<p> This study, as well as the initial pilot study, are the first known, stand-alone, empirical studies of the Tibetan Buddhist <i>tonglen</i> meditation practice, which is intended to increase levels of compassion (and the benefits that come with that), in addition to reducing less helpful mind-states such as fear and egotism. The premise of this larger proof-of-concept study was to investigate whether tonglen meditation can 1) increase self-compassion and compassion for others, 2) in novice meditators 3) with very little instruction, and 4) short amounts of practice time. This study examined changes in self-compassion and compassion for others through a pre/post intervention study design (&alpha; = .05). Subjects (n = 53), who were novice meditators, were given only ten minutes of introduction and instruction; after which, they were asked to participate in an 18-minute guided tonglen meditation, practice on-the-spot tonglen for 30-seconds twice a day for six days, then do one additional 18-minute guided tonglen practice. Results showed a statistically significantly increase in the total scale score of self-compassion (p &lt; .01) and statistically significant beneficial changes in each of the six subscales as measured by Neff's self-report questionnaire, the Self-Compassion Scale (SCS). An increase in compassion for others, though trending up, could not be determined through Pommier's self-report questionnaire, the Compassion Scale (CS), due to a ceiling effect. In addition to the study results, this dissertation includes a detailed discussion of the findings and of the results from the qualitative feedback, which offers insight into the perceived benefits subjects reported, including a reduction in pain, increased communication skills, and the ability for greater perspective taking. The dissertation also contains an introduction to tonglen meditation, a tonglen troubleshooting guide, a chart of tonglen commentaries in English organized by century, and an extended literature review of a cousin compassion meditation practice, loving-kindness meditation (LKM).</p>

To date, masculine honour beliefs have been studied in the context of insults, threats and moral transgressions, and almost exclusively linked to aggressive emotions (e.g., anger) and behaviour (e.g., fights, confrontations). Here, it is proposed that masculine honour beliefs can also be associated with subtle, withdrawal-related behaviours, such as reluctance to engaging in feminine tasks and befriend feminine men. Furthermore, based on the theory suggesting that manifest indicators of a culture of masculine honour are expressions of individuals' overactive 'reputation maintenance psychology', I tested whether these subtle behaviours are underpinned by reputation maintenance concerns. Using self-report measures and different cultural samples (UK, Turkey, Saudi Arabia), the studies reported here as a whole provided evidence for the proposed associations and the reputation maintenance account. Studies 1a-b and 2a-b established an association between masculine honour ideals and men's self-presentations using masculine traits, as well as disfavourable judgments of effeminate men. Studies 3a-b and 4 focused on examining a voluntary relationship decision (choosing to associate oneself with a target as friends) to make reputational issues more salient and demonstrated that men who endorse higher levels of masculine honour beliefs were more reluctant to being friends with effeminate men. Study 4 further showed that this was due to high honour-endorsing men's concerns that being associated with an effeminate man who is perceived as lacking coalitional value would damage their own reputation among male friends. Focusing on the issue of men's disinterest in domestic roles such as child care, Studies 5a-b and 6 demonstrated a relationship between masculine honour beliefs and men's negative feelings (shame, frustration) about being a primary caregiver to their own children and revealed that this is due to high honour-endorsing men's concerns of losing reputation among their male friends, but not due to their wives' reduced appreciation of them. Taken together, these findings extend our understanding of individuals socialized with masculine honour norms, and also offer more nuanced explanations of men's anti-effeminacy bias and disinterest in communal roles.

<p> Empathy is considered an important aspect of social interactions thus allowing social harmony and understanding however, little is known about what factors influence its development. This study examined how a child's gender, religiosity, and spirituality affect their level of empathy. A total of 79, nine- to 12-year-old students, from two rural school districts, completed questionnaires with parents providing additional information. Results indicate that the children's reported level of spirituality is not related to their reported level of empathy. Their particular religion was also not related to empathy. Additionally, Catholics and other religions were not significantly different from Protestants in terms of reported levels of spirituality. Gender was found to be significantly related to empathy, with females earning higher empathy scores than males. However, gender was not significantly related to spirituality. Although this study did not find factors related to the development of empathy, it is still important to continue research in order to determine what factors are involved. If we can learn what factors positively contribute to the development of empathy, we can support those factors in order to assist all children in becoming more empathic contributors to our society.</p>

<p> The purpose of this study was to examine whether intrinsic, extrinsic, and quest religious motivations mediate the relationship between the religious philosophy and perceived well-being of believers. The intrinsic-extrinsic-quest paradigm has been the dominant measure of religious motivation for more than 3 decades. However, the different effects of intrinsic, extrinsic, and quest motivation on the well-being of believers has not been tested on a stratified, purposeful sample of the major world religions. A quantitative, quasi-experimental research design was used with an online, self-report questionnaire and mediation analysis to examine the effects of religious motivation on the relationship between religious philosophy and well-being. A stratified, purposeful sample of 763 members of the major world religions completed assessments of religion and well-being. Linear regressions revealed that intrinsic, extrinsic, and quest religious motivations were three distinct constructs, that they do exist across the world religions, and that they mediated the relationship between different religions and well-being, depending on which predictor and outcome variables were being examined in the mediation triangle. Positive social change is possible for counselors, therapists, psychologists of religion, religious leaders, and laypersons at the individual and societal level through knowing which religious beliefs, motivations, and practices are associated with positive affect, satisfaction with life, the fulfilment of basic human needs, eudaimonic well-being, and better physical health. Individuals come to religion mainly during times of personal crises as a way of coping, expecting urgent results, and these findings illuminate the effectiveness of their chosen coping strategy. </p>

Thesis (Ph.D.)--Auburn University, 2007. / Abstract. Includes bibliographic references (ℓ. 69-77)

Thesis (Ph.D.)--University of Illinois at Urbana-Champaign, 2007. / Source: Dissertation Abstracts International, Volume: 69-02, Section: B, page: 1310. Adviser: Dorothy L. Espelage. Includes bibliographical references (leaves 83-87) Available on microfilm from Pro Quest Information and Learning.

Sexual harassment against women represents aggressive behaviour that is often enacted instrumentally, in response to a threatened sense of masculinity and male identity (cf. Maass & Cadinu, 2006). To date, however, empirical and theoretical attention to the social-cognitive processes that regulate workplace harassment is scant. Drawing on Social Cognitive Theory (Bandura, 1986), the current thesis utilises the theoretical concept of moral disengagement in order to address this important gap in the literature. According to Bandura (1990, 1999), moral standards and self-sanctions (i.e., negative emotions of guilt or shame) can be selectively deactivated through various psychosocial mechanisms. The use of these moral disengagement strategies enables a person to violate their moral principles, and perpetrate injurious behaviour without incurring self-censure. This thesis investigates the general hypothesis that moral disengagement facilitates and perpetuates workplace sexual harassment. A new conceptual framework is presented, elucidating the self-regulatory role of moral disengagement mechanisms in sexual harassment perpetration at work. Eight empirical studies are reported in this thesis. Studies 1 to 3 present the development and preliminary validation of the Moral Disengagement in Sexual Harassment Scale (MDiSH); a self-report measure of moral disengagement in the context of hostile work environment harassment. These studies document the excellent psychometric properties of this new scale. The MDiSH exhibited positive correlations with sexual harassment myth acceptance, male gender identification, and hostile sexism. In Study 3, participants were exposed to a fictitious case of hostile work environment harassment. The MDiSH attenuated moral judgment, negative emotions (guilt, shame, and anger), sympathy, and endorsement of prosocial behavioural intentions (support for restitution) associated with the harassment case. Conversely, the MDiSH increased positive affect (happiness) about the harassment, endorsement of avoidant behavioural intentions, and attribution of blame to the female complainant. Using the amalgamated samples of Studies 1 and 2, the MDiSH was winnowed down to create a short form of the scale (MDiSH-S). The analyses reported in Chapter 3 attest to the strong psychometric properties of this measure. Study 4 explores the influence of social identification on the relationship between moral disengagement and judgments of hostile work environment harassment. U.S. participants were presented with a harassment case in which the perpetrators were described as being either in-group or out-group members. Moral disengagement (as measured using the MDiSH) neutralised judgments of the harassing behaviour. However, participants were not more inclined to justify and positively re-appraise harassment that was committed by in-group perpetrators. Study 5 reveals that moral disengagement leads people to make more favourable judgments about the perpetrators of hostile work environment harassment. The neutralising effects of moral disengagement on judgments of the harassing conduct were partially mediated by a positive evaluation of the harassers (but not social identification with them). The final three studies (Studies 6, 7, and 8) investigate the role of moral disengagement in accounting for men’s self-reported proclivity to commit quid pro quo harassment and hostile work environment harassment. These studies examine the causal pathway between moral disengagement and harassment proclivity, and the psychological mechanisms (emotions and moral judgment) that underlie this relationship. Taken together, the results suggest that moral disengagement mechanisms are important social cognitions that people use to deny, downplay, and justify workplace sexual harassment. The findings of this thesis also provide preliminary support for the notion that moral disengagement is a self-regulatory process in sexual harassment perpetration at work (cf. Page & Pina, 2015). The thesis concludes with a discussion of theoretical implications of the findings, methodological limitations, practical implications, and suggestions of future research avenues.

<p> The research question in this thesis asks: Can the archetype of the crone be deliberately utilized as a means to individuation in a woman&rsquo;s life after leaving Mormonism (Church of Jesus Christ of Latter-day Saints)? Employing both a hermeneutical and heuristic methodology, the investigation encompasses the archetype of the crone, her history, and her appearance in myth, metaphor, and stories as well as the crone&rsquo;s reemergence in modern culture. Patriarchy within the Church, gender roles defined by Mormon leadership, and gender inequality within the Church structure are reported. The use of fear, guilt, and shame by Mormon leadership to gain control over members of the Church is scrutinized. The author&rsquo;s personal story as a child of Mormonism, her life within the religion, her marriage and motherhood, her eventual exit from the Mormon Church, and her use of the crone to empower herself to develop an identity post-Mormonism are presented.</p><p>

Christian tradition speaks mainly of two possible post-mortem human destinies. It holds that those human beings who, in their earthly lives, acted according to God’s will and accepted God’s love will be reconciled to Him in heaven; whereas those who have acted against God’s will and refused His love will be consigned to the everlasting torments of hell. The notion that hell is everlasting and also a place of unending suffering inevitably gives rise to the following question for theists: how could an omnipotent, all-good and allloving God allow anyone to suffer the torments of hell for eternity? The problem of hell is arguably the most severe form of the problem of evil because the evil found in hell is eternal with no possibility for redemption. Thus, the doctrine of hell gives rise to a specific moral problem caused by the apparent incompatibility between God’s goodness and love and everlasting torment in hell. There have been several attempts to shore up the doctrine of hell in the face of this problem. ‘Particularists’ argue that the doctrine is morally defensible and that some people will experience eternal torment in hell as a result of their rejection of God. Others try to evade the problem by claiming that a doctrine of hell is not in fact taught in the scriptures (at least in its traditional form), and that Christians are therefore able to reject particularism and affirm that all human beings will be saved in the end. Those who make this optimistic eschatological observation are known as 'universalists’. My thesis focuses on ‘universalists’ and, in particular, on three contemporary Christian philosophers who defend universal salvation, namely: John Hick, Thomas Talbott and Marilyn McCord Adams. All three maintain that God’s love for His human creatures is inconsistent with the claim that God does not desire to bring about their salvation. Their accounts share common roots: they are founded on an understanding of God’s nature as omnipotent love, and on an understanding of human freedom, as well as on an account of curative post-mortem punishment for sinners. All three philosophers hold that God will eventually succeed in reconciling all human beings to Himself and so no one will be damned in hell. In this thesis, I argue that Hick, Talbott and Adams fail in their attempts to make a plausible case for universalism. One of the main criticisms I consider is that there is significant tension between their universalist accounts and the value of human freedom. The necessary correlation that they assume between God’s love and the outcome of this love does not recognize the capacity for each person freely to reject the offer of salvation. Another criticism I consider is that their accounts of post-mortem punishment do not guarantee either that salvation and reconciliation with God will be the outcome of a free choice made out of love, or that all sinners will eventually be saved. In bringing these three universalist accounts into question, I examine the notions of freedom of choice and punishment as well as the relation between free choice and rationality.

<p> The present study examined factors for priestly commitment and the relationship between priestly commitment and well-being of Catholic priests and seminarians. While evidence for the effectiveness of assessment in identifying the suitability of applicants to the priesthood and evaluating the general psychological health of priests and seminarians has been well documented, the effectiveness of assessment in predicting commitment to the priesthood remains under question. This study addressed such an issue by identifying the individual and sets of factors for priestly commitment using a sample of 120 priests and 52 seminarians. </p><p> Through Hierarchical Multiple Regression analyses, the present study examined the extent to which demographic factors (e.g., age and vocational status), social factors (e.g., parental environment, family religiosity, and religious experience), psychological factors (e.g., big five personality traits, defensiveness, gender characteristics, and loneliness), and religious factors (e.g., religious orientation, religious coping, spiritual support, sacred view of the priesthood, and relationship with bishop/superior) affect priestly commitment. And, through Multiple Regression, this study examined a correlation between priestly commitment and well-being. </p><p> The results indicated that, when demographic, social, and psychological variables were controlled, an increased level of agreeableness, defensiveness, masculinity, intrinsic religious orientation, sacred view of the priesthood, and relationship with bishop/superior were associated with an increased level of affective commitment, whereas the increased level of parental care, extraversion, and loneliness were associated with a decreased level of affective commitment. Parental overprotection, extraversion, and loneliness positively correlated with thought of leaving the priesthood, whereas masculinity, sacred view of the priesthood, and relationship with bishop/superior had negative correlations. Extrinsic religious orientation had a positive correlation with continuance commitment. In contrast to the previous studies, demographic variables were insignificant. The study also found indirect effects of religious variables on the significant correlations between parental care and affective commitment and between agreeableness and affective commitment. </p><p> Specific to well-being, this study found that affective commitment was positively correlated with affect balance, psychological well-being, and religious well-being, while continuance commitment and thought of leaving the priesthood had negative correlations with psychological well-being. Finally, thought of leaving the priesthood was correlated negatively with affect balance.</p>