Mental Health,Belief Deficit Compensation,and Paranormal Beliefs

The present study examined the relationship between religious and nonreligious paranormal beliefs and mental health, as well as the possibility that nonreligious subjects compensate for a lack of identification with traditional religion by increased nonreligious paranormal beliefs. Subjects were 80 undergraduates categorized as religious or nonreligious on the basis of scores on the Traditional Religion subscale of the Paranormal Belief Scale. Religious subjects had significantly higher total paranormal belief scores than nonreligious subjects. Those adopting religious paranormal beliefs were actually somewhat more likely to adopt other nonreligious paranormal beliefs. The failure of nonreligious subjects to compensate fully for this traditional religious belief deficit was reflected in their mental health ratings on the Langer's Mental Health Scale (Langer, 1962). Paranormal beliefs were found to be negatively correlated with reported symptoms of psychopathology, supporting the formulation that paranormal beliefs may serve to ensure psychic integrity by acting as “self-serving cognitive biases.”     

Mental health, belief deficit compensation, and paranormal beliefs

The present study examined the relationship between religious and nonreligious paranormal beliefs and mental health, as well as the possibility that nonreligious subjects compensate for a lack of identification with traditional religion by increased nonreligious paranormal beliefs. Subjects were 80 undergraduates categorized as religious or nonreligious on the basis of scores on the Traditional Religion subscale of the Paranormal Belief Scale. Religious subjects had significantly higher total paranormal belief scores than nonreligious subjects. Those adopting religious paranormal beliefs were actually somewhat more likely to adopt other nonreligious paranormal beliefs. The failure of nonreligious subjects to compensate fully for this traditional religious belief deficit was reflected in their mental health ratings on the Langer's Mental Health Scale (Langer, 1962). Paranormal beliefs were found to be negatively correlated with reported symptoms of psychopathology, supporting the formulation that paranormal beliefs may serve to ensure psychic integrity by acting as "self-serving cognitive biases."     

Dimensions of loneliness among Canadian and Czech youth: A cross-national study

The present study examined the influence of cultural background on the causes of adolescents' loneliness. Eighty Canadian youth and 168 adolescents from the Czech Republic formed the participants pool. They answered a thirty-item yes/ no questionnaire. The questionnaire is composed of five subscales, namely: Personal Inadequacies, Developmental Deficits, Unfulfilling Intimate Relationships, Relocation/Significant Separations, and Social Marginality. Results revealed a mixed pattern of differences between the two cultures. Canadian youth had lower mean scores on Personal Inadequacies and Developmental Deficits, but scored higher on Social Marginality. Gender differences within and between the cultures were also examined. Both genders in the Czech Republic had higher mean scores than their Canadian counterparts.     

Dimensions of loneliness among Canadian and Czech youth: A cross-national study

The present study examined the influence of cultural background on the causes of adolescents' loneliness. Eighty Canadian youth and 168 adolescents from the Czech Republic formed the participants pool. They answered a thirty-item yes/ no questionnaire. The questionnaire is composed of five subscales, namely: Personal Inadequacies, Developmental Deficits, Unfulfilling Intimate Relationships, Relocation/Significant Separations, and Social Marginality. Results revealed a mixed pattern of differences between the two cultures. Canadian youth had lower mean scores on Personal Inadequacies and Developmental Deficits, but scored higher on Social Marginality. Gender differences within and between the cultures were also examined. Both genders in the Czech Republic had higher mean scores than their Canadian counterparts.     

Black-white differences on the Vocational Preference Inventory

The Vocational Preference Inventory (VPI) was administered to black and white undergraduates. The overall VPI profiles of the two groups were significantly different. Seven of the 11 scales of the VPI yielded significant differences between the black students and the white students. The black students scored higher on the Social, Conventional, Enterprising, Self-Control, Status, and Infrequency scales. The white students scored higher on the Masculinity scale.     

Religious upbringing and current religiosity in Spanish nursing and medicine students

The influence of religious education in the family upon current spiritual and religious tendencies was assessed in a sample of 599 Spanish nurse and medicine students using a religiosity scale and answers to a series of belief/disbelief statements. Results showed that nursing and medicine students were equally low-religious, with no differences in religiosity total scores between participants coming from religious families; however, medical students coming from nonreligious families showed higher religiousness than the corresponding nursing trainees. This distinction appeared both across religiosity items and in a variety of responses to belief/disbelief of Christian/secular assertions. Regression analysis showed that religious family background was a consistent predictor of religious beliefs at young adulthood, and its influence was higher for medical students. In addition to establish religious upbringing as an important factor modulating enduring religiosity, these findings provide distinctions between nurse and medical trainees, and reproduce, in a Spanish mainly catholic sample, the structure of religiosity factors previously found on North American mainline protestants.     

Adaptive Responses and the Contiguity Principle

Dynamic motivational traits identified by Cattell were factor analytically examined to determine more general underlying factors. Cattell's Motivational Analysis Test, which measures 10 dynamic structures was administered to 247 subjects. The intercorrelations of the dynamics were factor analyzed. Six general motivational factors were found: Long Term Growth and Satisfaction vs. Short Term Attainments with Frustrations, Social vs. Selfish Values, Masculinity vs. Femininity, People Orientation, Egocentric vs. Materialistic Orientation, Relaxed Materialism vs. Frustrated Insecurity. The factors represented an individual's general motivational orientation.     

Measuring the Mystique

A sample of 517 freshman women at a large state university was studied in order to learn whether differences might be discerned on the basis of rank on the SVIB Masculinity-Femininity (MF) Scale. This scale divided the sample so that 30 per cent ranked high, 55 per cent average, and 15 per cent low in MF. No differences were found among the three groups in college of enrollment, reason for finishing college, most important factor in choosing an occupation, or parental expectation of educational level. On the California Psychological Inventory scores, subjects in the high MF group scored high in Dominance, Capacity for Status, Sociability, and Femininity. The average MF group, as compared with the low MF group, tested high in Good Impression and Femininity and low in Psychological Mindedness and Responsibility. The high MF group scored higher on the CPI Femininity scale than did the low MF group.     

Psychotherapists' religious beliefs and their perception of the psychotherapy process

In a comparison of religious and nonreligious psychotherapists' perceptions of a portion of a psychotherapeutic session no significant differences were found on the Vanderbilt Psychotherapy Process Scale for four groups of therapists designated according to their scores on three religious questionnaires. While the results suggest attitudes toward religion are not reflected in therapists' practice of psychotherapy, limitations of the study indicate the need for more rigorous testing of this possibility.     

Healthy and unhealthy forms of religiousness manifested by psychotherapy clients: An empirical investigation

This study investigated whether 49 Mormon psychotherapy clients and 51 Mormon nonclients differed on a number of religious and psychological variables. The data were analyzed using analysis of covariance, controlling for social desirability, education level, and occupation status. Clients scored higher than nonclients on shame and lower on existential well-being. There were no significant differences between clients and nonclients on religious orientation, religious wellbeing, moral reasoning, and guilt. Females scored much higher on guilt, and female clients scored much higher on shame; there were no other gender differences. Subjects showed a preference for Stage 4 moral reasoning, and 92% were intrinsically motivated in their religious worship. The psychotherapy clients' religious beliefs and motivations appeared healthy and functional and could be an asset during therapy. The clients manifested some psychological issues which could predispose them to unhealthy reactions to some of the doctrines and influences of their religion. The gender differences observed were also discussed.     

Integrating Religious Resources Within a General Model of Stress and Coping: Long-Term Adjustment to Breast Cancer

The purpose of the present cross-sectional study was to explore the role of religious resources in long-term adjustment to breast cancer. A sample of fifty-two survivors was assessed on indices of religious resources (e.g., image of God), nonreligious resources (e.g., cognitive appraisal) and emotional and spiritual well-being. Results indicated that both relationship with God/God image and religious coping behaviour were related to the nonreligious mediator variables of cognitive appraisal and coping in response to the current cancer situation. Various experiences of relationship with God (e.g., Presence) were related to more positive appraisals of the current cancer situation as well as to the greater use of the nonreligious coping behaviour of focusing on the positive. In contrast, religious coping behaviours demonstrated more complex associations with cognitive appraisal and nonreligious coping factors. The same coping behaviour, for example religious avoidance, could be related to both positive and negative appraisals of the cancer situation. Finally, religious resources, but not nonreligious resources predicted emotional and spiritual well-being for these long-term breast cancer survivors.     

Muslim attitudes toward religion,religious orientation and empathy among Pakistanis

Pakistani university students responded to the Muslim Attitudes towards Religion Scale (MARS) along with the Intrinsic, Extrinsic, and Quest Religious Orientation Scales and with measures of adaptive and maladaptive empathy. The MARS most importantly predicted higher Intrinsic Scale scores, and MARS linkages with empathy were at least partially explained by an intrinsic religious orientation. The Extrinsic–Social motivation was lower than the Intrinsic orientation, which in turn was lower that the Extrinsic–Personal form of commitment. Quest reflected a more Extrinsic religious orientation. Numerous gender differences appeared. Comparison with previous British, Iranian, Pakistani and American data illustrated how a well-established research perspective can promote insights into an under-examined religious tradition and how the analysis of an under-examined religious tradition can clarify and qualify a well-established research perspective.     

Religion and Charitable Financial Giving to Religious and Secular Causes: Does Political Ideology Matter?

Previous research on charitable giving has identified a significant relationship between political conservatism and greater financial giving to charitable causes. Yet that research has not adequately explored the important role of religion in that relationship, nor differences in financial giving targets (i.e., religious congregations, noncongregational religious organizations, and nonreligious organizations). Support for competing theories concerning political ideology, religious practice, and charitable financial giving is assessed using data from the Panel Study on American Ethnicity and Religion (PS‐ARE). For both religious and nonreligious giving, the effect of political ideology is completely mediated by participation in religious and civic practices. These findings support recent arguments on “practice theory” in cultural sociology and suggest that it is less the effect of ideology than of active participation in religious, political, and community organizations that explains Americans’ financial giving to religious and nonreligious organizations.     

Individual Differences in Religious Motivation Influence How People Think

Motives matter and may have implications for how people cognitively experience meaning through religion and spirituality. Specifically, intrinsically motivated people perceive religion and spirituality are more central to meaning in life, which should promote a tendency to adopt more coherent, expansive cognitive representations. In contrast, extrinsically motivated people may adopt narrower cognitive representations since their motivation is more proximally oriented. The present study tests these possibilities by examining how religious motivation relates to action identification (tendency to use coherent, higher‐level cognitive representations). Results from 630 participants revealed that among religious people, intrinsic and extrinsic‐personal religious motivations indirectly influence higher‐level action identification through strength of spiritual beliefs. These relationships were not evident among nonreligious people. Furthermore, extrinsic‐social religious motivation and religious service attendance did not relate to action identification. These findings demonstrate that religious motivation differences are consequential for the action identities people rely upon to form a sense of meaning.     

When Meaning Matters: Coping Mediates the Relationship of Religiosity and Illness Appraisal with Well-Being in Older Cancer Patients

When individuals face serious, traumatic illnesses such as cancer, religion can contribute to their coping processes and psychosocial adjustment. In the current study, we examined the relationship between religiosity conceptualized as the religious meaning system, illness appraisal, and psychological well-being with religious and nonreligious coping as potential mediators of this relationship among older cancer patients. In a cross-sectional design, 215 older Polish patients (60–83 years of age; 80% Catholic, 9% Protestant) with gastrointestinal cancer completed measures of religiosity, illness appraisal, religious coping, nonreligious coping, and psychological well-being. Using structural equation modeling analysis, we found support for our model depicting a mediated relationship between religiosity, illness appraisal, and psychological well-being. Three forms of coping—negative religious, problem focused, and meaning focused—were key mechanisms in the relationship between the religious meaning system, positive and negative illness appraisal, and psychological well-being. These findings suggest that both religious factors (religiosity and religious coping) and nonreligious factors (illness appraisal and nonreligious coping) can operate together in influencing older cancer patients’ well-being.     

A Comparison of Religious Orientation and Health Between Whites and Hispanics

The study of religious orientation thus far has neglected the influence of race/ethnicity as well as all four religious orientations (intrinsic, extrinsic, pro-religious and nonreligious) in explaining differences in both physical and psychological health. A representative sample of 250 Hispanics and 236 non-Hispanic Whites in Utah was drawn and analysed for differences in health (self-rated health, life satisfaction, exercise) according to race/ethnicity, religious orientation and religious attendance. Responses to the Religious Orientation Scale differed significantly by race/ethnicity, indicating that future studies of religious orientation should take cultural context into account. For both Whites and Hispanics, pro-religious individuals reported the highest life satisfaction scores, which highlight the utility of employing the fourfold religious orientation typology.     

Crowding effects of density and personal space requirements among older people: the impact of self-control and social support

The authors examined the effects of self-control and social support among a representative sample of 300 older people, 150 in high-density and 150 in low-density households in India. The Self-Control Schedule (M. Rosenbaum, 1980), the Comfortable Interpersonal Distance Test (M. Duke & S. Nowicki, 1972), the Social Support Questionnaire, and the Judgement of Environmental Quality Scale (I. G. Sarason, H. M. Levine, R. B. Basham, & B. R. Sarason, 1983) were the measures. A 2 x 2 x 2 (Density x Social Support x Self-Control) analysis of variance for perceptions of home environment and personal space requirements revealed that the Self-Control x Social Support interaction moderated the crowding effects of density: The participants in high-density households evaluated their home environments more positively and reduced their personal space requirements.     

Factor analysis of the WISC-R and the Adaptive Behavior Scale-School Edition for a referral sample

The purpose of this study was to determine if a common factor structure was evident in the Wechsler Intelligence Scale for Children-Revised (WISC-R) and the Adaptive Behavior Scale-School Edition (ABS-SE) for a sample of 171 children referred for evaluation of learning and behavior problems. The WISC-R subtests (excluding Mazes) and the ABS-SE factor domain scores (Personal Self-Sufficiency, Community Self-Sufficiency, Personal-Social Responsibility, Social Adjustment, and Personal Adjustment) were subjected to an exploratory principal-components factor analysis with varimax rotation. ANOVAs were conducted on each of the derived factors to determine race and sex effects. The results indicated no common factor structure in the instruments, the Verbal Comprehension, Perceptual Organization, Independent Functioning, Maladaptive Behavior, and Freedom From Distractibility factors being extracted. The derived factors were very similar to those identified in standardization data and other studies. Perceptual Organization and Social Adjustment showed sex and race effects, respectively, although each model accounted for only about 7% of the variance.     

Mental disorder among nonreligious adolescents

This study is the first of its kind to investigate mental disorder among nonreligious adolescents. In this paper, we report three main findings based on data from the National Comorbidity Survey of Adolescents. First, nonreligious adolescents on average have higher rates of mental disorder than adolescents who identify as religious. Second, there is variability in rates of mental disorder among the three types of nonreligious adolescents, with atheists/agnostics experiencing the highest rates, followed by those with no religion, and those with no religious preference. Indeed, after controlling for a host of sociodemographic characteristics, adolescents with no preference have levels of mental disorder that do not differ from the religiously affiliated. Third, the mental health disadvantage of nonreligiosity is strongest among nonreligious adolescents with two highly religious parents. Their rates of mental illness are almost twice that of religious adolescents raised in religious households. Moreover, neither nonreligious nor religious adolescents are negatively affected by being raised in nonreligious households.