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1.
Krause N 《The International journal for the psychology of religion》2010,20(4):267-287
The purpose of this study was to see if feelings of God-mediated control are associated with change in self-rated health over time. In the process, an effort was made to see if a sense of meaning in life and optimism mediated the relationship between God-mediated control and change in health. The following hypothesized relationships were contained in the conceptual model that was developed to evaluate these issues: (1) people who go to church more often tend to have stronger God-mediated control beliefs than individuals who do not attend worship services as often; (2) people with a strong sense of God-mediated control are more likely to find a sense of meaning in life and be more optimistic than individuals who do not have a strong sense of God-mediated control; (3) people who are optimistic and who have a strong sense of meaning in life will rate their health more favorably over time than individuals who are not optimistic, as well as individuals who have not found a sense of meaning in life. Data from a longitudinal nationwide survey of older adults provided support for each of these hypotheses. 相似文献
2.
The purpose of this study is to examine the relationship between feelings of God-mediated control and optimism in Conservative Protestants and individuals affiliated with all other denominations. God-mediated control is defined as the belief that problems in life can be overcome and important goals can be reached by working together with God. Findings from a nationwide survey of older people reveal that Conservative Protestants are more optimistic than people who affiliate with other denominations. Moreover, the results indicate that differences in optimism across the two groups can be explained to a significant extent by a stronger relationship between God-mediated control and optimism in the Conservative Protestant group. 相似文献
3.
The construction and properties of the Belief in Good Luck (BIGL) Scale are described. Three studies provide evidence that reliable individual differences exist with respect to beliefs about luck. Some individuals maintain an irrational view of luck as a somewhat stable force that tends to influence events in their own favor, while others seem to hold the more rational belief that luck is random and unreliable. Further, these beliefs showed a considerable amount of stability over time. The BIGL was significantly related to locus of control (primarily to a chance subscale), but other evidence suggested these constructs were distinct. Belief in good luck was not related to general optimism, academic pessimism, self-esteem, desire for control, or achievement motivation. There was also evidence that belief in good luck was distinct from feeling fortunate or generally satisfied with one's life. Ethnic group differences were observed for the BIGL scale, showing that Asian-Americans were more likely to endorse superstitious beliefs about luck than non-Asians. Finally, the BIGL scale was shown to predict positive expectations for the outcome of everyday situations that are typically associated with luck. This is generally in agreement with previous findings suggesting that people who believe in personal good luck react to lucky events by becoming more positive about the likelihood of future success (Darke & Freedman, 1997). In general, it is suggested that irrational beliefs about luck can serve as a source of positive expectations for the outcome of future events. 相似文献
4.
The Common Belief Inventory for Students (CBIS) was developed to create a measure of rationality in children. The CBIS was formulated within Ellis's conceptual framework of Rational Behavior Training. It was constructed to yield a total score as well as a score for each of Ellis's 11 irrational ideas. A pretest/post-test design was employed over experimental and control groups (n = 1,226), Subjects in the experimental group were exposed to one hour of Rational Behavior Training each week for six weeks. Results indicated that the items were reliable indicators of the total test score and the belief scores. Belief components were reliable indicators of the total test score. Total test reliability estimates were adequate. The CBIS also appeared sensitive to the use of RBT methods to enhance rational thinking. 相似文献
5.
Krause NM 《Journal for the scientific study of religion》2007,46(4):519-537
This study examines the relationships among race, education, formal as well as informal involvement in the church, and God-mediated control. Formal involvement in the church was assessed by the frequency of attendance at worship services, Bible study groups, and prayer groups. Informal involvement was measured with an index of spiritual support provided by fellow church members. Data from a nationwide longitudinal survey of older people suggest that both formal and informal church involvement tend to sustain feelings of God-mediated control over time. The findings further reveal that compared to older whites, older African Americans are more likely to have stronger feelings of God-mediated control at the baseline survey and older blacks are more likely to sustain their sense of God-mediated control over time. In contrast, the data suggest that education is not significantly related to feelings of God-mediated control. 相似文献
6.
Mathes EW 《Psychological reports》2011,109(2):389-392
Life history theory suggests that reproduction of the species involves three areas of investment: personal development, mating, and nurturing offspring. Using the rational method of test construction, a 29-item scale was constructed to measure investment in personal development, the Investment in Personal Development Scale. Scale scores were statistically significantly correlated with age, year in school, identity commitment, and conscientiousness. 相似文献
7.
Michael Evangeli 《Journal of child and family studies》2018,27(8):2404-2410
Globally, there are nearly 2 million HIV positive children, many of whom are adolescents. The majority have perinatally acquired HIV. A key challenge for this population is communicating about HIV to meet emotional and practical needs. Despite evidence of its benefits, HIV communication in adolescents with HIV is rare. To enhance HIV communication, individuals’ beliefs may need to be taken into account. There is no measure of beliefs about HIV communication for adolescents living with HIV. A seven-item measure of HIV communication beliefs was developed and administered to 66 adolescents with HIV in the UK (39 female; aged 12–16 years). Data were explored using principal component analysis. Preliminary criterion-related validity was assessed by examining relationships between the measure and communication occurrence, frequency and intention. Preliminary construct validity was assessed by examining relationships between the measure and HIV stigma, HIV disclosure cognition and affect, quality of life and self-perception. Two factors were revealed: communication self-efficacy and normative beliefs; and communication attitudes. The full scale and its subscales were internally consistent. The total score showed statistically significant positive relationships with HIV communication intention, HIV disclosure cognitions and affect, and HIV stigma but not with other variables. Preliminary evidence of the measure’s good psychometric properties suggests it may be helpful in outlining relationships between HIV communication beliefs and other constructs. It may also be useful in testing interventions that aim to enhance HIV communication in this population. Further work needs to be done to establish the scale’s psychometric properties. 相似文献
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9.
Helen C. Boucher Mary A. Millard 《The International journal for the psychology of religion》2016,26(3):193-211
Across four studies (N = 460), we examined whether foreign supernatural agents (i.e., ones outside one’s own religious tradition) can serve as sources of secondary control (by hearing and responding to requests) and compensatory control (by imbuing the world with order and structure) when personal control is threatened. In Study 1, non-Buddhist control-threat participants believed in the Buddha as a source of secondary control more than nonthreat participants. In Study 2, control-threat participants believed in the Buddha as a source of compensatory control, but this effect was found only among those indicating a religious affiliation. Studies 3 and 4 clarified this finding, demonstrating that religious individuals with a strong quest orientation responded to control threat with greater belief in the Buddha (Study 3) and Shamanic ancestral spirits (Study 4) as sources of both secondary and compensatory control. We discuss discrepancies between our findings and extant research and offer directions for future research. 相似文献
10.
Robert J. Cramer Jamie DeCoster Tess M. S. Neal Stanley L. Brodsky 《Journal of applied social psychology》2013,43(8):1696-1703
Despite advances in the scientific methodology of witness testimony research, no sound measure currently exists to evaluate perceptions of testimony skills. Drawing on self‐efficacy and witness preparation research, the present study describes development of the Observed Witness Efficacy Scale (OWES). Factor analyses of a mock jury sample yielded a two‐factor structure (poise and communication style) consistent with previous research on witness self‐ratings of testimony delivery skills. OWES subscales showed differential patterns of association with witness credibility, witness believability, agreement with the witness, and verdict decision. Juror gender moderated the impact of communication style, but not poise, on belief of and agreement with the witness. Results are discussed with attention to application of the OWES to witness research and preparation training. 相似文献
11.
Development of valid instruments for measuring underlying irrational beliefs is necessary for ongoing research of Rational-Emotive Therapy (RET). This study was designed to further evaluate the validity of one such measure, the Survey of Personal Beliefs (SPB). Adult psychiatric inpatients completed the SPB and measures of depression, hopelessness, and anxiety, as well as a conceptually similar measure of irrational thinking, the Belief Scale. It was predicted that if construct validity exists for the SPB then a significant correlation would exist between irrational beliefs as measured by the SPB and depression, hopelessness, and anxiety. It was also predicted that if the scale has construct validity, then patients being treated with RET would demonstrate a greater reduction in irrational thinking based on SPB scores than would inpatients receiving treatment not based on RET. To evaluate for discriminate validity, it was predicted that the SPB would correlate more highly with a conceptually similar measure of irrational thinking than with measures of depression, hopelessness, and anxiety. The findings of this study offer support for the validity of the SPB. Additional and unexpected findings as well as recommendations are discussed.Dr. Nottingham is an Associate Fellow and Approved Supervisor of the Institute for Rational-Emotive Therapy. He is in independent practice with Germantown Psychological Associates, P.C. and is Director of Psychology and Clinical Director of Adult Mental Health Services at Parkwood Hospital, Olive Branch, MS.I would like to thank Ivey Bright, Brad Barris, and Dee Conrad for their assistance in data collection. Additionally, without the assistance and support of the Parkwood Hospital administration and staff, this research could not have been completed. 相似文献
12.
Tayyiba S.K. AlMarri Tian P.S. Oei Samir Al-Adawi 《Mental health, religion & culture》2013,16(5):415-426
The majority of the measures of religious practice and belief found in the literature are for persons of the Christian faith; such measures for Muslims are scarce. As examining the role of religion in relation to alcohol consumption is difficult because of the lack of appropriate measures, in the current study, a brief measure of practice and belief for persons of the Islamic faith was developed. Arab Muslims living the United Arab Emirates and Oman (n = 611) and Asian Muslims living in Malaysia and Indonesia (n = 303) were surveyed. The Short Muslim Practice and Belief scale (Short-MPBS) was subjected to exploratory factor analysis and confirmatory factor analysis. These analyses indicated a 9-item measure with a two-factor structure was a good fit of the data. Internal consistency (α = 0.83) and validity were good. Participants who scored higher on the measure were likely to be lifelong alcohol abstainers. 相似文献
13.
The study examined the psychometric properties of Dalbert, Montada, and Schmitt's (1987) English version of their 6-item belief in a just world scale using a sample of 253 Canadian management undergraduates. This study found strong support for the homogeneity of the scale, the independence of the scale from the influence of social desirability, and the concurrent validity of the scale as seen in significant correlations with Rubin and Peplau's (1975) 20-item just world scale. Cross-national comparisons show that this Canadian sample scored significantly higher than did the European and Hawaiian samples reported by Dalbert and her colleagues. 相似文献
14.
Research on the dimensionality and measurement of luck beliefs has yet to produce a clear conceptual and metrical consensus. This research theorizes a bidimensional model of luck beliefs that is tested through a series of studies (total n = 1205) validating the new Belief in Luck and Luckiness Scale. Unlike existing conceptualizations and measures, this new model is applicable to both believers and non-believers in luck, and reveals belief in luck and personal luckiness to be discrete, uncorrelated, and respectively unidimensional constructs. 相似文献
15.
The Gender Role Journey concept was developed to help women and men explore their gender role changes and transitions. A 34-item Gender Role Journey Measure (GRJM) was conceptualized and developed through empirical methods. The construct validity of the five phases of the gender role journey is assessed. The GRJM and the Personal Attributes Questionnaire (PAQ) were given to a sample of women and men (N=878). The sample was predominantly Caucasian from a mixed ethnic background. Principle factor analysis indicated three meaningful factors: Acceptance of Traditional Gender Roles; Gender Role Ambivalence, Confusion, Anger, and Fear; and Personal-Professional Activism. Moderately high test-retest and internal consistency reliabilities were found for each of the factors. Gender differences and gender by PAQ interactions were found for all three of the factors of the GRJM. Implications for future research, teaching, and workshops are suggested.This article was presented at the 99th convention of the American Psychological Association, San Francisco, California, August 1991. It was supported by a grant from the Research Foundation of the University of Connecticut, Storrs, Connecticut. 相似文献
16.
The Portland Neurotoxicity Scale (PNS) is a brief patient-based survey of neurotoxicity complaints commonly encountered with the use of antiepileptic drugs (AEDs). The authors present data on the validity of this scale, particularly when used in longitudinal studies. Participants included 55 healthy controls, 23 epilepsy patient controls, and 86 healthy volunteers who took various AEDs or placebos for 12 weeks as part of randomized, double-blind studies of AED effects on cognitive abilities. Test-retest reliability in the control groups averaged .80 (total score). Test-retest changes in the PNS were sensitive to AED usage in general (p < .001) and to each of the five AEDs tested but not to placebo. Test-retest changes in the PNS were strongly correlated with several scales of the Profile of Mood States but only weakly correlated with objective cognitive test measures. The PNS has satisfactory psychometric properties and is sensitive to AED usage in test-retest studies. 相似文献
17.
This study reports on the psychometric properties of a brief instrument that can be used in research or practice to measure the frequency of communication about sexual matters between parents and adolescents: The Sexual Communication Scale (SCS). The instrument was designed to assess communication between a mother/mother-figure and an adolescent and between a father/father-figure and an adolescent. The instrument, which contains 20 items for mothers and the same 20 for fathers, addresses sexual topics ranging from dating to sexual intercourse to homosexuality to HIV/AIDS. The sample used to establish reliability and validity of the SCS consisted of 158 males and females, who were primarily Caucasian, suburban, low to upper middle socioeconomic status, and in the 9th through 12th grades. Factor analyses revealed a strong unidimensional construct. Further, internal consistency was found to be very high. In sum, the SCS demonstrated adequate psychometric properties. 相似文献
18.
Michael E. Bernard 《Journal of Rational-Emotive & Cognitive-Behavior Therapy》1998,16(3):183-196
The purpose of this study was to provide further validational information on the General Attitude and Belief Scale (e.g., DiGiuseppe, Leaf, Exner & Robin, 1988). Particular interest was in determining further the factor structure of the General Attitude and Belief Scale as confirming REBT theory concerning the nature of irrational thinking. A sample of 236 males and 490 females drawn from a variety of populations completed the General Attitude and Belief Scale as well as a number of cross-validational measures (Spielberger's Trait Anxiety, Curiosity and Anger Scales, Spielberger's Anger Expression Scale, Beck's Depression Inventory (short-form) and Diener's Life Satisfaction Scale). A second sample of 18 couples receiving on-going marriage counselling and 43 couples not receiving counselling also completed the General Attitude and Belief Scale. A principal factors analysis yielded one factor of rationality and six irrationality factors (need for achievement, need for approval, demands for fairness, need for comfort, self-downing and other-downing). Significant correlations were obtained between the seven sub-scales of the General Attitude and Belief Scale and cross-validational measures. The clinical group of distressed couples scored lower in rationality and higher on three of the six sub-scales of irrationality. The findings support the continued use of the General Attitude and Belief Scale as a research instrument and of value to practitioners. 相似文献
19.
The Global Belief in a Just World Scale (GBJWS) has been widely used in measuring the Belief in a Just World (BJW) personality trait. Despite its widespread application across the social sciences, the validity of this scale has not been sufficiently tested in the literature. In this research, the authors examine the internal and external validity of the GBJWS using both standard correlational analyses and structural equation modeling (SEM). Specifically, the authors test the concurrent validity, internal consistency, unidimensional structure, convergent validity, and both measurement and latent mean invariance of the scale across gender and culture. The results of a pilot study suggest strong concurrent validity of the GBJWS with other BJW scales, and the findings of the two main studies support the internal and external validity of GBJWS across gender and culture. The authors’ results further show an overall greater level of BJW of Chinese individuals compared to Americans. The present research provides a much needed investigation of the validity of the GBJWS, and answers calls for research examining the scale’s utility across different populations. 相似文献
20.
Nancy A. Wintering Hannah Roggenkamp Aleezé S. Moss Judy Shea Mark R. Waldman 《Journal of Beliefs & Values》2014,35(1):48-60
The Belief Acceptance Scale (BAS) is a nine question scale that was developed to evaluate how open and accepting an individual is to other people’s beliefs across interdependent life domains. The purposes of this article are to demonstrate the internal consistency of the BAS and examine the instrument’s substructure and to correlate the BAS with validated measures of religiosity and demographic data gathered from a web-based Survey of Spiritual Experiences. The BAS focuses on cultural beliefs instead of religious motivations and was designed to be administered to religious and non-religious individuals. Three domains of belief acceptance were tested: the internal or subjective openness to other beliefs (Psychological Domain), willingness to participate in other ideologies and rituals (Reciprocal Domain), and the willingness to date or marry outside one’s belief system or cultural background (Social Domain). Responses from 350 individuals were correlated and analysed to estimate the scale’s internal consistency and subscale structure. Analyses support the validity of the BAS scores in that they demonstrate expected correlations with demographic data and standardised measures of religiosity. The results show that the BAS is an internally consistent scale with a coherent substructure that adequately measures openness to other beliefs, ideologies and belief systems. 相似文献