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Hill Sarah E. M. Ward Wendy L. Seay A. Buzenski J. 《Journal of clinical psychology in medical settings》2022,29(3):557-569
Journal of Clinical Psychology in Medical Settings - Mentoring has a long tradition in academic health centers, and from an institutional perspective can positively impact retention, wellness,... 相似文献
73.
Espelage Dorothy L. Valido Alberto Robinson Luz E. Ingram Katherine M. El Sheikh America Woolweaver Ashley M. Koritz Laura Vincent Claudia G. Marquez Brion Walker Hill M. Svanks Rita Marmolejos Roslyn Reynoso Medina Courtney Meltsner Zeke Yalamanchi Kovida Pennefather Jordan 《Social Psychology of Education》2022,25(5):1177-1203
Social Psychology of Education - Creating effective school-wide safety mechanisms depends on understanding students' previous experiences of reporting, however, students may also be... 相似文献
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The timing of individuals’ family formation is important for a number of socioeconomic and health outcomes. We examine the influence of religious schools and home schools on the timing of first marriage and first birth using data from the Cardus Education Study Graduate Survey (N = 1,496). Our results from life tables and event-history regression models show that, on average, graduates of evangelical Protestant schools—but not Catholic school or homeschool graduates—have earlier marriages and births than public school graduates. Catholic school students have later first births on average than public school graduates. Models interacting schooling type with age and age-squared suggest that evangelical schoolers’ higher odds of marriage stem from higher odds of marrying at ages 21–30, and their higher odds of first birth stem from higher odds of births from ages 25–34. Catholic school and nonreligious private school students also have higher odds of marrying in the mid-20s and early-30s than do public school students. Evangelical, non-religious private, and Catholic school students all have lower odds of teenage births than public school students but higher odds of birth later in the life course. Homeschoolers do not differ on either outcome at any age. Our findings suggest that schools socialize their students with distinctive attitudes toward family formation that influence their behavior even many years after graduation, though these schools do not appear to be particularly harmful to life chances in terms of fostering marriage or childbearing at very young ages. 相似文献
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Neal Krause Peter C. Hill Kenneth I. Pargament Gail Ironson 《The International journal for the psychology of religion》2018,28(1):19-30
The purpose of this study is to see if a pantheistic view of God (i.e., God is all around us in nature), a theistic view of God (i.e., God is the creator of the universe who protects us), and a deistic view of God (i.e., God created the universe and then left people to fend for themselves) moderate the relationship between chronic financial strain and three measures of health (self-rated health, the number of chronic conditions, and functional disability). The data come from a recent nationwide survey of adults of all ages (N = 2,768). The findings suggest that neither pantheistic nor theistic views of God offset the effects of financial strain on any of the health outcomes. In contrast, the data further reveal that the relationship between ongoing economic difficulties and all three health outcomes is more pronounced for study participants who have a deistic view of God. 相似文献
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Research reveals that a number of different aspects of religious involvement are associated with happiness. However, researchers have yet to provide an overarching theoretical explanation for how multiple dimensions of religion might be associated with happiness. The purpose of this study is to develop and test a conceptual model that includes the following core hypotheses: (1) people who attend worship services more often tend to be more committed to their faith; (2) people who are more committed to their faith are more likely to be compassionate; (3) compassionate individuals are more likely to provide emotional support to significant others; and (4) people who provide support to others tend to be happier. Data from a recent nationwide survey in the United States (N = 3,010) provides support for each hypothesis. The theoretical implications of these finding are discussed. 相似文献
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Brock Hill 《Psychological Perspectives》2015,58(1):72-94
For Jung, the nature of the psyche derives from its containment within the opposites of biological instinct and archetypal spirit. Jung describes the energy generated by this opposition as disposable psychic energy, and gives it the term libido, another word for which is will. Will denotes consciousness, so Jung concludes that psyche, that which is contained within the opposites of instinct and spirit, equals consciousness. The archetypes are “instinctual images” that organize and regulate consciousness. Their nature is that of spirit, and they form the counter-pole to the biological matter from which the instincts arise. The intimate relationship between instinct and archetype is resolved in the central archetype of wholeness, the self, imaged by Jung as both a color wheel, in which the ultrared of instinct merges into and joins with the ultraviolet of the archetypes, and the uroborus, the tail-eating serpent, in which the spiritual archetype, the head of the serpent, feeds off of and is nourished by instinct, the serpent's tail. Jung postulates that within the individual psyche, libido arising from instinct is transformed away from its original instinctual object by its canalization into an analogue of that object. These analogues arise in the psyche as symbols, and their source is the sphere of the archetypes. The instinctual analogues in the form of symbols are projected upon the environment, and individuation is the process of becoming conscious of the archetypal psychological source of one's projections. 相似文献
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