857 resultados para 170111 Psychology of Religion


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Mode of access: Internet.

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Topical bibliography: p. 346-355.

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"Bibliographical note": p. 379-381.

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Mode of access: Internet.

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There is little discussion of fatalism in the road safety literature, and limited research. However, fatalism is a potential barrier to participation in health-promoting behaviours, particularly among the populations of developing countries and to some extent in developed countries. Many people still believe in divine discretion and magical powers as causes of road crashes in different parts of the world. Fatalistic beliefs and beliefs in mystical powers and superstition appear to influence perceptions of crash risk and consequently lead people to take risks and neglect safety measures. Fatalistic beliefs may cause individuals to be resigned to risks because they cannot do anything to reduce these risks.

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The present study examined relationships between conscientiousness and intrinsic spirituality, with the proposed trait ‘mindfulness’ as mediator. The results from 161 functioning adults within an Australian context revealed that mindfulness was significantly predicted by conscientiousness. This study examined the relationship among conscientiousness, trait mindfulness and intrinsic spirituality. It was hypothesised that trait mindfulness would mediate the relationship between conscientiousness and spirituality. We found this hypothesis partially supported. Practically, these results suggest that conscientious individuals do significantly connect with mindfulness, and it was only the more mindful of conscientious individuals that also displayed high levels of intrinsic spirituality. Additional analyses also suggest that conscientious individuals connect with mindfulness through attending to current actions or regulating impulses (act aware) and have an accepting attitude towards thoughts and feelings (non-judge). Possible explanations and implications of these results are discussed in relation to theory, practice and delivery mechanisms of mindfulness.

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We identified the active ingredients in people’s visions of society’s future (“collective futures”) that could drive political behavior in the present. In eight studies (N = 595), people imagined society in 2050 where climate change was mitigated (Study 1), abortion laws relaxed (Study 2), marijuana legalized (Study 3), or the power of different religious groups had increased (Studies 4-8). Participants rated how this future society would differ from today in terms of societal-level dysfunction and development (e.g., crime, inequality, education, technology), people’s character (warmth, competence, morality), and their values (e.g., conservation, self-transcendence). These measures were related to present-day attitudes/intentions that would promote/prevent this future (e.g., act on climate change, vote for a Muslim politician). A projection about benevolence in society (i.e., warmth/morality of people’s character) was the only dimension consistently and uniquely associated with present-day attitudes and intentions across contexts. Implications for social change theories, political communication, and policy design are discussed.

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Thomas Merton pursued a life-long quest to grasp the nature of the “true self.” This is the self that lives in and through Christ. Opposed to this is the false self that is expressive of infidelity. It is argued that the interaction between the true and false selves constitutes a dialogical process. The thesis of the essay is that this interaction expresses the dynamics associated with what some psychologists refer to as the “dialogical self.” The dialogical self is a model of the inner life that draws attention to the interpretive process required to deal with the many voices that get internalized in an engagement with the world.