Ritual well-being: toward a social signaling model of religion and mental health
Religion is positively correlated with subjective well-being across a variety of contexts, but convincing causal models are lacking. Some researchers have suggested that religion may boost self-control, and thus well-being, by requiring effortful rituals. This article proposes that costly signaling...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
2017
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| In: |
Religion, brain & behavior
Year: 2017, Volume: 7, Issue: 3, Pages: 223-243 |
| Further subjects: | B
Subjective well-being
B Self-control B religion and self-control B religion and mental health B strength model B Ritual B social signaling B costly signaling |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Religion is positively correlated with subjective well-being across a variety of contexts, but convincing causal models are lacking. Some researchers have suggested that religion may boost self-control, and thus well-being, by requiring effortful rituals. This article proposes that costly signaling theory provides a vital explanatory tool for understanding these relationships. Signaling theories posit that religious adherents signal their commitment to religious collectives through difficult or anhedonic activities and rituals, creating a cost barrier for entry which protects religious communities against free riders. Because costly signaling behaviors require the inhibition of prepotent responses and intentional exposure to aversive stimuli, committed adherents build self-control over time. Subjective well-being is thus modeled as a longitudinal product of subjective investment in a religious social collective and the self-regulation abilities that emerge from signaling that investment. This emphasis on a feedback cycle driven by social signaling represents a novel contribution to investigations of religion and well-being. New longitudinal research in social investment theory and self-control lends the model conceptual credibility. | ||
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