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Parallel mediation model for the English and Portuguese samples featuring Religiosity as the predictor variable, problematic gambling behavior as the outcome variable, and Interpretative Bias as the mediator. The coefficients and standard errors for the indirect effect containing the mediator are shown in parentheses. *p < 0.05; **p < 0.01; ***p < 0.001

Parallel mediation model for the English and Portuguese samples featuring Religiosity as the predictor variable, problematic gambling behavior as the outcome variable, and Interpretative Bias as the mediator. The coefficients and standard errors for the indirect effect containing the mediator are shown in parentheses. *p < 0.05; **p < 0.01; ***p < 0.001

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Research has shown that religion can play a protective role in diverse risky behaviors among young people. However, very little is known about the effect of religion in gambling, especially among young problem gamblers. A strong moral belief regarding gambling may prevent adolescents and young adults engaging in gambling and developing problems. Ne...

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... Indeed, in a cross-cultural study by Lopez-Fernandez et al., the rate of online gambling in Poland was the lowest across all 15 countries surveyed. It is also worth noting that Poland is a religious country compared to other European countries, and in such communities, gambling rates are particularly low [85]. However, it is worth noting that the emergence of online subtypes of gambling and gaming has changed the demographic distribution of these disorders [31]. ...
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Background/Objectives: Problematic online gaming and gambling tend to co-occur. The exact mechanisms underlying this phenomenon and the potential effects of gender differences remain unknown. This study aimed to identify the early clustering patterns of problematic online gaming and gambling in a community sample of young adults without a lifetime history of psychiatric treatment. Methods: Data were collected through an online survey and analyzed using partial correlations and Bayesian networks. Results: Altogether, 1441 individuals (aged 18–40 years, 51.4% females) participated in the survey. Both problematic online behaviors were weakly interrelated, suggesting that they serve as distinct constructs. Men’s networks appeared to be more complex and had significantly higher global connectivity. Moreover, men and women differed with respect to the specific nodes that bridged both constructs. In men, the bridge nodes were “being criticized because of betting or being told about gambling problems”, “loss of previous interests due to gaming”, “deceiving other people because of gaming”, and “health consequences of gambling”. Among women, the bridge nodes were “feeling guilty because of gambling”, “loss of previous interests because of gaming”, “social consequences of gaming”, and “continued gaming problems with other people”. In men, the strongest edge was found between “borrowing money/selling anything to gamble” and “financial problems because of gambling”, while in women, the strongest edge appeared between “betting more than afforded to be lost” and “tolerance symptoms of gambling”. Conclusions: The findings indicate that problematic online gaming and gambling tend to emerge in different ways among men and women. Therapeutic interventions should be planned considering gender differences.
... However, due to the prominent effect that money has on an individual -by providing visible and concretely definable incentives for behavior (Lea & Webley, 2006) -the connection between religiosity and financial attitudes and its consequent real-world outcomes, has workable implications. While there is no concrete theoretical framework to support any direct relationship between religiosity and financial attitudes/behavior, many studies have investigated possible relationships between religiosity and general risk-taking or problematic gambling (Calado et al., 2023;Kádár et al., 2023;Kanabar et al., 2024). Findings from these studies may be extrapolated to identify differences between individuals according to their likelihood of engaging with higher-risk financial investment opportunities (e.g., stock market participation). ...
... Other studies indicate that the religious aspects of attending religious services can reduce the likelihood of gambling, as these services often portray gambling and other financial risk-taking behaviors as sinful (Beyerlein & Sallaz, 2017;Casey et al., 2011;Uecker & Stokes, 2016), suggesting that the institutional aspects of religion (such as group identity and norms) may also influence attitudes towards gambling, as seen in other contexts . Another institutional factor may be the religious affiliation of an individual, with some religions considering gambling sinful, and other religions not bearing obvious moral sanctions against gambling (Calado et al., 2023). ...
... Increased religiosity has also been shown to increase the likelihood to participate in gambling activities (Williams et al., 2022). This is often explained through the illusion of control framework (Browne et al., 2019;Calado et al., 2023), with problem gamblers believing that with the help of divine or spiritual interventions, they can control gambling outcomes (Toneatto, 1999). A further complication is the aspect of religious struggles and loss of faith, where individuals who are struggling with their religion may become more prone to engage with activities described as sinful within their religious framework, including gambling (Grant Weinandy & Grubbs, 2021). ...
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The present study investigated the extent to which financial risk-taking (FRT) perspectives and religiosity influenced an individual’s performance on financial decision-making tasks under risk and/or uncertainty. It further investigated the potential to measure this interaction using electro-encephalogram (EEG) assessments through reward-related event-related potentials (P3 and FRN). EEG data were collected from 37 participants undergoing four decision-making tasks comprising the Balloon Analogue Risk Task (BART), Iowa Gambling Test (IGT), Mixed-Gamble Loss-Aversion Task (MGLAT), and MGLA-Success Task (MGLAST). The present study found that BART performance may be affected by an interaction of FRT perspectives and religiosity. The physiological effects of task feedback were also distinguished between religious and non-religious individuals objectively with EEG data. Overall, while religiosity and FRT may not significantly influence IGT and MGLA performance, and interact with BART in a complex way, physiological reaction towards feedback after BART performance appears to be strongly affected by religiosity and FRT perspectives.