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131.
Różycka-Tran Joanna Piotrowski Jarosław P. Żemojtel-Piotrowska Magdalena Jurek Paweł Osin Evgeny N. Adams Byron G. Ardi Rahkman Bălțătescu Sergiu Bhomi Arbinda Lal Bogomaz Sergey A. Cieciuch Jan Clinton Amanda de Clunie Gisela T. Czarna Anna Z. Esteves Carla Sofia Gouveia Valdiney Halik Murnizam H. J. Kachatryan Narine Kamble Shanmukh Vasant Kawula Anna Klicperova-Baker Martina Kospakov Aituar Letovancova Eva Lun Vivian Miu-Chi Cerrato Sara Malo Muehlbacher Stephan Nikolic Marija Pankratova Alina A. Park Joonha Paspalanova Elena Pék Győző de León Pablo Pérez Šolcová Iva Poláčková Shahbaz Wahab Ha Truong Thi Khanh Tiliouine Habib Van Hiel Alain Vauclair Christin-Melanie Wills-Herrera Eduardo Włodarczyk Anna Yahiiaiev Illia I. Maltby John 《Current psychology (New Brunswick, N.J.)》2021,40(7):3575-3584
Current Psychology - This article presents a short research report on the relationship between perceived antagonism in social relations measured using the Belief in a Zero-Sum Game (BZSG) scale,... 相似文献
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Phenomenology and the Cognitive Sciences - It is a well-known fact that mathematics plays a crucial role in physics; in fact, it is virtually impossible to imagine contemporary physics without it.... 相似文献
134.
Journal of Religion and Health - This article argues that Christianity has the potential to strengthen people’s health when solving the forgiveness dilemma.... 相似文献
135.
Topoi - Gestural and pantomimic accounts of language origins propose that language did not develop directly from ape vocalisations, but rather that its emergence was preceded by an intervening... 相似文献
136.
The present study concerns the relationship between self-concept clarity, religiosity, and well-being, as well as the mediating influence of religiosity on the relationship between self-concept clarity and sense of meaning in life and self-esteem. Self-concept clarity was found to be a significant predictor of sense of meaning in life and self-esteem; intrinsic religious orientation was found to be a predictor of sense of meaning in life, while the quest religious orientation was a predictor for self-esteem. The cross-products of self-concept clarity and intrinsic religious orientation were found to be related to the sense of purpose in life, which would point to religiosity being a mediator of the relationship between self-concept clarity and sense of purpose in life. The cross-products of self-concept clarity and quest religious orientation were found to be a predictor of self-esteem, which indicates a mediating effect of this religious orientation in the relationship of self-concept clarity and self-esteem. 相似文献
137.
Roland Imhoff Michał Bilewicz Hans‐Peter Erb 《European journal of social psychology》2012,42(6):729-742
A distinction between guilt and regret in reactions to in‐group atrocities is proposed. Four studies (total N = 1249) support the notion that guilt and regret are distinct emotional reactions. Whereas guilt is a self‐focused, aversive emotional reaction following from appraisals of responsibility and associated with the intention to make amends, regret follows from an empathic victim perspective, is less aversive, and is more strongly associated with positive attitudes towards the victim groups and the intention to engage in intergroup contact. These findings suggest that less aversive emotions like regret are more likely to improve intergroup attitudes after a common history of conflict, but the aversive experience of guilt might be more potent in motivating reparations. Copyright © 2012 John Wiley & Sons, Ltd. 相似文献
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Abstract Thanks to the development of molecular genetics methods it is now possible to look for the genes which may contribute to posttraumatic stress disorder (PTSD). Polymorphism located in exon III of dopamine receptor type 4 (DRD4) gene was related to maladaptive stress responses as well as temperament traits related to PTSD. This study analyzed the association between the variable number tandem repeat (VNTR) DRD4 exon III polymorphism and intensity of PTSD symptoms in 107 (57 women and 50 men) survivors of a flood aged 14–62. Intensity of PTSD symptoms was measured using PTSD-F and PTSD-C questionnaires. Multivariate analysis of covariance (MANCOVA) was conducted to test the main and interactive effects of genotype and level of trauma exposure. Participants with at least one copy of the DRD4 long allele (seven or eight repetitions) had more intense PTSD symptoms on the Avoidance/Numbing scale (Cohen's f = .22) and the Total Scale (Cohen's f = .2) of the PTSD-F than participants who did not have these alleles in genotype. The results must be treated with caution, however, due to methodological restrictions and they need to be replicated on a larger sample. 相似文献
140.
Abstract Given measures of religious belief and participation, young adults in Poland are becoming increasingly disengaged from the Catholic Church. Broad theories of secularisation are less useful for making sense of this trend than an analysis of the role of Catholicism in Polish society in the twentieth century, which demonstrates the ways in which forms of belief are contingent upon wider social and political transformations. This article argues that, since 1989, attempts by the Catholic Church in Poland to influence public life through conservative social and political interventions have alienated young people who are looking for religious resources with which to make sense of their lives in a rapidly changing social milieu. Alongside disengagement from conservative, propositional forms of Catholic truth and rejection of direct authority, young people still possess ‘religious capital’ and look upon religious ideas to orientate their personal lives. However, disaffection from the propositional truths offered by the Church and disengagement from rituals and practices of ‘folk Catholicism’ at the level of the family and local parish have not led to widespread expressions of atheism among young people. Instead, there is a sacralisation of everyday life and there are attempts to use ‘religious capital’ to help young people make choices for life. The reconfigured ‘religious capital’ is often expressed through diffuse Catholic symbols and sentiment as well as the periodic use of major religious festivals as a means of finding access to some form of collective religious experience. The article concludes by reflecting on the implications of these changes for the future religious landscape of Polish society. 相似文献