Peer Mentoring schemes tend to be developed as retention strategies, however, they can also serve other purposes (psychosocial or career-related). However, evidence of the effectiveness of these presents mixed results and less is known about the horizontal peer support schemes which may help students capitalize on existing peer relationships. We developed an integrated learning communities (ILC) peer support scheme, building on the theoretical principles of social identity theory, which we embedded within our existing teaching framework and designed functional activities. Collective activities were undertaken to promote the processes of social identity with the intention that these may foster social and academic integration experiences. This intervention was undertaken with an entire cohort of first year undergraduate psychology students. We conducted semi-structured interviews with a self-selected sample of these students (N = 17). Thematic analysis revealed two main themes, each with two sub-themes. These were: “Divergent Experiences” with the sub-themes of “dependent on people” and “types of support”, and “Good idea in principle” with the sub-themes of “Theory ≠ Practice” and “Dependent on student engagement”. Although identifying with a peer group was not transparent in the interviews, the existence of a peer support scheme was perceived positively by students which might explain the success of the newly developed student-led Psychology Society. Indeed, this Psychology Society can provide a lasting framework for further amplification of the student voice. We conclude that our embedded ILC was both feasible and potentially valuable, but it is crucial for the peer support approach to have transactional significance. 相似文献
This research focuses on the spiritual care experiences of patients and families at a hospital in Australia. Twenty-four patients and 10 family members were interviewed. Results indicate the importance of relatedness: being treated as a person, reminded of your capabilities and conversations about what matters. Maintaining contact with friends and family, sustaining religious and spiritual practices, music therapy and pet therapy were also significant and contact with the natural world and shared activities. The results indicate the importance of spirituality offered through pastoral care, and that all those involved in health care can contribute to the spiritually nurturing environment that reinforces healing.
People's risky decisions are susceptible to the social context in which they take place. Across three experiments using different paradigms, we investigated the influence of three social factors upon participants' decisions: the recipient of the decision-making outcome (self, other, or joint), the nature of the relationship with the other agent (friend, stranger, or teammate), and the type of information that participants received about others' preferences: none at all, general information about how previous participants had decided, or information about a specific partner's preference. We found that participants' decisions about risk did not differ according to whether the outcome at stake was their own, another agent's, or a joint outcome, nor according to the type of information available. Participants did, however, adjust their preferences for risky options in light of social information. 相似文献
Animal Cognition - Theory and empirical findings predict that individuals in a negative affective state are more sensitive to unexpected reward loss and less sensitive to unexpected reward gain... 相似文献
Animal Cognition - How much nonhuman animals understand about seeing has been the focus of comparative cognition research for decades. Many social primates (and other species) are sensitive to cues... 相似文献
Wang Fuzhi’s 王夫之 remarks on Buddhism have not been given sufficient attention despite increasing research on him. The few works on this topic either focus on just one aspect of his view of Buddhism or fail to disclose the purpose and uniqueness of his attack of it. This essay analyzes his view of Buddhism comprehensively, in particular his insight into the paradox of Buddhist universal love and his rejection of Buddhist retribution and reincarnation from Confucian righteousness and qi 氣-monism. In addition, it also explores the reason, context, and limitations of his criticism, that is, his reaction to the popular approach of “understanding Confucian classics through learning Buddhism” in the late Ming 明, his response to Zongmi’s 宗密 criticism of Confucian cosmology and human nature, and his misunderstanding of some Buddhist concepts. Yet his criticism is still illuminating to our understanding of the interaction of Confucianism with Buddhism and other religions. 相似文献