Social Constraints on Disclosure and Adjustment to Cancer

This article introduces the concept of social constraints on disclosure, puts it in a theoretical framework, and examines how it can affect adjustment to major life stressors using the exemplar of cancer. Cancer is a leading cause of death and disability worldwide. It is often life threatening, disfiguring, and unpredictable; hence, it can undermine people's basic and often positive beliefs and expectations about themselves, their future, and social relationships. For many people with cancer, it is important to come to terms psychologically with the illness – to make sense of or somehow accept the reality of it. People often do this by thinking about different aspects of the disease and its implications for their life, but also through socially processing, or talking about, their cancer-related thoughts, feelings, and concerns with others. When people experience social constraints on their disclosure of cancer-related thoughts and feelings, it can adversely affect how they think and talk about their illness, their coping behaviors, and psychological adjustment. In addition to discussing mechanisms and consequences of social constraints on disclosure, we discuss some of its determinants and future research directions.     

Critical incidents: Life events for experienced family therapists

Summary The results of this investigation suggest that therapists' professional style and clinical use of self patterns are impacted by critical life events occurring in their personal life. Many subjects reflected on how changes in their family constellations (both family of origin and family of procreation) were important to their professional development. They frequently mentioned that marriage, children, divorce, and illness or death of a loved one impacted their personal and, then, their professional lives. The important life events of becoming a parent or losing a significant loved one was specifically mentioned as strongly influencing changes in one's professional direction and therapeutic style.Becoming a parent caused the interviewees to reevaluate their expectations of their own parents, their client families and themselves. Changes in career aspirations, interactional patterns, and the capacity to be consistent and calm were explored and understood differently. Many subjects described how this transition in their own life shifted their primary focus and altered many of their existing relationships. In particular, female therapists with younger children related how their sense of being female changed. They sought out other women for intimate contact more frequently, they understood their own mothers better, and they frequently were less judgmental of mothers in their client families.Along with creating their own families, death of a parent was keynoted as having a strong impact on the subjects' personal and professional lives. They described questioning (and frequently changing) the amount of time they spent working and the type of work they did. Many began to push for more emotionally intense relationships personally and therapeutically. Detailing how their therapeutic goals for a family now included connection-making rather than just problem solving, they described being much more willing to share their vulnerabilities and personal needs with clients.     

The interpretation of life experience and well-being: the sample case of relocation.

Social psychological theories of the self postulate mechanisms through which individuals interpret their life experiences to ensure positive self-evaluation. This framework was applied to a sample of aging women (N = 120, M age = 74.9 years) who had experienced community relocation. The authors measured their reasons for moving (push factors), reasons for selecting the new setting, (pull factors), and interpretive mechanisms, including how they compared with others in their new setting, how they were viewed by significant others following the move, how their behaviors changed following relocation, and whether the above evaluations occurred in life domains central to their sense of self. Regression analyses showed that push-pull factors and interpretive mechanisms accounted for substantial variance in multiple aspects of psychological well-being, particularly environmental mastery, purpose in life, and positive relations with others.     

汶川地震三年半后中学生的感恩对创伤后成长的影响：社会支持的中介作用

采用感恩问卷、社会支持问卷和创伤后成长问卷对汶川地震三年半后的376名中学生进行调查,考察其感恩与社会支持对创伤后成长的影响,并检验社会支持在感恩与创伤后成长之间的中介作用。结果发现：（1）灾后中学生的创伤后成长水平较高,其中自我觉知的改变与人际体验的改变水平高于生命价值观的改变水平,女生人际体验的改变水平高于男生,初一学生的创伤后成长水平相对低于高年级学生;（2）感恩和社会支持可显著地正向预测创伤后成长;（3）社会支持在感恩与创伤后成长之间起着部分中介作用。这表明,汶川地震三年半后中学生的感恩可以直接正向预测创伤后成长,也可通过社会支持正向影响创伤后成长。     

Reported Contact with the Dead, Religious Involvement, and Death Anxiety in Late Life

The purpose of this study is to examine the relationship between contact with the dead and death anxiety. The data come from an ongoing nationwide survey of older adults. A conceptual model is developed that contains the following theoretical linkages: (1) making contact with the dead instills a deeper appreciation of the connection that exists among all people; (2) this fundamental sense of connectedness with others fosters a deeper sense of religious meaning in life; and (3) individuals with a deeper sense of religious meaning in life are less likely to experience feelings of death anxiety than people who have not been able to find meaning in life through religion. The findings from this study provide support for each of these relationships. The theoretical implications of these hypotheses are discussed.     

Finding the authentic self in a communal culture: developmental goals in emerging adulthood

Finding and cultivating a sense of authentic self is an important life goal for emerging adults. In collectivist cultures, youngsters might need to distance themselves to find and discover their authentic selves separate of the expectations of society and significant others. Creating an autonomous time bubble that focuses on the present allows youngsters to forge a sense of personal meaning and authenticity that subsequently paves the way to reintegration into long-term life goals. The results focusing on Israeli emerging adults demonstrate that a sense of authentic self plays a central role in their well-being and socioemotional functioning.     

NEAR‐DEATH EXPERIENCES AND SPIRITUALITY

Abstract. Some individuals when they come close to death report having experiences that they interpret as spiritual or religious. These so‐called near‐death experiences (NDEs) often include a sense of separation from the physical body and encounters with religious figures and a mystical or divine presence. They share with mystical experiences a sense of cosmic unity or oneness, transcendence of time and space, deeply felt positive mood, sense of sacredness, noetic quality or intuitive illumination, paradoxicality, ineffability, transiency, and persistent positive aftereffects. Although there is no relationship between NDEs and religious belief prior to the experience, there are strong associations between depth of NDE and religious change after the experience. NDEs often change experiencers' values, decreasing their fear of death and giving their lives new meaning. NDEs lead to a shift from ego‐centered to other‐centered consciousness, disposition to love unconditionally, heightened empathy, decreased interest in status symbols and material possessions, reduced fear of death, and deepened spiritual consciousness. Many experiencers become more empathic and spiritually oriented and express the beliefs that death is not fearsome, that life continues beyond, that love is more important than material possessions, and that everything happens for a reason. These changes meet the definition of spiritual transformation as “a dramatic change in religious belief, attitude, and behavior that occurs over a relatively short period of time.” NDEs do not necessarily promote any one particular religious or spiritual tradition over others, but they do foster general spiritual growth both in the experiencers themselves and in human society at large.     

Researching the Use of Psychoanalysis in Narrative Inquiries

Human lives are inherently storied. It is the story or narrative of life which allows for arriving at “meanings”, “feel”, “sense” of our and others’ lives. The present article is abstracted from a psychoanalytically informed, qualitative research work endeavouring to explore and understand identity dynamics in the lives of young men and women. It is an attempt to provide insights into the psychoanalytic methodology of studying lives. It tries to respond to the methodology-related concerns like: How does the researcher understand the participant’s communication? What is the role of theory in research? Does the participant speak in a singular voice? Is it possible to map through the participant’s biography, a cultural biography as well? These concerns are addressed through a life story of an Indian young man interviewed as a part of a research project and interweaving it with available models of interpretations. In doing so, the author has retained and reflected a self-reflexive consciousness. The article, rather than engaging in theoretical debates, presents a researcher’s meaning-making journey of reaching questions and finding answers. It also provides an overview of the utility of psychoanalysis for qualitative research.     

A Matter of Life and Death: Understanding Continuing Bonds and Post-traumatic Growth When Young Adults Experience the Loss of a Close Friend

Young adults establish networks of friends for companionship, support, assistance, and resource exchange. Friends have been found to play an essential role in promoting young adults’ health and well-being. Yet, relatively little is known about how young adults cope with the death of a close friend. Studies of grief and bereavement in adulthood focus primarily on the death of a family member. In the present qualitative study, we examined the narrative accounts of 20 young adults (ages 21–34) to describe the prevalence and nature of continuing bonds and post-traumatic growth experiences in coping with the death of a close friend. Participants completed semi-structured interviews in which they described the circumstances of their friend’s death, the nature of their friendship, whether and how they continued their relationship with their deceased friend, and the impact of their friend’s death in their everyday lives. Overall, young adults articulated ways that they continued their relationship with the deceased friend that included personal communication, personal change, and homage activities. Post-traumatic growth experiences as a result of their friend’s death included behavioral changes and personal changes in outlook. The narratives of all participants reflected their simultaneous experience of continuing relationship ties with the deceased and a sense of personal growth as a result of their friend’s death. We report areas of overlap and distinctions between expressions of continuing bonds and post-traumatic growth in the lived experience of young adults coping with the loss of a friend. Implications of findings for future research are discussed.     

Adult Life Satisfaction and the Role of Forgiveness After Childhood Sexual Abuse: Evidence from a Seventh‐day Adventist Cohort

Negative physical and mental health outcomes are well documented for those who experience child sexual abuse. We explore the role of three types of dispositional forgiveness (of self, of others, and by God) as effect modifiers of the child sexual abuse and life satisfaction relationship. In 2010–2011, a sample of 5,506 Seventh‐day Adventists reported levels of forgiveness, life satisfaction, and whether or not they had experienced sexual abuse in each of the two age periods (younger than 8 years and 8–18 years). Reported experience of childhood sexual abuse lowered life satisfaction regardless of when the child sexual abuse occurred. Forgiveness of self and of others were associated with higher life satisfaction regardless of sexual abuse exposure. Feeling forgiven by God was associated with increased life satisfaction indirectly through forgiveness of self and others. However, for those abused later in childhood, the association of abuse with reduced life satisfaction was weaker for those who felt forgiven by God. These findings suggest forgiveness by God operates primarily through forgiveness of self (and others) but can also buffer the effects of childhood sexual abuse on later life satisfaction when the abuse occurs in childhood/adolescence.     

The “Shadow-of-Death” and Its Implications in Four Families,Each with a Hospitalized Schizophrenic Member

This paper summarizes the salient points from tape recordings of conjoint sessions with four families, each with a hospitalized schizophrenic member carrying a poor prognosis. As the sessions progressed, a profound and overwhelming sense of frustration, foreboding, doom and despair emerged, as if the family were attempting to preserve what seemed destined to die. Each family as a whole was involved in what can best be described as a vicious circle of displaced and distorted mourning for a dead family member. This had deep and unresolved emotional significance for one or other parent. This same parent was also more obviously involved with the schizophrenic child, whose own symbolic family role included both being protected from anything in life carrying the possibility of death and distracting others from the source of this “shadow-of-death.”     

Commitment expectations in romantic relationships: Application of a prototype interaction‐pattern model

Three studies were conducted to investigate whether commitment expectations in romantic relationships can be described using a prototype interaction‐pattern model of interpersonal expectations. Participants included male and female students enrolled at a university in the United States. In Study 1, 204 participants listed interaction patterns they believed produce a sense of commitment in romantic relationships. Study 2 (N= 170) tested whether the patterns are organized around prototypes, such that some patterns are more likely to create a sense of commitment than others. In Study 3, 160 participants evaluated the effects of prototypical and nonprototypical pattern violations to verify the prototype structure further. The utility of the prototype interaction‐pattern model for analyzing commitment expectations was supported in all 3 studies.     

Believing versus Disbelieving in Free Will: Correlates and Consequences

Some people believe more than others in free will, and researchers have both measured and manipulated those beliefs. Disbelief in free will has been shown to cause dishonest, selfish, aggressive, and conforming behavior, and to reduce helpfulness, learning from one’s misdeeds, thinking for oneself, recycling, expectations for occupational success, and actual quality of performance on the job. Belief in free will has been shown to have only modest or negligible correlations with other variables, indicating that it is a distinct trait. Belief in free will has correlated positively with life satisfaction and finding life meaningful, with self‐efficacy and self‐control, with low levels of stress, and (though not entirely consistently) with internal locus of control. High belief in free will has been linked to a punitive attitude toward wrongdoers and lower forgiveness toward them. The belief seems to involve a sense of agency and expecting others to behave in morally responsible fashion.     

Iris Murdoch's Mortal Asymmetry

Iris Murdoch holds that the best sort of life is a figurative death of the self. This figurative death is informed by an acceptance of real mortality. A recognition of mortality is supposed to help redirect our attention away from self and towards others. Yet these others are also mortal but (unlike the self) remain worthy of love, care and consideration. That is to say, the significance of mortality for Murdoch depends on whose mortality is at issue, whether it is the mortality of the self or of the other that is in question. My rejection of two ways of making sense of this self/other asymmetry is used to motivate the view that her attitude towards death requires a prior commitment to unselfing. And this is a problematic moral project.     

Expectations Among Aboriginal Peoples in Canada Regarding the Potential Impacts of a Government Apology

After continued pressure, the Canadian government offered an apology to Aboriginal peoples for its role in the Indian Residential School (IRS) system, where children were removed from their families in an effort to assimilate the Aboriginal population. Although the apology was sought after, it was unclear what Aboriginal peoples expected it to accomplish in relation to their treatment and quality of life within Canada. Quantitative and qualitative analyses revealed that, although Aboriginal adults (N = 164) felt the apology could potentially be a first step towards improved relations with the government and non‐Aboriginal Canadians, expectations that such changes would actually come to fruition were generally pessimistic. In exploring predictors of such expectations, path analysis indicated that those who had been intimately impacted by IRSs reported greater perceived discrimination that, in turn, was associated with lowered intergroup trust and forgiveness. Those who perceived high levels of discrimination were less likely to expect changes following the apology, which was mediated by the low levels of intergroup trust and forgiveness towards the government, but not towards non‐Aboriginal Canadians. Essentially, an apology was not enough to elicit hope for improved intergroup relations, especially when perceptions of continued discrimination impeded the restoration of intergroup trust and forgiveness.     

Expectations for Postcombination Organizational Life: A Study of Responses to Merger and Acquisition Scenarios1

A scenario experiment was conducted to investigate expectations for postmerger/acquisition (combination) life. Relative size of participants' organization (i.e., being in an organization of smaller, equal or larger size), and the motive for combining (growth or survival) were predicted to influence postcombination expectations regarding personal autonomy, the use of power, postcombination sense of organizational morale/identity, feelings of job security, and career opportunities. After reading scenarios of organizational combinations in which relative organizational size and motive were manipulated, 252 MBA students responded to questionnaires designed to assess their postcombination expectations. Results indicated that size and motive had significant effects on expectations. In brief (a) the most positive postcombination expectations were from persons in larger organizations when the motive for combining was growth and (b) the least positive postcombination expectations were from persons from smaller organizations when survival was the motive for combining.     

The Role of Defense in the Life Story

In modern societies, adults typically provide their lives with some sense of unity and purpose by constructing self-defining life stories that serve as their identities. Such stories are told to others and to an internalized audience or listener who serves as an ultimate judge and interpreter of the narrative. Defense mechanisms specify narrative strategies that persons use to shape how their lives are told to others and to their internalized audiences. Life events and experiences are incorporated into a life story to the extent that the internalized audience can make sense of the telling. Defenses function to make some stories more tellable than they might otherwise be and to keep other potentially storied accounts from ever reaching the status of being told.     

大学生同一性状态与时间管理:生命时间流逝情绪和流逝注意的中介作用

我国自古便有“通过强调时间流逝而珍惜当下”的教育与文化传统,对这一“时间认知影响时间行为”的作用机理,当前所知不多。采用问卷法对2232名低年级大学生调查,以考察同一性状态、生命时间流逝情绪、流逝注意与时间管理之间的关系.结果显示：（1）同一性获得、延缓状态正向直接预测时间管理倾向各维度（时间价值感、监控观与效能感）;早闭状态直接正向预测时间监控观、负向预测效能感;扩散状态直接负向预测时间价值感和监控观;（2）获得状态通过流逝情绪间接预测监控观和效能感;（3）延缓状态通过流逝情绪、流逝注意间接预测监控观、效能感,还能通过流逝注意间接预测价值感;（4）早闭状态通过流逝注意间接预测时间管理各维度,其中,流逝注意在“早闭—价值”间起完全中介作用。     

New Religious Movement Membership and the Importance of Stable ‘Others’ for the Making of Selves

Challenging the view that people join New Religious Movements because they have fallen victim to powerful brainwashing techniques, the analysis of in-depth life history interviews of 23 former members from 11 different Australian ‘cults’ suggests that membership was personally negotiated and motivated by a desire for stronger social connections, albeit for different reasons. While for some participants, a desire for social connectedness was related to a strong need for guidance and direction from ‘stable’ others, for others it reflected a desire for self-change or self-enhancement. To make sense of the participant narratives, symbolic interactionist understandings of the self are applied.