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Article history:
Received 15 January 2014
Received in revised form 31 July 2014
Accepted 8 August 2014
Available online 14 September 2014
Keywords:
Happiness
Conservatism
Religiosity
Well-being
a b s t r a c t
Previous research has focused on how happiness is independently associated with political orientation
and religiosity. The current study instead explored how political orientation and religiosity interact in
establishing levels of happiness. Data from both the 2012 General Social Survey and the 2005 World
Values Survey were used. Results from both data sets support prior research by showing a positive association between happiness and both political conservatism and religiosity. Importantly, it was found that
political conservatism and religiosity interact in predicting happiness levels. Specically, the current
results suggest that religiosity has a greater effect on happiness for more politically conservative individuals compared to more politically liberal individuals.
2014 Elsevier Ltd. All rights reserved.
1. Introduction
Research on happiness has gained importance over the past few
decades in both psychology and economics (Diener, 2000; Di Tella
& MacCulloch, 2006; Frey & Stutzer, 2002). This renewed interest
in the science of happiness has not been conned to the laboratory.
For instance, a number of nations have begun to develop national
measures of subjective well-being to complement traditional measures of national well-being, such as GDP (Self, Thomas, & Randall,
2012). An underlying assumption of this line of research is that
subjective measures of well-being provide useful insight into an
individuals quality of life. As a result, a central focus in happiness
research has been to explore how individual differences in various
psychological variables relate to levels of happiness. Two variables
of particular interest have been religiosity and political orientation.
Numerous studies have found a positive relationship between
measures of religiosity and subjective well-being (e.g., AbdelKhalek, 2011; Francis & Lester, 1997; French & Joseph, 1999;
Soydemir, Bastida, & Gonzalez, 2004). This relationship holds when
religiosity is dened by religious belief or attitude (Dezutter,
Soenens, & Hutsebaut, 2006), by behavioral aspects such as attendance or participation in religious services (Poloma & Pendleton,
1990), as well as personal acts such as prayer (Maltby, Lewis, &
Day, 1999). Explanations for the positive association between religiosity and happiness include the idea that religion provides,
among other things, a source of social support, purpose in life,
enhancement of healthier lifestyle choices, and a coping mechanism (see Hicks & King, 2008; Horning, Davis, Stirrat, & Cornwell,
E-mail address: michael.bixter@stonybrook.edu
http://dx.doi.org/10.1016/j.paid.2014.08.010
0191-8869/ 2014 Elsevier Ltd. All rights reserved.
example, it may be the case that the association between religiosity and happiness is not uniform across political orientations.
The current study sought to explore how, if at all, political orientation and religiosity interact in establishing levels of happiness.
Data from the most recent versions of the General Social Survey
(GSS, 2012) and the World Values Survey (WVS, 2005) were used.
Because the bivariate relationships between subjective well-being
and both political orientation and religiosity have been demonstrated in numerous countries and cultures (e.g., Napier & Jost,
2008; WHOQOL SRPB Group, 2006), it was important to use data
from countries around the world. Moreover, both the GSS and
WVS datasets include measures of happiness, political orientation,
and religiosity, and, as a result, provide excellent means of investigating any interactive effect of political orientation and religiosity
on happiness in large representative samples.
2. Methods
2.1. General Social Survey
The GSS is currently administered every two years by the
National Opinion Research Center to residents of the United States.
The survey includes a large battery of attitudinal, psychological,
and opinion variables. Importantly for the current study, happiness, political orientation, and religiosity variables are all included
in the survey. Data from the most recent 2012 GSS were used for
the current study.
2.1.1. Measures
All variables were coded so that higher values were associated
with more of the construct (e.g., greater happiness, greater
religiosity).
2.1.1.1. Happiness. The 2012 GSS included a subjective measure of
happiness (happy7). The exact wording of the question was If
you were to consider your life, in general, how happy or unhappy
would you say you are, on the whole? Respondents were then to
rank their level of happiness on a seven point scale (1 = Completely Unhappy, 2 = Very Unhappy, 3 = Fairly Unhappy,
4 = Neither Happy nor Unhappy, 5 = Fairly Happy, 6 = Very
Happy, 7 = Completely Happy). Previous versions of the GSS
(other than 2002) have solely included a three point happiness
item, so the inclusion of this seven point item in the 2012 version
allows for more granularity in assessing levels of happiness. Singleitem happiness scales have also been found to have high temporal
stability and concurrent, convergent, and divergent validity
(Abdel-Khalek, 2006; Lyubomirsky & Lepper, 1999).
2.1.1.2. Political orientation. Respondents to the 2012 GSS ranked
their political orientation (polviews) on a seven point scale
(1 = Extremely Liberal, 2 = Liberal, 3 = Slightly Liberal,
4 = Moderate, 5 = Slightly Conservative, 6 = Conservative,
7 = Extremely Conservative). Scores were mean-centered for all
analyses. There has been a recent debate over whether political orientation should be thought of as a unidimensional or multidimensional construct (e.g., Choma, Hafer, Dywan, Segalowitz, & Busseri,
2012). However, self-placement on single-item liberal-conservative scales has been found to strongly predict relevant real-world
behavior, such as voting preferences (see Jost, Federico, & Napier,
2009).
2.1.1.3. Religiosity. The 2012 GSS included a number of religiosity
measures. Seven were identied and deemed relevant for the current study. These seven measures included a nine point scale ranking of religious attendance (attend, 0 = Never, 8 = More than
3. Results
3.1. General Social Survey
In order to see how political orientation and religiosity interact
in establishing happiness levels, we carried out a multiple regression analysis.1 The criterion variable was happiness, and the predictors of interest were political orientation, religiosity, and an
interaction term (political orientation * religiosity). Measures of
age, sex, and educational attainment were also included as demographic control variables. Only individuals with scores for all of the
variables were able to be included in the regression analysis. This
resulted in 1220 individuals.
Results of the regression analysis can be seen in Table 1. The
overall model reached statistical signicance, F(6, 1213) = 9.72,
p < .001, R = .20, R2 = .04. Moreover, all three predictors of interest
reached statistical signicance. The positive signs for the political
orientation and religiosity variables support prior research that
has demonstrated subjective well-being to be associated with both
political conservatism and religiosity. However, the signicant
interaction term suggests that political orientation and religiosity
interact in determining happiness levels.
In order to investigate this interactive result further, simple
regression equations were extracted from the overall model
for liberal (one standard deviation below the mean for the political orientation variable), moderate (the mean), and conservative
(one standard deviation above the mean) political orientations.
This then allowed us to explore the inuence of religiosity at
various levels of political orientation. The slope associated with
religiosity was found to be highest (lowest) for more politically
conservative (liberal) individuals, with the slope for more politically conservative individuals turning out to be 3.5 times the
slope for more politically liberal individuals. In order to better
visualize this interaction, these three simple regression equations were used to plot happiness levels at low religiosity
(one standard deviation below the mean for the religiosity variable), medium religiosity (the mean), and high religiosity (one
standard deviation above the mean). As Fig. 1 shows, whereas
there was not much difference in happiness levels between
political orientations at low religiosity levels, more politically
conservative individuals exhibited greater levels of happiness
compared to both moderates and liberals as religiosity
increased.
Bivariate correlations between religiosity and happiness at
various levels of political orientation led to similar results. For
example, collapsing across degrees of liberalism (i.e., values of
13 on the political orientation measure) and conservatism (i.e.,
values of 57) led to the following correlations between happiness and religiosity: liberals (r = .05, p > .35, N = 348), moderates
(r = .11, p < .05, N = 483) and conservatives (r = .24, p < .001,
N = 391).
1
We also ran an ordinal regression analysis with the same predictors. The pattern
of results was the same as the OLS regression.
Table 1
Results from the General Social Survey. Happiness scores predicted by demographic
variables (age, sex, education), political orientation, religiosity, and the interaction
between political orientation and religiosity.
Variable
SE
Intercept
Age
Sex
Education
Political orientation
Religiosity
Interaction
5.33
.00
.00
.02
.05
.19
.07
.153
.002
.057
.010
.023
.043
.028
34.85***
1.27
.06
1.85
2.31*
4.38***
2.59**
.04
.00
.06
.08
.15
.09
Liberal
Moderate
5.8
Happiness
from these four nations were not able to be included in any analyses. This left data from the following 53 nations: Andorra, Argentina, Australia, Brazil, Bulgaria, Burkina Faso, Canada, Chile,
Colombia, Cyprus, Egypt, Ethiopia, Finland, France, Georgia, Germany, Ghana, Guatemala, Hong Kong, India, Indonesia, Iraq, Italy,
Japan, Jordan, Mali, Mexico, Moldova, Morocco, Netherlands, New
Zealand, Norway, Peru, Poland, Romania, Rwanda, Serbia, Slovenia,
South Africa, South Korea, Spain, Sweden, Switzerland, Taiwan,
Thailand, Trinidad Tobago, Turkey, Ukraine, United Kingdom, Uruguay, USA, Vietnam, and Zambia.
Conservative
5.6
5.4
5.2
5
Low
Medium
High
Religiosity
Fig. 1. Results from the General Social Survey. Simple regression lines plotting the
inuence of religiosity on happiness at various levels of political orientation.
2
Because the happiness dependent variable in the WVS dataset was more
restricted with only four values, we also ran a logistic regression analysis with Very
happy coded as 1 and every other value coded as 0. The same predictors were used in
the analysis. The pattern of results was the same as the OLS regression.
10
Table 2
Results from the World Values Survey. Happiness scores predicted by demographic
variables (age, sex, education), political orientation, religiosity, and the interaction
between political orientation and religiosity.
Variable
SE
Intercept
Age
Sex
Education
Political Orientation
Religiosity
Interaction
2.978
.001
.030
.032
.018
.039
.011
.012
.000
.006
.001
.001
.004
.002
248.18
3.90
4.93
25.30
13.52
10.17
7.23
.02
.02
.11
.06
.04
.03
3.5
Left-Wing
Moderate
Happiness
Right-Wing
3.3
3.1
2.9
Low
Medium
High
Religiosity
Fig. 2. Results from the World Values Survey. Simple regression lines plotting the
inuence of religiosity on happiness at various levels of political orientation.
3
The political orientation measure for the WVS sample is not as easily reducible
(compared to the measure for the GSS sample) to carry out bivariate correlations
between religiosity and happiness across various levels of political orientation.
Though a value of 1 is labeled as left-wing and a value of 10 is labeled as right-wing,
intermediate values are not labeled as varying degrees of left- or right-wing. As a
result, bivariate correlations between religiosity and happiness across all 10 levels of
political orientation were carried out, with the results as follows: 1 (r = .02, p = .25,
N = 3829), 2 (r = .03, p = .10, N = 2302), 3 (r = .06, p < .001, N = 4336), 4 (r = .01,
p = .36, N = 4575), 5 (r = .04, p < .001, N = 14634), 6 (r = .04, p < .01, N = 8559), 7
(r = .02, p = .06, N = 5994), 8 (r = .06, p < .001, N = 5762), 9 (r = .09, p < .001, N = 2719),
10 (r = .09, p < .001, N = 5455). The bivariate correlations were highest and positive for
more politically right-wing individuals. These correlations, though relatively small in
magnitude, support the general pattern of results found by the regression analysis.
4. Discussion
The present study demonstrated that both right-wing political
orientation and religiosity are associated with increased happiness,
both in the United States and across numerous nations around the
world. These results support earlier ndings that greater happiness
is associated with both political conservatism (e.g., Napier & Jost,
2008; Schlenker et al., 2012; Van Hiel & Brebels, 2011) as well as
religiosity (e.g., Francis & Lester, 1997; French & Joseph, 1999).
Importantly, the current results suggest that right-wing political
orientation and religiosity interact in predicting happiness levels.
The interaction stemmed from religiosity not having much of an
inuence on happiness levels for political liberals, especially compared to political conservatives. This interaction was present in
both the 2012 GSS and 2005 WVS samples.
Why would religiosity have a greater effect on happiness for
political conservatives compared to political liberals? It may be
the case that because of certain shared communalities between
religion and political conservatism, religion is more likely to satisfy certain psychological and social needs of conservatives compared to liberals. Of course, it is important to remember that
religion and conservatism are complex phenomena that are not
invariant across different times and cultures. However, certain
values, attitudes, and beliefs can be identied that are often associated with both traditional religions and political conservatism.
These include, to name a few, respect for tradition, a clear distinction between right and wrong, an emphasis on strong families
and communities, and a discouragement of potential negative
behaviors. It has been found that the link between religiosity
(specically evangelicalism) and conservatism is through underlying values, such as adherence to traditional moral values and
views on certain familial roles (Brint & Abrutyn, 2010). Furthermore, Lewis and Maltby (2000) found that attitude towards religion is correlated with certain attitudes that underpin
conservative orientation, such as anti-hedonism. It has also been
demonstrated that value-orientation moderates certain associations with subjective well-being (Oishi, Diener, Suh, & Lucas,
1999). For example, satisfaction with family is more correlated
with global life satisfaction for individuals who value conformity
to a greater extent. Moreover, because these underlying values
and traits have often been found to be independently related to
subjective well-being (e.g., conscientiousness; Hayes & Joseph,
2003), it increases the likelihood that the interactive link between
religiosity and political conservatism is through the shared personal characteristics associated with the two domains. That is,
increased religiosity may reafrm certain values and beliefs for
conservatives to a greater extent than liberals, which then may
lead to increased happiness for conservatives because certain personal needs are increasingly being met. However, future research
will be needed to disentangle the interactive effect between religiosity and political conservatism found in the present study.
The current results provide a potential explanation for inconsistencies that have been demonstrated in the literature on the association between subjective well-being and religiosity. For instance,
there has been prior research with undergraduate students that
has found no signicant relationship between religiosity and happiness (e.g., Lewis, 2002; Lewis, Lanigan, Joseph, & de Fockert,
1997). However, because the age bracket of undergraduates is
often believed to be, on average, more liberal in political orientation than other age brackets (Cornelis, Van Hiel, Roets, &
Kossowska, 2009; Saad, 2009), it may be the case that these null
results are due to the samples being disproportionally restricted
to the left side of the political spectrum. As the current results
demonstrated, religiosity did not have much of an inuence on
happiness levels for more politically liberal individuals. As a result,
it is important for future research to take into account political
11
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