Échelle du fatalisme en santé version française (EFS-VF) : une validation de l’échelle du fatalisme en santé

IntroductionFatalistic beliefs have a deleterious effect on the adoption of healthy behaviours and well-being of individuals. In health domain, there are tools in the literature to measure those beliefs in several cultures, but none are suitable for an African context, precisely in Cameroon.ObjectiveThis study aimed to validate the French-cultural version of the 20-item health fatalism scale of Shen et al. in a Cameroonian population.MethodIn a sample of 652 participants (331 women and 321 men) aged from 15 to 61 years, this scale was translated, adapted and its psychometric qualities assessed.ResultsExploratory and confirmatory factor analyses showed that in the Cameroonian context, a four-dimensional model with 18 items was more adjusted. The extracted factors were: luck, ineluctability of disease, pessimism and pre-determination.ConclusionThe health fatalism scale French version can be used effectively to evaluate fatalistic beliefs in the African context precisely in Cameroon, in order to adapt community health interventions aimed at eradicating risky behaviours.     

Chinese intimacy: Filial piety,autonomy, and romantic relationship quality

Due to its accurate representation of parent–child interaction quality in Confucian-influenced cultures, contemporary filial piety, which refers to general beliefs about how children are expected to behave toward their parents, has drawn increasing attention in academia. However, how filial piety associates with intimate relationships beyond the family setting is less clear. This study examined the relation between dual filial piety (i.e., reciprocal filial piety and authoritarian filial piety) and romantic relationship quality among Chinese youths. We explored a mediational model in which we tested whether dual autonomy (i.e., individuating autonomy and relating autonomy) would help explain how Chinese youths' beliefs in filial piety are linked to the quality of their romantic relationships. A total of 605 youths from Macau (N = 291) and Taiwan (N = 314) who are currently or once romantically involved participated in the study. We employed structural equation modeling to analyze the data. Results showed within-culture invariance regarding the direct and indirect associations between filial piety, autonomy, and romantic relationship quality. Specifically, young people in both Macau and Taiwan who endorsed higher reciprocal filial piety had more individuating autonomy, which in turn contributed to them having higher quality romantic relationships.     

Emerging adult romantic relationship narratives during COVID-19: Understanding relational challenges and opportunities

This cross-sectional study sought to understand how emerging adult college students currently in relationships experienced and dealt with COVID-19 stress during a key time for romantic relationship development. Using a relational turbulence theory (RTT) framework, we examined romantic relationship narratives in three different groups of students for indicators of uncertainty (break-up anxiety [BUA]), interference (conflict and negative emotion), facilitation (support), and coping strategies. Of particular interest was whether these indicators would vary as a function of when the stress of the pandemic was assumed to be more compared to less disruptive to relationships (Group 1 Fall 2020 and Group 2 Spring 2021, off campus/unvaccinated; Group 3 Fall 2021, on campus/vaccinated). As expected, students interviewed during periods when pandemic stress was assumed to be higher showed more break-up anxiety, increased conflict, and angry word use to describe conflict events. However, contrary to expectations, sad emotions and support did not vary as a function of when students were interviewed. Regardless of when students were interviewed, there were several strategies they used to cope with the stresses of COVID-19. The most frequent strategies students described were using technology/media to stay connected and taking steps to keep themselves and their families healthy.     

教育价值观和逆境信念在家庭经济压力与初中生学业成就之间的作用

大量研究表明,家庭经济压力对青少年学业成就具有显著的不利影响。但是,目前学界对家庭经济压力“怎样”（中介机制）以及“何时”（调节机制）影响青少年学业成就仍知之甚少。本研究在整合贫困文化模型及心理韧性理论的基础上构建一个有调节的中介模型,考察青少年教育价值观（读书是否有用）在家庭经济压力与学业成就之间的中介作用,同时检验中国文化逆境信念对该中介路径的调节作用。采用随机整群抽样,选取四川省9所普通中学1613名初中生（平均年龄13.42岁,SD = 1.22）作为研究对象。被试匿名填写家庭经济压力问卷、教育价值观问卷、中国文化逆境信念量表以及学业成就问卷。结果表明：（1）在控制了性别、年龄等人口学变量后,家庭经济压力显著负向预测学业成就。（2）教育价值观在家庭经济压力与学业成就之间具有部分中介作用。（3）积极逆境信念能缓冲家庭经济压力对教育价值观的消极作用,进而减少对学业成就的不利影响。本研究证实了“读书无用论”是经济困难与学业成就的重要联系机制,并肯定了中国文化逆境信念对经济困难青少年的保护作用。这一内在保护机制的揭示对教育实践有一定的启示。     

知觉线索对元记忆监控的影响

近年来, 越来越多的证据表明知觉线索影响个体的高级认知--元记忆。元记忆指个体对自己学习和记忆活动的认知, 其核心成分是监测和控制。研究发现, 多种知觉线索(如字体大小、音量、文本清晰度、重量、亮度等)影响个体的元记忆监测(如学习判断和自信心评定)及控制(如学习时间分配)。这种影响可能是加工流畅性所致, 也可能基于人们的信念产生。未来研究有必要进一步探究知觉线索影响元记忆监控的条件, 并厘清加工流畅性和信念的具体作用。     

公正世界信念与跨情境动机效应

采用2（公正世界信念状态：公正vs不公正）×2（中奖者的个性品质：正向vs负向）被试间实验设计,以在校大学生为被试,考察公正世界信念是否具有跨情境动机效应。结果发现：预先激活的公正世界信念状态迁移到了回忆不同个性品质中奖者奖金数额这个不同情境中,影响了人们的记忆。表明公正世界信念存在跨情境动机效应。     

大学生体像烦恼与恋爱压力——自尊的中介作用*

采用青少年体像烦恼量表、自尊量表和大学生恋爱压力量表对550位大学生进行调查,建立体像烦恼、自尊和恋爱压力的结构方程,考察自尊在体像烦恼和恋爱压力之间的中介作用。结果发现：（1）大学生体像烦恼、自尊和恋爱压力之间相关显著;（2）大学生体像烦恼对自尊和恋爱压力都有显著的预测作用,对自尊的预测是负向的,对恋爱压力的预测是正向的;（3）自尊在体像烦恼和恋爱压力之间起到部分中介作用（效应值为0.417）,即体像烦恼直接对恋爱压力产生影响,也可通过自尊间接影响恋爱压力。     

Irrational Beliefs and Basic Assumptions in Bereaved University Students: A Comparison Study

Several authors have argued that the loss of a loved one triggers changes in people's beliefs and assumptions, and that these changes play a role in emotional problems after bereavement. The present study was an attempt to investigate these hypotheses. Thirty students who had been confronted with the death of a parent or sibling, on average nearly 3 years ago, were compared with 30 nonbereaved matched control subjects on different measures assessing basic assumptions and irrational beliefs as defined in REBT. In line with the notion that bereavement has an impact on people's basic assumptions, results showed that bereaved students had a less positive view of the meaningfulness of the world and the worthiness of the self than their nonbereaved counterparts. Also, in accord with the notion that the tendency to think irrationally is likely to increase after a stressful life event, the bereaved were found to have higher levels of irrational thinking. Furthermore, it was found that the degree to which bereaved individuals endorsed general as well as bereavement-specific irrational beliefs was significantly associated with the intensity of symptoms of traumatic grief. Conversely, none of the basic assumptions was associated with traumatic grief. Beliefs reflecting low frustration tolerance explained most variance in traumatic grief. Clinical and theoretical implications of these findings are discussed.     

Relationships Between Dysfunctional Beliefs and Positive and Negative Indices of Well-Being: A Critical Evaluation of the Common Beliefs Survey-III

The Common Beliefs Survey-III is a factored measure of dysfunctional beliefs and has generally shown satisfactory convergent validity and test–retest reliability [(2001) Journal of Rational-Emotive and Cognitive-Behavior Therapy, 19(2), 89–103). We sought to further establish the utility of the measure by examining the extent the dysfunctional belief subscales related to a wide variety of positive and negative indices of well-being, after controlling for a potential confound, namely, social desirability. Four hundred and fifty-seven university students completed questionnaires that assessed six dimensions of dysfunctional belief, seven negative indices of well-being (depression, anxiety, stress, guilt, hostility, hopelessness, suicidal thinking), three positive indices of well-being (life satisfaction, joviality, state self-assurance), and social desirability. Analyses revealed that lower well-being was associated with (1) beliefs that self-worth is dependent on success, (2) beliefs that self-worth is dependent on approval, (3) demanding beliefs that reflect unrealistically high expectations for events and individuals. Belief variables predicted 14% of the variance in the negative indices but only 7.3% in the positive indices. Stepwise regression revealed that the optimal set of belief predictors depended on the type of well-being predicted. These findings have implications for both theory and practice.     

Beliefs about aggression in British students from individualist and collectivist cultures

This study assessed the hypothesis that people from an individualist culture (100 British Anglo‐Saxon students) would show higher instrumental (I) and lower expressive (E) beliefs about aggression than those from a collectivist culture (100 British Asian students). The hypothesis was not supported and, at an individual level, there was no association between cultural orientation and beliefs about aggression. Asians showed higher I beliefs about their aggression than did Anglo‐Saxons, and the typical sex differences in I and E beliefs were more pronounced in the Asian than the Anglo‐Saxon sample. The study also assessed the relationship between I and E beliefs and instrumental and expressive personality traits in the two cultures. Moderate associations were found between I and E beliefs and the corresponding instrumental and expressive personality traits, which were unrelated to measures of cultural orientation. These findings show that despite superficial similarities in measures of cultural orientation, beliefs about aggression, and gender stereotypic traits, they are relatively unrelated constructs. Aggr. Behav. 31:000–000, 2005. © 2005 Wiley‐Liss, Inc.