The Influence of Spirituality and Religion on Coping for Combat‐Deployed Military Personnel

A paucity of research exists examining the role of spirituality/religion (S/R) as a protective factor for combat‐deployed military personnel. The purpose of this study is to (a) define the underlying structure of items from an author‐developed instrument measuring coping, beliefs, and support; and (b) examine how S/R affiliation, activities, and practices affect coping responses for 279 combat‐deployed military personnel. Significant predictors of coping included support, age, Christian affiliation, and frequency of S/R practices. The authors found that beliefs, S/R practices prior to deployment, previous combat deployments, and first deployment were not significant predictors of coping. Implications for counselors and future research are addressed.     

Distraction During Deployment: Marital Relationship Associations With Spillover for Deployed Army Soldiers

Military spouses often have concerns regarding the impact of their communication on soldiers during deployment. However, literature is mixed regarding how communication between soldiers and spouses may impact soldiers’ self-reported work functioning during deployment, suggesting the need to evaluate moderating factors. In the current study, 3 relationship factors (marital satisfaction, conflictual communication, and proportion of conversation focused on problems) were tested as moderators of communication frequency and negative marriage-to-work spillover for soldiers. Whereas the 3 relationship factors were independently related to negative spillover, none significantly moderated the relationship between communication frequency and spillover. The overall pattern of results suggests that (a) lower marital satisfaction, a focus on problems during communication, and conflictual communication are each strongly linked to spillover for deployed soldiers; and (b) military couples may be self-restricting deployment communication frequency when experiencing less marital satisfaction and higher rates of negative communication. Implications for communication during deployment are discussed.     

Examining legalism,scrupulosity, family perfectionism,and psychological adjustment among LDS individuals

This study examined the relationships and interactions between legalism, scrupulosity, family perfectionism, guilt, and shame among 421 Latter-Day Saints (LDS or Mormons). The results showed that scrupulosity fully mediated the links between legalism and guilt, as well as legalism and shame. A moderated-mediation effect was found, in which family discrepancy (maladaptive perfectionism) intensified the scrupulosity–shame association in the mediation model of legalism and shame by scrupulosity. Family discrepancy was not a significant moderator for the mediation model of legalism and guilt by scrupulosity. Additional results are provided and implications of these findings are outlined.     

Hallucination And Imagination

What are hallucinations? A common view in the philosophical literature is that hallucinations are degenerate kinds of perceptual experience. I argue instead that hallucinations are degenerate kinds of sensory imagination. As well as providing a good account of many actual cases of hallucination, the view that hallucination is a kind of imagination represents a promising account of hallucination from the perspective of a disjunctivist theory of perception like naïve realism. This is because it provides a way of giving a positive characterisation of hallucination—rather than characterising hallucinations in negative, relational, terms as mental events that are subjectively indistinguishable from veridical perceptual experiences.     

Residential mental health assessment within Dutch criminal cases: a discussion

In Dutch criminal cases in which doubts arise about the defendant's mental health, a forensic assessment will be requested. This is provided either by the multidisciplinary staff of residential clinics who conduct forensic evaluations for the court, or by mental health professionals contracted on a part-time basis by district courts. This article discusses the procedures applied in such cases as well as the relevant legal provisions. It focuses particularly on the clinical observation, evaluation, and reporting that is carried out over a number of weeks in the residential setting of the Pieter Baan Centrum. Specific attention is paid to procedures applied in this clinic. It is suggested that Dutch procedures for the use of mental health expertise can best be characterized by three aspects: multidisciplinary observation and reporting, the use of a sliding scale for indicating degree of responsibility, and, finally, the involvement and payment of experts by the state as such, rather than by the prosecution and/or the defense. Copyright © 2001 John Wiley & Sons, Ltd.     

Aristotle on Rawls: A critique of quantitative justice

Conclusion Is the 20th Century as obviously preferable to all other times as Rawls would have us assume? Is 20th Century Stockholm preferable to 12th Century Florence in each and every way? In 12th Century Florence men lived without liberty or equality. Yet Florentines were reasonably happy, accepted their place in life, and communicated directly with others. It was a society with sharply marked class distinctions. In such a society the lowly can gain more self-respect through identity, excellence, and capacity within their station than in an egalitarian society. The lowly can perceive the importance of their labour, be secure that their place is assured by powerful protectors, see models of virtue to admire, and derive a sense of contributing to a meangingful social drama. They may also learn something of the difference between the noble and the ignoble. Are these not qualities Aristotle would appreciate? Medieval man was certainly not free but 'sneither was he alone and isolated ... Man was rooted in a structuralized whole, and thus life had a meaning which left no place, and no need, for doubt. In a brief reference to feudalism Rawls himself seems to realise this state of affairs (74). In contrast, Stockholm is a competitive society where loneliness, anxiety, and identity crises have been endlessly documented by social scientists, all occurring despite the high material standard of living. Yet Stockholm would seem to be the model for Rawls and obviously not Florence. One wonders if this social scientific knowledge of Stockholm will be part of the knowledge available to persons in the original position. Justice is not quantitative but qualitative, so Aristotle might say in a brief discussion. In a just society a person's possessions and consumptions are not on the minds of the other people with whom they meet and treat. When Odysseus came home he was delighted to climb into a peasant's cart to ride the last mile home. Contrast this king with King Arthur riding with another peasant on another road, choking with the anxiety that he may not be acting kingly by being in the cart. In Ithaca both king and commoner were sure of each other and, more importantly of themselves.An earlier version was presented at a Conference of the Australasian Political Studies Association.

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