Distress intolerance and worry: the mediating role of cognitive variables

Background and Objectives: Distress intolerance (DI) has been identified as a potential risk factor for a variety of maladaptive avoidance behaviors, including worry. However, mechanisms linking DI to specific behaviors remain poorly understood. One hypothesis is that DI is a general vulnerability that confers risk of particular avoidance behaviors via more specific, lower-order vulnerabilities. The current study examined associations between DI and worry-related cognitions. Design: A multiple mediator model tested the hypothesis that worry-related variables (intolerance of uncertainty [IU], cognitive avoidance, beliefs about worry, and negative problem orientation) mediated the association between DI and worry. Methods: An undergraduate student (n = 281) and a clinical (n = 123) sample completed self-report measures. Results: Across samples, worry was associated with higher levels of DI, IU, cognitive avoidance, beliefs about worry, and negative problem orientation. Mediation results differed somewhat between the two samples. In the undergraduate sample, IU, negative beliefs about worry, and positive beliefs about worry mediated the association between DI and worry. In the clinical sample, negative problem orientation and negative beliefs about worry mediated the association between DI and worry. Conclusions: Results provide initial evidence that DI may be associated with worry via unique risk factors.     

Who volunteers for companionship with mental patients? A study of attitude-belief-intention relationships1

329 students were asked to join a companionship program for mental hospital patients. It was expected that the relationship between humanitarian attitudes and intention to participate would be stronger for subjects with benign beliefs than for subjects with unfavorable beliefs about patients The findings were (a) subjects’ intentions corresponded to their later joining (p<.001), and were unrelated to social desirability, (b) general helping and social-responsibility attitudes correlated higher than did specific beliefs about patients, with willingness to become a companion, (c) attitude-intention correlations were greatest for subjects with neutral beliefs, and weakest for subjects with benign beliefs (upsetting the main hypothesis), (d) the same pattern of correlations obtained in subgroups trichotomized on the basis of another scale (ostensibly unrelated to volunteering for companionship) which had an authoritarian component. Result (d) suggests that a personality factor, not beliefs about patients, moderated variations in the attitude-intention relationship     

The Role of Anxiety in Seeking and Retaining Risk Information: Testing the Risk Perception Attitude Framework in Two Studies

Despite the importance of health information seeking, not all people engage in such behaviors, especially when thinking about the disease is distressing. The focus of this paper is to examine the antecedents of information seeking and retention. Based on individuals’ risk perception and efficacy beliefs, the risk perception attitude framework is used to formulate four groups: responsive (high risk, high efficacy), avoidance (high risk, low efficacy), proactive (low risk, high efficacy), and indifference (low risk, low efficacy). In Study 1, a 2 (risk) × 2 (efficacy) between‐subjects experiment, participants’ perceived risk to skin cancer and skin cancer–related efficacy beliefs were induced to determine their information seeking, retention, and intentions to engage in future seeking. The responsive group, as predicted, was associated with the most information‐seeking behaviors and information‐seeking intentions. The avoidance group, however, sought information but exhibited the lowest retention scores. These results were used to derive two predictions—the incredulity hypothesis and the anxiety‐reduction hypothesis—that were then tested in Study 2. Study 2, also a 2 (risk) × 2 (efficacy) between‐subjects experiment dealing with diabetes, found support for the anxiety‐reduction hypothesis, which argues that the high‐risk, low‐efficacy group experiences more anxiety, which leads to high motivations to seek, but lower ability to retain information.     

Felt emotions,and verbally communicated emotions: the case of pride

Potential discrepancies between felt and verbally communicated emotions elicited by two Pride events (‘selected for a job among a large group’ and ‘being congratulated for one's own new partner’) were studied by means of a structured questionnaire. Italian male (n = 88) and female (n = 107) university students attributed felt and communicated emotions to the event protagonist P, choosing from a list of 14 emotions; the communication occurred with P‘s partner or friend, or with an acquaintance. Statistical analyses of subjects’ attributions confirmed the hypothesis that felt emotions are regulated in verbal communication to others: pride, triumph, self-satisfaction and excitement were de-emphasized in communication; joy, satisfaction, happiness and surprise were intensified; other emotions were communicated as felt. Event type, and to a lesser extent sex of subject, significantly influenced the direction and extent of regulation. The results are interpreted as showing that the verbal communication of emotion is influenced by emotion-related social norms and beliefs.     

Additional cross‐cultural evidence on the selective usage of nonmaterial beliefs in explaining life events

Two studies, one conducted in the Netherlands (N=87) and one in Italy with two samples—Catholic Youth (N=41) and Young Communists (N=41)—assessed the cross‐cultural generality of the previously confirmed hypothesis (Pepitone & Saffiotti, 1997) that six universal nonmaterial beliefs—fate, God, luck, chance, just punishment, and just reward—are used selectively to interpret life events. A ‘selective correspondence’ between the six beliefs and the standard life event cases specifically constructed to engage the belief‐specializations was predicted. All three samples showed the predicted correspondence in terms of significant ordinal correlations in a 6 nonmaterial belief ×9 life events classification. In addition, the findings are consistent with the assumption that the degree of selective correspondence depends upon the importance of beliefs in the sample under study. Copyright © 1999 John Wiley & Sons, Ltd.     

If You Can't Change What You Believe,You Don't Believe It

I develop and defend the view that subjects are necessarily psychologically able to revise their beliefs in response to relevant counter-evidence. Specifically, subjects can revise their beliefs in response to relevant counter-evidence, given their current psychological mechanisms and skills. If a subject lacks this ability, then the mental state in question is not a belief, though it may be some other kind of cognitive attitude, such as a supposition, an entertained thought, or a pretense. The result is a moderately revisionary view of belief: while most mental states we thought were beliefs are beliefs, some mental states which we thought were beliefs are not beliefs. The argument for this view draws on two key claims: First, subjects are rationally obligated to revise their beliefs in response to relevant counter-evidence. Second, if some subject is rationally obligated to revise one of her mental states, then that subject can revise that mental state, given her current psychological mechanisms and skills. Along the way to defending these claims, I argue that rational obligations can govern activities which reflect on one's rational character, whether or not those activities are under one's voluntary control. I also show how the relevant version of epistemic ‘ought’ implies ‘can’ survives an objection which plagues other variants of the principle.     

Do teachers’ cultural beliefs matter for students’ school adaptation? A multilevel analysis of students’ academic achievement and psychological school adjustment

Based on two large-scale studies from Germany, we examined how different types of teachers’ cultural beliefs are related to immigrant students’ school adaptation. Specifically, we investigated the relationship of teachers' multicultural beliefs appreciating cultural diversity, their egalitarian beliefs focusing on all students' similarities and their assimilationist beliefs that immigrant students should conform to the mainstream context with immigrant students' academic achievement and psychological school adjustment as indicators of their school adaptation. We also explored all of these associations for non-immigrant students. Study 1 used data on the multicultural, egalitarian, and assimilationist beliefs of German language (N_Teachers?=?220) and mathematics (N_Teachers?=?245) teachers and on students’ achievement and feelings of helplessness in German language classes (N_Students?=?2606) and mathematics classes (N_Students?=?2851) as well as students’ school satisfaction. Study 2 analyzed data on teachers’ multicultural and egalitarian beliefs (N_Teachers?=?456) and students’ achievement and self-concept in mathematics (N_Students?=?4722). Overall, multilevel analyses revealed no relationship between teachers’ cultural beliefs and any of the indicators of immigrant and non-immigrant students’ school adaptation. These findings challenge the notion that overall, teachers’ cultural beliefs effectively translate into students’ school adaptation.

     

Wittgenstein,Quasi-fideism,and Scepticism

In the discussion of certainties, or ‘hinges’, in Wittgenstein’s On Certainty some of the examples that Wittgenstein uses are religious ones. He remarks on how a child might be raised so that they ‘swallow down’ belief in God (§107) and in discussing the role of persuasion in disagreements he asks us to think of the case of missionaries converting natives (§612). In the past decade Duncan Pritchard has made a case for an account of the rationality of religious belief inspired by On Certainty which he calls ‘quasi-fideism’. Pritchard argues that religious beliefs are just like ordinary non-religious beliefs in presupposing fundamental arational commitments. However, Modesto Gómez-Alonso has recently argued that there are significant differences between the kinds of ‘hinges’ discussed in Wittgenstein’s On Certainty and religious beliefs such that we should expect an account of rationality in religion to be quite different to the account of rational practices and their foundations that we find in Wittgenstein’s work. Fundamental religious commitments are, as Wittgenstein said, in the foreground of the religious believer’s life whereas hinge commitments are said to be in the background. People are passionately committed to their religious beliefs but it is not at all clear that people are passionately committed to hinges such as that ‘I have two hands’. I argue here that although there are differences between religious beliefs and many of the hinge-commitments discussed in On Certainty religious beliefs are nonetheless hinge-like. Gómez-Alonso’s criticisms of Pritchard mischaracterise his views and something like Pritchard’s quasi-fideism is the correct account of the rationality of religious belief.

     

A note on residual M-distances for identifying aberrant response patterns

Although a statistical model might fit well to a large proportion of the individuals of a random sample, some individuals might give ‘unusual’ responses that are not well explained by the hypothesized model. If individual responses are given as continuous response vectors, M-distances can be used to produce real valued indicators of how well an individual's response vector corresponds to a covariance structure implied by a psychometric model. In this note, we focus on the so-called one-factor model. Two M-distances, d_si and d_ri, which are sensitive to different aspects of the assumed factor model, have been proposed. While one of the M-distances, d_ri, has been derived based on Bartlett factor scores, in this note we show that the second M-distance, d_si, can be derived in an analogous fashion based on Thomson factor scores.     

Effect of information on reducing inappropriate expectations and requests for antibiotics

People often expect antibiotics when they are clinically inappropriate (e.g., for viral infections). This contributes significantly to physicians’ decisions to prescribe antibiotics when they are clinically inappropriate, causing harm to the individual and to society. In two pre-registered studies employing UK general population samples (n₁ = 402; n₂ = 190), we evaluated the relationship between knowledge and beliefs with antibiotic expectations, and the effects of information provision on such expectations. We conducted a correlational study (study 1), in which we examined the role of antibiotic knowledge and beliefs and an experiment (study 2) in which we assessed the causal effect of information provision on antibiotic expectations. In study 1, we found that both knowledge and beliefs about antibiotics predicted antibiotic expectations. In study 2, a 2 (viral information: present vs. absent) × 2 (antibiotic information: present vs. absent) experimental between-subjects design, information about antibiotic efficacy significantly reduced expectations for antibiotics, but viral aetiology information did not. Providing antibiotic information substantially diminishes inappropriate expectations of antibiotics. Health campaigns might also aim to change social attitudes and normative beliefs, since more complex sociocognitive processes underpin inappropriate expectations for antibiotics.     

Intuitive<Emphasis Type="Italic">t</Emphasis> tests: Lay use of statistical information

Normatively, a statistical pairwise comparison is a function of the mean, standard deviation (SD), and sample size of the data. In our experiment, 203 undergraduates compared product pairs and judged their confidence that one product was better than the other. We experimentally manipulated (within subjects) the average product ratings, the number of raters (sample size), and theSD of the ratings. Each factor had two levels selected, so that the same change in statistical power resulted from moving from the low to the high level. We also manipulated (between subjects) whether subjects were given only the product rating data as summarized in a statistical format or the summaries plus the raw ratings. Subjects gave the most weight to mean product ratings, less weight to sample size, and very little weight toSD. Providing subjects with raw data did not increase their use of sample size andSD, as predicted.     

Estimation of the hypothesis hierarchy in probabilistic inference tasks*

Is there a hierarchical order among the hypotheses about functional rules in probabilistic inference tasks, i.e. what is the construction and the procedure of the “hypothesis sampling mechanism” employed by the subjects in this kind of task? According to the hypothesis sampling model initially proposed by Brehmer (1974) there should be a hierarchical order among the hypotheses in the subject's hypothesis pools. The procedures of hypothesis sampling and testing ought to follow this strict data independent order (see e.g. Sniezek, 1986; Brehmer, 1987). Knez (1991a, b) showed, however, that this assumption may be incorrect. As a follow up to these results the question regarding the construction of the subject's hypothesis pools was reapproached in the present study. The results indicated a consistency with the hierarchical assumption (Brehmer, 1974) only regarding the relation between the linear and nonlinear rules but not within these types of rules.     

Intellectual humility and forgiveness of religious leaders

This article presents two studies that examined how perceptions of intellectual humility affect response to a transgression by a religious leader. In Study 1, participants (N = 105) rated the religious leader on intellectual humility regarding different religious beliefs and values, as well as general humility and forgiveness of the leader for a transgression. Perceived intellectual humility was positively associated with forgiveness, even when controlling for perceived general humility. In Study 2, we replicated the findings from Study 1 on an independent sample (N = 299). Also, the type of offense moderated the association between perceived intellectual humility and forgiveness. For participants, who reported an offense in the area of religious beliefs, values, or convictions, the association between perceived intellectual humility and forgiveness was stronger than for participants, who reported a different type of offense. We conclude by discussing limitations and areas for future research.     

Beliefs About Faith and Work: Development and Validation of Honoring God and Prosperity Gospel Scales

Disputes over the connection between beliefs and behaviors, coupled with the relative paucity of survey measures of specific theological beliefs related to work and its association with financial success, motivated the development of two beliefs scales: beliefs about work as a means to honor God and beliefs about God promising prosperity for believers. Analyses demonstrated these two scales to be distinct from one another and reliable. Using a national sample of over 1,000 working adults, we assessed the relationship of the specific belief scales to Lynn et al.’s (J Bus Ethics 85(2):227–241, 2009) faith at work scale, Mirels and Garrett’s (J Consul Clin Psychol 36(1):40–44, 1971) Protestant Work Ethic scale, two personality scales (Conscientiousness and Neuroticism), entrepreneurial behavior, helping behavior, and religious tradition. Results indicate convergent and divergent validity and demonstrate the potential utility of these beliefs scales for predicting work-related attitudes and practices.     

Why won’t they participate? Barriers to participation in worksite health promotion programmes

Research suggests that worksite health promotion (WHP) programmes, and specifically health risk assessment (HRA) surveys and health education workshops, can be effective in enhancing employees’ health. However, 50–75% of employees choose not to participate when offered the opportunity to do so. The reasons for nonparticipation and the characteristics of nonparticipants have largely been overlooked. Building on premises of Conservation of Resources (COR) theory, we hypothesize that nonparticipation results from lack or loss of resources, or from the perceived low value of resources. These barriers to participation are expected to be related to employees’ characteristics and beliefs (termed implicit barriers) and reflected in employees’ self-reported reasons for nonparticipation (termed explicit barriers). We surveyed a large random sample of participants and nonparticipants in a WHP programme (n = 1926 employees), which included two steps: a HRA survey and a health education workshop. Participants completed an anonymous web-based questionnaire. Implicit and explicit barriers that reflect resource availability (e.g., age, health status) and valuation (e.g., low value of making a lifestyle change) were identified. The magnitude and nature of these barriers differed between the HRA survey and the workshop. We discuss how future research on WHP programmes can build on these findings and propose practical implications for reducing nonparticipation.     

Belief and Subjective Well-Being in Outpatients

Background. The purpose of this study was twofold: to test the hypothesis that religious and spiritual beliefs provide medical outpatients with a system of meaning and existential understanding, and to seek to determine some elements that constitute the domain of spiritual and religious beliefs as they relate to subjective well-being. Methods. The Spiritual Well-Being Scale (SWBS) questionnaire was administered to a convenience sample of adult outpatients. Results. Patients agreed, strongly to moderately, with statements that had a direct reference to God having a significant influence (cares about me, concerned about my problems, contributes to my sense of well-being) on the daily life of the respondent. Conclusion. Religious and spiritual beliefs provide medical outpatients with a system of meaning and existential understanding. Outpatients identified with more cognitive rather than affective perceptions of well-being, in addition to a conceptualization of what a loving God may mean.     

The development and validation of the Beliefs About Losing Control Inventory (BALCI)

ABSTRACT

Cognitive theory of obsessive-compulsive disorder (OCD) proposes that maladaptive beliefs play a pivotal role in the development and maintenance of symptoms. Clinical reports as well as recent psychometric and experimental investigations suggest that control-related beliefs in OCD may benefit from expansion to include aspects of losing control. However, currently available measures either focus on other facets of control (e.g., sense of control) or do not put emphasis on beliefs about losing control (e.g., beliefs about control over thoughts). The current study aimed to develop and validate the Beliefs About Losing Control Inventory (BALCI), a self-report measure of negative beliefs about losing control, in a sample of undergraduate participants (N= 488). An exploratory factor analysis revealed that the BALCI’s 21 items capture negative beliefs about losing control over one’s thoughts, behaviour, and emotions (Factor 1), beliefs about the importance of staying in control (Factor 2), and beliefs about losing control over one’s body/bodily functions (Factor 3). The BALCI was also found to have good convergent and divergent validity and to be associated with elevated OCD symptoms above and beyond previously identified obsessive beliefs. Theoretical implications and recommendations for the field of cognitive-behaviour therapy are discussed.