Relationships between quality of life,spiritual well-being,and psychological adjustment styles for people living with leukaemia: An exploratory study

This paper reports on the relationships between quality of life, spiritual well-being, and psychological adjustment styles for people living with leukaemia. Participants were 40 adults (26 women and 14 men) aged between 22 and 80 years living with acute or chronic leukaemia in Western Australia. Participants completed three scales measuring spiritual well-being (FACIT-Sp-12-C Version 4; Cella, 1997 Cella, D. 1997. “Functional Assessment of Chronic Illness Therapy (FACIT) Manual, Version 4”. In Chicago: Center on Outcomes Research and Education CORE, Evanston, Chicago: Northwestern Healthcare and Northwestern University.  [Google Scholar]), psychological adjustment styles (MAC; Watson, Greer, & Bliss, 1989 Watson, M, Greer, S and Bliss, JM. 1989. Mental Adjustment to Cancer (MAC) Scale: User's manual, London: CRC Psychological Medicine Research Group The Royal Marsden Hospital.  [Google Scholar]), and quality of life (FACIT-G; Cella, 1997 Cella, D. 1997. “Functional Assessment of Chronic Illness Therapy (FACIT) Manual, Version 4”. In Chicago: Center on Outcomes Research and Education CORE, Evanston, Chicago: Northwestern Healthcare and Northwestern University.  [Google Scholar]). No differences were found between the men and women participants, with the exception of the anxious preoccupation adjustment style. Significant positive correlations were found between spiritual well-being and quality of life (r?=?0.72, p?=?<0.01), and between fighting spirit and both spiritual well-being (r?=?0.55, p?<?0.01) and quality of life (r?=?0.67, p?<?0.01). Spiritual well-being and quality of life were both significantly negatively correlated with hopelessness/helplessness, fatalism, and anxious preoccupation, suggesting that people who are able to find meaning in their illness are more likely to utilize functional psychological adjustment styles. A stepwise multiple regression revealed that spiritual well-being was most strongly associated with quality of life for people living with leukaemia, followed by a fighting spirit; together, these accounted for 61% of the variance in quality of life scores. Thus, having a reason for living, making life more productive, finding comfort in faith or spiritual beliefs, being determined to control the environment, and feeling a sense of meaning, peace, harmony, purpose, and comfortable in oneself are factors that contribute to a better quality of life among patients with leukaemia. Strengths, limitations, and implications of the findings are discussed.     

The spiritual wellness of Beyers Naudé: A psychobiographical study of a South African anti-apartheid theologian

The study explores and describes Beyers Naudé's (1915–2004) spiritual wellness across his lifespan. Naudé's life history was uncovered through the systematic collection and analyses of life history materials. Data were interpreted applying the Wheel of Wellness model (WoW) by Sweeney and Witmer (1991 Sweeney, T. J., & Witmer, J. M. (1991). Beyond social interest: Striving toward optimum health and wellness. Journal of Individual Psychology, 47(4), 527–540. Retrieved from http://www.utexas.edu/utpress/journals/jip.html [Google Scholar], 1992). Findings suggest that spirituality, as the major life task of the WoW, characterised Naudé's earlier years and also epitomised his later years. Underlying life-span and life-space influences included important life-forces such as the roles of the community, religion, government and politics in his life. Hope and optimism embodied Naudé's belief about promoting and preserving human dignity, human rights and respect for life.     

An existential framework of spirituality

A holistic approach to spirituality indicates a spiritual development that is relevant for all students and not just for those who have a religious background. However, debates in England surrounding spirituality in education often generally locate it within the religious domain (Blake, 1996 Blake, N. (1996). Against spiritual education. Oxford Review of Education, 22(4): 443–456.  [Google Scholar];Carr, 1995 Carr, D. (1995). Towards a distinctive conception of spiritual education. Oxford Review of Education, 21(1): 83–98.  [Google Scholar], 1999 Carr, D. (1999). Spiritual language and the ethics of redemption: a reply to Jim Mackenzie. Journal of Philosophy of Education, 33(3): 451–461.  [Google Scholar];Isherwood, 1999 Isherwood, L. (1999). Liberating spirituality: empowered people for a world in need of passion. British Journal of Religious Education, 21(2): 80–89.  [Google Scholar]). Conceptualizing spirituality in such a way tends to deny access to this development for non‐religious students or students in non‐religious contexts. Alternatively the other approaches to spirituality have adopted non‐religious viewpoints (see Erricker, 2003 Erricker, C. (2003). Against the protection of childhood innocence. International Journal of Children's Spirituality, 8(1): 3–7.  [Google Scholar], p. 7). Such either/or approaches work against the notion that spirituality should be conceived as intrinsic to the enterprise of education. This paper offers a brief view of a more elaborate existential framework of spirituality which has been developed in order to transcend the religious/secular divide. A short account of Existentialist philosophy is provided before an outline of the framework is discussed.     

The potential impact of the neurosciences on religious and spiritual education: ramifying from the impact on values education

This article will argue that neuroscientific insights can inform religious and spiritual education’s capacity for strengthening student understanding, promoting transformation and ultimately wisdom. Among other findings, it will show that current neuroscientific research supports a holistic approach to pedagogy which emphasises the cognitive, affective, moral and other dimensions of student learning and the corresponding need to facilitate development in all of these dimensions in order for authentic learning to take place. As such, the article adopts a cross-disciplinary reference point, referring to research that has demonstrated the usefulness of neuroscientific findings in application to education through a specific focus on values education. Values education is held up as a discipline with complementary interests to a holistic religious and spiritual education, these interests being in its capacity to inculcate in students the character dispositions which orientate them towards moral excellence, so allowing them to navigate complex ethical terrain, contribute constructively to society, and ultimately achieve human flourishing (Porter 2001 Porter, J. 2001. “Virtue Ethics.” In The Cambridge Companion to Christian Ethics, edited by R. Gill. Cambridge: Cambridge University Press. [Google Scholar]; Becker 2004 Becker, M. 2004. “Virtue Ethics, Applied Ethics and Rationality Twenty-three Years after ‘After Virtue’.” South African Journal of Philosophy 23 (3): 267–281.[Taylor & Francis Online], [Web of Science ®] , [Google Scholar]; Narvaez 2007; Rachels 2007). Drawing on what has been demonstrated above, we will argue that neuroscientific insights can help in understanding and facilitating religious and spiritual education as holistic and able to respond to contemporary issues of personal identity and social friction and, furthermore, as uniquely poised to contribute to contemporary educational research, including around the intersections between neuroscience and education.     

An Item Response Theory Analysis of the Spiritual Assessment Inventory

Item response theory (IRT) was applied to evaluate the psychometric properties of the Spiritual Assessment Inventory (SAI; Hall & Edwards, 1996 Hall, T. W. and Edwards, K. J. 1996. The initial development and factor analysis of the spiritual assessment inventory. Journal of Psychology and Theology, 24: 233–246. [Crossref], [Web of Science ®] , [Google Scholar], 2002 Hall, T. W. and Edwards, K. J. 2002. The spiritual assessment inventory: A theistic model and measure for assessing spiritual development. Journal for the Scientific Study of Religion, 41: 341–357. [Crossref], [Web of Science ®] , [Google Scholar]). The SAI is a 49-item self-report questionnaire designed to assess five aspects of spirituality: Awareness of God, Disappointment (with God), Grandiosity (excessive self-importance), Realistic Acceptance (of God), and Instability (in one's relationship to God). IRT analysis revealed that for several scales: (a) two or three items per scale carry the psychometric workload and (b) measurement precision is peaked for all five scales, such that one end of the scale, and not the other, is measured precisely. We considered how sample homogeneity and the possible quasi-continuous nature of the SAI constructs may have affected our results and, in light of this, made suggestions for SAI revisions, as well as for measuring spirituality, in general.     

The relation between elevation and self-reported prosocial behavior: Incremental validity over the Five-Factor Model of Personality

With the development of the field of positive psychology, new constructs have made their way into the literature. One such construct, elevation, represents a positive moral emotion that is experienced when one witnesses the kind, moral behavior of others (Haidt, 2003 Haidt, J. 2003. “Elevation and the positive psychology of morality”. In Flourishing: Positive psychology and the life well-lived, Edited by: Keyes, CL and Haidt, J. 275–289. Washington, DC: American Psychological Association. [Crossref] , [Google Scholar]). To date, few researchers have examined this construct. The current study examined elevation by locating it in the factor space of the Five-Factor Model of Personality, and determined its relation to the constructs of spiritual transcendence and self-reported prosocial behavior. A total of 188 student participants were recruited. Results indicated that Extraversion, Openness to Experience, Agreeableness, spiritual transcendence, and self-reported prosocial behavior were all positively correlated with elevation. Moreover, the results indicated that elevation provided significant incremental validity in predicting self-reports of prosocial behavior over and above the Five-Factor Model of Personality and spiritual transcendence. Clinical implications, limitations, and suggestions for future research are considered.     

Written on the body: Deliberate self-harm as communication

The inability to manage distress would be problematic at any time; but it is especially problematic when distress is accompanied by (or made up of) feelings of rage, cruelty and self-hatred. I will argue here that people who self-harm are communicating rage and hostility to themselves and others in ways that often leave them frustrated and hopeless; and leave professional carers aghast. I will conclude with some ideas about psychological therapies that may help such people; drawing very much upon the work of colleagues in the forensic psychotherapy field: especially Anne Aiyegbusi (2004 Aiyegbusi, A. 2004. “Forensic mental health nursing: Care with security in mind”. In A matter of security: The application of attachment theory to forensic psychiatry and psychotherapy, Edited by: Pfafflin, F. and Adshead, G. 167–192. London: Jessica Kingsley.  [Google Scholar]), Anna Motz (2008 Motz, A. 2008. The psychology of female violence: Crimes against the body, 2nd edn, Hove: Brunner Routledge.  [Google Scholar], 2009 Motz, A. 2009. Managing self harm: Psychological perspectives, London: Routledge.  [Google Scholar]) and Estela Welldon (1992).     

Unconcealing Jung's Transcendent Function with Heidegger

In the first sentence of his book, The Transcendent Function, Jeffery Miller says “The transcendent function is the core of Carl Jung's theory of psychological growth and the heart of what he called individuation, the process by which one is guided in a teleological way toward the person he or she is meant to be” (Miller, 2004 Miller, J. C. (2004). The transcendent function: Jung's model of psychological growth through dialogue with the unconscious. Albany, NY: SUNY Press. [Google Scholar], p. 1). Consequently, for Jung, the transcendent function is the question of unveiling the unconscious for individuation to take place or, as Heidegger would say, the question of unveiling Being for authenticity to take place. As a result of the apparent equivalence, these questions can be synthesised to demonstrate that read together, each of these thinkers brings deeper understanding, meaning, and interpretation to the projects of the other in such a way that an extension for application is created for both philosophy and psychotherapy.     

Emotionally-focused therapy and treatment as usual comparison groups in decreasing depression: A clinical pilot study

Abstract

Decades of research have shown that depression can have deleterious effects on couple relationships. Emotionally-focused therapy (EFT; Johnson, 2004 Johnson, S. M. (2004). The practice of emotionally focused couple therapy: Creating connection. East Sussex, UK: Brunner-Routledge. [Google Scholar]) is an empirically validated form of couple therapy, which has shown effectiveness in reducing depressive symptoms in couples where the wife has depression. The aim of the current pilot study was to examine the extent to which EFT and the comparison treatment as usual (TAU) therapy group decrease depressive symptoms in distressed couples. Results show that both groups were effective in decreasing depressive symptoms, with EFT showing a clinically significant reduction. Clinical implications and future research are discussed.     

Conditional probability and pragmatic conditionals: Dissociating truth and effectiveness

Recent research (e.g., Evans & Over, 2004 Over, D. E., Manktelow, K. I. and Hadjichristidis, C. 2004. Conditions for the acceptance of deontic conditionals. Canadian Journal of Experimental Psychology, 58: 111–120.  [Google Scholar]) has provided support for the hypothesis that people evaluate the probability of conditional statements of the form if p then q as the conditional probability of q given p, P(q/p). The present paper extends this approach to pragmatic conditionals in the form of inducements (i.e., promises and threats) and advice (i.e., tips and warnings). In so doing, we demonstrate a distinction between the truth status of these conditionals and their effectiveness as speech acts. Specifically, while probability judgements of the truth of conditional inducements and advice are highly correlated with estimates of P(q/p), their perceived effectiveness in changing behaviour instead varies as a function of the conditional probability of q given not-p, P(q/～p). Finally, we show that the conditional probability approach can be extended to predicting inference rates on a conditional reasoning task.     

On vagueness, 4D and diachronic universalism

I offer a new criticism of the argument from vagueness to four-dimensionalism [Sider 2001 Sider, Theodore. 2001. Four-Dimensionalism: An Ontology of Persistence and Time, Oxford: Clarendon Press. [Crossref] , [Google Scholar]. The argument is modelled after an older argument for mereological universalism [Lewis 1986 Lewis, David. 1986. On the Plurality of Worlds, Oxford: Blackwell.  [Google Scholar] and may be looked upon as a tightened-up and extended version of the latter. While I agree with other critics [Koslicki 2003 Koslicki, Kathrin. 2003. The Crooked Path from Vagueness to Four-Dimensionalism. Philosophical Studies, 114: 107–134. [Crossref], [Web of Science ®] , [Google Scholar]; Markosian 2004 Markosian, Ned. 2004. Two Arguments from Sider's Four-Dimensionalism. Philosophy and Phenomenological Research, 68: 665–673. [Crossref] , [Google Scholar] that the argument from vagueness fails precisely because of this affinity, my recipe for dealing with it is different. I reject the assumption, shared by Sider with his opponents, that synchronic composition and ‘minimal diachronic fusion’ are sufficiently similar to use considerations inspired by the analysis of the former to bear on the latter. My objection to a crucial premise of the argument from vagueness turns on the relevant aspect of dissimilarity between these two cases.     

Childhood Interrupted: A Story of Loss,Separation, and Reconciliation

This essay presents a story of personal loss and childhood trauma experienced by the author in 1968. Written in autoethnographic form, the author narrates a particular time in his life when he lost his hearing and subsequently experienced “disrupted attachment”(Becker, 1997 Becker, G. (1997). Disrupted lives: How people create meaning in a chaotic world. Berkeley, CA: University of California Press. [Google Scholar]) caused by forced separation from family on the day he began life at a residential school for deaf children. Forty-six years later, the author weaves together a narrative of loss and trauma followed by his own reflections, showing how he used writing conversation as a source of healing that allowed him reconcile with his past.     

Why do we need perceptual content?

Most representationalists argue that perceptual experience has to be representational because phenomenal looks are, by themselves, representational. Charles Travis (2004 Travis, C. (2004). The silence of the senses. Mind, 113, 57–94.[Crossref], [Web of Science ®] , [Google Scholar]) argues that looks cannot represent. I argue that perceptual experience has to be representational due to the way the visual system works.     

Dualisms,Dichotomies and Dead Ends: Limitations of Analytic Thinking about Sport

In this essay I attempt to show the limitations of analytic thinking and the kinds of dead ends into which such analyses may lead us in the philosophy of sport. As an alternative, I argue for a philosophy of complementation and compatibility in the face of what appear to be exclusive alternatives. This is a position that is sceptical of bifurcations and other simplified portrayals of reality but does not dismiss them entirely. A philosophy of complementation traffics in the realm of ambiguities, paradoxes, differences by degree, tendencies, mixtures, polarities, tensions, complexes, transitions and all other forms of messiness. I note that this position has been generated, in part, by work conducted in the empirical sciences and that complementation provides a paradigm that is useful across the academic disciplines.

To show the ways in which analytic thinking leads to dead ends, I analyse the epistemological debate over ‘broad internalism’ engaged in by Russell (1999 Russell, J. S. 1999. Are rules all an umpire has to work with?. Journal of the Philosophy of Sport, XXVI: 27–49. [Taylor & Francis Online] , [Google Scholar], 2004 Russell, J. S. 2004. Moral realism in sport. Journal of the Philosophy of Sport, XXXI: 142–160. [Taylor & Francis Online] , [Google Scholar]), Dixon (2003 Dixon, Nicholas. 2003. Canadian figure skaters, French judges, and realism in sport. Journal of the Philosophy of Sport, XXX: 103–116. [Taylor & Francis Online] , [Google Scholar]), Simon (2000 Simon, Robert. 2000. Internalism and internal values in sport. Journal of the Philosophy of Sport, XXVII: 1–16. [Taylor & Francis Online] , [Google Scholar], 2004 Simon, Robert. 2004. From ethnocentrism to realism: Can discourse ethics bridge the gap?. Journal of the Philosophy of Sport, XXXI: 122–141. [Taylor & Francis Online] , [Google Scholar]) and Morgan (2004 Morgan, William. 2004. Moral antirealism, internalism, and sport. Journal of the Philosophy of Sport, XXXI: 61–83.  [Google Scholar]). Evidence for the claim that they reached a mostly unhelpful stalemate is based on the fact that they did not provide any third option and moreover that the analytic tools and ground rules they employ prevent its discovery. I suggest that all four authors are comfortable with the analytic tendency to bifurcate reality and require choices among exclusionary alternatives. I also claim that they treat reason as if it were generated by a ‘mind from nowhere’. Philosophical anthropology, I suggest, provides much-needed somatic grounding that would reign in excessively optimistic views of reason (Dixon, Simon and Russell) or excessively plastic interpretations of mind (Morgan). It can also provide evidence that could help us understand why hominids (even modern ones) are so attracted to dichotomies and why we have so much trouble in reconciling apparent incompatibilities.     

Can Religion Promote Virtue?: A More Stringent Test of the Model of Relational Spirituality and Forgiveness

Rather than simply studying whether religious individuals are more forgiving than nonreligious individuals, recent research has focused on how religion may promote a more fluid and efficient forgiveness process. The present studies sought to strengthen evidence for a model of relational spirituality and forgiveness (Davis, Hook, & Worthington, 2008 Davis, D. E., Hook, J. N. and Worthington, E. 2008. Relational spirituality and forgiveness: The roles of attachment to God, religious coping, and viewing the transgression as a desecration. Journal of Psychology and Christianity, 27: 293–301.  [Google Scholar]), given the reliance of prior studies on cross-sectional designs that did not control for hurtfulness of the offense. In Study 1, spiritual appraisals predicted unforgiveness, controlling for hurtfulness and other covariates. Furthermore, using structural equation modeling, empathy was found to partially mediate the relationship between spiritual appraisals and unforgiveness. In Study 2, participants (N = 123) completed a survey weekly for 6 weeks that included measures of relational spirituality and forgiveness. Appraisals of relational spirituality predicted subsequent unforgiveness, as well as the rate of decline in unforgiveness. Thus, using a more stringent test, we found additional evidence for the model.     

Feminism,Therapy, and Changing the World

ABSTRACT

In this essay, Miriam Greenspan reviews her life’s work as an early pioneer of Feminist Therapy, the influence of her birth in a displaced person’s camp to parents who were Holocaust survivors, and her development as a feminist, social activist, and psychotherapist. She discusses her most influential works, including A New Approach to Women & Therapy (1983 Greenspan, M. (1983). A new approach to women & therapy. New York: McGraw Hill. [Google Scholar], 1993 Greenspan, M. (1993). A new approach to women & therapy (10th anniversary ed.). New York: McGraw Hill. [Google Scholar]) and Healing Through the Dark Emotions: The Wisdom of Grief, Fear, and Despair (2003 Greenspan, M. (2003). Healing through the dark emotions: The wisdom of grief, fear, and despair. Boston: Shambhala. [Google Scholar]). She concludes with a look back at her own spiritual evolution, her assessment of the ultimate contribution of Feminist Therapy to society, the need for a wide model of therapy that incorporates the political and spiritual dimensions of experience, and the challenges that psychology and psychotherapy face in an age of global threat.     

The role of cultural and spiritual expressions in affirming a sense of self,place, and purpose among young urban,Indigenous Australians

This article sets out to discuss the impact that urban living has had on the lives of young Indigenous people. It will seek to discover some of the problems that occur when there is a meeting of two cultures, in this case the Indigenous culture of Australian Aboriginal people and the mainstream culture that has been derived largely from west European traditions which, in turn, was born out of Western Christian perspectives. As well, it will explore the challenges faced by minority groups who live in pluralist contexts when they attempt to hand on their ways to their young people, in particular, the difficulties faced by urban Indigenous Australians who try to ensure that their young people will develop knowledge about their cultural and spiritual heritage. Finally it will examine how the rights of young Indigenous people need to be protected so that they can continue to develop their particular identity and at the same time take their place with pride and integrity in the pluralist social context that defines Australia today.

Many Australians understand that Aboriginal people have a special respect for nature. The identity we have with the land is sacred and unique. Many people are beginning to understand this more. Also there are many Australians who appreciate that Aboriginal people have a very strong sense of community. All persons matter. All of us belong and there are many more Australians who understand that we are people who celebrate together.

What I want you to know about is another special quality of my people. I believe it is most important. It is our most unique gift. It is perhaps the greatest gift we can give to our fellow Australians. In our language it is the quality called dadirri. It is inner, deep listening and quiet, still awareness.

Dadirri recognizes the deep spring inside us. We call on it and it calls to us. This is the gift that Australia is thirsting for. It is something like what you call ‘contemplation’. (Ungunmerr, 2003 Ungunmerr, Miriam‐Rose. 2003. “Dadirri—The spring within”. In Dadirri: the spring within—the spiritual art of the Aboriginal people from Australia’s Daly River region, Edited by: Farrelly, E. vii–ix. Darwin, NT, , Australia: Terry Knight and Associates.  [Google Scholar])     

“You Just Know It’s the Only Thing You Can Think”: A Conversation with Chodorow

ABSTRACT

Nancy Julia Chodorow (1944–) is a pioneer feminist theorist who brought together academic fields of sociology, anthropology, and psychoanalysis in her work related to feminist theories and psychoanalysis. Her first book, The Reproduction of Mothering: Psychoanalysis and the Sociology of Gender (1978 Chodorow, N. J. (1978; second ed. 1999). The reproduction of mothering: Psychoanalysis and the sociology of gender. Berkeley: University of California Press. [Google Scholar]), gave primacy to a more generalized account of the developmental and familial origins of prevalent psychological differences between femininity and masculinity from a psychoanalytic sociological viewpoint. Her later books, Femininities, Masculinities, Sexualities: Freud and Beyond (1994 Chodorow, N. J. (1994). Femininities, masculinities, sexualities: Freud and beyond. Lexington, KY: University Press of Kentucky. [Google Scholar]), The Power of Feelings: Personal Meaning in Psychoanalysis, Gender, and Culture (1999 Chodorow, N. J. (1999). The power of feelings: Personal meaning in psychoanalysis, gender, and culture. New Haven, CT: Yale University Press. [Google Scholar]), and Individualizing Gender and Sexuality: Theory and Practice (2012 Chodorow, N. J. (2012). Individualizing gender and sexuality: Theory and practice. New York and London: Routledge.[Crossref] , [Google Scholar]), bring in a rich interplay among socio-structural influences (i.e., culture) as well as intra- and inter-psychic dynamic processes, emphasizing more the importance of individuality and subjectivity. Based on an interview I had with Chodorow on the development of her thought, this paper gives Chodorow’s account of her personal history and academic background, current manifestations in feminist social science research and feminist psychoanalysis based on her contribution and legacy, and reflective narratives on the unfolding of feminist and psychoanalytic theories from the 1970s onward. Chodorow’s note to the next generation of feminist psychotherapists is also included.     

Quality of Life in the U.S. Navy: Impact on Performance and Career Continuance

Previous research has shown the importance of quality of life (QOL) for critical organizational outcomes such as the retention of U.S. Navy personnel (Wilcove, Schwerin, &; Wolosin, 2003 Wilcove, G., Schwerin, M. and Wolosin, D. 2003. An exploratory model of quality of life in the U.S. Navy.. Military Psychology, 15(2): 133–152. [Taylor &; Francis Online], [Web of Science ®] , [Google Scholar]) and Marines (Hindelang, Schwerin, &; Farmer, 2004 Hindelang, R. L., Schwerin, M. J. and Farmer, W. L. 2004. Quality of life (QOL) in the U.S. Marine Corps: The validation of a QOL model for predicting reenlistment intentions.. Military Psychology, 16(2): 115–134. [Taylor &; Francis Online], [Web of Science ®] , [Google Scholar]). These studies employed a life domains approach addressing a full range of work and non-work life needs as well as specific aspects of each life domain. In contrast, most other research exploring outcomes critical to military organizations focused only on work life needs of personnel (e.g., job satisfaction, organizational commitment, command climate). This study extends previous research by (a) including both performance and career-continuance plans of personnel as outcomes of interest, (b) exploring the contribution of an additional life need—spiritual well-being—to the measurement of QOL, and (c) examining changes in perceptions of QOL over time between 1999 and 2002 among U.S. Navy personnel. Implications of findings to military personnel, families, and manpower and personnel policy as well as future directions for research are discussed.     

Sanctifying Work: Effects on Satisfaction,Commitment, and Intent to Leave

Sanctification involves perceiving objects or events: (a) theistically by viewing them as having spiritual significance, or (b) nontheistically by viewing them as extraordinary and worthy of veneration and respect without any reference to a higher being. Previous research has found positive outcomes associated with sanctification, including increased satisfaction with marriage (Mahoney et al., 1999 Mahoney, A., Pargament, K. I., Jewell, T., Swank, A. B., Scott, E.Emery, E. 1999. Marriage and the spiritual realm: The role of proximal and distal religious constructs in marital functioning. Journal of Family Psychology, 13: 321–338. [Crossref], [Web of Science ®] , [Google Scholar]), body image (Mahoney, Carels, et al., 2005 Mahoney, A., Carels, R. A., Pargament, K. I., Wachholtz, A., Leeper, L. E.Kaplar, M. 2005. The sanctification of the body and behavioral health patterns of college students. The International Journal for the Psychology of Religion, 15: 221–238. [Taylor & Francis Online] , [Google Scholar]) and sexual intercourse (Murray-Swank, Pargament, & Mahoney, 2002 Murray-Swank, N. A., Pargament, K. I. and Mahoney, A. 2002. At the crossroads of sexuality and spirituality: The sanctification of sex by college students. The International Journal for the Psychology of Religion, 15: 199–219.  [Google Scholar]) to name a few. This study extends these findings into the world of work by demonstrating that those who sanctify their jobs are more satisfied, more committed to their organization, and at the same time less likely to intend to leave.