Saturday, January 25, 2020

Stress and Coping Theory




Stress as a Response Complex

The concept of stress as a factor in human experience has been viewed in several ways. In 1956, Hans Selye described stress as a physiological response pattern. In his General Adaptation Syndrome (GAS) model, stress is a response variable. Stress functions as a defense and the response patterns has three stages: alarm, resistance, and exhaustion. When the stress response is severe, it may cause diseases of adaptation (e.g., sleep deprivation, mental illness, heart disease) and death.

In 1983, Selye included a role for cognition—the way people think about stress can lead to positive or negative outcomes. The idea of coping with stress is a part of the model as reflected in the idea of adapting and the role of cognition.

Stress and Transactional Theory

Richard Lazarus (1966; Lazarus & Folkman, 1984) developed the Transactional Theory of Stress and Coping (TTSC). In this theory, stress results from the transaction between people and their environments. There are multiple intrapersonal systems such as cognitive, physiological, affective, psychological, and neurological.

Susan Kobassa (1979) employed the concept hardiness to encompass person characteristics that enable some people to function well when confronted with the same life events that negatively impacted others.

In 1966, Lazarus identified cognitive appraisal of stress as the key to understanding how people cope with stressors.

Coping responses are quite diverse. Cognitive approaches include therapies and meditation. Physical strategies include deep breathing and exercise. Environmental aids include pets and music. Religious and spiritual methods include prayer and faith-based meaning of life events. Forgiveness has also been viewed from the perspective of stress and coping theory (e.g., Worthington, 2020).

Related Posts

Religious and Spiritual Coping- Positive and Negative



References

Kobasa, S. C. (1979). Stressful life events, personality, and health – Inquiry into hardiness. Journal of Personality and Social Psychology, 37(1), 1–11.

Lazarus, R. S. (1966). Psychological stress and the coping process. New York, NY: McGraw-Hill.

Lazarus, R. S., & Folkman, S. (1984). Stress, appraisal, and coping. New York: Springer.

Selye, H. (1956). The stress of life. New York: McGraw Hill.

Worthington, E. L. Jr. (Ed.). (2020). Handbook of forgiveness: Second edition. New York: Routledge.


Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

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Psychache Psychology of psychological pain and anguish

"Psychache refers to the hurt, anguish, soreness, aching, psychological pain in the psyche, the mind." This definition appeared in the first paragraph of a 1993 article by Edwin S. Shneidman. The term continues to appear in the psychological literature.

Shneidman used the term in relation to suicide in the same paragraph as the definition: "Suicide is caused by psychache." (italics in the original)

Clinicians and scientists can "miss the mark" if they ignore this internal distress when trying to explain suicide by such variables as age, sex, and socioeconomic level.

Schneidman, E. S. (1993). Commentary: Suicide as psychache. The Journal of Mental Disease, 181, (3), 145-147. 
Link: https://journals.lww.com/jonmd/Citation/1993/03000/Commentary__Suicide_as_Psychache.1.aspx

National Suicide Prevention Lifeline
1-800-273-8255


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Friday, January 17, 2020

Self-Forgiveness





In psychology, self-forgiveness is an intrapersonal process of reducing internal distress associated with a person’s perceived violation of a moral standard. Unlike interpersonal forgiveness, which focuses on forgiving an external offender, self-forgiveness is an intrapersonal process in cases where people offend themselves. The moral violations may be actions harming oneself or another person or the failure to engage in an act, which resulted in harm to oneself or someone else.

In his dissertation, Brandon Griffin studied a dual-process model of self-forgiveness, which was supported by two factors measuring relevant aspects of cognition and emotion. Specifically, the model and the associated Two-factor Self-Forgiveness Scale, measured 1. Decisional Affirmation of Values(DAV) and 2. Emotional Restoration of Esteem (ERE).


Impact of Self-Offenses

The impact of the perceived moral violation may be felt across the usual spectrum of human functioning (for a six-dimension model, see SCOPES).

Self-Identity- A person’s sense of self can suffer as a result of a significant harmful act. Self-identity includes many components such as one’s social roles as well as linked beliefs, emotions, personality traits, and health. When a person’s self-identity includes a moral standard associated with religion or spirituality, a person may feel they have offended God and committed a sin. Identities can also be associated with social roles like a profession or family role. These roles can be impacted by certain personal acts—including loss of job and family relationships.

Cognition- Thoughts of self-condemnation can worsen a person’s mental state via rumination. Mental images of the offensive action can also cause ongoing distress.

Observable behavior patterns/personality- The impact of an interpersonal offense can result in avoiding the offender. Although it is a stretch of the avoidance concept to think of avoiding oneself, people can avoid places, people (e.g., victims, others present during the offense), and objects (e.g., movies, items) that remind them of the offense.

Physiology-We may expect biological effects in cases where an offense is experienced as significantly stressful. Psychosocial stressors are known to negatively affect general health and mental health (For a meta-analysis, see Davis et al., 2015).

Emotions-Common negative feelings linked to unforgiveness of oneself include anger, guilt, anxiety, sadness, and shame.

Social context-People may experience distress over their actions in different ways based on time and space contexts. What was acceptable behavior 40 years ago in the context of war or employment may no longer be acceptable. In addition, people may change their moral standards and view past behavior differently.

Self-Forgiveness and Recovery

Researchers who have studied interpersonal forgiveness have also applied treatment models to self-forgiveness with some modifications. For example, Ev Worthington has adapted the evidence-based REACH model of interpersonal forgiveness to self-forgiveness (Aten, 2019).

For a recent review of The Psychology of Self-Forgiveness see Woodyatt and Wenzel, 2020.

Learn More About Forgiveness




References

Davis, D. E., Ho, M. Y., Griffin, B. J., Bell, C., Hook, J. N., Van Tongeren, D. R., DeBlaere, C., Worthington, E. L., Jr., & Westbrook, C. J. (2015). Forgiving the self and physical and mental health correlates: A meta-analytic review. Journal of Counseling Psychology, 62(2), 329–335. https://doi.org/10.1037/cou0000063

Griffin, B. J. (2016). Development of a two-factor self-forgiveness scale.  [Doctoral Dissertation, Virginia Commonwealth University]. https://scholarscompass.vcu.edu/etd/4670/?utm_source=scholarscompass.vcu.edu%2Fetd%2F4670&utm_medium=PDF&utm_campaign=PDFCoverPages 


Woodyatt, L., & Wenzel, M. (2020). The psychology of self-forgiveness. In E.L. Worthington Jr. (Ed.). Handbook of forgiveness: Second edition. New York: Routledge.

General audience publication on Self Forgiveness

Moving Forward by Ev Worthington Available on AMAZON



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Publications (many free downloads)
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Thursday, January 9, 2020

Religious Spiritual Coping- Positive and Negative




Coping is the act of dealing with stressful experiences. Religious or Spiritual (RS) coping refers to the act of employing religious or spiritual resources to cope with a stressful experience. 

KennethPargament is the psychology of religion scientist who identified two major groups of coping strategies as positive and negative RS coping. His seminal work was summarized in the 1997 book, The Psychology of Religion and Coping: Theory, Research, and Practice. Many studies since then have illustrated how positive and negative coping strategies work with different stressful conditions.

Pargament, Koenig, and Perez (2000) developed the RCOPE as a measure of positive and negative religious coping. The researchers identified five basic functions of religious coping with impactful events. A shorter form has been used widely in research (Brief RCOPE).

1. Meaning- positive and negative religious or spiritual reappraisal
2. Control- active and passive strategies to deal with the events
3. Comfort-drawing on RS connections or support, or becoming discontented with RS
4. Intimacy- seeking RS support from others or discontent in interpersonal RS relationships
5. Life transformation- RS direction, conversion or disengaging, deconversion

Gall, T. L., & Guirguis-Younger, M. (2013) have summarized some of the findings from coping research. In general, positive religious coping has helped people deal with distress- including general health and mental health conditions. However, negative coping is linked to worsened conditions in some studies. Seeing a condition as punishment by God seems to be a particularly common negative coping response among people whose conditions worsen.

Examples of drawing on RS to positively cope with difficulties include the following:

RS purification and forgiveness
RS direction, guidance, and conversion
RS consultation with members of the clergy
RS connection

Examples of negative religious coping include

RS discontent
RS views of God or gods as punishing
RS reappraisal of God’s power
RS persistent pleading for divine assistance

When RS appears helpful in dealing with stressful experiences, people report increases in 
one or more of the following:

Acceptance
Happiness
Optimism
purpose in life

When RS does appears unhelpful in dealing with stressful experiences, people present with the following:

Anxiety
Feeling burdened
General negative mood
Callousness

References—These references offer a more in-depth look at RS coping.

Gall, T. L., & Guirguis-Younger, M. (2013). Religious and spiritual coping: Current theory and research. In APA handbook of psychology, religion, and spirituality (Vol 1): Context, theory, and research. (pp. 349–364). Washington, DC: American Psychological Association. https://doi.org/10.1037/14045-019

Pargament, K. I. (1997). The psychology of religion and coping: Theory, research, practice. New York: Guilford Press.

Pargament, K. I., Feuille, M., & Burdzy, D. (2011). The Brief RCOPE: Current psychometric status of a short measure of religious coping. Religions, 2, 51–76. doi:10.3390/rel2010051

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Wednesday, January 8, 2020

Spiritual Struggles Psychology of Religion





Spiritual struggles are typically experiences of conflicts of religious or spiritual beliefs, practices, or experiences that cause or extend distress. The distress may be experienced as an emotion such as sadness, anger, or anxiety. In addition, people who struggle may wrestle with conflicting thoughts.

Spiritual struggles can be interpersonal and intrapersonal. Interpersonal spiritual struggles may be between the individual and God such as anger with God for “not showing up as expected” or acting in a way that seemed unloving. Spiritual struggles may also be between the person and others such as a young college woman experiencing conflicts with parents over religious values or conflicts within congregations.

Intrapersonal struggles may be experienced as a failure to live up to spiritual standards of right living or difficulty in forgiving oneself for moral failure. Struggles may also be experienced as a battle with supernatural evil.

Spiritual struggles may be different from other psychological difficulties because of the experience of the supernatural as well as the importance of religion and spirituality to the identity of many people.

Spiritual struggles can be assessed through interviews and survey items.

Some research suggests younger persons and women are more susceptible to struggles than are others.

Spiritual struggles can affect mood and behavior with symptoms of depression and anxiety evident. Religious scholar Marcus Borg referred to anxiety, fear, guilt, and anguish as the told of his spiritual struggle as an adolescent Christian.

The effects of a struggle may be closely linked to the struggle itself or the effects may worsen an existing health or mental health condition. Spiritual struggles have been linked to worsening a variety of general health conditions such as cardiovascular problems and cancer.

Few studies have looked at the possibility of personal growth following a spiritual struggle. This is an area in need of research. An example might be a more mature outlook or sense of peace and wellbeing once the struggle has been resolved.

When spiritual struggles result from a person's behavior that violates their spiritual/moral standards, self-forgiveness may be helpful in repairing the distress and "healing the soul."

I am drawing on a summary by Julie Exline (2013) for this post. Please see her chapter (below) or other works to learn more about spiritual struggles and the names of prominent scientists who study this field.

You can find a variety of scales and survey items related to spirituality at my Assessment and Statistics Blog. Some of the measures are free to use or may be free with permission of the author.  https://statistics.suttong.com/

Some spiritual survey scales and items are included in the book CreatingSurveys  
available on AMAZON worldwide




How to measure Spiritual Struggles and Coping


Brief RCOPE Scale (religious coping)



Related posts






Cite this post 

Sutton, G. W. (2020, January 8). Spiritual struggles. Psychology concepts and theories. https://suttonpsychology.blogspot.com/2020/01/spiritual-struggles.html


Reference

Exline, J. J. (2013). Religious and spiritual struggles. In J. J. Exline (Ed.), APA handbook of psychology, religion, and spirituality (Vol 1): Context, theory, and research. (pp. 459–475). Washington, DC: American Psychological Association. https://doi.org/10.1037/14045-025

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Publications (many free downloads)
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Tuesday, January 7, 2020

Promiscuous Teleology Kellermen

Promiscuous Teleology is a concept described by Deborah Kelemen (1999). The idea is based on findings that preschool children tend to attribute functions to a variety of objects and parts of objects. In another study, children and adults viewed an object's function as what it was designed to perform.

Reference

Kelemen, D. (1999). The scope of teleological thinking in preschool children. Cognition, 70, 241–272. doi:10.1016/S0010-0277(99)00010-4