世界経済・社会統計 = World development indicators

Part I. Understanding Secularization: 1. The secularization debate 2. Measuring secularization 3. Comparing secularization worldwide Part II. Case Studies of Religion and Politics: 4. The puzzle of secularization in the United States and Western Europe 5. A religious revival in post-communist Europe? 6. Religion and politics in the Muslim world Part III. The Consequences of Secularization: 7. Religion, the Protestant ethic, and moral values 8. Religious organizations and social capital 9. Religious parties and electoral behavior Part IV. Conclusions: 10. Secularization and its consequences 11. Re-examining the theory of existential security 12. Re-examining evidence for the security thesis.

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Sacred and Secular: Religion and Politics Worldwide

Until recently, economists have been reluctant to rely on culture as a possible determinant of economic phenomena. Much of this reluctance stems from the very notion of culture: it is so broad and the channels through which it can enter the economic discourse so ubiquitous (and vague) that it is difficult to design testable, refutable hypotheses. In recent years, however, better techniques and more data have made it possible to identify systematic differences in people's preferences and beliefs and to relate them to various measures of cultural legacy. These developments suggest an approach to introducing culturally-based explanations into economics that can be tested and may substantially enrich our understanding of economic phenomena. This paper summarizes this approach and its achievements so far, and outlines directions for future research.

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Does culture affect economic outcomes

What makes organizations so similar? We contend that the engine of rationalization and bureaucratization has moved from the competitive marketplace to the state and the professions. Once a set of organizations emerges as a field, a paradox arises: rational actors make their organizations increasingly similar as they try to change them. We describe three isomorphic processes-coercive, mimetic, and normative—leading to this outcome. We then specify hypotheses about the impact of resource centralization and dependency, goal ambiguity and technical uncertainty, and professionalization and structuration on isomorphic change. Finally, we suggest implications for theories of organizations and social change.

The iron cage revisited: Institutional isomorphism and collective rationality in organizational fields (Chinese Translation)

Does culture have a causal effect on economic development? The data on European regions suggest that it does. Culture is measured by indicators of individual values and beliefs, such as trust and respect for others, and confidence in individual self determination. To isolate the exogenous variation in culture, we rely on two historical variables used as instruments: the literacy rate at the end of the 19th century, and the political institutions in place over the past several centuries. The political and social history of Europe provides a rich source of variation in these two variables at a regional level. The exogenous component of culture due to history is strongly correlated with current regional economic development, after controlling for contemporaneous education, urbanization rates around 1850, and national effects. (JEL: O10, F10, P10, N13)

https://www.ifs.org.uk/conferences/tabellini.pdf

Culture and institutions: economic development in the regions of europe

Empirical research on the determinants of economic growth typically neglects the influence of religion. To fill this gap, this study uses international survey data on religiosity for a broad panel of countries to investigate the effects of church attendance and religious beliefs on economic growth. To isolate the direction of causation from religiosity to economic performance, the estimation relies on instrumental variables suggested by an analysis in which church attendance and religious beliefs are the dependent variables. The instruments are variables for the presence of state religion and for regulation of the religion market, the composition of religious adherence, and an indicator of religious pluralism. Results show that economic growth responds positively to religious beliefs, notably beliefs in hell and heaven, but negatively to church attendance. That is, growth depends on the extent of believing relative to belonging. These results accord with a model in which religious beliefs influence individual traits that enhance economic performance. The beliefs are an output of the religion sector, and church attendance is an input to this sector. Hence, for given beliefs, higher church attendance signifies more resources used up by the religion sector

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Religion and Economic Growth across Countries

Religion has a two-way interaction with political economy With religion viewed as a dependent variable, a central question is how economic development and political institutions affect religious participation and beliefs With religion viewed as an independent variable, a key issue is how religiosity affects individual characteristics, such as work ethic, honesty and thrift, and thereby influences economic performance In this paper, we sketch previous studies of this two-way interaction but focus on our ongoing quantitative research with international data

https://pubs.aeaweb.org/doi/pdfplus/10.1257/jep.20.2.49

Religion and Economy

Empirical research on the determinants of economic growth has typically neglected the influence of religion. To fill this gap, we use international survey data on religiosity for a broad panel of countries to investigate the effects of church attendance and religious beliefs on economic growth. To isolate the direction of causation from religiosity to economic performance, we use instrumental variables suggested by our analysis of systems in which church attendance and beliefs are the dependent variables. The instruments are dummy variables for the presence of state religion and for regulation of the religion market, an indicator of religious pluralism, and the composition of religions. We find that economic growth responds positively to the extent of religious beliefs, notably those in hell and heaven, but negatively to church attendance. That is, growth depends on the extent of believing relative to belonging. These results accord with a perspective in which religious beliefs influence individual traits that enhance economic performance. The beliefs are, in turn, the principal output of the religion sector, and church attendance measures the inputs to this sector. Hence, for given beliefs, more church attendance signifies more resources used up by the religion sector.

Religion and Economic Growth

Among 188 countries, 72 had no state religion in 2000,1970, and 1900; 58 had a state religion throughout; and 58 had 1 or 2 transitions. We use a Hotelling spatial competition model to analyze the likelihood that the religion market would be monopolized. Similar forces influence a government's decision to establish a state religion. Consistent with the model, the probability of state religion in 1970 and 2000 is increasing with the adherence rate to the main religion, has a nonlinear relation with population, and has little relation with per capita GDP. The probability of state religion decreases sharply under Communism, but lagged Communism has only a weak effect. With costly adjustment for institutions, the probability of state religion in 1970 or 2000 depends substantially on the status in 1900. This persistence is much stronger for countries with no major regime change than for countries with such a change.

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Which Countries Have State Religions

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Rachel M. McCleary

Papers

Religion and Economic Growth across Countries

Religion and Economy

Religion and Economic Growth

Which Countries Have State Religions

Religion and Economic Growth