The self-deception of the self-destructive

317 college students as respondents were measured for suicide proneness and self-destructive behaviors and were also asked questions about self-attitudes, value for life, beliefs about suicide and self-destruction, religiosity and dogmatism. Those who score high on suicide proneness and self-destructiveness do not tend to be the same people, and they differ from one another. Correlations and factor analyses suggest the Suicide Prone are aware of their tendencies and are influenced by their value for life and beliefs about suicide and self-destruction. The Self-destructive are tied to negative self-evaluations, are less aware of their self-destructive tendencies, and score significantly higher than the Suicide Prone on dogmatism. Belief structure of the highly dogmatic person may allow those who are self-destructive to deny negative self-attitudes and to be unaware of self-destructive behaviors which are inconsistent with their beliefs.     

Characteristic patterns of word association responses in institutionalized elderly with and without senile dementia

This study examined the responses of 91 institutionalized elderly persons to the Goldfarb-Halpern Word Association Test (1981), Journal of Speech and Hearing Research, 24, 233–246. Subjects with senile dementia evidenced a characteristic pattern of responses which included marked reduction of paradigmatic responses, no decrease in syntagmatic responses, and a marked increase in unclassifiable and multiword responses not previously reported in the literature. The declines and increases appeared linear and progressive with severity of dementia. The pattern was distinct from that of any other adult group previously tested with this tool. Institutionalized elderly subjects without senile dementia performed similarly to previously tested noninstitutionalized elderly. Theoretical and clinical implications are discussed.     

Training of conversational skills with institutionalized elderly: a preliminary study

16 residents in a Residential Care Home for elderly people volunteered and were trained in a social skills program aimed at increasing conversational skills. Subjects were assigned randomly to three groups, one experimental and two control groups (placebo and waiting list). The techniques used in the experimental group were behavior rehearsal, feedback, modeling, discriminative reinforcement, verbal instructions, and homework. Relative to control groups, experimental subjects showed significant increases in conversational skills, such as receiving information, speaking-up, and giving information. They also showed a significant decrease in their scores on Zung's Self-rating Scale of Depression compared with the two control groups. They showed an increase in assertive responses and a decrease in aggressive and inhibited responses. These changes remained when follow-up was made 3 mo. later, suggesting the potential utility of this training program with elderly persons residing in old people's homes.     

Application of social skills training in a group of institutionalized aggressive elderly subjects

A social skills training program consisting of instructions, modeling, role playing, and feedback was carried out with a group of 6 verbally aggressive institutionalized elderly patients. Dependent measures included confirmed incidents of verbal aggressive behavior monitored across an ABAB design with a 5-month follow-up period. Results indicated that verbally aggressive behavior can be significantly decreased in a group-training setting and subsequently generalized to ward and other socialized behavior. Ancillary aspects of the study include the role of social reinforcement, participant modeling, and staff attitude, perception, and motivation. Implications for future research are discussed.     

Religiosity and Subjective Wellbeing in Canada

Using the Canadian Ethnic Diversity Survey, I explore how religiosity associates with self-reported levels of wellbeing. The overall association of religious intensity with subjective wellbeing is found to be statistically significant, positive and small. When the impact is allowed to vary by religious group, it appears that Catholics and Protestants are very similar in how religiosity impacts their subjective wellbeing; the association is statistically significantly stronger for Canadian Muslims; and Canadian Jews are the closest group to religious nones. Surprisingly, among different dimensions of religious commitment, the intensity of religious belief is found to be the driver of the overall positive association, across religious groups. Finally, when Canadian population is divided into linguistic groups, religious involvement emerges as a negative predictor of French Canadians’ subjective wellbeing.     

Existential Confrontation and Religiosity

Recent research suggests that religious intrinsicness should predict a failure to confront existential problems whereas an interactional orientation should promote the opposite influence. This study, however, demonstrated that intrinsicness is associated only with traditional religious resolutions of such difficulties and that the interactional approach is essentially unrelated to confrontation with existential realities. These data therefore failed to support claims that orthodox, intrinsic individuals are rigid in their approach to the basic existential questions of life; the data also illustrated the importance of differentiating thought content from thought process in analyzing religious influences on psychological functioning.     

Religiosity and Cancer Screening

Churches have been suggested as avenues to reach African-American populations with messages about health because of their strong participation in church activities. Membership in several religious denominations has been associated with healthy lifestyle practices that are associated with lower cancer-incidence rates and better coping strategies among cancer patients. Among African-American women, however, belief in God as their doctor might preempt seeking treatment for cancer. The goal of the present study was to examine the influence of church participation and religious beliefs on the utilization of breast and cervical cancer screening among low-income, predominantly African-American women. A cohort consisting of 290 women was surveyed at baseline and one year later to determine the association between screening rates in the past year and measures of religiosity. The majority of women were members of a church (88%), with fairly regular church attendance (51% reported weekly attendance), and strong beliefs regarding God's influence on their health (e.g. 88% agreed that God was their doctor). Church attendance was the only religious variable related to screening frequency in univariate analyses, with those reporting attending church 1–3 times per month more likely to receive mammography screening (p = .013). Churches can provide avenues to reach African-American women about cancer screening; strong religious beliefs do not, however, appear to keep women from receiving regular screening exams.     

Religiosity and Marital Satisfaction

This study examined the association between religiosity and marital satisfaction among first-married and remarried adults. Seven hundred and eighty-seven heterosexually married adults from the Flanders region in Belgium completed the Maudsley Marital Questionnaire (MMQ) and a four-item religiosity scale, measuring marital satisfaction and religiosity respectively. This study found the effect of gender and marital status statistically significant (p < .0001) on religiosity. For marital satisfaction, the effect of gender and marital status statistically significant only for MMQ-S (p < .0001) and MMQ-M (p < .0001) respectively. Religiosity had a significant positive correlation (r = .19, p < .0001) with sexual-adjustment problems (MMQ-S). The ultimate aim of this study was to inform marital and relational therapists the value of a possible association religiosity has on marital satisfaction.This study was conducted at the Institute for the Family and Sexuality Sciences, Katholieke Universiteit Leuven, as part of doctoral research.     

Religiosity and Economic Development in Singapore

This paper examines religiosity in modern and industrialized Singapore. Several theories argue that economic development brings about secularization and the general decline of personal religiosity in modern and industrialized societies. Using data gathered from the World Values Survey-Singapore (2002) as well as data from other sources, this article finds that Singaporeans are not very secularized; they are religious (religion is important in people's lives); they have a high level of belief in (metaphysical) religious aspects; and they fulfill their religious obligations and activities. The main reasons for this apparent lack of secularization are, firstly, that religion is deeply embedded in Singapore society; secondly, that the state has both directly and indirectly promoted religion; and thirdly, that a process of religious rationalization has taken place.     

Religiosity and Islamic Rule in Iran

We investigate the relationship between religiosity and support for Islamic rule in the Islamic Republic of Iran (IRI). Are high levels of religiosity associated with an ideology characterized by clerical rule, supremacy of Islamic law, and state enforcement of Islam? The data come from a random sampling survey conducted in Tehran in August 2003. It covers a range of questions on religiosity, social, and political attitudes, and has a sample of 412 respondents. The analyses show that religiosity is closely affiliated with an ideological understanding of Islam in Tehran. Interestingly, political dissatisfaction does not negatively affect this association. Shi‘ism in Iran has evolved from a “world‐shaking” force into a “world‐legitimating” force.     

Adolescent Religiosity as a Mediator of the Relationship Between Parental Religiosity and Adolescent Health Outcomes

Studies have demonstrated the positive impacts of both parent and adolescent religiosity on adolescent outcomes; however, the relationships among these variable have not been studied. Our study was conducted to assess whether adolescent religiosity mediates the relationship between parent religiosity and adolescent emotional and behavioral health outcomes. A sample of 491 late adolescents ages 18–22 completed surveys that assessed their parents’ religious practices, their own religious practices, deviant behaviors, and internalizing behaviors. Findings suggest that adolescent religiosity mediates the relationship between parents’ religiosity and adolescent health outcomes such as drug and alcohol use and depression.     

Religiosity and Religious Participation in the Later Years:

This paper provides a brief overview of the relevant literature dealing w~thre ligiosity in the later years. In this study, reli iosity is reflected by participation in various religious activities suck as prayer, church membership/attendance, Bible and religious reading. Social erontolo ists have observed that individuals become more invoP ved .In re figiou s activities (is., increased religiosity) as they age. In a later section, this paper examines the si nifi cance of religous participation and the spir~tuanl eeds of the el&rlyI However, there is a paucity of literature dealing with the spiritual needs of the elderly and other related areas of interest, such as church attendance and religious beliefs. Issues dealin with religiosity and the spiritual needs of the elderly are examinefin the present study and remain unresolved.     

Religiosity and coping with loneliness

Loneliness is a universal experience which transcends age, sex, geography, and culture. Religion, and often one's religiosity, are known to affect one's approach to life, behaviour, and social involvement. The present, preliminary study aimed to explore whether coping with loneliness is influenced by one's religious observance. The present study focused on Israeli Jews. 250 participants identified themselves as Secular, Conservative, or Orthodox, by answering a 34-item yes/no questionnaire on loneliness. The three groups statistically significantly differed in their manner of coping with loneliness only on the Religion and Faith subscale, as hypothesized. Similar studies with people of other religious denominations could further highlight that issue.     

Paradigms and crises in psychoanalysis

The use of T. S. Kuhn's Structure of Scientific Revolutions as a model for the history of psychoanalysis is addressed. It is shown that his categories have been regularly misapplied in the interest of establishing the scientific status of psychoanalysis, or of proposing a new theoretical structure. It is argued that Kuhn's model may nevertheless be useful for the history of psychoanalysis on condition that its categories are used precisely, and their correspondence to the data is tested rather than assumed.     

Indirect self-destructive behavior in patients with Buerger's disease.

Patients with Buerger's disease (a circulatory illness) were studied to evaluate indirect self-destructive behavior (ISDB), evidence by neglect in following medical regimen, disregard of suggestions for environmental imporvements (avoidance of undue exposure to cold) and refusal to abstain from smoking. Personality characteristics and behavioral phenomena associated with ISDB were obtained by comparison of the files of 26 uncooperative patients with 26 matched cooperative controls with Buerger's disease and with 25 Buerger's disease patients representing a unselected annual population in a Veterans Administration (VA) hospital. The experimental group was characterized as more often complaining, manipulative, and aggressive. They manifested denial, negligence, and a tendency to minimize their illness. They were more likely to complain of pain and to demand relief. In a second clinical investigation of patients still in the hospital, 12 experimentals were compared with 12 controls using interview data and psychological tests measuring attitudes toward time and toward death. The experimentals did not seem to value time nor to be interested in achievement. They felt that a dull life was worse than death.     

Religiosity in Christian Educational Leadership

This study investigated the primary leadership orientations of Christian school leaders and their association with religiosity. To this end, this study adopted two lines of thought and research; the religiosity theory proposed by Batson, Schoenrade, and Ventis (1993) and the leadership theory proposed by Bolman and Deal (1997). Participants of this study were 206 K-12 school leaders affiliated with a Protestant church in the United States. According to the analysis, the human resource frame was the primary leadership frame of the school leaders, and the structural frame was a close second. Quest religiosity was inversely related to the four frames of structural, human resource, political, and symbolic leadership, whereas intrinsic and extrinsic religious orientations were positively related to the frames. Despite this pattern of relationship, in general, the analysis found little statistically meaningful relationship between religiosity and leadership, and this fact engenders an important question whether or not religion has any impact on Christian education, leadership, and behavior.     

Religiosity and obsessive-compulsive behavior in Israeli Jews

Individual differences in obsessive-compulsive (OC) behavior in various cultures correlate with religiosity. The current paper explored the so far unstudied relationship between religiosity and OC behavior in Israeli Jews. Two studies were conducted. Study 1 focused on the relationship between religiosity and OC behavior in a representative sample of Israeli students. Study 2 focused on religious change and OC behavior in a non-random sample of 31 individuals who had become more religious (the MR group), and 30 individuals who were less religious (the LR group) than their parents. Instruments used were the Maudsley obsessive-compulsive inventory (MOCI), the student religiosity questionnaire, and questions about parental home observance, upbringing, and changes in religiosity. In the first study, no association was found between religiosity and OC behavior. Religiosity was related to some degree to perfectionism and to the parental attitude to upbringing. In the second study, a significant difference was observed between the MR and the LR groups on OC behavior as measured by the MOCI. Conclusion, among Israeli Jews a lot of religious observance is non-reflective, and is not associated with individual differences in personality or OC symptoms. Those who undergo religious change may do so in response to their behavioral propensities. One such path is that the more OC become MR, and the less OC less religiously observant.     

Stimulus control of self-destructive behavior in a psychotic child

This study attempted to isolate some of the stimulus variables that controlled the self-destructive behavior of a psychotic child. In Experiment 1, the child was exposed to several demand and nondemand situations. In Experiment 2, the situation containing demands was modified so that demands now occurred in the context of a positive, ongoing interaction between the child and the adult therapist. The rates of self-destructive behavior underwent several orderly changes: (1) Rates were high in demand situations and low in nondemand and modified-demand situations; (2) rates decreased sharply when a stimulus correlated with the termination of demands was introduced; and (3) rates of self-destruction typically showed gradual increases within each of those sessions which contained only demands. These results were interpreted as suggesting that (1) self-destruction, under certain circumstances, may be conceptualized as an escape response which is negatively reinforced by the termination of a demand situation and (2) certain modifications of the social environment may provide discriminative stimuli for behaviors other than self-destruction, thereby decreasing this behavior.This investigation was supported in part by USPHS Research Grant 11440 from the National Institute of Mental Health. The research was conducted while the first author held a postdoctoral fellowship from the Medical Research Council of Canada. The authors thank Jon and Lynn Killion and Dennis Russo for their help in data collection and Ivar Lovaas, Laura Schreibman, and Robert Koegel for their many helpful criticisms. The encouragement and support of Tim's parents during the course of this study are sincerely appreciated.