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.     

J scale models for preference behavior

Three models for preference behavior are developed within the framework of Coombs' theory of data, an absolute difference model, a ratio model, and a two-stage model. Each of these models describes a mechanism by which unilateral preferences may be determined on a unidimensionalJ scale. Differential implications of the models for response latencies are derived, and some early data employing an application of the unfolding technique are presented in support of the two-stage model.Based upon portions of the author's doctoral dissertation, University of Michigan, 1962. This research was supported in part by NSF Grant No. G5820 to Professor C. H. Coombs. The writer also wishes to thank Professor William Hays, who served as committee chairman and offered considerable support and assistance.     

Proneness to romantic jealousy and responses to jealousy in others

An experiment was conducted to assess the relationship between dispositional proneness to experience romantic jealousy and perceptions of jealousy in others On the basis of cognitive and motivational constructs, it was hypothesized that (1) Persons high in proneness to jealousy perceive healthy jealous couples as more in love than healthy nonjealous couples, (2) persons high in proneness to jealousy perceive unhealthy jealous couples as less in love than unhealthy nonjealous couples, and (3) persons low in proneness to jealousy perceive healthy jealous couples as less in love than healthy nonjealous couples The latter two hypotheses were supported Results were discussed with regard to the roles of beliefs about jealousy and threats to the perceiver in individuals reactions to jealousy in others     

Stigma of mental illness,religious change,and explanatory models of mental illness among Jewish patients at a mental-health clinic in North Jerusalem

During 3 months in 2004, 38 recent referrals to a Community Mental Health Clinic in North Jerusalem, a substantially Ultra-Orthodox Jewish neighborhood, were evaluated by the Explanatory Model Interview Catalogue. This questionnaire, which includes a 13-item scale measuring stigma towards mental illness, was adapted and translated into Hebrew. Patients with a more religious upbringing expressed a greater sense of stigma towards mental illness; however, patients who now had a more religious affiliation did not. The 14 patients who had experienced a religious change toward a more religious affiliation reported a lower level of stigma than the 24 non-returnees. Even when controlling for religious upbringing, the partial correlation between stigma score and religious change was significant. Stigma was lower among younger but not older returnees. Findings from this study support the hypothesis that a stigma of mental illness may be a deterrent to the use of a public mental-health clinic for religious Jews in Israel. Ultra-Orthodox Jewish patients (especially non-Hasidic) used a nonreligious explanatory model (perception and understanding) of mental illness more often than a religious explanatory model. This last finding could reflect a shift in the Ultra-Orthodox Jewish communities from a religious to a more medical and psychological explanatory model.     

The laterality of dreaming

The cortical locus of dream generation could be lateralized to the right or left hemisphere, or be bilaterally represented with either equal or unequal contributions from each hemisphere. In this paper we review the neurological literature for cases of loss or alteration of dream report after brain damage. The distribution of lesion sites is used to test the various hypotheses concerning the laterality of dreaming. The hypothesis receiving best support is that dreaming is lateralized to the left hemisphere in individuals with typical neurologic organization.     

A Field Guide to Cinetherapy: On Celluloid Psychoanalysis and Its Practitioners

This paper addresses the strange bedfellowship between psychoanalysis and cinema since the century's turn. Its specific focus is the idiosyncratic psychoanalysis/psychotherapy practised in mainstream cinema and television. Cinetherapists have consistently fallen into one of three categories: Dr. Dippy, a focus of derision, weirder than his patients; Dr. Evil, Hollywood's psychiatric version of the mad, bad scientist; and the unfailingly benevolent, self-sacrificing Dr. Wonderful. The prevalence of these stereotypes has waxed and waned according to shifting cultural circumstances. The study concludes with reflections on the possible impact, deleterious or otherwise, of distorted filmic images of the impossible profession.