Affect as a motivational state

Using Brehm's (1999) intensity of emotion paradigm, we investigated whether basic positive or negative affect operates like a motivational state. We focused on one of the most basic affects, the sensory affect experienced when eating food. Participants tasted a delicious chocolate truffle (Study 1) or some bitter chocolate (Study 2) and were exposed to either a weak, moderately strong, or a very strong reason for feeling an opposing-valence affect or to no reason. In line with the predictions, the affect that participants reported in response to chocolate functioned like a motivational state as its intensity was a cubic function of the importance of the reason for feeling an opposing affect. We discussed the implications of these findings for the conceptualisation of affect and consider several applications for food advertising and consumer rating research.     

Attachment Mediates the Childhood Maltreatment–Daily Hassles Link in Low-Income,Suicidal African American Women

This study examined if attachment patterns mediated the link between childhood maltreatment and total daily and interpersonally oriented life hassles in 135 low-income, inner-city, suicidal African American women. Participants completed self-report measures of childhood maltreatment, attachment styles, and daily life hassles dimensions. Bootstrapping analyses revealed that (a) negative views of self mediated the relationship between childhood maltreatment and social and cultural difficulties and social acceptability; and (b) negative views of other mediated the relationship between childhood maltreatment and total daily life hassles, social victimization, and social and cultural difficulties. These findings can inform interventions for suicidal African American women with a history of childhood maltreatment and subsequent maladaptive attachment styles.     

Event Centrality,Posttraumatic Cognitions,and the Experience of Posttraumatic Growth

This study tested the extent to which negative appraisals following traumatic events and the centrality of traumatic events predicted posttraumatic growth (PTG; Tedeschi &; Calhoun, 1996 Tedeschi, R. G. and Calhoun, L. G. 1996. The posttraumatic growth inventory: Measuring the positive legacy of trauma. Journal of Traumatic Stress, 9: 76–80. [Crossref] , [Google Scholar]). Participants were 405 undergraduates at a Midwestern university who reported experiencing at least one traumatic event. Regression analyses indicated that the centrality of the event was a significant predictor for all five domains of PTG. Negative appraisals of the world were related to some domains of growth, but neither negative cognitions about the self nor self-blame was a significant predictor of any of the growth domains. Interpretation of these results is considered in light of the consistencies with Janoff-Bulman's (2004) Janoff-Bulman, R. 2004. Posttraumatic growth: Three explanatory models. Psychological Inquiry, 15: 30–34. [Crossref], [Web of Science ®] , [Google Scholar] explanatory models of development of PTG.     

Religion/spirituality and quality of life of international tertiary students in New Zealand: an exploratory study

Previous research links religion/spirituality to beneficial health outcomes, but the majority of these studies used samples from populations with long-term illness or older people. The present study explored whether the links between religion/spirituality and quality of life can be observed in a sample of younger adults, and also whether religion/spirituality could function as a coping mechanism in international tertiary students who are often subjected to significant stressors related to acculturation and being away from their families. The sample consisted of 218 domestic and 164 international students at a New Zealand university who were given the quality of life inventory and the additional special module about spirituality/religion/personal beliefs, both developed by the World Health Organization in collaboration with many member states. Religion/spirituality was significantly correlated with psychological quality of life in both groups, and social quality of life in international students. The results also show that religion/spirituality might function as a coping mechanism in international students in response to stressors of acculturation.     

Personality change following religious conversion: perceptions of converts and their close acquaintances

This study focuses on how converts and their close acquaintances perceive changes in personality characteristics after religious conversion and possible demographic influences of these perceptions. Sixty Slovakian respondents self-defined as having experienced conversions rated themselves twice on measures of Big Five personality traits, self-esteem, and meaningfulness in life. The first rating provided retrospective information concerning pre-conversion conditions and the second rating obtained data reflecting the convert's present self-understanding. In addition, every convert was rated on the same characteristics by someone who knew the person well during both pre- and post-conversion times. The convert and the rater both provided demographic information (age, education, religiosity, relationship to conversions and converts etc.). Analyses showed that the converts perceived several personality changes: neuroticism decreased while self-esteem, agreeableness, conscientiousness, and extraversion increased. They also reported a large increase in meaningfulness. Perceived changes were in part related to education level and age for converts, and to religiosity in both converts and close persons, suggesting a retrospective bias.     

Defining health and unhealthiness: Perceptions held by Native American Indians with persistent mental illness1

Discrepancies in definitions of health exist. These discrepancies, if not acknowledged, create major communication gaps between health-care professionals and their clients, which interferes with the provision of culturally responsive care. The purpose of this study was to understand how Native American Indians experiencing persistent mental illness (PMI) define/describe being healthy and being unhealthy. Grounded theory design was used in conducting data gathering (semistructured interviews) and analysis (constant comparative) because the study focuses on generating social/psychological phenomena or process. Forty-four audiotaped interviews were conducted and transcribed. Symbolic interactionism is this study's framework. During data analysis, health emerged as being in balance/equilibrium, having a sense of harmony, and not being out of control of spiritual, cognitive, emotional, and physical domains. Furthermore, as this study reflects, the modified Circle of Wellness model emerges as a better fit for Native American Indians with PMI than the traditional Medicine Wheel because it more effectively presents the social nature/needs and the centrality of spiritualism of this population. Clearly, deficits in healthy social environments and relationships affect the ability of a Native American Indian with PMI to maintain health. To provide culturally competent care, professionals and native healers need to work the integration of spirituality into treatment processes, and advocate the creation and maintenance of healthy environments for improved social opportunities.     

Religious coping,stress, and quality of life of Muslim university students in New Zealand

Most of the research on religious coping has been conducted with Christian participants from Western cultures, although in recent years increasingly more studies have been conducted with Muslim participants. For university students in Muslim countries, religiosity is positively correlated with a variety of indices of mental health and psychological well-being, but only a small number of studies investigated coping in Muslims living and studying in a non-Muslim country. The present study thus explored the relationship between perceived stress, quality of life (QOL), and religious coping in a sample of 114 Muslim university students in New Zealand. International Muslim students had higher levels of spirituality/religiousness than domestic Muslim students, and used more positive and negative religious coping methods. For international students, positive religious coping was positively related to QOL and lack of stress, while, for domestic students, negative religious coping was negatively related to the QOL and increased stress. This different pattern may relate to the ethnic background of the participants, and the results of the present study thus highlight that Muslims studying at universities overseas can certainly not be considered as a homogenous group.     

Palliative-care professionals' experiences of unusual spiritual phenomena at the end of life

Research literature has highlighted unusual phenomena occurring at the end of life. Palliative-care professionals often feel ill-prepared in managing these and in talking to patients and family members about them. This study aimed to explore the meanings and interpretations ascribed to these phenomena by palliative-care professionals. Eight participants were interviewed, and interpretative phenomenological analysis used to identify themes within their accounts. Four themes emerged from the analysis: (1) Who are we to say what's out there?: a connection with something beyond what can be seen; (2) It opened up conversations: the experience of talking about unusual experiences; (3) It knocked me sideways: managing the emotional impact of these experiences; and (4) The fact that she was so accepting made it easier: the value of acceptance in relation to unusual experiences. These findings are discussed within the context of existing literature and implications for palliative-care professionals are discussed.     

乳腺癌患者自我管理行为与生活质量的相关性研究

探讨乳腺癌患者自我管理行为、生活质量及两者之间的相关性.应用慢性病自我管理研究测量表中的自我管理行为量表、乳腺癌患者生活质量测定量表调查260例乳腺癌患者的自我管理行为和生活质量.乳腺癌患者自我管理行为及生活质量现状均不理想,自我管理行为与生活质量呈正相关（P＜0.05）.乳腺癌患者自我管理行为与生活质量间有密切关系,临床护理工作中可对患者进行护理干预来增强其自我管理行为,进而提高生活质量.