The role of core self-evaluations in the relationship between religious involvement and subjective well-being: a moderated mediation model
This study examined whether core self-evaluations (CSE), a personality-based construct, mediates the association between religious involvement and subjective well-being (i.e., physical and psychological). Furthermore, investigates whether the indirect relation of religious involvement to well-being...
Authors: | ; ; |
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Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
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Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Taylor & Francis
2013
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In: |
Mental health, religion & culture
Year: 2013, Volume: 16, Issue: 2, Pages: 138-154 |
Further subjects: | B
moderated mediation analysis
B Well-being B religious involvement B Elderly B core self-evaluations |
Online Access: |
Volltext (lizenzpflichtig) |
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100 | 1 | |a Tsaousis, Ioannis |e VerfasserIn |4 aut | |
245 | 1 | 4 | |a The role of core self-evaluations in the relationship between religious involvement and subjective well-being: a moderated mediation model |
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520 | |a This study examined whether core self-evaluations (CSE), a personality-based construct, mediates the association between religious involvement and subjective well-being (i.e., physical and psychological). Furthermore, investigates whether the indirect relation of religious involvement to well-being through CSE is conditional on age group (elderly vs. adults). Two different samples were examined: an elderly (N = 300) and an adult community sample (N = 294). To determine whether the strength of these effects depend on (moderated by) age group, we used multiple regression analyses and bootstrapping framework to probe conditional indirect (i.e., moderated mediation) effects. The results showed that CSE mediates the relationship between religious involvement (i.e., religious attendance and intrinsic religiosity) and both aspects of subjective well-being. However, the moderated mediation models revealed that this mechanism exists only for elderly. Implications of these results for improving the quality of life in elderly are discussed and directions for future research are provided. | ||
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