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101.
Laura M. Hartman 《The Journal of religious ethics》2015,43(3):475-492
Despite this virtue's history as an instrument of women's oppression, modesty, at its most basic, means voluntary restraint of one's power, undertaken for the sake of others. It is a mechanism that modifies unequal power relationships and encourages greater compassion and fairness. I use a Christian perspective with influences from Jewish and Muslim sources to examine modesty. The modest person, I argue, must be in relationship with others, must be honestly aware of her impacts on others, must be sensitive to those impacts, compassionate toward others, and willing to hold back for others' sakes. Moreover, modesty is not only a virtue that pertains to sexuality and clothing, but it also can promote virtuous environmental behavior, particularly as it leads to awareness of, and sensitivity to, the effects of everyday behaviors on vulnerable others. 相似文献
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Although a great deal of research has been conducted on the relationship between social support and physical health, the contribution of personality characteristics to this relationship has rarely been assessed. Structural equation modeling was employed to derive and test a model of the direct and indirect relationships between personality characteristics, social network size, the perceived availability of support, socially supportive behaviors, and perceived physical health with a sample of Pennsylvania adults. Significant paths indicate that individuals who perceive themselves as affiliative and as help seekers and help givers report larger social networks, receive more socially supportive behaviors, and perceive that more support is available to them. The perception that support is available shared a direct relationship with perceived physical health. The utility of including multiple measures of social support and personality characteristics related to receiving support in investigations of the relationship between social support and physical health is discussed. 相似文献
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Suicides among older adults in the United States and Canada in the last decade have accounted for an increasing share of all suicides. In both countries the use of firearms among older adults has steadily increased. Despite these trends, little is known about the extent to which crisis centers are prepared to prevent elder suicide. A survey of AAS-listed crisis prevention centers examined the training, knowledge, and current practices relevant to elder suicide among personnel in 321 crisis prevention centers in both countries. Results revealed insufficient training, a lack of familiarity with recent suicide trends, and limited outreach to older adults. 相似文献