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Materialism is the desire of objects that are supposed to offer happiness in a consumption society, where people consider that "goods are a means to happiness; that satisfaction in life is not achieved by religious contemplation or social interaction or a simple life, but by possession and interaction with goods" (Richins 1987, 353).
Because materialistic people look for life satisfaction in possession of goods and not in non-material sources of happiness like religious contemplation or social interaction, materialism has a negative connotation in popular opinion.
There are doubts, therefore, regarding the real effects of materialism.
We expect this study to contribute to this field of knowledge, mainly with regard to materialism, due to the following aspects: a) unlike traditional reviews, meta-analytic research reaches conclusive definitions on the investigated subject--in this case, materialism--from studies conducted in various different contexts (Green, 2005); b) meta-analysis goes beyond possible biases associated with studies that are conducted and published with a number of limitations (e.
For Richins and Dawson (1992), materialism revolves around three related values: centrality (a tendency to place possessions and their acquisition at the center of one's life), the pursuit of happiness (the view that possessions are essential to one's satisfaction and well-being), and possession-defined success (the tendency to judge one person's success by the number and quality of his possessions).
In addition, there is a major stream of research that seeks to discover and measure the negative effects of materialism on people's well-being, such as unhappiness, lower subjective well-being, and depression (Belk 1984, 1985; Burroughs and Rindfleisch 2002; Kasser and Ahuvia 2002; Kasseret al.
Despite their different appeal, both strands of materialism are not that dissimilar in their questions towards matter, for instance, in their drive to challenge established hierarchies and dynamics, and to move beyond individualisation of social problems.
Arendt may strike the reader as a curious choice for a discussion of matter: not only has she been conspicuously absent from geographical discussions of materiality (and even space) but also she is known as a strong critic of materialism and science.
Results indicate that materialism mediates the relationship between country development and well-being, while religiosity (both internal and external) is a potential moderator for that relationship between materialism and well-being.
Hypothesis 2: Materialism will fuel the practice of transactional sex.
In scientific materialism, what you see is what you get.
Materialism is likely to be important in the understanding of the distinction between dominance and prestige as methods to achieve status because materialism has been related to status consumption (Goldsmith & Clark, 2012), narcissism (Cizek, Hart & Sedikides, 2008; Rose, 2007) and Machiavellianism/Dark Triad traits (Lee et al.