The role of pain behaviour and family caregiver responses in the link between pain catastrophising and pain intensity: A moderated mediation model

Objectives: This study investigated the mediating role of pain behaviours in the association between pain catastrophising and pain intensity and explored the moderating role of family caregivers’ responses to pain in the link between pain behaviours and pain intensity.

Methods: The sample consisted of 154 chronic pain patients and their family caregivers. Patients completed questionnaires regarding pain intensity, pain catastrophising, pain behaviours and their caregivers’ responses to their pain. Family caregivers reported their responses to the patients’ pain.

Results: Pain catastrophising was associated with pain intensity (r = 0.37) and pain behaviours partly mediated this association. The positive association between pain behaviours and pain intensity was significant only if patients reported that their family caregivers showed high levels of solicitous (effect = .49) and distracting responses (effect = .58), and if caregivers reported to show high levels of solicitous responses (effect = .51). No support was found for negative responses as a moderator neither based on patients’ perception of negative responses nor based on caregivers’ perception of negative responses.

Conclusions: The findings are in line with the idea that family caregivers’ solicitous and distracting responses convey to patients that their condition is serious, which may reinforce patients’ pain and pain behaviours, especially in those who catastrophise.     

The application of the satir model of family therapy to the families in Hong Kong: A personal reflection

Practitioners in Hong Kong have shown an increasing interest in various family therapy approaches since the 1980s. This paper offers a critique of the major concepts and techniques of the Satir model applied to families in Hong Kong. Cultural considerations are examined in relation to the family structure and hierarchy, the Chinese self and self-esteem, communication patterns, and family rules. Implications for the application of the Satir model of family therapy in Hong Kong are discussed.     

大学生的冲动性特质与自杀意念的关系:一个有调节的中介模型

以应激-易感模型为依据考察冲动性特质与自杀意念的关系,并在此基础上提出一个有调节的中介模型,探讨负性生活事件影响的中介作用以及家庭环境的调节作用。采用巴瑞特冲动性量表、青少年生活事件量表、家庭环境量表、贝克自杀意念量表对902名大学生进行集体施测,旨在考察负性生活事件的影响对大学生冲动性特质与自杀意念的中介作用以及家庭环境的调节作用,结果表明:(1)冲动性特质和负性生活事件的影响能正向预测大学生的自杀意念;(2)负性生活事件的影响在冲动性特质和自杀意念之间起中介作用;(3)负性生活事件影响的中介作用和冲动性特质的直接作用受家庭环境的调节。这些结果对于综合解释环境与个体因素对自杀意念的作用与机制具有重要意义。     

Testing a model of codependency for college students in Taiwan based on Bowen's concept of differentiation

The purpose of this study was to test a model of codependency based on Bowen's concept of differentiation for college students in Taiwan. The relations between family‐of‐origin dysfunction, differentiation of self, codependency traits and related symptoms including low self‐esteem, relationship distress and psychological adjustment problems were examined. Data were collected from 567 college students from 2 large, urban universities in northern Taiwan. Results indicated a significantly negative relationship between levels of codependency and self‐differentiation and that self‐differentiation partially mediated the relationship between family‐of‐origin dysfunction and codependency. The implications of these findings for counselling Taiwanese college students who experience codependency traits and related symptoms as well as suggestions for future research are discussed.     

The content of internal conflicts: A personal values perspective

This paper highlights the importance of considering two facets of the content of internal conflicts: The concrete subject theme of the conflict and the abstract motivations that people perceive as being conflicted (e.g. values implicated in the conflict). The paper demonstrates how personal value priorities contribute to the understanding of internal conflicts. In two studies I examined the relationship between values and the content of internal conflicts. In Study 1 (N = 250), students described a central conflict that they were experiencing and analysed the values they perceived as opposing in their conflict. Results indicated that the reported conflicts were usually between values not conceptualized as motivationally opposite to each other. Furthermore, personal value priorities were related to the values implicated in the conflict both directly and indirectly by their effect on the themes of the conflicts. In Study 2 (N = 230), working parents analysed the values they perceive as coming in conflict in two work–family dilemmas. Findings supported the premise that values explain individual differences in the motivational meaning attributed to a conflict even when the conflict theme is held constant. Copyright © 2011 John Wiley & Sons, Ltd.     

中学生消费决策风格的特点及其与家庭理财教育方式的关系

该研究以377名中学生为被试,探讨了中学生消费决策风格的特点及其与家庭理财教育方式的关系。结果表明:(1)中学生消费决策风格部分符合Shim(1996)提出的二阶模型(包括质量导向、非理性导向、享乐导向和价格导向等四个二阶因子);(2)中学生消费决策风格的年级差异不显著,性别差异显著,男生在品牌导向上高于女生,在流行导向和娱乐导向上低于女生;(3)中学生消费决策风格可划分为决策随意型、决策紊乱型、决策理智型和决策实惠型;(4)父母消极的理财教育方式会导致中学生形成非理性导向或享乐导向的消费决策风格,而积极的教育引导则能在一定程度上减弱中学生的非理性决策风格,促进其形成质量导向的决策风格。     

Parental Divorce,Parental Religious Characteristics,and Religious Outcomes in Adulthood

Parental divorce has been linked to religious outcomes in adulthood. Previous research, however, has not adequately accounted for parental religious characteristics, which may render the association spurious and/or moderate the relationship. Many studies also do not consider subsequent family context, namely, whether one's custodial parent remarries. Using pooled data from three waves of the General Social Survey, we examine the nature of the relationships among parental divorce, subsequent family structure, and religiosity in adulthood. Growing up in a single‐parent family—but not a stepparent family—is positively associated with religious disaffiliation and religious switching and negatively associated with regular religious service attendance. Accounting for parental religious characteristics, however, explains sizable proportions of these relationships. In fact, after accounting for parental religious affiliation and service attendance, growing up with a single parent does not have a significant effect on religious service attendance. Parental religiosity also moderates the relationship between growing up with a single parent and religious service attendance: being raised in a single‐parent home does have a negative effect on religious service attendance among adults who had two religiously involved parents. There is modest evidence of this moderating relationship for other religious outcomes. Implications of these findings are discussed.     

Family structure, family disruption, and profiles of adolescent religiosity

Youth in the United States are experiencing increasing numbers of family transitions as parents move in and out of marriages and cohabiting relationships. Using three waves of survey data from the National Study of Youth and Religion, I examine the relationship between family structure, parental breakup, and adolescent religiosity. A person-centered measure of the religiosity of adolescents is used to identify youth as Abiders, Adapters, Assenters, Avoiders, or Atheists and to assess movement of youth between the religious profiles between 2003 and 2008. Wave 1 family structure is not significantly related to religious change among adolescents at Wave 3. In contrast, the experience of a parental breakup is related to a change in religious profiles over time. Parental breakup is associated with religious decline among Abiders and Adapters, youth characterized by high levels of religious salience. However, among Assenters who are marginally tied to religion, a parental breakup or divorce is associated with increased religious engagement.     

Christian Adoption?

Abstract : Adoption is not a uniquely Christian practice, but it is a distinctly Christian act when grounded in the traditions of neighbor love and familial belonging. An orphaned child is a neighbor in need, and adoption is a fitting response to meeting this need. Caritas is the initial motive prompting this response but is not a disinterested provisional of parental care. Rather it is oriented toward parental love and familial belonging. Consequently, this Christian understanding of adoption should be preserved as a uniquely moral act in order to prevent orphaned children from being reduced to a means of remedying childlessness, or the using of adopted children as a wedge for justifying unwarranted governmental intrusion into the family.