Principles and Practice of Structural Equation Modeling (2nd ed.)

In this article, we introduce the concept of social identity complexity—a new theoretical construct that refers to an individual’s subjective representation of the interrelationships among his or her multiple group identities. Social identity complexity reflects the degree of overlap perceived to exist between groups of which a person is simultaneously a member. When the overlap of multiple ingroups is perceived to be high, the individual maintains a relatively simplified identity structure whereby memberships in different groups converge to form a single ingroup identification. When a person acknowledges, and accepts, that memberships in multiple ingroups are not fully convergent or overlapping, the associated identity structure is both more inclusive and more complex. In this article, we define the concept of social identity complexity and discuss its possible antecedents and consequences. Results from initial studies support the prediction that social identity complexity is affected by stress and is related to personal value priorities and to tolerance of outgroup members. Recently researchers of group processes have expressed increasing interest in the fact that most individuals are simultaneously members of multiple social groups. Although there has been some research on the

Social Identity Complexity

The Psychology of Religion and Coping: Theory, Research, Practice

Acts of Faith: Explaining the Human Side of Religion. By Rodney Stark and Roger Finke. Berkeley: University of California Press, 2000. 343 pp. $48.00 (cloth); $18.95 (paper). At a recent American Academy of Religion meeting, after a brilliant paper was presented on God and religious experience, the speaker was asked this question by an academic: "But how can you say these things in our postmodem, anti-enlightenment, pluralistic age?" Acts of Faith secures the thesis that not just talk about, but devout belief in, God is rational, widespread, and shows no sign of abating. For a vast number of well-educated, articulate human beings talk of God is not very difficult at all. Acts of Faith is an important treatment of the sociology of religious belief and should be considered required reading by anyone interested in the social standing and assessment of religion. It overturns the conventions of a great deal of earlier sociological inquiry into religion and stands as a model of clarity and rigor. Rodney Stark and Roger Finke begin by documenting the social and intellectual history of atheism, noting how history, sociology, and psychoanalysis have been employed to exhibit the irrationality of religious belief. They underscore how many of these projects have done little more than presup- pose the credulous nature of religion. There is something darkly humorous about the many techniques employed by "intellectuals" and social scientists to explain why religion persists and even grows amidst "modernity." Stark and Finke's analysis is devastating. From the outset through to the last chapter the writing is crisp and at times quite amusing. Here is a passage from the introduction, lamenting the fact that many sociologists focus their work on fringe religious groups: A coven of nine witches in Lund, Sweden, is far more apt to be the object of a case study than is, say, the Episcopal Church, with more than two million members. Some of this merely reflects that it is rather easier to get one's work published if the details are sufficiently lurid or if the group is previously undocumented. A recitation of Episcopalian theology and excerpts from the Book of Common Prayer will not arouse nearly the interest (prurient or otherwise) than can be generated by tales of blondes upon the altar and sexual contacts with animals (p. 19). Stark and Finke have written a text that abounds in technical case studies, while at the same time giving us a book that is a pleasure to read. The introduction and first three chapters alone are a tour de force. They expose the blatant inadequacy of sociological work that reads religious belief as pathology or flagrant irrationality. They challenge the thesis of impending, virtually inevitable secularization, for instance, in part by refuting the claim that in the distant past almost everyone was religious. …

Acts of Faith: Explaining the Human Side of Religion

Many of the links of religiousness with health, well-being, and social behavior may be due to religion's influences on self-control or self-regulation. Using Carver and Scheier's (1998) theory of self-regulation as a framework for organizing the empirical research, the authors review evidence relevant to 6 propositions: (a) that religion can promote self-control; (b) that religion influences how goals are selected, pursued, and organized; (c) that religion facilitates self-monitoring; (d) that religion fosters the development of self-regulatory strength; (e) that religion prescribes and fosters proficiency in a suite of self-regulatory behaviors; and (f) that some of religion's influences on health, well-being, and social behavior may result from religion's influences on self-control and self-regulation. The authors conclude with suggestions for future research.

Religion, self-regulation, and self-control: Associations, explanations, and implications.

Most demonstrations of the automatic activation of mental representations and resulting behavioral effects have been conducted in the context of specific stereotypes. The main purpose of these studies was to test whether primed religious representations can have automatic influences on relevant (prosocial) behavior (Study 1) regardless of prior religious belief (Study 2). Study 1 found that participants primed with religious representations (religious words) cheated significantly less on a subsequent task. Study 2 replicated the results of Study 1 with subliminal presentations of religious words and further found that participant's intrinsic religiosity had no influence on rates of cheating with the prime received. These results provide the first known demonstration of religious representations automatically influencing behavior. Implications for the psychology of religion are discussed.

Honesty: One Effect of Primed Religious Representations

The present study examines perceived discrimination faced by religious ‘nones’. After distinguishing between atheists, agnostics, and ‘nones’ who are deists or theists, we use nationally representative data from the 2008 American Religious Identification Survey (ARIS) to study the contexts in which these various types of religious ‘nones’ have reported experiencing discrimination. The strongest predictor of such discrimination was not theological atheism or agnosticism but self-identifying as an atheist or agnostic when asked what one's religion is. Context-specific predictors of discrimination are age, region of the country, rural versus urban location, parents’ religious identifications, educational attainment, ethnicity and race. Results are consistent with the view that people who hold more pronounced views are more likely to report discrimination.

On the Receiving End: Discrimination toward the Non-Religious in the United States

Religion, Attitudes, and Social Behavior.

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The Nonreligious – Nonspiritual Scale (NRNSS): Measuring Everything from Atheists to Zionists

Shariff and Norenzayan (2007) recently reported in the journal Psychological Science that covertly priming participants with “God concepts” increased prosocial behavior regardless of self-reported ...

Michael Nielsen

Papers

Honesty: One Effect of Primed Religious Representations

On the Receiving End: Discrimination toward the Non-Religious in the United States

Religion, Attitudes, and Social Behavior.

The Nonreligious – Nonspiritual Scale (NRNSS): Measuring Everything from Atheists to Zionists

Is God Really Watching You? A Response to Shariff and Norenzayan