In China, many people are converting to various world religions. Nonetheless, religious adherence for them, as with many people, can still function as a double-edged sword with regards to mental health. In particular, religious perfection can become either a healthy commitment or a rigid outlook that leads to distress. Thus, we developed the Religious Perfectionism Scale (RPS) from Chinese religious believers. In the first phase (N = 171), we collected qualitative data through an open-question survey from different religious groups (i.e., Buddhism, Protestantism, and Islam). Then, we developed an item pool based on themes that emerged from these qualitative data. In the second phase, participants (N = 1055) were randomly split into two subsamples. Exploratory factor analyses were performed on the first subsample (N = 519) to select the scale items. The nine-item RPS subsequently includes two dimensions—Zealous Religious Dedication and Religious Self-Criticism. Confirmatory factor analyses (CFA) were performed on the second subsample (N = 536) to cross-validate the factor structure. Results indicate that the internal consistency reliability for the RPS subscale scores was all adequate. Furthermore, the construct validity of the RPS was supported through its correlations with measures of perfectionism perceived to have come from God (or a higher power), psychological indicators, and a personality variable (i.e., discipline) in expected directions. Results of the psychometric evaluations of this newly developed scale suggest that the RPS is a promising measure in that it can facilitate future research that leads to a more comprehensive understanding of the impact of religious perfectionism on psychological well-being.
Despite considerable clinical interest, attempts to link perceived self-efficacy with successful weight control have had mixed success. Definitive data on prospective associations between self-efficacy and weight loss are particularly sparse. This study examined relationships between self-efficacy beliefs, weight control behaviors, and weight change among individuals participating in a weight loss trial (N = 349, 87% women). Cross-sectionally, eating and exercise self-efficacy beliefs were strongly associated with corresponding weight loss behaviors. Self-efficacy beliefs prospectively predicted weight control behavior and weight change during active treatment but not during follow-up. Mediational models indicate that people's weight control behaviors mediate the impact of self-efficacy on weight change. 相似文献
Using data from smokers (N = 591) who enrolled in an 8-week smoking cessation program and were then followed for 15 months, the authors tested the thesis that self-efficacy guides the decision to initiate smoking cessation but that satisfaction with the outcomes afforded by quitting guides the decision to maintain cessation. Measures of self-efficacy and satisfaction assessed at the end of the program, 2 months, and 9 months were used to predict quit status at 2, 9, and 15 months, respectively. At each point, participants were categorized as either initiators or maintainers on the basis of their pattern of cessation behavior. Across time, self-efficacy predicted future quit status for initiators, whereas satisfaction generally predicted future quit status for maintainers. Implications for models of behavior change and behavioral interventions are discussed. 相似文献
Research has suggested that rats increase their response rate for a low-valued reinforcer when a high-valued reinforcer will soon be available (i.e., positive induction) because the value of the low-valued substance has increased. The present study tested if such a procedure could be used to increase rats’ responding for a non-reinforcing food. Rats pressed a lever for unsweetened lemon juice in the first half of a 50-min session and, in treatment conditions, for food pellets in the second half. Experiment 1 demonstrated that rates of responding for the lemon juice generally varied directly with the upcoming rate of food-pellet reinforcement and that responding in lemon juice-only sessions did not differ significantly from that observed during extinction. Experiment 2 demonstrated that rats consumed more lemon juice following a condition in which they were displaying positive induction than following a condition in which they only responded for lemon juice. The present results are consistent with the increase in value account of positive induction. More importantly, they may indicate that certain environmental conditions can increase food-directed behavior for a non-reinforcing food, a finding which may have implications for our understanding of eating behavior and dysfunctions (e.g., overeating). 相似文献
This longitudinal study investigates whether developmental changes following 360 degree feedback are predicted by the favourability of ratings received, and moderated by focal individuals' self‐efficacy and perceived importance of feedback. Five developmental criteria are investigated longitudinally: (i) self‐assessments, (ii) line managers' ratings, (iii) amount of developmental activity, (iv) global self‐efficacy and (iv) self‐efficacy for development. Feedback ratings from certain rater groups predicted changes in ratings, but not changes in self‐efficacy or amount of developmental activity. Self‐efficacy significantly moderated the feedback–performance association for certain rater groups, but feedback importance did not. Contrary to expectations, the focal individual's initial self‐assessment predicted changes in self‐efficacy, over the favourability of ratings received. The implications of these findings for organizations using 360 degree feedback for developmental purposes are discussed. 相似文献
We recruited 110 college students for an experimental investigation of the role of guilt in motivating religious behavior. We induced guilt in half of the participants before asking all subjects to indicate their current interest in prayer. Overall, participants in the guilt condition were more interested in praying, but this effect was not observed among those high in grandiose narcissism. Our findings make a contribution not only to the study of the role that emotions have in motivating religious behavior, but also to the study of narcissists’ susceptibility to guilt. 相似文献