Reduced Sense of Coherence Due to Neuroticism: Are Transcendent Beliefs Protective Among Catholic Pastoral Workers?

In this study, we examined a third variable effect on the relationship of personality traits, especially neuroticism and the salutogenetic concept sense of coherence. Specifically, we were interested in the moderating role of religious trust (RT) and transcendence perception operationalized as daily spiritual experiences (DSE) on the aforementioned relationship among religious individuals. We applied a cross-sectional study among a sample of 8594 pastoral workers using standardized questionnaires. Multiple regression and moderator analysis displayed the relationships between big five personality variables and sense of coherence. Neuroticism was identified as a negative predictor to sense of coherence, indicating impairment on this psychological resource. RT and DSE appear to function as moderators that buffer the negative effects of neuroticism on sense of coherence among religious persons. This is an interesting finding because people with expressions of neurotic personality tendencies often struggle to find helpful methods of coping and may find a helpful resource in the concepts studied here.     

Derivation of the antiphase-boundary energy of L1 2 long-range-ordered precipitates from measurements of the minimum size of stable dislocation loops

In an alloy that is strengthened by long-range-ordered particles, a matrix dislocation generates an antiphase boundary (APB) when it cuts through such a particle. The specific energy n APB of this APB has been measured for two fcc alloys with spherical coherent L12 ordered particles: an Al-7.5at.%Li-alloy and the commercial Ni-base superalloy Nimonic PE16. Peak-aged specimens have been deformed and Orowan loops searched for using transmission electron microscopy. n APB has been derived from the radii of the smallest dislocation loops which have been left behind around particles. Such an approach had been used previously, for example, by Raynor and Silcock and by Nembach et al . Here an improved evaluation method has been applied; it is based on the results of computer simulations of the equilibrium configurations of dislocation loops.     

Religious Values in Clinical Practice are Here to Stay

Research to date has shown that health professionals often practice according to personal values, including values based on faith, and that these values impact medicine in multiple ways. While some influence of personal values are inevitable, awareness of values is important so as to sustain beneficial practice without conflicting with the values of the patient. Detecting when own personal values, whether based on a theistic or atheistic worldview, are at work, is a daily challenge in clinical practice. Simultaneously ethical guidelines of tone-setting medical associations like American Medical Association, the British General Medical Council and Australian Medical Association have been updated to encompass physicians’ right to practice medicine in accord with deeply held beliefs. Framed by this context, we discuss the concept of value-neutrality and value-based medical practice of physicians from both a cultural and ethical perspective, and reach the conclusion that the concept of a completely value-neutral physician, free from influence of personal values and filtering out value-laden information when talking to patients, is simply an unrealistic ideal in light of existing evidence. Still we have no reason to suspect that personal values, whether religious, spiritual, atheistic or agnostic, should hinder physicians from delivering professional and patient-centered care.

     

Self-Attributed Importance of Spiritual Practices in Catholic Pastoral Workers and their Association with Life Satisfaction

Although much is known about the frequency of the spiritual activities of pastoral workers, less is known related to how important specific spiritual and existential practices are to pastoral workers personally or existentially. This part of the German Pastoral Ministry Study analyzed (1) which forms of spiritual activities were regarded as important, (2) how the perceived importance of religious practices related to frequency of engagement in spiritual practices, and (3) how these practices contributed to the life satisfaction of ordained priests and of non-ordained pastoral workers. Participants included 1826 Catholic pastoral workers, composed of 65% priests and 35% (non-ordained) pastoral assistants and parish expert workers. Prosocial-Humanistic practices scored highest in importance, followed by Gratitude/Awe, Existentialistic practices, and Religious practices; specific forms of Spiritual Mind-Body practices were not relevant. Differences in the frequency and ascribed importance of spiritual practices between ordained and non-ordained pastoral workers were identified, as well as a surprising lack of connection between religious practices and their proclaimed importance, particularly of Prosocial-Humanistic and Gratitude/Awe practices. These findings may stimulate further research into the underlying causes of these differences between priests and other pastoral workers and between the frequency and importance of spiritual practices in all groups, which in the researchers’ opinion indicate challenging inconsistencies with regard to the ideals of religious vocations.     

Do Self-efficacy Expectation and Spirituality Provide a Buffer Against Stress-Associated Impairment of Health? A Comprehensive Analysis of the German Pastoral Ministry Study

We aimed to analyse stress perception, psychosomatic health and life satisfaction in pastoral professionals, paying particular attention to their individual and shared resources. Enrolling 8574 German pastoral professionals (48 % priests, 22 % parish expert workers, 18 % pastoral assistants, 12 % deacons), we found that pastoral professionals’ stress perception is associated with psychosomatic health impairment. General self-efficacy was a beneficial resource to protect against stress perceptions, while perception of the transcendent had a further yet weakly positive influence for stress-related impairment of health. External stressors (i.e. team size, duration of work per week and size of pastoral unit) were only of marginal independent relevance.     

Anerkennung als interaktionelles Moment der Psychoanalyse*

After having developed a theory of appreciation in more detail in an earlier article (Daser 2003), the author examines now the phenomenon of appreciation in the practice of therapy. First, appreciation is presented as a value-ascribing act, strengthening the self-confidence of the patient and lowering his relationship-anxiety, thereby allowing him to reduce his defence and to get involved into the analytic process. Appreciation seems to be on the one hand an effect of the analytic method, but on the other hand it may be connected to interventions which seem to contradict this method. Such interventions assume therefore a fostering quality for the self-experience of the patient and, consequently, for the analytic process. This effect will be demonstrated here on several examples. Further, the importance of appreciation for empathy is elaborated on an example of “play” between analyst and patient as an element allowing the transition from re-enactments to new forms of enactment. At last, the concept of appreciation is related to concepts of Stern as well as of Weiss and Sampson. Appreciation turns out to be an element of that “something more”, Stern requires in his analytic therapy beyond the interpretation. But this “something more” is not only adjuvant for emotionally paving the way to interpretation. Existential appreciation is, in contrast to pedagogic praise, rather a result of triangulation and, therefore, processually correlated with interpretation. Appreciation and interpretation appear as complementarily interconnected moments in the process of self-experience, the formation of the relationship and the moment of insight being inseparably intertwined.