排序方式: 共有74条查询结果,搜索用时 15 毫秒
61.
Ghorbani Nima Chen Zhuo Job Ghafari Fatema Watson P. J. Liu Guanglin 《Journal of religion and health》2021,60(6):4209-4226
Journal of Religion and Health - Religious coping is a double-edged sword. Clarification of the psychological benefits for positive religious coping requires statistical controls for negative... 相似文献
62.
Marziyeh Rouholamini Seyed Mohammad Kalantarkousheh Enayat Sharifi 《Journal of religion and health》2017,56(6):1895-1902
This study was performed with the purpose of determining the effectiveness of spiritual components training on life satisfaction of Persian orphan adolescents. The study population was from female adolescents of two orphanages located in Kerman, Iran. They were randomly divided into two experimental and two control groups (each group including ten members). The experimental groups were received the spiritual training in ten sessions (spiritual training included components such as image of God, relationship with God, Tawwakul, searching for meaning during difficulties and pain), whereas the control groups were in the waiting list. Life satisfaction questionnaire was completed by one experimental and one control group before the training; and also after it, all four groups filled out the mentioned questionnaire. The analysis of covariance on the results revealed that spiritual components training had a significant positive effect on life satisfaction of the experimental groups in comparison with the control groups. Lastly, discussion, conclusion, some suggestions and directions were indicated. 相似文献
63.
Akrami SM Montazeri V Shomali SR Heshmat R Larijani B 《Journal of genetic counseling》2009,18(1):82-86
Consanguineous marriage is a common practice in Iran. The present study surveyed the trend in consanguineous marriage across
three generations of Iranians. Index cases, consisting of 400 individuals attending the diabetes and osteoporosis clinic in
Shariati Hospital, were interviewed. Data on consanguinity status for 1789 marriages within the index cases’ families were
obtained. Generation 1 consisted of marriages contracted before 1948, Generation 2 consisted of marriages contracted between 1949 and 1978, and Generation 3 consisted of marriages contracted after 1979. Prevalence of consanguineous marriage within these three generations was 8.8%,
16.6% and 19%, respectively, and represented a significant trend (p < 0.001). First cousin marriage was the most common type of consanguinity (69%). Socioeconomic level of families was not
significantly related to having a consanguineous marriage. These data suggest that premarital genetic counseling and mass
media efforts are needed to increase public awareness about genetic risks associated with consanguineous marriage. 相似文献
64.
Nima Ghorbani H. Kristl Davison Mark N. Bing P.J. Watson Dan A. Mack 《International journal of psychology》2002,37(5):297-308
This study employed the Trait Meta‐Mood Scale (TMMS) to assess self‐reported emotional intelligence cross‐culturally as an input (attention to emotions), process (clarity of emotions), and output (repair of emotions) information‐processing system. Iranian (N = 231) and American (N = 220) university students responded to the TMMS along with measures of alexithymia, public and private self‐consciousness, depression, anxiety, self‐esteem, and perceived stress. Negative correlations with alexithymia and expected linkages with all other variables documented the validity of the TMMS in both cultures. Most of the other measures correlated similarly in the two samples. However, private and public self‐consciousness displayed a stronger positive association in Iran. These two scales were also more predictive of adjustment in Iran and of maladjustment in the United States. This difference perhaps reflected a poorer integration of the two dimensions of self‐consciousness within a presumably more individualistic American society. Confirmatory factor analyses and measurement invariance procedures revealed cross‐cultural similarities in the fit of an a priori higher‐order factor structure to the obtained data, but subsequent structural equation modelling techniques uncovered cross‐cultural dissimilarities in the actual processing of emotional information. Specifically, the higher‐order factors of emotional intelligence were similar, but the interrelationships among those higher‐order factors were not. As expected, Iranians displayed positive relationships among the input, processing, and output activities of the information‐processing model. For the Americans, however, greater input was associated with diminished processing and output. This unanticipated relative contrast seemed congruent with speculation that the historical American emphasis on the self and individualism promotes positive, optimistic thinking. Overall, these data most importantly suggested that subtle cultural differences might exist in the processing of emotional information. 相似文献
65.
Seyed Mahdi Sajjadi 《Teaching Theology & Religion》2008,11(4):185-190
Abstract. With advances in information technology, the velocity of information production on the global level has expanded as well. This acceleration has led to the delegitimizing of knowledge, the equating of information with knowledge, and the giving of predominance to information rather than knowledge. This advance has created epistemological challenges for the process of religious education. At the same time, the growth of the internet has created a “rhizomatic space” possessing new methodological characteristics that create problems for religious education. Information technology generates a “hypertextual learning space,” which weakens the place of traditional texts in the learning process, particularly in a traditional religious education process. This hypertextual development is especially problematic for religious education in conservative or fundamentalist traditions. This article analyzes the epistemological, methodological, and contextual problems and challenges posed by information technology for traditional religious education processes. 相似文献
66.
Despite the presence of forward‐looking religious leaders at higher levels, there is little recognition and understanding among local‐level leaders about climate change and the irreversible impacts of global warming. This article illustrates this lack of insight among religious leaders and provides suggestions to increase their awareness of the environmental crisis and its solutions. It uses as examples Islamic teachings that Muslim muftis can use to protect the environment, and emphasizes religious leaders’ influence, roles, and responsibility in establishing justice for the earth, for the next generations, and for all creation. Although most of the facts and examples in this article are from a Middle East and North Africa Region and Islamic perspective, its arguments can be applied generally. 相似文献
67.
Seyed Mohammad Ghari S. Fatemi 《Islam & Christian-Muslim Relations》2007,18(3):345-353
This article engages in a conceptual analysis and discussion of the definition of euthanasia, including a number of inherent distinctions, together with a concomitant examination of various value perspectives that are applied to the way the idea of ‘life’ itself is understood, especially the notion of autonomy. Among a number of considerations, the pro-life and pro-choice controversy and its relevance cannot be ignored in the context of a comprehensive discussion of the issue from a Shicite point of view. An attempt is made to show that euthanasia is a sophisticated normative subject with different aspects and categories. An outright normative refutation of the act by many Muslim writers and jurists seems to be a kind of oversimplification of this multi-faceted issue. 相似文献
68.
This study examined relationships of self-reported Mysticism with dispositional Depression and Anxiety in Iranian Muslims. The sample contained 80 women and 51 men undergraduates who volunteered to participate (M age=20.5 yr., SD= 2.0). Participants responded to the Hood Mysticism Scale and to the Costello and Comrey Depression and Anxiety Scales. Scores on the Religious Interpretation dimension of mystical experience correlated negatively with those on Depression, explained a similar relationship observed for Extrovertive Mysticism, and moderated the otherwise positive relationship between Introvertive Mysticism and Anxiety. Moderation occurred when Introvertive Mysticism correlated negatively rather than positively with Anxiety in those who scored high on Religious Interpretation and very high on the Introvertive factor. These data suggested possibilities for reconciling conflicts that have appeared between philosophical interpretations of Introvertive Mysticism and previous self-report data. 相似文献
69.
The aim of the present study was to test potential models of smoking-related changes in mood and how these are moderated by personality (behavioral activation and inhibition systems). Three models yielding distinct predictions regarding mood changes associated with cues to smoking and effects of ingestion were identified: the negative reinforcement model, the appetitive-incentive model, and the incentive-sensitization model. Seventy participants provided baseline data on personality and mood, and subsequently monitored their smoking behavior over 48 hours using an event-contingent diary--eliciting reports of mood state immediately prior to, and after, each cigarette smoked. MANOVA and multilevel modeling indicated that mood (hedonic tone and energetic arousal) improved significantly (p<.001) from baseline to pre-smoking, but did not change from pre- to post-smoking, thereby supporting the incentive-sensitization model. Further multilevel analyses indicated that significant variability in hedonic tone was moderated by the behavioral activation system. 相似文献
70.
Yadollah Ghasemipour Julie Ann Robinson Nima Ghorbani 《International journal of psychology》2013,48(6):1030-1037
This study examined how mindfulness and integrative self‐knowledge were related to health‐related issues. Men in general population (n = 103) and coronary heart disease samples (n = 101) completed the Mindful Attention Awareness Scale, the Integrative Self‐knowledge Scale, the Type 2 subscale of the Interpersonal Reactions Inventory, the Perceived Stress Scale, and the Anxiety and Depression Scales. In both samples, there was a moderate positive correlation between mindfulness and integrative self‐knowledge and they were negatively correlated with all health‐related variables. However, only integrative self‐knowledge explained independent variance in health‐related variables. Specifically, in both samples, the relationship between mindfulness and health‐related variables was mediated by integrative self‐knowledge. Mindfulness and integrative self‐knowledge are related domains of self‐awareness that are associated with a range of health‐related variables. These relationships are robust across samples drawn from general population and patients with coronary heart disease. The finding that integrative self‐knowledge explained additional variance in the health‐related variables after the contribution of mindfulness had been accounted for suggests that reflective self‐awareness in integrative self‐knowledge may make a unique contribution to the explanation of individual differences in health variables. 相似文献