Self‐esteem mediates the relationship between spirituality and subjective well‐being in Iran

Self‐esteem appears to play a central role in the spiritual life and ethical behaviour of the typical Iranian. For example, for many Iranians, humankind is believed to be the crown of creation, and each person is believed to be individually valued by God. Previous empirical studies also indicate that in Iran spirituality is positively associated with self‐esteem. On this basis, it was hypothesised that self‐esteem would be one of the mechanisms through which spirituality leads to increased mental well‐being. Mediation analysis showed that self‐esteem was a partial mediator of the spirituality–well‐being relationship. Moreover, results of moderated mediation analysis revealed that this mediation was not significantly moderated by gender, and that the indirect path through self‐esteem was significant in both genders. Implications of the results and their relevance to other western and eastern religions (e.g. Christianity and Buddhism) are discussed.     

Mental Health Utilization Among Diverse Parenting Young Couples

Mental health issues often become apparent as adolescents emerge into young adulthood. The use of mental health services is low among adolescents and young adults, and use is particularly low among minorities. In this study, we examine mental health utilization among diverse young parenting couples. The sample consisted of 296 couples. We used the social–personal framework to examine personal, family, partner relationship, and environmental predictors for using mental health services. We used the Actor–Partner Interdependence Model to assess actor and partner effects on mental health utilization. We also examined moderator effects for gender and internalizing and externalizing behaviors. We found that being female, being White, higher income, more conduct problems, and less anxious romantic attachment predicted mental health utilization. Significant moderator effects included depression × gender, depression × medical insurance, and stress × Latino. Implications for community mental health practice include conducting mental health assessments during medical visits and systematic mental health follow‐up for individuals and couples with identified mental health and support needs. Future research should include married couples and the spouse’s influence on mental health use and examine relevant parenting factors that may also predict mental health utilization among couples.     

The brain mechanism that reduces the vividness of negative imagery

The present study attempts to locate brain regions that are related to vividness control, a hypothesized mechanism that reduces the vividness of negative imagery by controlling memory retrieval and emotion processing. The results showed that BOLD response in the left posterior cingulate gyrus in the negative imagery condition, in which activation of vividness control mechanisms was considered to be strong, was greater than that in the positive imagery condition, in which the activation of control mechanisms was considered to be weak. Moreover, the activation of this region negatively correlated with the subjective vividness of negative imagery. These results support the idea that the posterior cingulate gyrus may be involved in the suppression of imagery generation. Several previous studies have suggested that the posterior cingulate cortex is involved in both memory and emotion processing. Therefore, the current results indicate that the posterior cingulate gyrus may function as the vividness control mechanism.     

Surviving the 2015 Mount Everest disaster: A phenomenological exploration into lived experience and the role of mental toughness

ObjectivesThe 2015 Nepal earthquake and subsequent avalanche at Mount Everest Base Camp is the deadliest mountaineering disaster to date. This study is novel in exploring the lived experiences of survivors and the role of mental toughness in their psychological responses to the disaster.DesignPhenomenological study.MethodTen mountaineers, who were on expeditions during the earthquake, participated in phenomenological interviews. Data were analysed inductively and thematically, while strategies to enhance trustworthiness were also employed.ResultsSeven dimensions emerged from the data, which captured climbers' psychological responses to the disaster, ranging from the moments the earthquake hit to reflections on the disaster after returning home. Contrasting emotional responses were described, and suggested to depend on experience and mental toughness. Negative emotional and behavioural responses were reported in the aftermath. Some climbers reported post-traumatic stress, but also a strong desire to return to Mount Everest and continue mountaineering.ConclusionsThese findings provide detailed insights into the lived experiences of climbers who survived the 2015 Nepal earthquake and Base Camp avalanche. Findings also shed light on the role of mental toughness in coping with and responding to a major natural disaster.     

Online measurement of mental representations of complex spatial decision problems: Comparison of CNET and hard laddering

This paper introduces the online Causal Network Elicitation Technique (CNET), as a technique for measuring components of mental representations of choice tasks and compares it with the more common technique of online ‘hard’ laddering (HL). While CNET works in basically two phases, one in open question format and one as guided linking of attributes and benefits, HL works completely structured with revealed attributes and benefits. Mental representations of two activity travel tasks were collected with both techniques among members of a nationwide Dutch household panel. The results confirm the hypothesis that the revealed format of variables in HL has an effect on the indication of variables as the elicited mental representations are almost twice as big for HL than for CNET. Furthermore, it turned out that CNET is more sensitive in measuring shifts among attributes in the mental representations for situational changes of the activity-travel task.     

Variables latentes et propriétés mentales : pour une épistémologie affirmée pragmatiste et réaliste

The reliability of models with latent variables is questioned by different authors: what is the ontology of mental properties? How to integrate the complex of mental processes with latent variables? All these debates raise the question of the legitimacy of latent variables as methodological approach comparatively to new approaches such as Network analysis. By clearly posing the ontological nature of mental properties as emergent properties of mental processes, and by clearly posing a theory of pragmatist and realistic knowledge, our work seeks to show that latent variables are efficient approaches for inferring mental properties.     

Does self-acceptance captured by life narratives and self-report predict mental health? A longitudinal multi-method approach

We aimed to investigate the validity of different self-acceptance measures to predict mental health. Self-acceptance and negative life events, assessed via self-report and rated from life narratives (N = 149), served as predictors of mental health at baseline (T1) and four years later (T2). Path models showed distinguishable, complementary effects of self-reports and other-ratings. A moderate congruence of self- and other-ratings of self-acceptance was observed. Exploratory analyses revealed an association of self-acceptance with emotional words in life narratives. Controlling for negative life events, a positive link and a moderating effect of self-acceptance on mental health at T1, but no prediction of mental health at T2, were found. The study connects research on personality and narratives from a methodological and health psychological perspective.     

Oculomotor behavior and the level of repetition in motor practice: Effects on pupil dilation,eyeblinks and visual scanning

The benefits of less repetitive practice in motor learning have been explained by the increased demand for memory processes during the execution of motor skills. Recently, a new perspective associating increased demand for perception with less repetitive practice has also been proposed. Augmented information gathering and visual scanning characterize this higher perceptual demand. To extend our knowledge about mental effort and perceptual differences in practice organization, the association between oculomotor behavior and type of practice was investigated. We required participants to press four keys with different absolute and relative timing goals during the acquisition phase. An eye-tracker captured visual scanning of the skill’s absolute and relative information displayed on the screen. Participants were tested 24 h after acquisition by a retention and transfer test. A higher level of both pupil dilation and amount of eyeblinks indicated an increased mental effort in less repetitive practice compared to more repetitive practice. Visual scanning of the skill’s relative and absolute information was specific to the type of practice. The findings indicate many differences in oculomotor behavior associated with the practice schedule.     

Relationship of religiosity to mental health literacy,stigma, social distance,and occupational restrictiveness in Ningxia Province,China

Little research has assessed the relationship between religiosity and mental health awareness in low- and middle-income countries. This study identified a representative sample of 2,425 community-dwelling adults in Ningxia, China and administered the Duke University Religion Index, the Mental Health Knowledge Questionnaire, the Mental Health Attitude Questionnaire, the Social Distance – Personal Questionnaire and the Social Restrictiveness – Occupational Questionnaire. Religious affiliation per se was not associated with mental health literacy or attitudes, but higher levels of religiosity were associated with better awareness of mental health issues and less social distance and occupational restrictiveness of those with mental health conditions. However, these relationships were substantially different in Hui ethnicity respondents (85% of whom were practicing Islam) and Han ethnicity respondents (15% of whom practiced Buddhism, Taoism or Confucianism).