Does religious priming increase the prosocial behaviour of a Japanese sample in an anonymous economic game?

miyatake, sanae; Higuchi, Masataka

doi:10.1111/ajsp.12164

Cited by 47 publications

(15 citation statements)

References 12 publications

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“…Penelitian yang dilakukan oleh (Miyatake & Higuchi, 2017) menunjukkan bahwa orientasi keagamaan dapat meningkatkan perilaku prososial individu dimana perilaku tersebut merupakan dasar dalam menumbuhkan perilaku membantu, berbagi antar sesama. Konsep yang ditanamkan adalah bahwa dalam kegiatan mereka sehari hari selalu diawasi oleh tuhan.…”

Section: Simpulan Dan Implikasiunclassified

Perilaku menyontek: Persepsi terhadap iklim sekolah dengan ketidakjujuran akademik

Fitria¹

2019

JIPT

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Abstrak. Perilaku ketidakjujuran akademik bertentangan dengan norma, nilai pendidikan karakter serta agama. Salah satu bentuk perilaku ketidakjujuran akademik yaitu menyontek. Ironisnya pelaku penyontek tidak menyadari perilakunya sebagai kesalahan. Iklim sekolah yang kurang kondusif cenderung dipersepsikan secara negatif, diduga menjadi penyebab siswa leluasa melakukan ketidakjujuran akademik, sehingga perlu dilakukan upaya pencegahanya. Hipotesis, ada hubungan negatif significan persepsi positif terhadap iklim sekolah dengan perilaku ketidakjujuran akademik. Subjek penelitian siswa kelas XII SMAN Darul Sholah Banyuwangi sejumlah 120 siswa. Teknik sampling purposive sampling. Alat ukur menggunakan Perception School Climate Scale dan Academic Dishonesty Scale. Analisis data korelasi product moment. Hasil menunjukan bahwa terdapat hubungan negatif yang signifikan (r = -0,129, p = 0,015). Artinya, semakin positif persepsi terhadap iklim sekolah maka semakin kecil kecenderungan perilaku ketidakjujuran akademik dan sebaliknya. Pentingnya menciptakan iklim sekolah yang dipersepsikan secara positif dapat digunakan sebagai upaya mencegah terjadinya ketidakjujuran akademik seperti menyontek.Kata kunci : persepsi; iklim sekolah; ketidakjujuran akademik Abstract. Dishonest behavior is very contrary to the norm and religion values. One of academic dishonest behavior is cheating. Unfortunately the cheaters do not realize their behavior as an error. A less conducive school climate tends to be perceived negatively and it is suspected to be the reason students are free to cheat when doing academic dishonesty, so necessary to prevent it. The subject is the XII Grade students of Darus Sholah Banyuwangi Senior High school as much 120 students. The sampling technique uses purposive sampling. Instruments used are Perception School Climate Scale and Academic Dishonesty Scale. Data analysis uses product moment correlation. Results is a significant negative (r = -0,129, p= 0,015), the more positive perception of the school climate, the smaller tendency of academic dishonesty behavior and vice versa. The importance of creating a school climate that is perceived positively can be used as an effort to prevent academic dishonesty such as cheating.Key words : perception, school climate, academic dishonesty

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Section: Simpulan Dan Implikasiunclassified

Perilaku menyontek: Persepsi terhadap iklim sekolah dengan ketidakjujuran akademik

Fitria¹

2019

JIPT

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“…Finally, on January 18, 2018, we sent out a call for religious priming experiments on the SPSP listserv. Our efforts revealed one new experiment that used implicit religious priming in a Japanese sample [41].…”

Section: Studymentioning

confidence: 99%

“…Effect sizes were Hedges' g. For studies that appeared in Gomes & McCullough[25], we determined Hedges' g and the associated variance from theirTable 3. For Miyatake & Higuchi[41], we calculated Hedges' g and the associated variance from the reported t value and sample sizes. We then added the results of our own Experiment 1 and Experiment 2 for implicitly primed subjects only.…”

mentioning

confidence: 99%

Implicit and Explicit Influences of Religious Cognition on Dictator Game Transfers

McCullough¹,

Billingsley²,

Gomes³

2018

Preprint

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Does religious cognition motivate generosity toward strangers? Divergent results from recent meta-analyses and pre-registered replication efforts suggest the issue is not yet settled. Additional uncertainty lingers around whether (a) the effects of religious cognition on prosocial behaviour obtain through implicit cognitive processes, explicit cognitive processes, or both; (b) whether religious cognition might increase generosity only among religious people; and (c) whether religious cognition might increase generosity only among people otherwise disinclined to share with anonymous strangers. Here we report the results of two experiments designed to address these concerns. In Experiment 1 we sought to replicate the classic demonstration of the effect of implicit religious priming on Dictator Game transfers, but in an online environment that maximises anonymity. In Experiment 2, we gave subjects the option to take as well as to give money, allowing greater expression of baseline selfishness. In both experiments, we sought to activate religious cognition implicitly and explicitly, and we investigated the possibility that religious priming depends upon the extent to which subjects view God as a punishing, authoritarian figure. Bayesian statistical methods supported the null hypothesis that implicit religious priming did not increase Dictator Game transfers in either experiment, even among religious subjects. Collectively, the two experiments provided support for a small but reliable effect of explicit priming, though among religious subjects only. Neither experiment offered strong evidence to support the hypothesis that the effect of religious priming depends upon viewing God as a punishing figure. Finally, in a random-effects meta-analysis of relevant studies, we found that the overall effect of implicit religious priming on Dictator Game transfers was small and not statistically different from zero.

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“…Importantly, to date, there is only one published study that has investigated religious priming effects using a Japanese sample [50]. Miyatake and Higuchi [50] attempted a direct replication of Shariff and Norenzayan [6], utilizing identical methodology, and found that visual religious priming did not affect individuals' pro-sociality.…”

Section: Introductionmentioning

confidence: 99%

Replicating and extending the effects of auditory religious cues on dishonest behavior

et al. 2020

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Although scientists agree that replications are critical to the debate on the validity of religious priming research, religious priming replications are scarce. This paper attempts to replicate and extend previously observed effects of religious priming on ethical behavior. We test the effect of religious instrumental music on individuals' ethical behavior with university participants (N = 408) in the Czech Republic, Japan, and the US. Participants were randomly assigned to listen to one of three musical tracks (religious, secular, or white noise) or to no music (control) for the duration of a decision-making game. Participants were asked to indicate which side of a vertically-bisected computer screen contained more dots and, in every trial, indicating that the right side of the screen had more dots earned participants the most money (irrespective of the number of dots). Therefore, participants were able to report dishonestly to earn more money. In agreement with previous research, we did not observe any main effects of condition. However, we were unable to replicate a moderating effect of selfreported religiosity on the effects of religious music on ethical behavior. Nevertheless, further analyses revealed moderating effects for ritual participation and declared religious affiliation congruent with the musical prime. That is, participants affiliated with a religious organization and taking part in rituals cheated significantly less than their peers when listening to religious music. We also observed significant differences in cheating behavior across samples. On average, US participants cheated the most and Czech participants cheated the least. We conclude that normative conduct is, in part, learned through active membership in religious communities and our findings provide further support for religious music as a subtle, moral cue.

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Does religious priming increase the prosocial behaviour of a Japanese sample in an anonymous economic game?

Cited by 47 publications

References 12 publications

Perilaku menyontek: Persepsi terhadap iklim sekolah dengan ketidakjujuran akademik

Perilaku menyontek: Persepsi terhadap iklim sekolah dengan ketidakjujuran akademik

Implicit and Explicit Influences of Religious Cognition on Dictator Game Transfers

Replicating and extending the effects of auditory religious cues on dishonest behavior

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