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The paper analyses only the Christian approach to materialism by two reasons.
This theoretical paper tries to present objectively the relationship between materialism and happiness, one of the main topics in the history of Christianity and a subject of study of capitalist consumerist society in social sciences.
The materialism construct has been gaining increasing academic notoriety, especially following a study conducted by Belk (1985) in the Journal of Consumer Research.
In this sense, materialism has become a common construct in marketing studies (Benmoyal-Buzaglo & Moschis, 2010; Donnelly et al.
The rising level of materialism in children and adolescents has prompted growing concerns among parents, educators, and social scientists (Chaplin and John 2007).
Along with children's involvement in consumer society, children's materialism (or a tendency to value material possessions as a path to happiness) has become a research area for many scholars.
Historical materialism has sensitised geographers to the material dimension of inequality and socio-economic relations, whereas 'new materialism' has introduced a concern with the nonhuman for other than (purely) human ends.
Because of such preoccupations, materialism has been accused of leading to bad political consequences by default, whether in theory or practice.
This paper focuses on the interaction between religiosity and materialism in light of a global consumer environment, highlighting how the effects of economic development interact with materialistic and religious values.
Materialism can be defined as a value system in which there is an emphasis on the relative importance of material possessions and their acquisition (Richins & Dawson, 1992).
Truly it was ironic: We were fired up by idealism but guided by dialectical materialism.
According to Belk (1984, 1985), materialism is a personality trait consisting of possessiveness, non-generosity and envy.