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991.
Familial processes are gaining an increased amount of attention in cognitive behavioural therapy. Their role in initiating, maintaining, and exacerbating distress in children and adolescents has clear clinical implications. Therefore, including parents in their children’s therapy sessions as coaches, collaborators, and co-patients is becoming commonplace in CBT approaches to internalizing disorders such as anxiety. This article describes a case of a 13?year old female who presented with features of Generalized Anxiety Disorder and Separation Anxiety whose course of treatment involved her mother as a coach, collaborator and co-patient. A case formulation is offered and the specific examples of CBT practices used in each session are detailed. Ways of evaluating treatment outcome are also discussed.  相似文献   
992.
A study of 644 scientists and engineers from 5 corporate research and development organizations investigated hypotheses generated from an interactionist framework of 4 individual characteristics as longitudinal predictors of performance and innovativeness. An innovative orientation predicted 1-year-later and 5-years-later supervisory job performance ratings and 5-years-later counts of patents and publications. An internal locus of control predicted 5-years-later patents and publications, and self-esteem predicted performance ratings for both times and patents. Team-level nonroutine tasks moderated the individual-level relationships between an innovative orientation and performance ratings and patents such that the relationships were stronger in a nonroutine task environment. Implications for an interactionist framework of performance and innovativeness for knowledge workers are discussed.  相似文献   
993.
There is a common belief that wrinkles in the aging face reflect frequently experienced emotions and hence resemble these affective displays. This implies that the wrinkles and folds in elderly faces interfere with the perception of other emotions currently experienced by the elderly as well as with the inferences perceivers draw from these expressions. Whereas there is ample research on the impact of aging on emotion recognition, almost no research has focused on how emotions expressed by the elderly are perceived by others. The present research addresses this latter question. Young participants rated the emotion expressions and behavioral intentions of old and young faces displaying identical expressions. The findings suggest that emotions shown on older faces have reduced signal clarity and may consequently have less impact on inferences regarding behavioral intentions. Both effects can be expected to have negative consequences for rapport achieved in everyday interactions involving the elderly.  相似文献   
994.
We posit that pride and arrogance are tolerated for high-status group members but are repudiated for low-status group members. Thus, we predict that Blacks, but not Whites, who behave arrogantly will be penalized. Specifically, we investigated the context of penalties against football players for “celebrating” after touchdowns. We propose that such celebrations reflect a racially biased “hubris penalty” because: (1) celebrations are primarily perceived as displays of arrogance (rather than exuberance), and (2) arrogance is penalized for Black but not White players. Three experiments demonstrate that all players who celebrated after touchdowns were perceived as more arrogant than those who did not celebrate. Although celebratory Black and White players were perceived as being equally arrogant, Black players were penalized with lower compensation whereas White players were not. Mediation analyses show that perceived arrogance mediated the effect of celebration on compensation, even when controlling for perceived aggression.  相似文献   
995.
People commonly believe they have contributed more to collaborative tasks than others give them credit for. We distinguish between two types of contributions – additions (such as adding words to a co-authored paper) and deletions (such as removing extraneous words) – and show that individuals are especially prone to receive less credit from others than they believe they deserve when their contributions consist of taking something away rather than adding something. Participants who shortened some writing believed they improved it just as much as did participants who lengthened some, but were seen by others as having contributed less. Although one can hardly fail to notice one's own deletions, these contributions – like any contributions that, by their very nature, leave little trace of themselves – are easy for others to overlook.  相似文献   
996.
In this article, I respond to the problem of engaging with religious experience in health care environments. In particular, I illuminate the relational aspects of religious experience in the context of stroke rehabilitation by providing a commentary on data gathered from existing qualitative research and personal narratives in the acute and rehabilitation phases of stroke recovery. In so doing, I address the necessary balance of empathy and alterity in the art of resonant listening. I also provide some critical reflections on interdisciplinary approaches to engaging with religious experience with reference to a largely overlooked group of health care professionals—hospital chaplains.  相似文献   
997.
Our research explores the correlates of spiritual experiences over a 2-year period in a sample of older adults (N = 164; mean age 81.9 years) living in a continuing care retirement community. Utilizing responses to the Daily Spiritual Experiences Scale, scores were analyzed for changes over time and for their hypothesized moderating effect in the relationship between chronic illness impact and markers of psychological well-being (as measured by the Geriatric Depression and Life Satisfaction scales). Repeated measures ANOVA indicated a significant decline (P < .01) in the reported spiritual experiences over a 2-year period of time, and t tests showed a significant difference by gender (P < .01) in years 1 and 2, with women reporting higher levels of spiritual experiences than men. Analyses found low spirituality scores associated with low life satisfaction in all years (baseline: r = ?.288, P < .01; year 1: r = ?.209, P < .05; year 2: r = ?.330, P < .001). Only weak associations were detected between low spirituality and the presence of depressive symptoms at baseline (r = .186, P < .05) and year 2 (r = .254, P < .01). Moderation effects of spirituality on the relationship between chronic illness impact and markers of psychological well-being were explored in all years, with a statistically significant effect found only for the presence of depressive symptoms in year 2. Higher impact of chronic illnesses is associated with more depressive symptoms under conditions of low spirituality. Future research may center upon longer-duration evaluation of reliance upon spiritual practices and their impact in care management models.  相似文献   
998.
Members of Positive Behavior Interventions and Supports (PBIS) teams from 34 elementary schools participated in a Team-Initiated Problem Solving (TIPS) Workshop and follow-up technical assistance. Within the context of a randomized wait-list controlled trial, team members who were the first recipients of the TIPS intervention demonstrated greater implementation integrity in using the problem-solving processes during their team meetings than did members of PBIS Teams in the Wait-List Control group. The success of TIPS at improving implementation integrity of the problem-solving processes is encouraging and suggests the value of conducting additional research focused on determining whether there is a functional relation between use of these problem-solving processes and actual resolution of targeted student academic and social problems.  相似文献   
999.
The health of clergy is important, and clergy may find health programming tailored to them more effective. Little is known about existing clergy health programs. We contacted Protestant denominational headquarters and searched academic databases and the Internet. We identified 56 clergy health programs and categorized them into prevention and personal enrichment; counseling; marriage and family enrichment; peer support; congregational health; congregational effectiveness; denominational enrichment; insurance/strategic pension plans; and referral-based programs. Only 13 of the programs engaged in outcomes evaluation. Using the Socioecological Framework, we found that many programs support individual-level and institutional-level changes, but few programs support congregational-level changes. Outcome evaluation strategies and a central repository for information on clergy health programs are needed.  相似文献   
1000.
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