This scoping review contains a literature analysis regarding interventions used by health care workers to alleviate guilt in caregivers of patients during end-of-life care. During end-of-life care, many transitions and decisions are made that add to the burden of caregivers. Family caregivers experience many physical, financial, and emotional stressors during the journey of end-of-life care, and this can result in guilt. Feelings of guilt can lead to poorer health outcomes and coping in family caregivers and should be addressed by health providers. In this scoping review, a literature search was conducted using various key terms like "guilt," "hospice," "end-of-life care," "interventions," and "caregivers." The articles that fit the criteria were examined to find tested interventions to alleviate guilt in family caregivers of patients in end-of-life or hospice care. A total of 13 articles were analyzed and divided into three sections, interventions that directly influence guilt, interventions that indirectly influence guilt, and interventions recommended by caregivers and hospice workers. Main themes that emerged for tested and recommended interventions include shared decision making, increased communication with health care providers, increased education on disease process and available options, and an emphasis on caregiver self-care. This research is limited and can provide the framework for future interventions to be tested and applied to the care of family caregivers experiencing guilt while caring for or grieving their loved one.

The purpose of this study is to conduct a thematic linguistic analysis of survey responses to museum-quality images depicting various Native American and white settler encounters. The survey asked participants to provide written responses (fill in the blank prompts) to a selection of twelve images composed of photographs and paintings representing one or more of three overarching themes: violence, immersion, and goodwill/collaboration. The research focused on four demographic groups: Latter-day Saints, Native Americans, museum employees, and total participants. Each response was individually analyzed by hand and assigned appropriate classification tags based on the types of words their responses contained including one or more of the following categories: positive, negative, neutral, pushed fear/propaganda, guilt, curiosity, questioning image/artist, questioning accuracy, loaded, wanting more information, and connection/empathy. After the initial analysis, I created word frequency corpuses to calculate word frequency for each image and group. The differing word frequency corpuses showed that high frequency 3 words did not change much among gender, age, or location but a large variation did exist among terms used less than five times. The identification markers that showed the most variance between interpretations of the artwork were museum employees and Native Americans.

Due to societal and economic costs caused by compulsive consumption behavior, specifically problem drinking and overeating, a search has been launched for a cognitive explanation for the ‘deviant’ behaviors and the motivations that cause these behaviors to continue. This dissertation attempted to develop a better understanding of continued compulsive consumption behavior by investigating consumers’ use of the techniques of neutralization theory. Based on methodological concerns in neutralization research, the development of reliable and valid measures of the five techniques of neutralization theory were described and used to examine their moderation of compulsive consumption behavior and its relationship with social norm commitment and guilt. The dissertation resulted in developing four reliable and valid neutralization technique scales. The results of the structural model suggested a negative relationship between social norms and compulsive consumption behavior and a multiple regression indicated a partial moderation of certain neutralization techniques of this relationship. This dissertation has provided a better understanding of the cognitive process surrounding a consumer’s compulsive consumption behavior, the techniques used to allow the behavior to continue, and marketing applications to entice consumers to stop the behavior.

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The memory of expulsions among the expelling groups has been fairly studied, and has potential to create new conflicts. This qualitative study uses in-depth interviews to describe the memory of the 6-7 September events and the Greek minority in Istanbul among a group of Turkish descent people living in Beyoglu, Istanbul. Further the study compares the memory with the written history and explains why the memories of the past are shaped according to the present. The Greek minority of Istanbul are remembered in words of friendship and neighbourliness, but these memories are rather a nostalgia of the past for present needs than an image of the past itself. The memories of the events among the studied group are dominated by the general destruction occasioned by the riots but tend to contradict the violence towards the Greek minority. There exists a discrepancy between the memory and the written history concerning the acts of violence during the riots, the underlying causes of the riots and the period after the events. This article explains the reconstructed memory as a product of strategies for avoiding the experience of collective guilt.

Yes / Meat eaters and meat abstainers differ in their beliefs and moral emotions related to meat consumption alongside gender differences. Few studies have investigated beliefs and moral emotions in pescatarians and vegans. Little is known about differences in moral emotions and beliefs regarding dairy, eggs, and fish or about speciesist beliefs within and between specific dietary groups. To address this gap, we investigated moral emotions (consumption-related disgust and guilt), attitudes towards animals (Animal Attitudes Scale) and justifying beliefs related to meat (Carnism Inventory), dairy, egg, and fish consumption in omnivores (n = 167), pescatarians (n = 110), vegetarians (n = 116), and vegans (n = 149). Results showed that people who consumed animal-derived products reported lower disgust and guilt and held stronger justifying beliefs about consumption of these products, than those who did not consume animal products. All dietary groups significantly differed from each other in their attitudes about using animals for human benefit, with omnivores showing the least positive attitudes towards animals, followed by pescatarians and vegetarians, and with vegans showing the most positive attitudes towards animals. Women experienced greater moral emotions and held fewer justifying beliefs than men within groups where animal products were consumed and this was related to the animal-based products they consume (i.e., fish for pescatarians and eggs/dairy for vegetarians). These findings emphasise the importance of considering a wider range of animal products, and dietary groups in order to obtain a comprehensive understanding of the psychological underpinnings of animal product consumption. The results highlight differences between dietary groups in attitudes and moral concern towards animals, which may be important to consider when designing interventions to reduce animal product consumption.

In modern times, there is an increasing tendency to use "us versus them" rhetoric in the political realm. Motivated reasoning literature offers a solution as to how group conflict contributes to outgroup bias. People may develop negative feelings towards outgroups in order to reduce cognitive dissonance and feel better about their judgments. Nevertheless, this is not the situation for everyone. My research aims to understand how peoples’ predisposed tendencies may affect the level of their out-group bias. Drawing from the distinction between shame (a negative sense of identity) and guilt (a response to a specific behavior) in psychology, I hypothesized that self-conscious emotions would moderate the relationship between information about in-group transgressions and out-group bias. To test this, I conducted a survey experiment with three different groups: Men/Women, White/Black people, and Democrats/Republicans. Participants were randomly assigned to watch videos depicting misbehavior from their respective group. Results showed that the proneness to self-conscious emotions did moderate the relationship to some extent, although the connection between shame and guilt proneness was more complex than anticipated. Criticizing one's in-group generally caused people to experience cognitive dissonance and reinforced out-group bias, particularly among those who were highly prone to both shame and guilt. The three-way interaction between treatment, shame proneness, and guilt proneness varied across and within the different identity categories, suggesting that there is no single theory that can entirely explain the degree of out-group bias. / Political Science