presidential candidate John Kerry and voting for him. Discussion focused on the role of terror management processes in allegiance to charismatic leaders and political decision making.     

Belief in supernatural agents in the face of death

Four studies examined whether awareness of mortality intensifies belief in supernatural agents among North Americans. In Studies 1 and 2, mortality salience led to more religiosity, stronger belief in God, and in divine intervention. In Studies 3 and 4, mortality salience increased supernatural agent beliefs even when supernatural agency was presented in a culturally alien context (divine Buddha in Study 3, Shamanic spirits in Study 4). The latter effects occurred primarily among the religiously affiliated, who were predominantly Christian. Implications for the role of supernatural agent beliefs in assuaging mortality concerns are discussed.     

Intrinsic Religiosity and Volunteering During Emerging Adulthood: A Comparison of Mormons with Catholics and Non‐Catholic Christians

Emerging adulthood is a period when religious beliefs are likely to be shaped. Studying the influence of religious culture on prosocial behavior among emerging adults aids our understanding of the process and effects of religious socialization. Mormon religious culture places a particularly strong emphasis on caring for family and fellow Mormons. Because intrinsically religious individuals internalize their religious community's values, we hypothesized that the relationship between intrinsic religiosity and volunteering would be stronger among Mormons than among Catholics or non‐Catholic Christians. We tested this hypothesis using a sample of Mormon (N = 118), Catholic (N = 304), and non‐Catholic Christian (N = 542) emerging adults (18–29 year olds) across three volunteering contexts (religious, family, and secular). Controlling for extrinsic religiosity and worship attendance, the relationship between intrinsic religiosity and frequency of volunteering was greater among Mormons than Catholics and non‐Catholic Christians in the context of religious and family volunteering. However, intrinsic religiosity was not a significant predictor of secular volunteering. Our findings suggest that Mormon culture influences the frequency and type of volunteering engaged in by young Mormon adults.     

Stereotypes and terror management: evidence that mortality salience enhances stereotypic thinking and preferences

If stereotypes function to protect people against death-related concerns, then mortality salience should increase stereotypic thinking and preferences for stereotype-confirming individuals. Study 1 demonstrated that mortality salience increased stereotyping of Germans. In Study 2, it increased participants' tendency to generate more explanations for stereotype-inconsistent than stereotype-consistent gender role behavior. In Study 3, mortality salience increased participants' liking for a stereotype-consistent African American and decreased their liking for a stereotype-inconsistent African American; control participants exhibited the opposite preference. Study 4 replicated this pattern with evaluations of stereotype-confirming or stereotype-disconfirming men and women. Study 5 showed that, among participants high in need for closure, mortality salience led to decreased liking for a stereotype-inconsistent gay man.     

Applicability of the social identity model of collective action in predicting support for interreligious violence in Indonesia

To what extent does religious identification promote collective efficacy and perceived injustice that contribute to explain support for interreligious violence in Indonesia? This overarching research question is inspired by theoretical insights starting from social identity theory, and noticeably enriched by collective action theories. We use high‐quality data of 1,995 randomly selected individuals (Muslims and Christians) from across the Indonesian archipelago to investigate the mediating effects of perceived injustice and collective efficacy on the relationship between religiosity and support for interreligious violence. We also improve upon previous research with an elaborate measure of religiosity (beliefs, practice, and salience). Our structural equation modelling analysis reveals that collective efficacy significantly mediates the relationship between the religiosity dimensions and support for interreligious violence. Moreover, on average, the Muslim community has a higher level of collective efficacy, as compared to the Christian community, which positively affects the relationship between most religiosity dimensions and support for interreligious violence. An interesting finding is that in the Christian community, salience is overall negatively related to collective efficacy, which then negatively affects support for interreligious violence. These results provide novel empirical insights on the role of religious identity in interreligious conflicts in the South Asian context, especially Indonesia.     

Longitudinal analyses of religious and spiritual development among seminary students

We conducted a longitudinal study of spiritual development among a sample of graduate-level seminary students (N = 119) at a religiously affiliated university in the Midwest. Seven longitudinal hypotheses were tested based on a relational model of spirituality (Shults & Sandage, 2006). Over time, we expected that the seminary context would facilitate increases in students’ questing, intrinsic religiosity, spiritual well-being, spiritual openness, and spiritual activity. Furthermore, increases in intrinsic religiosity were hypothesised to lead to improvements in spiritual well-being, spiritual openness, realistic acceptance, and spiritual activity. Finally, we proposed that increases in spiritual questing would lead to greater spiritual openness and activity but decreased spiritual well-being. The results provide general support for these hypotheses and an empirical picture that differentiates intrinsic religiosity from questing.     

What would you have as a last supper? Thoughts about death influence evaluation and consumption of food products

Terror Management Theory posits that after thinking about their own deaths, people take sides with and defend their culture by either increasing their support for worldview-consistent examples, decreasing support for worldview-threatening examples, or both. We tested the hypothesis that mortality salience leads to an increased preference for products from one’s own culture as compared to products from a foreign culture in terms of evaluation and consumption. In a product test, participants sampled local and foreign soft drinks (Study 1) or local and foreign chocolates (Study 2). As expected, relative to a control condition, mortality salience led to more accentuated evaluative preferences for local as compared to foreign products. Furthermore, the preference for the local product in terms of actual consumption was greater under mortality salience. Independent from cultural worldview defense effects mortality salience led to more impulsive behavior as indicated by an increased correspondence between eating behavior and an implicit measure tapping into impulsive processes in Study 2.     

Ideological and personal zeal reactions to threat among people with high self-esteem: motivated promotion focus

After a mortality salience manipulation, participants completed measures of either ideological zeal (Study 1) or personal project zeal (Study 3). Mortality salience increased both kinds of zeal but only among participants with high self-esteem. High self-esteem was positively correlated with dispositional tendencies toward promotion focus, action orientation, and behavioral activation; it was negatively correlated with behavioral inhibition and rumination (Study 2). These findings clarify the role of dispositional self-esteem in mortality salience research and confirm that, as has been found with various other threats, zealous reactions to mortality salience are most pronounced among participants with high self-esteem. Results support a regulatory focus perspective on zealous reactions to threat. Ideological and personal zeal reflect motivated promotion focus reactions that are rewarding because they decrease the motivational relevance, regulatory fit, and subjective salience of threats.     

I don't believe but I pray: spirituality,instrumentality, or paranormal belief?

These three studies are among the first to systematically compare five Chinese religious groups on intrinsic (spiritual) and extrinsic (instrumental and paranormal) orientation. In Study 1, a Chinese version of the Index of Core Spiritual Experiences was developed. In Studies 2 and 3, spirituality and religious involvement was found to be greatest among Christians, followed in order by Buddhists, Taoists, traditional nones, and other nones. An instrumental purpose for religious activities and paranormal belief was found to be highest among Taoists, followed in order by Buddhists, traditional nones, other nones, and Christians. The results are consistent with the conclusion that Christianity offers the least support for an extrinsic religious orientation and the most support for an intrinsic religious orientation.     

Divine Emotions: On the Link Between Emotional Intelligence and Religious Belief

There have been only few attempts to explore the relationship between emotional intelligence (EI) and religiosity. However, none of them included measures of ability EI. In two studies, we investigated the potential associations between various aspects of religious belief and ability and trait EI. In Study 1 (N = 240), we found that ability EI was positively associated with general level of religious belief. Study 2, conducted among Polish Christians (N = 159), replicated the previous result on the connection between ability EI and religion. Moreover, both trait and ability EI were negatively correlated with extrinsic religious orientation and negative religious coping. Additional analysis showed that extrinsic orientation mediated the relationship between ability EI and religiosity.     

Greed, death, and values: from terror management to transcendence management theory

Research supporting terror management theory has shown that participants facing their death (via mortality salience) exhibit more greed than do control participants. The present research attempts to distinguish mortality salience from other forms of mortality awareness. Specifically, the authors look to reports of near-death experiences and posttraumatic growth which reveal that many people who nearly die come to view seeking wealth and possession as empty and meaningless. Guided by these reports, a manipulation called death reflection was generated. In Study 1, highly extrinsic participants who experienced death reflection exhibited intrinsic behavior. In Study 2, the manipulation was validated, and in Study 3, death reflection and mortality salience manipulations were compared. Results showed that mortality salience led highly extrinsic participants to manifest greed, whereas death reflection again generated intrinsic, unselfish behavior. The construct of value orientation is discussed along with the contrast between death reflection manipulation and mortality salience.     

死亡凸显对消费者体验性消费选择偏好的影响及其作用机制

消费者的决策心理与购买行为会受到周边环境暴露的死亡信息的影响发生变化。本文从意义维持模型出发,通过4个实验探讨了死亡凸显对消费者体验性消费选择偏好的影响及其作用机制。结果发现,死亡凸显情境下消费者更倾向选择体验性消费。进一步分析发现,死亡凸显通过降低消费者的生命意义感提高了其对体验性消费的选择偏好。同时,社会支持对此间接效应起到了缓冲作用。研究结果初步揭示,补偿生命意义感的缺失是死亡凸显增加体验性消费选择的潜在机制,这也为新冠疫情背景下的消费者决策行为干预提供了一定参考。     

Religiosity and psychological well-being

The aim of the present study was to investigate the relationship between religiosity and psychological well-being in a sample of Greek Orthodox Christians. Previous research has documented that personal devotion, participation in religious activities, and religious salience are positively associated with different criteria of psychological well-being. The sample (83 men and 280 women) with an age range from 18 to 48 years, was strongly skewed with respect to sex (77% female) and education level (95% were university students or university graduates). Religiosity was operationalized as church attendance, frequency of prayer and belief salience. In addition, a single item referring to beliefs about God was used. Depression, anxiety, loneliness, and general life satisfaction were selected as dependent variables because they reflect important dimensions of psychological well-being. Preliminary analyses showed that sex was significantly related to the three religiosity variables (church attendance, frequency of prayer, belief salience), with women being more religious than men. Consistent with previous research, correlations suggested that church attendance and belief salience were associated with better life satisfaction. The results of hierarchical regression analysis showed a significant positive association between anxiety and frequency of personal prayer. Finally, personal beliefs about God did not seem to relate to any of the psychological well-being measures. The results of the present study partially support the hypothesized association between religiosity and psychological well-being.     

Mortality salience, martyrdom, and military might: the great satan versus the axis of evil

Study 1 investigated the effect of mortality salience on support for martyrdom attacks among Iranian college students. Participants were randomly assigned to answer questions about either their own death or an aversive topic unrelated to death and then evaluated materials from fellow students who either supported or opposed martyrdom attacks against the United States. Whereas control participants preferred the student who opposed martyrdom, participants reminded of death preferred the student who supported martyrdom and indicated they were more likely to consider such activities themselves. Study 2 investigated the effect of mortality salience on American college students' support for extreme military interventions by American forces that could kill thousands of civilians. Mortality salience increased support for such measures among politically conservative but not politically liberal students. The roles of existential fear, cultural worldviews, and construing one's nation as pursing a heroic battle against evil in advocacy of violence were discussed.     

Religiosity as a buffer against suicidal ideation: a comparison between Christian and Muslim-Arab adolescents

The majority of existing studies on the impact of religious beliefs on adolescents’ suicidal ideation have been conducted among Christians living in Western countries. This study explored the association between religious beliefs and suicidal thoughts among Muslim and Christian adolescents from the Arab minority population of the State of Israel. An estimated 219 late-adolescents participated in this study, including 110 Muslims and 99 Christians, with the same proportion of boys and girls. Participants completed questionnaires on reasons for living, suicidal ideation and religiosity. A significant negative correlation (r =??.33) was found between level of religiosity and suicidal ideation, but only among the Christian adolescents. Religious devoutness may not be a universal buffer against suicidal ideation, across different religions.     

Does peace have a prayer? The effect of mortality salience, compassionate values, and religious fundamentalism on hostility toward out-groups

Religious fundamentalism has been shown to be associated with higher levels of prejudice, ethnocentrism, and militarism, in spite of the compassionate values promoted by the religious faiths that most fundamentalists believe in. Based on terror management theory, we hypothesized that priming these compassionate values would encourage a shift toward less support for violent solutions to the current Middle Eastern conflict, especially when they are combined with reminders of one’s mortality. Study 1 demonstrated that among Americans, religious fundamentalism was associated with greater support for extreme military interventions, except when participants were reminded of their mortality and primed with compassionate religious values. The combination of mortality salience and compassionate religious values led to significant decreases in support for such interventions among high but not low fundamentalists. Study 2 replicated this finding and showed that it depends on the association of the compassionate values with an authoritative religious source; presentation of these values in a secular context had no effect on fundamentalists. Study 3 replicated these effects in a sample of Iranian Shiite Muslims: although a reminder of death increased anti-Western attitudes among participants primed with secular compassionate values, it decreased anti-Western attitudes among those primed with compassionate values from the Koran.     

Are Muslims a Distinctive Minority? An Empirical Analysis of Religiosity,Social Attitudes,and Islam

Scholarly and public discourses on Muslim immigrants in Europe have questioned if Islam is an impediment to sociocultural adaptation and whether Muslims are a distinctive group in their religiosity and social values. We use a new survey of 480 British Muslims in conjunction with the British Social Attitudes Survey to examine differences between Muslim and non‐Muslim Britons on religiosity (practice, belief, salience) and moral and social issues regarding gender, abortion, and homosexuality. Muslims are more religious than other Britons, including both British Christians and religious “nones.” Muslims also are more conservative than other Britons across the range of social and moral attitudes. Multivariate analysis shows, however, that much of the difference on moral issues is due to socioeconomic disadvantage and high religiosity among Muslims. Although being a highly religious group in an otherwise secular country renders Muslims distinctive, factors that predict social conservatism among all Britons—high religiosity and low SES—apply similarly to Muslims.     

Making and Unmaking Prejudice: Religious Affiliation Mitigates the Impact of Mortality Salience on Out‐Group Attitudes

Research inspired by terror management theory has established that being reminded of the inevitability of death (i.e., “mortality salience”) leads people to express more negative attitudes toward out‐groups. We examined the hypothesis that being affiliated with a religion may buffer individuals against this negative impact of mortality salience. Two studies, conducted in two cultures that differ in their emphasis on religiosity (the United Kingdom and Italy), supported this hypothesis. Specifically, we found that mortality salience resulted in more negative out‐group attitudes only among participants not affiliated with any religion. Further, this buffering effect of religious affiliation was not moderated by participants’ specific religious orientations or by their levels of social dominance orientation. In addition, the buffering effect did not hold when prejudice against the target out‐group was not proscribed by religious authorities. Implications for research on religion, prejudice, and terror management are discussed.     

Does the Awareness of Mortality Shape People's Openness to Violence and Conflict? An Examination of Terror Management Theory

Terror management theory (TMT) proposes that evoking death‐related thoughts (mortality salience; MS) in individuals or groups can lead to stronger worldview defence and greater support for extremist violence. In three experiments, we tested whether an MS manipulation, and associated moderators, increased support for extremist violence. In Australian university students, Study 1 found no statistically significant main or moderated effects for MS on measures of extremist violence. However, participants exposed to the MS manipulation reported increases in conservative religiosity (belief in divine power). In Study 2, the MS manipulation had no significant effect on support for extremist violence for Australian university students primed with an antiviolent extremism norm. And in young Australian Jewish people (Study 3), the MS manipulation did not increase support for violence against migrants. However, there was an increase in support for policies that act to fight against violent extremism in Iraq and Syria in those exposed to the MS manipulation. Across three studies, we find little support for the hypothesis that MS results in increased support for violent extremism. Larger more methodological sound studies are needed to address inconsistencies in the evidence surrounding TMT and the MS hypothesis, at least in regards to violence and extremism.     

Terror management and religion: evidence that intrinsic religiousness mitigates worldview defense following mortality salience

Terror management theory suggests that people cope with awareness of death by investing in some kind of literal or symbolic immortality. Given the centrality of death transcendence beliefs in most religions, the authors hypothesized that religious beliefs play a protective role in managing terror of death. The authors report three studies suggesting that affirming intrinsic religiousness reduces both death-thought accessibility following mortality salience and the use of terror management defenses with regard to a secular belief system. Study 1 showed that after a naturally occurring reminder of mortality, people who scored high on intrinsic religiousness did not react with worldview defense, whereas people low on intrinsic religiousness did. Study 2 specified that intrinsic religious belief mitigated worldview defense only if participants had the opportunity to affirm their religious beliefs. Study 3 illustrated that affirmation of religious belief decreased death-thought accessibility following mortality salience only for those participants who scored high on the intrinsic religiousness scale. Taken as a whole, these results suggest that only those people who are intrinsically vested in their religion derive terror management benefits from religious beliefs.