Magister Artium - MA (Psychology) / Aggressive behaviour is prevalent in the South African context. This is evident in the high rates of interpersonal violence including rape, intimate partner violence and homicide. Young adults appear to be both the main perpetrators and victims of aggressive behaviour. Normative beliefs about aggression have been identified as a central factor underlying aggressive behaviour. Normative beliefs refer to an individual's cognitions about the acceptability of specific behaviours and serve to regulate actions. Despite the identified salience of normative beliefs in influencing aggressive behaviour, limited research has been conducted within South Africa on this topic. This study thus investigated normative beliefs about aggression held by young adults attending university. The study also aims to investigate whether prior exposure to trauma, self-esteem and demographic factors (e.g. age, gender and family size) predicted normative beliefs about aggression. Results indicated that exposure to traumatic events, as well as state self-esteem significantly predicted normative beliefs about aggression. Gender differences were evident in various subscales. Ethical approval to conduct this study was obtained by the Senate Higher Degrees Committee of the University of the Western Cape, as well as the University of the Western Cape registrar.

With the blooming of economy after the policy of reforming and opening up, China has become the world's factory, and meanwhile, the increasing income level has led to the demand for luxury consumption. However, those who cannot afford luxury consumption in the Chinese market turned to the counterfeit goods to meet their needs for a conspicuous satisfaction. For the counterfeiting issues in Chinese market, Chinese cultural has been blamed for the main cause, but rarely have researchers taken a delicate view of Chinese culture. This study take the concepts of authoritarian personality and face maintenance which are important in the Chinese cultural characteristics, combining with normative beliefs and cognition of regulative failure as independent variables to identify their relations with the attitude toward counterfeit boutique purchasing behavior, the dependent variable in this study. Meanwhile, we discovered some interesting findings after comparing data from Taiwan and China. In this study, cultural dimensions are used in market segmentation of strategic consideration, hoping for discuss the rampant counterfeiting problems in China. This study provides quality brands in the Chinese market different ways of thinking to fight against counterfeiting.

Tyrimo tikslas – nustatyti paauglių normatyvinių įsitikinimų apie alkoholio ir tabako vartojimą sąsajas su alkoholio ir tabako vartojimu. Tyrimas atliktas Profesinio rengimo centre. Jame dalyvavo 223 I ir II kurso mokiniai: 115 (51,6 proc.) vaikinų ir 108 (48,4 proc.) merginų. Pirmo ir antro kurso mokiniai pagal amžių atitinka 11-12 klasės bendrojo lavinimo mokyklos mokinius. Tiriamųjų amžius yra nuo 16 iki 19 metų, amžiaus vidurkis – 17,9± 0,71 metų. Tyrime naudotas Nacionalinio socialinių normų resursų centro (angl. National Social Norms Resours Center) „Paauglių normų klausimynas“ (angl. Teen Norms Survey). Klausimyną sudaro 43 klausimai apie alkoholio vartojimą, tabako ir kitų priklausomybę sukeliančių medžiagų vartojimą. Šiuo klausimynu buvo matuojama: paauglių požiūris į alkoholio ir tabako vartojimą, alkoholio ir tabako vartojimo dažniai, su alkoholio ir tabako vartojimu susijusios aplinkybės, kitų paauglių (draugo/draugės; tipinio vaikino/merginos) tabako ir alkoholio dažnio bei jų požiūrio vertinimas, tėvų reakcijos į jų alkoholio ir tabako vartojimą vertinimas. Į šį klausimyną buvo įtraukta 2 klausimai iš A.Goštauto (1999 m.) mokymo medžiagos sveikatos psichologijos kursui: „Kaip Jūs geriate alkoholį?“ ir „Kaip Jūs rūkote cigaretes?“. Atlikto tyrimo rezultatai parodė, kad paauglių požiūris apie alkoholio ir tabako vartojimą susijęs su lytimi, su tėvų reakcijos į jų alkoholio ir tabako vartojimą vertinimu, paauglių alkoholio ir tabako vartojimu... [toliau žr. visą tekstą] / The aim of study was to determine the links between the adolescent normative beliefs about alcohol and tobacco use and alcohol and tobacco consumption. The study was carried out in vocational training centre. It was attended by 223 I and II year students: 115 (51,6 per cent.) boys and 108 (48,4 per cent.) girls. The age range was from 16 to 19 years, the average – 17,9. The National Social Norms Resource Centre „Teen Norms Survey“ was used in the study. The questionnaire consists of 43 questions about the use of alcohol, tobacco and other addictive substances. This questionnaire measured the approach of teens to the use of alcohol and tobacco, the frequencies of alcohol and tobacco consumption, the circumstances related to the use of alcohol and tobacco, the evaluation of other adolescent tobacco and alcohol use factors, such reaction of the parents, frequency of treatment and evaluation. The questionnaire included two questions from A.Goštautas (1999) Health psychology training course material: „How do you drink alcohol?“ and „How do you smoke cigarettes?“. The survey results showed that the treatment for alcohol and tobacco by adolescents is linked to the sex, to the parents’ reaction to the alcohol and tobacco use and to the estimation of other young people ( boys and girls) of alcohol and tobacco use. The survey results showed that adolescent approach to alcohol and tobacco use is associated with sex, with their parents’ reactions to alcohol and tobacco use and... [to full text]

Le paradigme des auto-prophéties est abordé sous l'angle de la théorie de la dissonance cognitive. Prédire son comportement rendrait accessible deux éléments de pensée potentiellement contradictoires. D'une part, les croyances normatives associées au comportement qui relèvent du prescriptif, d'autre part, le comportement passé transgressif. Un individu n'agissant pas en accord avec son système de croyances serait sujet à une inconsistance cognitive génératrice de dissonance. En prédisant son comportement cet individu prendrait conscience qu'il n'agit pas toujours comme il le devrait. Cette thèse comprend 6 expériences (N=788). Nous testons les effets de la réalisation d'une prédiction sur le recyclage des déchets. Le recyclage est perçu comme un comportement normatif auprès d'une population universitaire (expérience 1). Les auto-prophéties réalisées en contexte de libre-choix et en l'absence de fausse attribution amènent les participants à exprimer une attitude favorable au recyclage (expérience 2). Nous montrons qu'une prédiction est source d'inconfort psychologique uniquement en contexte de libre-choix (expérience 3) et lorsque l'habitude de recycler est faible (expérience 4). Les croyances normatives sont également impliquées dans le processus de dissonance et médiatisent l'effet de l'habitude sur l'inconfort psychologique (expérience 5). La justification du comportement passé, qui est un mode de réduction de la dissonance, réduit l'inconfort psychologique en situation de prédiction (expérience 6). Nous proposons des pistes de recherches ainsi que des applications possibles au paradigme des auto-prophéties. / Paradigm of self-prophecies is discussed under the cognitive dissonance theory. Predict his behavior would make accessible two potentially contradictory elements of thought. Firslty, normative beliefs associated with behavior that fall within the prescriptive, on the other hand, the transgressive past behavior. An individual not acting in accordance with his belief system, would be subject to a cognitive inconsistency that generates dissonance. By predicting his behavior this individual would realize that he does not always act as they should. This thesis includes six experiments (N=788). We test the effects of performing a prediction on waste recycling. Recycling is perceived as normative behavior near university population (experiment 1). Self-prophecies realized in a free-choice context and in the absence of misattribution bring the participants to express a favorable attitude for recycling (experiment 2). We show that a prediction is a source of psychological discomfort only in a free-choice context (experiment 3) and when habit of recycling is low (experiment 4). Normative beliefs are also involved in the dissonance process and mediate the effect of habit on psychological discomfort (experiment 5). The justification of past behavior, which is a mode of dissonance reduction, reduced psychological discomfort in situation of prediction (experiment 6). We propose tracks of research and possible applications to the paradigm of self-prophecies.

Magister Artium (Psychology) - MA(Psych) / Student counselling services, typically located within a holistic developmental approach, aim to render comprehensive student services to service users in relation to their psychological, social, educational and spiritual well-being. However, a number of cognitive and affective barriers reportedly reduce the likelihood of young people at universities seeking professional psychological help for personal-emotional problems. Accordingly, the aim of this study, which is located within the Theory of Reasoned Action, was to explore students' attitudes towards utilising student counselling services, as well as their interpretations of the influence of age, gender and education on their attitudes and self-rated knowledge regarding seeking psychological help. The study thereby attempts to provide an understanding of the factors that influence help-seeking behaviours in university students. The research sample consisted of twenty nine students from the Cape Peninsula University of Technology. The data was collected through focus group discussions, which were conducted using an open-ended and participant centred approach to the discussion. The qualitative approach of the study was informed by the theory of social phenomenology. Data gathered from the focus group discussions was thematically analysed. The results suggest that attitudes have a potentially important influence on intentions to seek out psychological counselling. Findings show that students feel shame and guilt when they are struggling psychologically and as a result avoid seeking psychological intervention for fear of being negatively stigmatised. The study revealed that education around mental health disorders and the management thereof was crucial in order for them to be demystified and de-stigmatised, and to facilitate openness in the sharing of these problems, and society's understanding and acceptance of people experiencing psychological disorders. Results also indicate that there is a shift taking place in these attitudes, and suggest ways in which this change can be further facilitated, such as the utilisation of peer helpers who could playa key role in facilitating and reinforcing help seeking behaviour. The outcomes of the study may further contribute to informing universities' goal to provide accessible, quality and effective development and support services to its students.

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Made available in DSpace on 2015-05-14T13:16:04Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1115789 bytes, checksum: d321a8c095580f49e453fba8e02735f4 (MD5) Previous issue date: 2011-12-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The two-fold subject of Religiosity and Sexuality encompass aspects tha have been studied separately by various approaches and different authors. The Psychology of Religion, since the creation of 36th Division at American Psychology Association and with the publication of many books, studies and researches (Emmons 1999; Hill & Hood 1999; Koenig 1998; Miller 1999; Pargament 1997; Richards & Bergin 1997, 2000; Shafranske 1996) has focused the religious universe as regulatory instance over sexuality interacting to other discourses (Citelli, 2005; Cunha, 2000; Heilborn, 2006; 1991; Gonçalves da Silva et al, 2008). However, still remains, specially in Brazil, a lack of studies and researches under Psychology field, that deal with this two-fold subject - Religiosity and Sexuality regarding to individual adherence to Christian normative group beliefs about Sexuality (heterosexuality, chastity and conjugal fidelity). From Social Identity Theory (SIT) by Tajfel e Turner (1979; 1981; 1983), the most important theory about intergroup relations in Social Psycholoy (Amâncio, 1993) and structured in three concept ( social categorization, social identity and social comparison), and also, taking studies on Group Beliefs, this present work has as Main Objective: to analyze some of the psychosocial phenomena that influence the evangelical youth people adherence to Christian normative group beliefs about Sexuality. Its Specific Objectives are to describe the judgment of seriousness of anti-normative sexual behaviors, tolerance to interreligious affective relationships, the sense of belonging to the churches that they attend by young evangelical people, the evaluation of the importance of this belongingness, the evaluation about spiritual proximity to other evangelicals, the participation in church activities, the experience of dating relationships and analysis of relations about those variables, including the ones that best predict the adherence to beliefs. The samples is not randomized chosen by convenience (Mattar, 2001; Cozby, 2003) taking 429 participants, both sex, ages between 17 to 30 years old, attendees to evangelical churches of João Pessoa, Paraíba state, Brazil, present on time when the data were collected and free willing to participate. The Instrument has demographics (age, sex, educational level, family income), besides other elements as the experience of dating relationships (type and how many relationships), religious identity (the sense of belonging to the churches that they attend by young evangelical people, the evaluation of the importance of this belongingness, the evaluation about spiritual proximity to other evangelicals Historical Evangelicals, Pentecostals and Neo Pentecostals), the participation in church activities and adherence to Christian Normative Group Beliefs about Sexuality (the judgment of seriousness of anti-normative sexual behaviors and the tolerance to interreligious affective relationships). Study Procedures: a pilot test was applied in two different occasions to 30 youth people of Presbyterian Church of Tambaú (João Pessoa, PB) to verify the clarity and adequacy of the instrument items and the participants reaction. The results were excluded from the final results. The data collect itself was made between November, 2010 and March, 2011 in events, meeting, including spiritual retreats and camps of 10 evangelical churches of João Pessoa, Paraíba state, according to religious institutions legal authorities´ permission. Output: from an Exploratory Factor Analysis (EFA) by Principal component analysis (PCA) fixing a Factor (KMO (0,922), Bartlett test of sphericity [χ2 (91) = 7476,560 p < 0,001], 67,3 % of variance, Cronbach´s Alpha (α = 0,96), Eigenvalue (9,426), Mean (8,5) and standard deviation (2,4), the output indicates that items with homosexuality content present heavier factor loading regarding to latent variables, the items with contents implying adultery or infidelity, identifying interpersonal relations, came out as the second group with heavier factor loading regarding to latent variables, while the items included in more private and personal behaviors present the lightest contribution to the constitution of latent variables. The Tolerance to Interreligious Affective Relationsthips indicator with Mean (1,7) and Stantard Deviation (2,30) was built, indicating strong rejection to Interreligious Affective Relationsthips by participants in the sample, especially in regarding to participants of afrobrazilians religious (candomblé and umbanda). The results also express a strongly identified to the its group sample by its Sense of Belongingness (Mean 8,4 and Standard Deviaton 2,24) and by the Evaluation of the Importance of this Belongingness (Mean 9,2 and Standard Deviation 1,76). The Spiritual Proximity with other Evangelicals has (Mean 2,2 and Standard Deviation 0,86), confirming the hypothesis. The results related to the Participation in Churches Activities present Mean 17,3 and Standard Deviation 5,0 with high level of participation, especially in those activities that characterize stronger commitment to the local church. The Dating Relationships Mean is 2,2 and Standard Deviation 1,92, confirming the conservative profile of the sample. The Variables Correlation shows that variables indicating adherence to Christian Normative Group Beliefs about Sexuality (the judgment of seriousness of anti-normative sexual behaviors and the tolerance to interreligious affective relationships) are negatively correlated with weak intensity. The variables related to Religious Social Identity (the sense of belonging to the churches that they attend by young evangelical people, the evaluation of the importance of this belongingness, the evaluation about spiritual proximity to other evangelicals) are positively correlated from weak to moderate intensity. The variables participation in churches activities and experience with dating relationships has not association. Notice that, regarding to participation in churches activities, there is a positive relation, yet still weak, to every one of those Religious Social Identity variables, indicating that a more effective participation in church activities is associated to a stronger Religious Social Identity. Nevertheless, the intensity of this association is weak as well. In relation to Experience to Dating Relationships (number of dating relationships), the output shows it negatively and weakly related to the Spiritual Proximity to Other Evangelicals. This can be considered as accidental output, since there is no reason to think that relation has anything to Religious Social Identity. The results of Regression Multiple (stepwise method R2 (ajustado) = 0,07 (7%) F (3/346) = 9,085; P < ,0001) indicates that the variable that contributes most to Adherence to Christian normative group beliefs about Sexuality, defined by the judgment of seriousness of anti-normative sexual behaviors, is the Importance of Belongingness (β = 0,15), followed by the Sense of Belongingness (β = 0,13), both related positively to the criteria variable; the Number of Dating Relationships (β = - 0,12) also contributes, but negatively. The Participation in Churches Activities and the Spiritual Proximity to other Evangelicals do not play any important role related to the judgment of seriousness of anti-normative sexual behaviors. Noticeable too is that the model tested explains only 7 % of the variance of that variable. The results of Regression Multiple (stepwise method R2 (ajustado) = 0,13 (13%) F (3/346) = 19,391; P < ,0001) indicates that the variable that contributes most to Adherence to Christian normative group beliefs about Sexuality, defined by the Tolerance to Interreligious Affective Relationships, is the Sense of Belongingness (β = - 0,20), followed by the Importance of the Belongingness (β = - 0,15), and Participation in Churches Activities (β = - 0,13), all related negatively to the criteria variable. The variables Number of Dating Relationships and Spiritual Proximity to other Evangelicals do not play any important role in regarding to the Tolerance to Interreligious Affective Relationships. The tested model explains only 13% of the variable variance. / A dupla temática da Religiosidade e da Sexualidade compreende aspectos da vida humana que têm sido estudados separadamente por várias disciplinas, abordagens e autores diferentes. A Psicologia da Religião, a partir da criação em 1976 da Divisão 36 específica desta área na Associação Americana de Psicologia (APA) e com a publicação de um número cada vez maior de livros, estudos e pesquisas (Emmons 1999; Hill & Hood 1999; Koenig 1998; Miller 1999; Pargament 1997; Richards & Bergin 1997, 2000; Shafranske 1996), tem focalizado o universo religioso como instância reguladora da sexualidade em interação com outros discursos (Citelli, 2005; Cunha, 2000; Heilborn, 2006; 1991; Gonçalves da Silva et al, 2008). Todavia, ainda existe, especialmente no Brasil, uma lacuna de estudos e pesquisas sob o âmbito da Psicologia, que tratem desta dupla temática Religiosidade e Sexualidade, no que se refere à adesão de indivíduos a Crenças Cristãs Normativas sobre Sexualidade, especialmente aquelas mais centrais que compõem a moral sexual desta religião, quais sejam a heterossexualidade, a castidade pré-conjugal e a fidelidade conjugal. A partir da Teoria da Identidade Social (TIS) concebida por Tajfel e Turner (1979; 1981; 1983) considerada como a teoria mais importante dentre os modelos sobre as relações intergrupais em psicologia social (Amâncio, 1993) e estruturada fundamentalmente em três conceitos: Categorização Social, Identidade Social e Comparação Social, e utilizando-se também dos estudos das Crenças Grupais e dos estudos dos Processos Intergrupais, o estudo tem por Objetivo Principal: analisar alguns dos fenômenos psicossociais que influenciam a adesão dos jovens evangélicos a Crenças Cristãs Normativas sobre a Sexualidade, e como Objetivos Específicos: 1) Descrever o Julgamento da Gravidade de Comportamentos Sexuais Antinormativos. 2) Descrever a Tolerância a Relacionamentos Afetivos Interreligiosos. 3) Descrever o Sentimento de Pertença de jovens evangélicos às igrejas nas quais participam. 4) Descrever a Avaliação da Importância de Pertença atribuída a essa pertença. 5) Descrever a Avaliação de Proximidade Espiritual com os Evangélicos. 6) Descrever a Participação nas Atividades da Igreja. 7) Descrever a Experiência de Namoro. 8) Analisar as Relações entre as Variáveis acima citadas. 9) Analisar dentre as Variáveis acima citadas as que melhor permitem predizer a Adesão a Crenças. A Amostra é do tipo não probabilístico por conveniência (Mattar, 2001; Cozby, 2003) se constituindo de 429 sujeitos, de ambos os sexos, entre 17 a 30 anos, escolhidos entre freqüentadores de igrejas evangélicas da cidade de João Pessoa, no Estado da Paraíba, Brasil, presentes nos momentos das coletas de dados e que voluntariamente concordaram em participar da pesquisa. O Instrumento consta de dados demográficos (idade, sexo, escolaridade, renda familiar), além de outros elementos como: 1) Experiência com o Namoro (tipo e quantidade de relacionamentos); 2) Identidade Religiosa (Sentimento de Pertença à igreja, a Importância desta Pertença e a Proximidade Espiritual percebida pelos participantes em relação aos Evangélicos Históricos, Pentecostais e Neopentecostais); 3) Participação nas Atividades da Igreja e 4) Adesão a Crenças Cristãs Normativas sobre Sexualidade (Gravidade de Comportamentos Sexuais Antinormativos e da Tolerância a Relacionamentos Afetivos Interreligiosos). O Procedimento do Estudo incluiu uma avaliação prévia do instrumento através de dois testes-piloto aplicados em duas ocasiões distintas, durante reuniões de jovens na Igreja Presbiteriana de Tambaú, com cerca de 30 participantes em condições semelhantes àquelas que seriam posteriormente usadas na efetiva coleta de dados com o objetivo de averiguar a clareza e a adequação dos itens do instrumento e a reação dos participantes. Os resultados dos testes-piloto foram posteriormente excluídos da amostra definitiva. A coleta dos dados propriamente dita foi realizada entre novembro de 2010 a março de 2011 em Eventos e Encontros, inclusive Retiros Espirituais e Acampamentos de 10 igrejas evangélicas da cidade de João Pessoa, Paraíba, mediante autorização dos responsáveis legais pelas instituições religiosas. Os Resultados apontaram, a partir de uma Análise Fatorial Exploratoria pelo Método dos Eixos Principais fixando-se um Fator (KMO 0,922, Teste de Esferecidade de Bartlett [χ2(91) = 7476,560 p<0,001], 67,3% da Variância, Alpha de Crombach (α=0,96), Eigenvalue 9,426, Média (8,5) e Desvio Padrão (2,4), que, no conjunto de crenças cristãs sobre a sexualidade, os itens com conteúdo de homossexualidade apresentam carga fatorial mais forte perante a dimensão latente, os itens com conteúdo implicando em adultério ou traição, caracterizadores de relações interpessoais surgem com o segundo subagrupamento de maiores cargas fatoriais perante a dimensão latente, ao passo que os itens que abrangem uma dimensão meramente privada e individual, apresentam menor contribuição na constituição do traço latente. Um indicador de Tolerância a Relacionamentos Afetivos Interreligiosos, com Média (1,7) e Desvio Padrão (2,30) foi construído, indicando forte rejeição dos participantes da amostra a relacionamento afetivo interreligioso, notadamente em relação a fiéis das religiões afrobrasilieras (candomblé e umbanda). Os resultados também expressam uma amostra fortemente identificada com o seu grupo religioso pelo Sentimos de Pertença com Média 8,4 e Desvio Padrão de 2,24 e pela Importância da Pertença com Média de 9,2 e Desvios Padrão de 1,76. A Proximidade Espiritual com os Evangélicos analisada tem Média de 2,2 e Desvio Padrão de 0,86, confirmando a hipótese. Os resultados relacionados ao indicador de Participação nas Atividades da igreja apresentam Média de 17,3 e Desvio Padrão de 5,0, indicando elevado nível de participação, principalmente naquelas atividades que caracterizam maior compromisso com a igreja local. A média de Namoros foi de 2,2 com Desvio Padrão de 1,92, confirmando o perfil conservador da amostra neste aspecto. A Correlação das Variáveis executada demonstra que as variáveis que indicam adesão a crenças normativas sobre a sexualidade (gravidade de comportamento antinormativos e tolerância a relacionamentos interrreligiosos) estão correlacionadas negativametne e com franca intensidade. As variáveis relativas à identidade social religiosa (sentimento e importância de pertença e proximidade =com os evangélicos) também se correlacionam positivamente, variando a intensidade de fraca a moderada. A participação nas atividades da igreja e o número de namorados, por sua vez, não possuem qualquer associação. Note-se ainda que, em relação à participação em atividades da igreja, há uma correção positiva, ainda que fraca, com cada uma das variáveis de identidade, indicando que uma maior participação efetiva na igreja, um maior compromisso com a igreja está associado a uma maior identidade social religisoa. Apesar disso, a força dessa associação é bem pequena como outros casos já analisados. Em relação a o número de namorados, encontra-se associado apenas à proximidade total com os evangélicos, numa correlação negativa e muito fraca. Este pode ser considerado um achado acidental, uma vez que não há porque supor que esta relação tenha qualquer relação com a identidade social religiosa. Os resultados da Regressão Múltipla (RM) realizada (método stepwise R2(ajustado) = 0,07 (7%) F(3/346) = 9,085; P < 0,0001) indicam que a adesão a crenças cristãs normativas sobre sexualidade, definida pelo julgamento de gravidade dos comportamentos antinormativos, sendo a variável que mais contribuiu para o julgamento da gravidade dos comportamentos sexuais antinormativos é a Importância da Pertença (β=0,15), seguida da variável Sentimento de Pertença (β=0,13), ambas relacionadas de forma positiva com a variável critério; a variável Número de Namoros (β= - 0,12), também contribui para a variável critério, só que negativamente. A participação nas atividades da igreja e a proximidade com os evangélicos não exercem papel de importância em relação ao julgamento da gravidade dos comportamentos sexuaias antinormativos. Observa-se também que o modelo testado explica apenas 7% da variância dessa variável. Os resultados, a partir do modelo correspondente ao aspecto da adesão a crenças cristãs normativas sobre sexualidade, definido pela tolerância a relacionamentos afetivos interreligiosos (método stepwise R2(ajustado) = 0,13 (13%) F(3/346) = 19,391; P < 0,000), indicam que a variável que mais contribui para a tolerância a relacionamentos afetivos interreligiosos é o Sentimento de Pertença (β= - 0,20), seguido de Importância de Pertença (β= - 0,15) e logo a seguir, a Participação nas Atividades da Igreja (β= - 0,13), todas relacionadas de forma negativa com a variável critério. As variáveis número de namoros e a proximidade com os evangélicos não exercem papel de importância em relação à tolerância a relacionamentos interreligiosos. Observa-se também que o modelo testado explica apenas 13% da variância dessa variável.

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