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Research on the relationship between religion and entrepreneurship has produced mixed findings. We argue such equivocal findings are partly the result of under-specification of the role of religion in entrepreneurial action. To address this issue, we build on the process perspective of entrepreneurial cognition by simultaneously incorporating mental representations and cognitive resources. Specifically, we theorize a cognitive process that incorporates both framing effects of opportunity cues and religious belief integration based on sanctification into the assessment of feasibility and desirability of entrepreneurial action. Through two within-subject experiments, we find (i) positively framed opportunity cues yield more favorable assessments of entrepreneurial action than negatively framed opportunity cues, and (ii) religious belief integration moderates the relationship between framing and assessments of entrepreneurial action, enhancing perceived feasibility and desirability when information framing is negative. We discuss the implications of our model to research the theological turn of entrepreneurship and a cognitive perspective of entrepreneurial action.Plain English SummaryBased on two within-subject experiments, our findings suggest that entrepreneurs who integrate their religious beliefs into their ventures tend to evaluate opportunities more positively, even in the face of negatively framed opportunity cues. Indeed, positively framed opportunity cues yield more favorable assessments than negatively framed cues, but religious belief integration moderates the relationship between framing and opportunity evaluation, enhancing perceived feasibility and desirability when framing is negative. This suggests that deep anchoring religious beliefs might help to foster optimism and cope with uncertainty, which can be beneficial in daunting times. However, it also suggests that religious beliefs are ineffective in debiasing overconfidence—They might even contribute to it. Our study expands research at the intersection of religion and entrepreneurship by specifying how and why religion matters in entrepreneurial action. We specify the role of religion and extend research in the cognitive perspective of entrepreneurial action through a process orientation.

This research examines the impact of implicit religious beliefs on work ethic in specific cultural contexts. Based on three studies, the authors found that thoughts related to religion impact work ethic, but only when the culture embraces religious values at work and in public environments. In a comparative setting, Moroccan participants primed with religious thoughts displayed greater work ethic, whereas similarly primed French participants exhibited less work ethic (Study 1). For North African–French biculturals, religious stimuli interacted with cultural identity to predict work ethic (Study 2) and activated religious beliefs and cultural identity had a significant effect on their level of effort (Study 3). Our research reveals that implicit religious beliefs can predict work ethic in a manner contingent on a cultural setting. In cultures where religious values are historically embraced and encouraged, work ethic constitutes a religious construct that enhances work ethic. Conversely, in secular cultures, religious cues inhibit work ethic. We believe that within a multi-cultural, multi-religion work force, it is important to take note of these influences.

Purpose Halal cosmetic products are considered as innovation and revolution in the cosmetic industry as they offer high-quality products that follow the halal compliance and meet the strict scientific guidelines. However, halal cosmetic brands are still facing challenges in their positioning and are unable to identify how to encourage customers to buy. Although there is an increasing awareness towards the use of halal cosmetics among the Generation Y consumers, the factors that might stimulus their purchase intention of halal cosmetics is still ambiguous. Besides, there is a lack of well-established study on the role of religious belief as a predictor to Generation Y consumers’ purchase intention. To address the gap, this study aims to propose a model to reveal the distinctive factors that influence the purchase intention of halal cosmetics among Generation Y in Malaysia. Design/methodology/approach The population for this study consisted of Generation Y consumers. A closed-ended questionnaire was used for data collection from a sample of 262 respondents. The proposed model was tested using partial least squares structural equation modelling. Findings This study discovered that ingredient safety followed by the halal logo is very important predictor for the purchase intention of halal cosmetic products among Generation Y consumers. Unexpectedly, this study finds that religious belief plays the least important role in purchase intention. Research limitations/implications This study fills the gap in the theory of planned behaviour (TPB) by improving its limitation through considering the unbiased determinant of behaviour i.e. religious belief. Practical implications This study recommends cosmetics companies to position their products based on the importance of safety ingredient with halal logo as unique attributes of the product. It also suggests marketers to understand the right promotion strategy to be used in targeting the right market segment. Originality/value TPB is only based on cognitive processing and it ignores one’s needs/motivations prior to engaging in certain behaviour. Hence, this study looks into religious belief as a means of motivation and one of the important determinants of TPB.

This study examines whether religious belief influences an entrepreneur's political involvement and further explores the moderating role of corporate philanthropy. Using the data from the 2008 national survey of Chinese family firms, my study provides strong evidence to show that the likelihood of political involvement is significantly higher for entrepreneurs with religious beliefs than for their counterparts, suggesting that religious entrepreneurs in Chinese family firms are more likely to participate in political affairs. This finding echoes the view that religious believers acquire civic skills through their associational memberships or experience in involving religious activities. In addition, corporate philanthropy attenuates the positive association between religious belief and political involvement. The above findings are robust to a variety of sensitivity tests and are still valid after controlling for the potential endogeneity between political involvement and religious belief.

Wittgensteinian philosophy of religion has traditionally been grounded in non-cognitivism about religious belief. This paper shows that the Wittgensteinian tradition has wrongly neglected a significant movement towards cognitivism in Wittgenstein’s later writings. The argument proceeds on the basis of two main claims. First, Wittgenstein’s mature philosophy, as expressed in his Philosophical Investigations , clearly favours cognitivism over non-cognitivism with regard to certain linguistic facts about ordinary religious discourse. Second, during the last decade of his life Wittgenstein’s view of religious belief actually underwent a significant shift in the direction of cognitivism, which finds its most striking expression in the analogy he draws to the ‘honest religious thinker’.

The paper offers a reinterpretation of Wittgenstein’s 1938 lecture on religious belief and challenges a prominent view that it commits Wittgenstein to a form of non-cognitivism and/or that it reflects a lack of understanding of religious practices. It further argues that the lecture is not in tension with Wittgenstein’s later views on the nature of philosophy.

This research examines the effects of religious belief and religious priming on negative word-of-mouth (NWOM) behavior. Drawing on social exchange and norm paradigms, the authors theorize and find evidence of the unique effects of religious belief and religious priming on NWOM in everyday service failure encounters. Specifically, they find that religious belief is associated with higher NWOM, driven by a greater sensitivity to violations of fairness norms, which in turn reduces forgiveness. However, exposure to religious priming attenuates NWOM among more religious consumers by reducing sensitivity to violations of fairness norms, which in turn enhances forgiveness. A field study involving over 1.2 million online reviews of actual restaurant experiences, in addition to four lab studies, provides support for the theorized effects. This study sheds light on the religion–forgiveness discrepancy by establishing the mediating role of sensitivity to fairness violations on the relationship between religion and forgiveness in the NWOM context. Further, the results demonstrate the importance of religion as a strategic variable in the management of service failure experiences, providing theoretical implications for the literature on the effects of religion on consumer behavior.

This article defends the compatibility of evolutionary theory and religious belief against the objection that God could not have intentionally brought humans into existence given that the evolutionary process by which humans came into existence crucially involves random genetic mutation. The thought behind the objection is that a process cannot be both random and intended by God to unfold as it does.

Finding the motivational factors and examining their influence on pilgrims’ behavioural intentions at Heritage temples, one of the most well-known Buddhist holy places in India, is the aim of this study. Exploratory factor analysis (EFA) was used to identify religious motivational items based on prior research in order to accomplish this goal. Confirmatory factor analysis was used to test the three-component model that the EFA produced. Religious belief, service quality, and the history, architecture, and cultural features of religious institutions were the religious motivational variables that were found. Structural equation modelling was used to further explore the role of these motivating elements and their impact on behavioural intention. According to the study’s findings, religious belief is the second most important motivating element influencing religious tourists’ behavioural intentions at Heritage temples, after service quality. However, tourists’ behavioural intentions were not significantly impacted by the heritage temples’ history, architecture, or cultural features. According to the report, service providers at this location should focus more on improving the quality of their offerings.

Purpose>Over the last few years, there has been an increase of research interest on the role of religion in disaster. While some emphasize the positive role of religions during and after disasters, others rather point out that religion may lead to low perception of risk and create a fatalistic attitude in the face of such events. The purpose of this paper is to contribute to the vivid debate on the role of religious beliefs and practices in disaster response and recovery, using the earthquake that hit Padang city in Indonesia in 2009.Design/methodology/approach>A review of reports and policy documents published by the government and non-government organizations was done to understand external aid provided during and after the 2009 earthquake. Fieldwork was conducted from April to May 2016 in Padang city. Interviews were done with religious followers and leaders of the Muslim community, as the main religion in the country, and Confucians community, as the biggest minority in the area.Findings>Drawing on interviews done with religious followers and leaders, the study highlights that religious beliefs and practices bond local people together and contributed to successful coping with disasters. It also emphasizes that religious communities can fill response and recovery gaps, such as when external intervention is limited.Practical implications>Religious beliefs and practices, combined with other mechanisms, should be integrated within disaster risk reduction disaster management and activities as this would help build more resilient communities.Originality/value>Indonesia is a country where religion is very important, being the biggest Muslim country worldwide. It is also highly vulnerable to natural-hazards related disasters. Yet, little research has been done in Indonesia on the role of religion during and after disasters. This paper aims to explore the role of religious beliefs and practices in disasters in the area where religion plays an important role in people’s everyday life.