No description available.

The abundance of forgiveness research has advanced scientific knowledge of the construct. Its multifaceted nature, however, has created specialization and domain-dependent research (e.g., close-relationship vs. non-relationship forgiveness). The current paper argues that a comprehensive framework that could be applied across domains is needed. The general principles perspective (Higgins, 1990, 1999), which identifies mechanisms that explain both chronic and situational variance, was used as a framework for forgiveness, specifically the mechanisms of accessibility and need for closure. Two studies tested the principles, a two-part study (N = 244 and 78, respectively) and an online survey (N = 214). The two-part study tested chronic accessibility for forgiveness (Accessibility Study One) within the context of the religiosity-forgiveness relationship (an area that has previously produced complex and contradictory results) and both the chronic and situational influence of need for closure (Need for Closure Study). The online survey was designed to test both situational and chronic accessibility (Accessibility Study Two) by priming half of the participants with religious words. Students from a large, Mid-Atlantic university participated. For accessibility, it was proposed that religious individuals would have higher chronic accessibility for forgiveness, because of the emphasis religions place on it; similarly, it was proposed that increasing accessibility for religiosity would increase situational accessibility for forgiveness. Results supported a weak, positive relationship between religiosity and chronic accessibility for forgiveness; however, increased accessibility did not relate to likelihood to forgive future transgressions. For situational accessibility, the religious prime did not successfully influence accessibility for religiosity; thus, situational accessibility could not be tested. For need for closure, it was proposed that forgiveness requires some comfort with uncertainty in order to engage in the process. Therefore, chronic need for closure was expected to negatively relate to likelihood to forgive future transgressions. Results replicated this previously found relationship. For situational need for closure, manipulated through perceived time limitations, it was proposed that it would interact with chronic forgiveness to predict likelihood to forgive, because as need for closure increases so too does automaticity. Forgiveness is arguably an automatic response for someone high in chronic forgiveness. Results did not support the interaction effect. In general, the project supported the chronic influence of the principles but did not support the situational. The limitations of the current project necessitate further inquiry for clarification, though some conclusions are suggested. Results suggest that motivations may be more influential than cognitions in forgiveness, that forgiveness research may require more highly contextualized models, and thus that the potential advantages of a comprehensive framework will require more sophisticated theoretical and empirical work. / Ph. D.

In this hermeneutic phenomenological study, a purposive sample of 12 religious women considered their experiences of religiosity with their mothers and larger family systems. Adult daughters reflected on the significance and meaning of religion in their lives and relationships, particularly the interaction of mothers and adult daughters concerning spirituality, beliefs, and experiences including intergenerational transmission of religiosity. Adult daughters were queried regarding maternal religious influence and the challenges of being women. Data were collected to saturation and analyzed to consider individual narratives about families into the development of three themes: Family Connections, Religious Consciousness, and Encountering Community. Gilligan's theory of moral development, including the ethic of caretaking, is employed to consider religiosity in the adult daughter-mother relationship. Limitations, clinical implications, and future directions are explored. In summary, spheroids increase anti-inflammatory potential of eBMSCs and are practical for clinical use. Increased anti-inflammatory efficacy was demonstrated in a model of in vivo inflammation. This dissertation provides an understanding of the anti-inflammatory activities of eBMSC spheroids that can be used to develop an OA therapy. / Ph. D.

Students frequently hold an incorrect view of evolution. There are several potential barriers that prevent students from engaging evolutionary theory including lack of knowledge, limited scientific reasoning ability, and religiosity. Our research provides tools for overcoming barriers related to religiosity and diagnoses the barriers preventing students from fully engaging in learning the theory of evolution. This was a two-part study. The first part of our study addressed two hypothesized barriers to learning evolutionary theory among members of The Church of Jesus Christ of Latter-day Saints (LDS or Mormon): (1) religious views stemming from incorrect understanding of the Church's neutral stance on evolution and (2) misunderstanding the theory of evolution. We measured the relationship between acceptance of evolution and knowledge of evolution, religiosity, and understanding of religious doctrine on evolution. Additionally, we measured the effect of including a discussion on religious doctrine in the classroom. Students in all sections, except for a control section, were taught a unit on evolution that included a discussion on the neutral LDS doctrine on evolution. Students enrolled in introductory biology for non-majors took pre, post, and longitudinal surveys on topics in evolution. We found significant relationships between knowledge, understanding of religious doctrine, and religiosity with acceptance of evolution. Additionally, an in-class discussion of he LDS doctrine on evolution helped students be more accepting of evolution. In the second part of our study, we studied a broader population to analyze differences in acceptance of evolution based on religious affiliation and religiosity. Our study focused on the interaction of five variables and their implication for evolution education: (1) religious commitment (2) religious views (3) knowledge of evolution (4) scientific reasoning ability and (5) acceptance of evolution. We measured each of these among equal samples of Southern Baptists, Catholics, Jews, and LDS populations and analyzed them with traditional statistics and structural equation modeling. Our findings showed that religious affiliation, religiosity and creationist views effected evolution acceptance, but not knowledge or scientific reasoning. These data provide compelling evidence that as students gain an accurate understanding of their religious doctrines and knowledge of evolution, they are more willing to accept the basic concepts of evolution. They also show diagnostic results that help educators better understand students' background and views. When educators better understand views that students hold, they are better able to design instruction for optimal learning.

First of all, this study deals with the religiosity in terms of intrinsic and extrinsic religiosity / and investigates whether there is a relationship between the self-monitoring and these types. The important point here is that non-religious individuals were studied under this scope, as well. Another building block of the study is the relationship between religiosity and political participation forms. Just as religiosity, political participation was reviewed from a multi-dimensional point of view and conventional, unconventional and post-modern participation were investigated both in terms of non-religious, intrinsic and extrinsic religious individuals. Likewise, the relationship between political participation and self-monitoring was analyzed, as well. The important point for the study here is that no other study of a similar nature has been found neither in the national nor international literature, and that, therefore, the study will contribute to both in this sense. A questionnaire was conducted on 872 university students. Numerous analyses were conducted in this study in order to reveal the relationship among these concepts. As a result of the study, it was found that the intrinsic religiosity is associated with low-self-monitoring while the extrinsic religiosity is associated with high-self-monitoring. In addition, it was determined that self-monitoring is positively influential on the political participation. In parallel to the relationship of the self-monitoring with the religiosity, it was found out that the extrinsic religious perform more participation in every form of political participation than the intrinsic religious.

Thesis (M.S.)--Miami University, Dept. of Family Studies and Social Work, 2006. / Title from first page of PDF document. Includes bibliographical references (p. 19-21).

Made available in DSpace on 2015-04-17T15:01:34Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1939551 bytes, checksum: 009c2388721a911ca7cd83360bbe1cb5 (MD5) Previous issue date: 2010-12-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Speaking of the theme religiosity meant to work with a theme that has brought broad, intricate and dense concepts. However, perhaps because it was a large subject, it was interesting to be studied because it presented itself as a subject that did not come to an end. And the approach on the issue of mental health in a new look, from the psychiatric reform, has brought inherent discussions to human beings, who long ago were seen as animals, unthinking beings, with no desire and /or even without the right to life. The new approved federal legislation of number 10,216 on April 6th 2001 tries to come to effect and strives all the time to show that treatment for people who have mental illness can be different. The act gives specifications about the protection and the rights of people with mental disorders and redirects the care model of mental health mentioning the involvement of family and society to treat these patients with mental disorders. The experience and religious practice in this context brought a real breadth of the concept of illness and being in the world with social relations. This developed activity had as the general objective: identify whether the religiosity of relatives/caregivers of patients with mental illness could influence the treatment offered by the substitute service of mental health in the city of João Pessoa / PB, in particular at Centro de Atenção Psicossocial Infanto Juvenil Cirandar (Juvenile Psychosocial Care Center). This was an exploratory study of qualitative and quantitative nature. 36 people were interviewed, with women comprising 86.1% and men 13.9%, aged between 22 and 65 years old. It was found that the majority of respondents belonged to the black population with a percentage of 61.1% and with low educational level. Regarding the religious profile, it was revealed a high incidence of catholics and protestants. For data collection, the used instruments were: a semi-structured social, cultural and religious questionnaire and the Religious Attitude Scale. For further understanding on the issue of the influence of religiosity a focus group was conducted with caregivers of the patients who were diagnosed with mental disorders. The survey results met the proposed objectives of the work, which allowed the understanding, through the data collected, that most of the participants expressed that religion is not only present in their daily lives, but also influenced in their decision-making and behavior towards life. These results showed that 66% of respondents showed that religion influenced their decisions on their behavior. And a percentage of 89%, indicated that relatives/caregivers felt attached to a 'Higher Being'. Therefore, this study aimed to guide and expand the horizons for the importance that religion, and religiosity had on the lives of caregivers of patients with mental disorders, and showed that the religiosity caregivers presented in their speeches, besides giving them comfort, maturing and a knowledge of how to deal better with the storms of life, also gave them the ability to take better care of their sons and daughters. Thus, the disposition or tendency to religion or the sacred things of caregivers demonstrated its influence on the treatment of their relatives who were diagnosed with mental disorder. / Falar do tema religiosidade compreendeu em trabalhar com um tema que trouxe consigo conceitos amplos, intricados e densos. Porém, talvez por ter sido um tema tão numeroso foi interessante ser trabalhado, pois ele se apresentou como um tema que não se findou. E abordar sobre a temática da saúde mental num novo olhar a partir da reforma psiquiátrica trouxe discussões inerentes aos seres humanos que há muito tempo eram vistos como animais, bichos, como seres não pensantes, sem desejo e/ou mesmo sem direito a vida. A nova legislação federal aprovada de número 10.216 de 06 de abril de 2001 tenta ser efetivada e a todo o momento luta para mostrar que o tratamento para pessoas que tem doença mental pode ser diferente. A Lei especifica sobre a proteção e os direitos das pessoas portadoras de transtornos mentais e redireciona o modelo assistencial em saúde mental fazendo menção a participação da família e da sociedade no tratamento destes pacientes com transtornos mentais. A experiência e prática religiosa, neste contexto, trouxeram uma abrangência real do conceito doença e de ser no mundo com suas relações sociais. Tal atividade desenvolvida teve por objetivo geral: identificar se a religiosidade dos familiares/cuidadores/as de pacientes com transtornos mentais poderia influenciar no tratamento ofertado pelo serviço substitutivo de saúde mental da cidade de João Pessoa/PB, em especial o Centro de Atenção Psicossocial Infanto Juvenil Cirandar. Tratou-se de um estudo exploratório descritivo de natureza qualitativa e quantitativa. Foram entrevistadas 36 pessoas, sendo 86,1% composto por mulheres e 13,9% do sexo masculino, com idade variante entre 22 a 65 anos de idade. Foi verificado que a maioria dos entrevistados pertencia à população negra com percentual de 61,1% e com grau de instrução baixo. Quanto ao perfil religioso observou-se uma alta incidência entre católicos e evangélicos. Utilizou-se para a coleta de dados dois instrumentos: um questionário semi estruturado sócio, cultural e religioso e a Escala de Atitude Religiosa. Para aprofundamento da temática sobre a influência da religiosidade foi realizado um grupo focal com os/as cuidadores/as de pacientes que tinham diagnóstico de transtornos mentais. Os resultados da pesquisa atenderam aos objetivos propostos do trabalho, os quais possibilitaram observar através dos dados coletados, que as pessoas, em sua maioria, expressaram que a religiosidade além de estar presente no cotidiano de suas vidas, ela influenciava nas suas tomadas de decisões e emissão de comportamento de enfretamento diante da vida. Desses resultados observou-se que 66% dos sujeitos entrevistados demonstraram que a religião influenciava as decisões sobre o que eles/elas deveriam fazer. E um percentual de 89%, indicou que os familiares/cuidadores/as se sentiam unidos a um Ser Maior . Portanto, este estudo visou nortear e ampliar os horizontes em relação a importância que a religião, religiosidade teve na vida dos/as cuidadores/as de pacientes com transtornos mentais, assim como, mostrou que a religiosidade que os/as cuidadores/as apresentaram em seus discursos, além de propiciar dentro deles um conforto, uma amadurecimento, um saber melhor lidar com as tempestades da vida, deram a eles/elas, a aptidão de melhor cuidar de seus filhos e filhas. Desta forma, a disposição ou tendência para a religião ou as coisas sagradas dos/das cuidadores/as demonstraram que influenciaram no tratamento de seus parentes que apresentaram diagnóstico de transtorno mental.

Few countries can boast of having the culture of formal volunteering seen in the United States. In explaining this phenomenon, many empirical studies have found religiosity significant in predicting behaviors among young adults, adults, and the elderly. However, teens (13 – 17 years) have not attracted much attention from researchers, though they possess the time and resources most needed to volunteer. Using data from the National Study on Youth and Religion (NSYR) Wave 1, this study examines the relationship between formal volunteering and teens’ individual (religious salience and religious experience) and collective religiosity (religious tradition, church attendance, and religious youth group participation). Parental variables and teen demographics are also tested using a three-stage ordinal logistic regression. Regarding individual religiosity, the results suggested a significant relationship between teens’ religious experiences and formal volunteering. In addition, parents can induce formal volunteering by encouraging their teens to volunteer and participate in religious youth groups.

No description available.

No description available.