From Ego Depletion to Vitality: Theory and Findings Concerning the Facilitation of Energy Available to the Self

Vitality, or the energy available to the self, is a salient and functionally significant indicator of health and motivation. Previous models (e.g., Baumeister & Vohs, 2007 ) have suggested how such energy can be depleted but have focused less on how it can be maintained or enhanced. In this article, we describe a model of energy and vitality based on self‐determination theory ( Ryan & Deci, 2000 ). We review substantial evidence that, whereas the self‐controlling regulation of behavior depletes vitality and energy, the autonomous self‐regulation of behavior does not. A growing number of experimental and field studies also suggest that vitality and energy are enhanced by activities that satisfy basic psychological needs for relatedness, competence, and autonomy. Lifestyles focused on extrinsic goals are less conducive to need satisfaction and thus engender less vitality. We conclude that social psychological factors associated with need satisfaction have important implications for health and vitality and for informing interventions.     

Genetic Counselors’ Religiosity & Spirituality: Are Genetic Counselors Different from the General Population?

Although there is evidence that the religious beliefs of genetic counselors (GCs) can induce internal conflict in at least some genetic counseling scenarios, empirical research on the religiosity of GCs is limited. This study compares genetic counselors to a representative sample of the adult U.S. population on multiple religiosity measures. After controlling for several sociodemographic factors the percentage of GCs who report having a religious affiliation is similar to the general U.S., but GCs are less likely to affiliate with conservative Christian religions and are more likely to be Jewish. GCs are significantly less likely than the general U.S. population to: believe in god, attend religious services, pray, and believe in an afterlife even after controlling for relevant sociodemographic factors. Despite the lower levels of religiosity, a majority of GCs do report themselves to be moderately to highly spiritual. We explore potential reasons for religiosity differences as well as possible implications in the context of the GC scope of practice.     

Females excel at basic face perception

Females are generally better than males at recognizing facial emotions. However, it is not entirely clear whether and in what way females may also excel at non-affective face recognition. Here, we tested males and females on two perceptual face recognition tasks that involved only neutral expressions: detection and identity discrimination. On face detection (Experiment 1), females were significantly more accurate than males in detecting upright faces. This gender difference was reduced during inverted face detection, and not present during tree detection, suggesting that the magnitude of the gender difference for performance co-varies with the extent to which face processing mechanisms are involved. On facial identity discrimination (Experiment 2), females again outperformed males, particularly when face images were masked by visual noise, or the delay between comparison face images was extended from 0.5 to 3 s. These results reveal a female advantage in processing face-specific information and underscore the role of perceptual factors in socially relevant gender differences.     

Maddening Desire: Understanding Lust in Pastoral Counseling

Christian theologians have argued that lust is a compelling sexual desire that distorts reason and judgment, leads to exploitation and injustice, and corrupts the erotic dimensions of human experience and relationships. In this article, I expand on this tradition, arguing that lust signifies the collapse or attenuation of amative space. This collapse is described as either the subjugation of the other or pseudo surrender to the other, which is accompanied by misrecognition of the other's unique and inviolable subjectivity, as well as a heightened sense of distrust. The diverse communicative actions associated with lust, which lead to the collapse of amative space, have several sources, namely, trauma, physiology, and culture. The attempt to restore amative space requires that the counselor and client join together in identifying and understanding the meanings and sources of lustful behaviors, which assists them in considering various strategies for the sake of increasing self-awareness and self-control that loosen the bonds of lust.

Interpersonal conflict, agreeableness, and personality development

This multimethod research linked the Big-Five personality dimensions to interpersonal conflict in childhood. Agreeableness was the personality dimension of focus because this dimension has been associated with maintaining positive interpersonal relations in adolescents and adults. In two studies, elementary school children were assessed on the Big-Five domains of personality. Study 1 (n=276) showed that agreeableness was uniquely associated with endorsements of conflict resolution tactics in children as well as parent and teacher reports of coping and adjustment. Study 2 (n=234) revealed that children's perceptions of themselves and others during conflict was influenced by their agreeableness regardless of their partner's agreeableness. Observers also reported that pairs higher in agreeableness had more harmonious, constructive conflicts. Overall findings suggest that of the Big-Five dimensions, agreeableness is most closely associated with processes and outcomes related to interpersonal conflict and adjustment in children.     

Measuring Mental Wellbeing Among Adolescents: A Systematic Review of Instruments

Globally, promoting mental wellbeing among adolescents is of great public health and social significance. However, less is known about advances in measures of mental wellbeing, relevant for use in mental health interventions, which are age-appropriate and acceptable for use among adolescents. Comprehensive assessment includes multiple aspects of mental wellbeing, as well as positive indicators of feeling and functioning. This review used systematic review methods, guided by PRISMA, to identify and assess comprehensive instruments in terms of their content, conceptual relevance for youth, and responsiveness to change. Ryan and Deci’s framework for mental wellbeing, grounded in hedonic and eudaimonic perspectives, was applied to assess the preponderance of feeling and functioning items for each instrument. The review identified 11 instruments that fit specified inclusion criteria. Only four of the scales were developed for adolescents. Though the scales varied in their preponderance of items, all scales encompassed at least one indicator of both feeling and functioning. Findings emphasize the importance of validating adult-developed instruments for youth and ensuring the instrument’s cultural and conceptual relevance within groups of adolescents. As promoting mental wellbeing becomes critical to the field of practice, practitioners need access to relevant and acceptable measures.     

Attributions in a Spiritual Healing Context: An Archival Analysis of a 1920s Healing Movement

Research on religious attributions has been limited by a preoccupation with disentangling “religious” from “naturalistic” attributions and a failure to capture the attributions that people make in response to meaningful events. Thirty years of research has shown that even under optimum conditions religious attributions are rare compared to naturalistic ones. This research draws on unique archival materials comprising letters written to the Panacea Society containing self‐reported effects of a spiritual healing treatment based on water‐taking practices. This analysis examined attributions over time among a sample of letter writers (N = 19) from the 1920s using the Leeds Attributional Coding System to examine patterns of attributions that correspondents made in response to improvement and worsening of health outcomes. In line with previous research, religious attributions were more common for positive outcomes than negative outcomes. Contrary to previous research, religious attributions accounted for the majority of attributions made compared with nonreligious attributions. We discuss the implications for future research in studying attributions in real‐life meaningful settings and in expanding the repertoire of attributions to include religious ritual and community.