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21.
Alireza M. Tahmasb Nima Ghorbani P. J. Watson 《Current psychology (New Brunswick, N.J.)》2008,27(3):169-176
An Integrative Self-Knowledge (ISK) Scale measures tendencies to engage in a cognitive process of uniting past, present, and
desired future self-experience into a meaningful whole. In the present project, 288 Iranian university students responded
to the ISK and Big Five scales and rated their dormitory roommates on these characteristics as well. These procedures most
importantly revealed a positive correlation between self- and peer-reported ISK. Self-reported ISK also predicted higher levels
of self-reported Extraversion, Agreeableness, Conscientiousness, Emotional Stability, and Openness to Experience, and this
pattern of relationships appeared with the peer-report data as well. In these results and also in correlations of the self-
with peer-report scales, associations of ISK with greater Emotional Stability and Openness to Experience were especially noteworthy.
This study confirmed the validity of the ISK scale and the adaptive behavioral significance of what it measures. 相似文献
22.
The authors used Iranian (N = 723) and American (N = 900) samples to develop an Integrative Self-Knowledge Scale for measuring a temporally integrated understanding of processes within the self. They administered this new instrument, the Mindfulness Scale (K. W. Brown & R. M. Ryan, 2003), the Reflective and Experiential Self-Knowledge Scales (N. Ghorbani, M. N. Bing, P. J. Watson, H. R. Davison, & D. L. Lebreton, 2003), and additional sample-specific measures to 3 separate groups of university students in each society. The Integrative Self-Knowledge Scale displayed internal reliability and measurement equivalence, along with convergent, criterion, discriminant, and incremental validity. This new instrument may be useful in promoting cross-cultural research in positive psychology. 相似文献
23.
This study sought to clarify the importance and cross-cultural relevance of associations between generalized perceived stress and depression. Also tested was the hypothesis that perceived stress would correlate more strongly with anxiety than with depression, whereas control would be more predictive of depression than of anxiety. Relationships between perceived stress, anxiety, depression, and perceived control were examined in samples of Iranian (n = 191) and American (n = 197) undergraduates. Correlations among these variables were generally similar across the two societies. Perceived stress did predict anxiety better than depression, but perceptions of control predicted depression significantly better than anxiety only in the United States. Best fitting structural equation models revealed that anxiety and perceived control completely accounted for the linkage between perceived stress and depression in both societies. An equally acceptable and more parsimonious model described perceived stress as a consequence rather than as an antecedent of anxiety and perceived control. Structural equation models were essentially identical across the two cultures except that internal control displayed a significant negative relationship with anxiety only in Iran. This result seemed to disconfirm any possible suggestion that a supposedly individualistic process like internal control could have no noteworthy role within a presumably more collectivistic Muslim society like Iran. Overall, these data documented the importance of anxiety and perceived control in explaining the perceived stress-depression relationship cross-culturally and therefore questioned the usefulness of perceived stress in predicting depression. Whether this understanding of the stress-depression relationship deserves general acceptance will require additional studies that measure the frequency of stressful life events and that utilize a longitudinal design. 相似文献
24.
Nima Ghorbani P. J. Watson Fatemeh Hamzavy Bart L. Weathington 《Current psychology (New Brunswick, N.J.)》2010,29(2):135-143
Self-knowledge is a Muslim psychological ideal, but social theory suggests that the dynamics of narcissism and self-esteem
may challenge the stability of Muslim society. In Iranian university students, an Integrative Self-Knowledge Scale displayed
relationships with narcissism, self-esteem, and empathy that reflected relative mental health; and the Narcissistic Personality
Inventory included factors that pointed toward adjustment as well as maladjustment. Evidence that narcissism predicted positive
forms of self-functioning was more obvious in men than in women. Outcomes further confirmed that self-knowledge is as an adaptive
process in Iran and that narcissism and self-esteem may have noteworthy implications for understanding Muslim society. 相似文献
25.
Nima Ghorbani P. J. Watson Stephen W. Krauss Mark N. Bing H. Kristl Davison 《Current Psychology》2004,23(2):111-123
This investigation most importantly sought to illustrate the use of social science to promote cross-cultural dialogue. Fukuyama
(1992) explained contemporary cultural trends in terms of a triumphant individualism that would overcome all other forms of
social life, including what he described as the “fundamentalist resentment” of Iran. Lasch (1979) more pessimistically diagnosed
Western social arrangements in terms of an emerging “culture of narcissism.” In this study, Iranian and American university
students responded to measures of narcissism, individualist and collectivist values, religious interest, and psychological
adjustment (identity, self-actualization, and self-consciousness). Variables related to a sense of community (collectivist
values, religious interest, and identity) correlated negatively with narcissism in both societies, as did self-actualization.
These data supported a moderate position between the polarized extremes of Fukuyama and Lasch and more importantly demonstrated
how social scientific methods might be useful in creating a “space” for conducting a “dialogue between civilizations.” 相似文献
26.
Nima Ghorbani P. J. Watson Sahar Tahbaz Zhuo Job Chen 《Journal of religion and health》2017,56(2):477-492
This study examined the religious and psychological implications of religious coping in Iran. University students (N = 224) responded to the Brief Positive and Negative Religious Coping Scales along with measures of Religious Orientation, Integrative Self-Knowledge, Self-Control, Mindfulness, Self-Compassion, Self-Esteem, Guilt, Shame, and Self-Criticism. As in previous research elsewhere, Positive Religious Coping was stronger on average than Negative Religious Coping, and Positive and Negative Religious Coping predicted adjustment and maladjustment, respectively, In addition, this study demonstrated that direct relationships between Positive and Negative Religious Coping appeared to be reliable in Iran; that Positive Religious Copings was broadly compatible with, and Negative Religious Coping was largely irrelevant to, Iranian religious motivations; and that Negative Religious Coping obscured linkages of Positive Religious Coping with religious and psychological adjustment. 相似文献
27.
Ghorbani N Watson PJ Krauss SW Davison HK Bing MN 《The Journal of social psychology》2004,144(4):359-372
The authors measured Internal State Awareness (ISA) and Self-Reflectiveness (SR) factors from the Private Self-Consciousness Scale in Iranian (N = 325) and U.S. (N = 401) university students. In both societies, positive correlations with Need for Cognition and Internal Control and negative correlations with external control and obsessive thinking confirmed ISA as an adaptive form of self-consciousness. In partial correlations in which the authors controlled for ISA, SR was associated cross-culturally with greater Obsessive Thinking. This outcome conformed with the authors' expectations that SR would have negative mental health implications, but other data revealed complexities in the SR association with adjustment. Differences between samples failed to yield any simple support for F. Fukuyama's (1992) suggestion that Iranians might be more "alienated" (pp. 236-237) in their psychological functioning. The present study most importantly offered cross-cultural evidence in favor of the claim that better measures of an introspective self-awareness need to be developed. 相似文献
28.
29.
Hassan Babamohamadi Mahsa-Sadat Ahmadpanah Raheb Ghorbani 《Journal of religion and health》2018,57(4):1304-1314
Addressing spiritual needs is taken into account as an integral part of holistic health care and also an important component of nursing practice. The aim of present study is to evaluate attitudes toward spirituality and spiritual care among nurses and nursing students at Semnan University of Medical Sciences in Iran. In this cross-sectional study, all nurses (n = 180) working in the teaching hospitals affiliated to Semnan University of Medical Sciences as well as senior nursing students (n = 50) selected by the census method. Finally, 168 individuals meeting the inclusion criteria were evaluated as the study sample. The data collection instrument was the Spirituality and Spiritual Care Rating Scale. The mean and standard deviation scores of attitudes toward spirituality and spiritual care among nurses and nursing students were 59 ± 10.9, and the scores obtained by the majority of study population (64.3%) ranged between 32 and 62 which were at a moderate and relatively desirable level. Nurses and nursing students working in aforementioned hospitals reported positive attitudes to spirituality and spiritual care. Given the importance of spiritual care and also the moderate level of spirituality and spiritual care among nurses and nursing students in this study, institutionalization of the concept of spirituality, provision of an appropriate context to deliver such care, and also implementation of interventions in order to improve spiritual care along with other nursing skills were assumed of utmost importance. 相似文献
30.
Ralph W. Hood Jr. Nima Ghorbani P. J. Watson Ahad Framarz Ghramaleki Mark N. Bing H. Kristl Davison Ronald J. Morris & W. Paul Williamson 《Journal for the scientific study of religion》2001,40(4):691-705
In a mostly Christian American sample (N = 1,379), confirmatory factor analysis of Hood's (1975) Mysticism Scale verified the existence of Stace's (1960) introvertive and extrovertive dimensions of mystical phenomenology along with a separate interpretation factor. A second study confirmed the presence of these three factors in not only another group of Americans (N = 188), but also in a sample of Iranian Muslims (N = 185). Relationships of the introvertive and extrovertive factors with the interpretation factor were essentially identical across these two cultures, but the Americans displayed a stronger association between the two phenomenology factors. In both samples, the interpretation factor correlated positively with an intrinsic and negatively with an extrinsic religious orientation, and the introvertive factor predicted psychological dysfunction. Associations of the interpretation factor with relative mental health appeared only in the Iranians. These data offered general support for Stace's phenomenology of mysticism, although the ineffability he linked with interpretation proved to be as much or even more a feature of the introvertive experience, as hypothesized by Hood. 相似文献