Intergroup tolerance leads to subjective morality, which in turn is associated with (but does not lead to) reduced religiosity

dc.authoridHarma, Mehmet/0000-0002-3955-1526
dc.authoridSevi, Baris/0000-0001-9663-4339
dc.authoridYilmaz, Onurcan/0000-0002-6094-7162
dc.authorwosidHarma, Mehmet/A-3125-2015
dc.authorwosidYilmaz, Onurcan/I-3839-2019
dc.contributor.authorYılmaz, Onurcan
dc.contributor.authorHarma, Mehmet
dc.contributor.authorHarma, Mehmet
dc.contributor.authorSevi, Baris
dc.date.accessioned2023-10-19T15:12:29Z
dc.date.available2023-10-19T15:12:29Z
dc.date.issued2020
dc.department-temp[Yilmaz, Onurcan; Harma, Mehmet] Kadir Has Univ, Istanbul, Turkey; [Bahcekapili, Hasan G.] Medipol Univ, Istanbul, Turkey; [Sevi, Baris] West Virginia Univ, Morgantown, WV 26506 USAen_US
dc.description.abstractAlthough the effect of religious belief on morally relevant behavior is well demonstrated, the reverse influence is less known. In this research, we examined the influence of morality on religious belief. In the first study, we used two samples from Turkey and the United States, and specifically tested the hypothesis that intergroup tolerance predicts a shift in meta-ethical views toward subjective morality, which in turn predicts decreased religious belief. To examine the relationship between intergroup tolerance and religiosity via subjective morality, a structural equation model (SEM) was run. SEM results yielded good fit to the data for both samples. Intergroup tolerance positively predicted subjective morality, and in turn, morality negatively predicted religiosity. The bias-corrected bootstrap analysis confirmed the mediation, indicating that the association between intergroup tolerance and religious belief was mediated via subjective morality. In Study 2, we probed for the causal relationship, and the results showed that manipulating intergroup tolerance increases subjective morality, but does not influence religiosity. Therefore, we found only partial evidence for our proposed model that tolerance causally influences subjective morality, but not religiosity.en_US
dc.identifier.citation2
dc.identifier.doi10.1177/0084672419883349en_US
dc.identifier.endpage243en_US
dc.identifier.issn0084-6724
dc.identifier.issn1573-6121
dc.identifier.issue2en_US
dc.identifier.scopus2-s2.0-85087508051en_US
dc.identifier.scopusqualityQ1
dc.identifier.startpage232en_US
dc.identifier.urihttps://doi.org/10.1177/0084672419883349
dc.identifier.urihttps://hdl.handle.net/20.500.12469/5457
dc.identifier.volume42en_US
dc.identifier.wosWOS:000507549600001en_US
dc.identifier.wosqualityQ4
dc.khas20231019-WoSen_US
dc.language.isoenen_US
dc.publisherSage Publications Ltden_US
dc.relation.ispartofArchive For The Psychology of Religion-Archiv Fur Religionspsychologieen_US
dc.relation.publicationcategoryMakale - Uluslararası Hakemli Dergi - Kurum Öğretim Elemanıen_US
dc.rightsinfo:eu-repo/semantics/closedAccessen_US
dc.subjectMeta-ethicsen_US
dc.subjectmoralityen_US
dc.subjectreligionen_US
dc.subjectsubjective moralityen_US
dc.subjectMeta-EthicsEn_Us
dc.subjecttoleranceen_US
dc.subjectTurkeyen_US
dc.subjectMeta-Ethics
dc.subjectthe United Statesen_US
dc.titleIntergroup tolerance leads to subjective morality, which in turn is associated with (but does not lead to) reduced religiosityen_US
dc.typeArticleen_US
dspace.entity.typePublication
relation.isAuthorOfPublication9871d16b-164e-4f1d-b0e5-8eef999e6b38
relation.isAuthorOfPublication45ce0e4d-8832-4be9-b7cb-a8d9df8e8fb0
relation.isAuthorOfPublication.latestForDiscovery9871d16b-164e-4f1d-b0e5-8eef999e6b38

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