Paths from core belief disruption to post-traumatic stress symptoms and post-traumatic growth among Korean undergraduates: The mediating role of rumination

The post-traumatic growth (PTG) model proposes that cognitive processing is a key mechanism that leads to growth in the aftermath of traumatic events. Building upon the PTG model, the present study examined the paths from the disruption of core beliefs to post-traumatic stress symptoms (PTSS) and PTG via intrusive and deliberate rumination. The sample includes 370 Korean undergraduate students who reported at least one highly stressful experience in their lifetime. Structural equation modeling demonstrated that disruption of core beliefs predicted PTG both directly and indirectly through multiple pathways: via deliberate rumination, intrusive rumination, and the path from intrusive to deliberate rumination. The disruption of core beliefs positively predicted PTSS only through intrusive rumination. No bivariate relationship was found between PTSS and PTG. These findings support the different roles of intrusive rumination and deliberate rumination in mediating the paths from disruption of core beliefs to PTSS and PTG. Implications and limitations of this study were discussed.     

Causal illusion as a cognitive basis of pseudoscientific beliefs

Causal illusion has been proposed as a cognitive mediator of pseudoscientific beliefs. However, previous studies have only tested the association between this cognitive bias and a closely related but different type of unwarranted beliefs, those related to superstition and paranormal phenomena. Participants (n = 225) responded to a novel questionnaire of pseudoscientific beliefs designed for this study. They also completed a contingency learning task in which a possible cause, infusion intake, and a desired effect, headache remission, were actually non-contingent. Volunteers with higher scores on the questionnaire also presented stronger causal illusion effects. These results support the hypothesis that causal illusions might play a fundamental role in the endorsement of pseudoscientific beliefs.     

The associations of cultural worldviews,political orientation,and trust with COVID-19 risk beliefs in the U.S.

Given that risk beliefs predict engagement in behaviors to prevent disease, it is important to understand the factors associated with risk beliefs. In the present paper, we conducted path analyses to investigate the associations of belief systems (political orientation and cultural worldviews of individualism and hierarchy) with COVID-19 risk beliefs (i.e., perceived likelihood, perceived severity, and worry about disease; Studies 1 and 2), and the indirect effect through trust in information sources in these relationships (Study 1). Two online panels of U.S. adults were surveyed at three timepoints during the COVID-19 pandemic (Study 1: baseline n = 1,667, 1-year follow-up n = 551; Study 2: n = 404). Results of path analyses indicated that, across studies and timepoints, when controlling for political orientation, trust, and demographic factors, greater individualism had consistent significant direct effects on lower perceived severity and worry about COVID-19, whereas greater hierarchy had consistent significant direct effects on lower perceived severity. However, after accounting for cultural worldviews of individualism and hierarchy (and trust and demographic factors), none of the associations among political orientation and any of the three COVID-19 risk beliefs were significant. The test of indirect effects indicated that individualism and hierarchy were indirectly associated with lower perceived severity of and worry about COVID-19 through less trust. The findings suggest that cultural worldviews of individualism and hierarchy play a role in shaping people's risk beliefs.     

Emotion Beliefs,Emotion Regulation,and Emotional Experiences in Daily Life

One potential factor that could influence how individuals with at least moderate symptoms of depression cope with upsetting events in their daily lives is the beliefs that these individuals hold about whether emotions are malleable or fixed. The current study adopted an experience sampling approach to examine how the beliefs about emotion’s malleability related to daily positive and negative affect and daily emotion regulation efforts among individuals with at least moderate symptoms of depression (N = 84). Results demonstrated that individuals having at least moderate symptoms of depression who held more malleable beliefs about emotions reported decreased negative affect both overall during the day and specifically in response to daily upsetting events. Additionally, these individuals who held more malleable beliefs about their emotions also reported more daily use of cognitive reappraisal to regulate their emotions in response to upsetting daily events. Results from the current study extend previous work examining the relationship between emotion malleability beliefs, emotional experiences, and emotion regulation to examine these relationships in people who are moderately depressed as they navigate the emotional landscape of their daily lives.     

‘They will not control us’: Ingroup positivity and belief in intergroup conspiracies

This research examined the role of different forms of positive regard for the ingroup in predicting beliefs in intergroup conspiracies. Collective narcissism reflects a belief in ingroup greatness contingent on others’ recognition. We hypothesized that collective narcissism should be especially likely to foster outgroup conspiracy beliefs. Non‐narcissistic ingroup positivity, on the other hand, should predict a weaker tendency to believe in conspiracy theories. In Study 1, the endorsement of conspiratorial explanations of outgroup actions was positively predicted by collective narcissism but negatively by non‐narcissistic ingroup positivity. Study 2 showed that the opposite effects of collective narcissism and non‐narcissistic ingroup positivity on conspiracy beliefs were mediated via differential perceptions of threat. Study 3 manipulated whether conspiracy theories implicated ingroup or outgroup members. Collective narcissism predicted belief in outgroup conspiracies but not in ingroup conspiracies, while non‐narcissistic ingroup positivity predicted lower conspiracy beliefs, regardless of them being ascribed to the ingroup or the outgroup.     

The Implicit Image of God: God as Reality and Psychological Well‐Being

Research has widely demonstrated that religiosity is related to psychological well‐being even in situations of severe illness. To assess religious beliefs, explicit measures have generally been used. In this study, we measured the belief that God is reality as opposed to myth or abstraction by using an implicit technique (the Single Category Implicit Association Test). The study was carried out in Italy, where a large majority of the population is Catholic, and the prevailing image of God is that of a compassionate and supportive father. Participants were cancer patients identifying themselves as believers. As expected, the automatic belief that God is reality (vs. abstraction) was related to beneficial outcomes: lower reported psychophysical anxiety symptoms and a weaker use of avoidance strategies to cope with stress. Thus, also, automatic religious beliefs may affect feelings and behaviors.     

Examining the role of positive and negative metacognitive beliefs in depression

Many psychological models have been developed to explain the development and maintenance of depression. The most widely evaluated model is the cognitive model of depression, and it is against this model that emerging models should be compared. Accordingly, this cross‐sectional study examined whether metacognitive beliefs, as specified in the metacognitive model of depression, would explain additional variance in depressive symptoms over dysfunctional attitudes; the core feature of the cognitive model. Moreover, mediational relationships between metacognitive beliefs, rumination, and depressive symptoms, predicted by the metacognitive model were also explored, whilst controlling for dysfunctional attitudes. A sample of 715 students completed self‐report questionnaires measuring depressive symptoms, rumination, dysfunctional attitudes, and metacognitive beliefs. Regression analyses showed that metacognitive beliefs made a significant statistical contribution to depressive symptoms, after controlling for age, gender, rumination and dysfunctional attitudes. Furthermore, as predicted by the metacognitive model, the relationship between positive metacognitive beliefs and depressive symptoms was fully mediated by rumination, whilst the relationship between negative metacognitive beliefs about uncontrollability and danger and depressive symptoms was partially mediated by rumination. The results provide further empirical support for the metacognitive model of depression and indicate that positive and negative metacognitive beliefs play an integral role in the maintenance of depressive symptoms.     

The Powerful Other: How Divine Control Shapes the Relationship Between Personal Control and Psychological Distress

In the sociological study of mental health, the sense of personal control represents a core psychological resource, but some studies document a curvilinear association between personal control and depressive symptoms. This body of research is largely secular in orientation, even though research also demonstrates that some individuals believe in an involved and engaged Powerful Other (e.g., God). We evaluate if such beliefs moderate the relationship between personal control and depression. Using data from the 2005 Work, Stress, and Health Study in the United States (N = 1,791), we first demonstrate that the sense of personal control has an overall curvilinear association with depression, in line with previous research. Then, we document that divine control beliefs modify this association such that the curvilinear association is found primarily among individuals with low levels of divine control. By contrast, among those who more strongly endorse divine control, we observe no relationship between personal control and depression. We situate our findings in the differing and complicated perspectives on the implications of religious beliefs for psychological resources and well‐being.     

具有类属知识性的思维:群体区别判断过程中的复杂性、有效性、有用性和实质性

类属性思维(stereotypes)在一定的程度上是对群体区别正确反映的类属信仰.类属性思维比我们一般假想的更为复杂.首先,我们在本论文中探讨了在立体性的类属性思维EPA理论框架之下的多维度,即类属性思维的三维度:评估、激活和准确度.同时还特别讨论了类属性思维与具体集体共识的表征特点的图腾信仰之间的密切关系.其次,对于作为人类信仰一部分的类属性思维准确性莫衷一是的研究,我们进行了全面综述,并且本文还仔细考查文化类属性思维,个体类属性思维,个体与群体的判断,准确性评判的标准,和原分析的数据等等,同时进一步表明类属性思维和客观现实性有密不可分的关系.最后,我们指出类属性思维对解释群体和民族的区别非常重要,特别是人的感知的实质性寓于实在的客观群体本身(“感知的同一性”).我们认为,类属性思维的过程,对于高度的实体性和感知的实质性的群体来说,具有深刻影响,况且群体或部落(民族)的图腾也是其群体或民族的实体性的外在表现.尽管我们不可能解决同类属性思维的过程有关的所有争论,但我们所强调的观点是:类属性思维是人类相互影响和生存的有效类属性识别.     

An Investigation of Irrational Beliefs and Death Anxiety as a Function of HIV Status

The present study investigated the relationship of irrational beliefs and death anxiety as a function of human immunodeficiency virus (HIV) status in homosexual and bisexual men. Recruited for this study were 101 HIV-seropositive participants (34 asymptomatic, 30 symptomatic, and 37 symptomatic and diagnosed with AIDS) and a contrast group (40 HIV-seronegative). In the primary analysis, HIV-negative participants in this study could not be differentiated from asymptomatic, symptomatic, and AIDS diagnosed HIV-infected participants on measures of death anxiety and irrational beliefs regardless of the status or severity of illness. In addition, irrational beliefs strongly predicted death anxiety for all participants. Results from post hoc analyses suggested that HIV status produced an interaction effect with level of total irrational beliefs and together predicted death anxiety. Even in these analyses, total irrational beliefs explained more of the variance of death anxiety than HIV status. These results are discussed within the context of the need for expanding cognitive-behavioral treatment options for HIV-infected individuals.