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201.
Paul S. Bay Daniel Beckman James Trippi Richard Gunderman Colin Terry 《Journal of religion and health》2008,47(1):57-69
This randomized controlled study measured the effect of chaplain interventions on coronary artery bypass graft (CABG) patients
over time. One hundred sixty-six CABG patients, received pre- and post-surgery testing at 1 month and 6 months with four instruments.
Five chaplain visits were made to the intervention group, the control group received none. Comparison scores for anxiety,
depression, hope, positive and negative religious coping, and religious coping styles were analyzed. Significant difference
was found between groups in positive religious coping (PRC) (p = .023) and negative religious coping (NRC) (p = .046) scores over time. PRC increased in intervention group, decreased in the control group while NRC decreased in intervention
group and increased in the control group. Demographics were comparable between groups. Moderate chaplain visits (average total
visits time, 44 min) may be effective in helping CABG patients increase positive religious coping and decrease negative religious
coping.
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Paul S. BayEmail: |
202.
Objective To develop a self-report questionnaire to measure the beliefs of Arabic primary care patients about the causes of their physical
symptoms; to use this to quantify the beliefs of patients consulting their general practitioners (GPs) in Saudi Arabia; and
to test whether patients with psychological problems differ from others in their beliefs, particularly religious and supernatural
beliefs. Methods Consecutive patients (N = 224) completed a specially developed aetiological beliefs’ questionnaire. Patients were divided into two groups (cases
and non-cases of emotional disorder) according to the GHQ-12. Results Religious and supernatural aspects of culture colour patients’ symptom beliefs: that their symptoms were a test or punishment
from Allah’ was the most common belief. Even in non-cases, around half the patients also endorsed nerves and stress as a cause
of their physical symptoms. Cases were more likely than non-cases to endorse items related to both religious and psychological
factors. Conclusion There is no support for the view that Saudi Arabian patients explain symptoms supernaturally as a way of denying psychological
factors. GPs and health professionals in Saudi primary care need to understand what patients believe to be the cause of their
problems and to appreciate that religious and psychological beliefs are both very common. GPs should address psychological
beliefs and concerns even with those patients who present physical symptoms. 相似文献
203.
204.
Instruments designed to assess various aspects of religion are widespread, but few have been constructed to assess specific
religious values and beliefs. The purpose of the present research was to address this limitation by providing preliminary
evidence for the reliability and validity of the Multidimensional 10 Commandments Questionnaire (M10CQ), a self-report instrument
that measures belief in the 10 Commandments. Data from three separate samples provided evidence supporting the reliability
(i.e., internal consistency) of the M10CQ subscales. Other results indicated that women endorsed many of the 10 Commandments
more strongly than men, and that various Commandments predicted people’s mental health (less hostility), their parenting style
(more authoritarian and authoritative parenting), and their interpersonal attachments (a more trusting bond with others).
The findings reported in this research help to identify the ways in which religious values and beliefs are integrated with
multiple aspects of people’s lives. The discussion highlights the usefulness of the Multidimensional 10 Commandments Questionnaire
(M10CQ) for studying religious beliefs and values.
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William E. Snell Jr.Email: |
205.
Several measures of religious practice and religious orientation (intrinsic/extrinsic/quest) and two measures of psychological
well-being (positive affect and negative affect) have been employed in a cross-cultural survey of undergraduate university
students from five different cultural/religious environments: Slovenia, Bosnia and Herzegovina, Serbia, the United States
of America, and Japan. Results suggest that measures of exstrinsic, intrinsic, and quest religiosity are not entirely applicable
in most of the cultures observed. Nevertheless, it was possible to discern abbreviated cross-culturally valid scales for each
dimension. The strength and direction of the correlation between psychological well-being and a particular type of religious
orientation proved to depend substantially upon culture. More importantly, the cultural environment plays a crucial role in
shaping the relationship between general measures of religiosity and psychological well-being. According to the data, higher
general levels of religiosity at the societal level are linked to more positive correlations between religiosity and psychological
well-being. The overall picture leads to the conclusion that there is no culturally universal pattern in the relationship
between measures of religiosity and psychological well-being and that the particular cultural and religious context should
always be considered in studies dealing with this issue.
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Sergej FlereEmail: |
206.
Victoria S. Harrison 《Philosophia》2008,36(1):97-110
Internalist pluralism is an attractive and elegant theory. However, there are two apparently powerful objections to this approach
that prevent its widespread adoption. According to the first objection, the resulting analysis of religious belief systems
is intrinsically atheistic; while according to the second objection, the analysis is unsatisfactory because it allows religious
objects simply to be defined into existence. In this article, I demonstrate that an adherent of internalist pluralism can
deflect both of these objections, and in the course of so arguing, I deploy a distinction between “conceptual-scheme targetability”
and “successful conceptual-scheme targeting”.
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Victoria S. HarrisonEmail: |
207.
Ines W. Jindra 《Pastoral Psychology》2009,58(4):365-385
This paper is an exploratory, preliminary investigation of the possible links between the biographical backgrounds and developmental
trajectories of major religious figures such as Jesus Christ, Muhammad, Buddha, and Baha’u’llah, and the backgrounds of those
who convert to these religions (or certain groups within these religions) in the West. This article ends with the hypothesis
that in terms of biographical backgrounds and motivations for conversion, followers’ narratives resemble those of their religious
leaders in some areas.
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Ines W. JindraEmail: |
208.
Consequences of sexual abuse are highly associated with psychological suffering. The minister can be the first person a victim,
belonging to a Christian congregation, turns to for support. This study investigated the reported readiness among ministers
of the Church of Sweden to disclose ongoing sexual abuse and meet psychological as well as existential needs of victims. Questionnaires
were administered to ministers in all dioceses. A majority, 77%, reported that they as professionals had met victims of sexual
abuse and they estimated their readiness for this task as high. However, there is still a need to promote further an accepting
attitude and to establish cooperation with social authorities and non-confessional professionals. 相似文献
209.
Thomas G. Plante 《Pastoral Psychology》2009,58(1):73-78
The casual observer of the religious traditions cannot get a very good impression when attending to the daily news. One might
easily conclude that much of the troubles in the world today are caused by religious conflicts and the inability of the religious
communities to get along. Sometimes, it appears that the planet would be better off without religion at all. Tragically, most
of the general population are perhaps religious illiterates who focus on religious differences and conflicts rather than similarities
and what they offer at their best. While there are a number of efforts by scholars and others to improve interfaith respect
and conversation, our world would be better off if we focused on the best the religious traditions have to offer rather than
the worst as well as respecting and being open to traditions other than our own. This could be accomplished if religious education
and training were greatly altered. 相似文献
210.
This article aims to open a new line of debate about religion in public schools by focusing on religious ideals. The article
begins with an elucidation of the concept ‘religious ideals’ and an explanation of the notion of reasonable pluralism, in
order to be able to explore the dangers and positive contributions of religious ideals and their pursuit on a liberal democratic
society. We draw our examples of religious ideals from Christianity and Islam, because these religions have most adherents
in Western liberal democracies that are the focus of this article. The fifth and most important section “Reasonable pluralism
and the inclusion of religious ideals in public secondary schools” provides three arguments for our claim that public schools
should include religious ideals, namely that they are important to religious people, that they are conducive for the development
of pupils into citizens of a liberal democracy, and that the flourishing of pupils as adults is advanced by encountering religious
ideals. We also offer a more practical reason: religious ideals can more easily be included within public education than religious
dogmas and rules.
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Doret J. de RuyterEmail: |