Quality of Life and Depression in the General Korean Population: Normative Data and Associations of the 12-Item Short Form Health Survey (SF-12) and the McGill Quality of Life Questionnaire (MQOL) with Depression (Patient Health Questionnaire-9) and Socioeconomic Status

Applied Research in Quality of Life - This study aimed to present normative data of Quality of life (QoL) and to evaluate the relationship between sociodemographic factors, multidimensional QoL and...     

Congruence in Satir's Model: Its Spiritual and Religious Significance

This article casts into relief the essentialist-existential philosophy implicit in Satir's model of healing using Paul Tillich's systematic philosophical framework. Parallels between Satir's model of the person are drawn with Tillich's ontological categories of essence and existence, individualization and participation, and destiny and freedom. Congruence as the integration of elements in three vital human dimensions: the interpersonal, intrapsychic, and spiritual-universal, is correlated with Tillich's philosophical understanding of salvation. The religious quest is understood as a systemic, multidimensional process that brings the interactive and interdependent personal, interpersonal and spiritual dimensions into a restored unity. Thus Satir's rehumanization project and Tillich's religious quest are shown to coincide.     

Relationships between conscientiousness,self-efficacy,self-deception,and learning over time

The present study examined the dual mediating effects of self-efficacy and self-deception on the relationship between conscientiousness and learning over time. Data from 134 college students were used to investigate the relative impact of self-efficacy and self-deception. Consistent with the hypothesized model, conscientiousness was significantly and positively related to both early training self-efficacy and self-deception, and both self-efficacy and self-deception had significant effects on learning but in opposite directions. Furthermore, the relative impact of self-efficacy and self-deception on learning changed over time as expected. The negative effect of self-deception in early stages of training disappeared at later stages of training but the positive effects of self-efficacy remained. Support was not found for self-efficacy and self-deception as mediators of the conscientiousness-learning relationship.     

Parent engagement in an original and culturally adapted evidence-based parenting program,Legacy for Children™

Legacy for Children™ (Legacy) is an evidence-based program focused on promoting sensitive, responsive parenting for socioeconomically disadvantaged families. Legacy has recently been culturally and linguistically adapted for Spanish-monolingual Latino families and is being piloted in partnership with an early childhood education program. We conducted a mixed methods study to identify barriers and facilitators to engagement, using program monitoring data sources from both participant and group leader perspectives. We conducted qualitative analyses of open-ended data to identify distinct barriers (e.g., employment challenges, health-related challenges and appointments) and facilitators (e.g., other mothers in group, interest in program topics) to engagement that emerged across English and Spanish language curriculum versions; curriculum-specific barriers and facilitators were also documented. We interpret these findings in light of quantitative data on measures of engagement, showing that participants in the Spanish curriculum evidenced comparable levels of parent–group leader relationship quality relative to the English group, and higher levels of parent's group support/connectedness and overall satisfaction. These results offer promising considerations for optimizing families’ engagement in parenting programs in the context of early care and education settings.     

Honesty and inquiry: W.K. Clifford’s ethics of belief

ABSTRACT

W.K. Clifford is widely known for his emphatic motto that it is wrong, always everywhere, and for anyone, to believe anything upon insufficient evidence. In fact, that dictum and Clifford’s condemnation of a scheming self-deceptive shipowner sum up how his ethics of belief is most often remembered and how it has been subsequently interpreted. In contrast to other recent interpretations, we argue that the motto is misleading as a guide to Clifford’s position. It is best understood as essentially a rhetorical flourish. Moreover, in important ways the scheming shipowner is not stereotypical of the kind of believer Clifford thought blameworthy. A careful study of Clifford’s various writings on the ethics of belief finally reveals him not to be an evidentialist in the Humean tradition. Rather, inspired by Charles Darwin’s work in moral psychology, he applied an evolutionary-functional virtue ethics to the doxastic realm. This perspective allows a fruitful examination of his engagement with contemporaries like Matthew Arnold. It also allows us to recognize him as a predecessor to modern attributionist accounts of blameworthy belief.