Self-directed moral emotion, its healthy and corrosive forms.
Everything below was reached through this subject, not through the words you typed. Every row states how it was reached.
Qurʾān
القرآن6 shownVerses named for this subject by hand come first. The rest are found by the subject’s own Arabic and English senses and are shown as lexical matches, not as anchors anyone has confirmed.
Qur'ān 66:8English sense: repent, turn to God | Arabic sense: توبه, توبوا
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ تُوبُوٓاْ إِلَى ٱللَّهِ تَوۡبَةࣰ نَّصُوحًا عَسَىٰ رَبُّكُمۡ أَن يُكَفِّرَ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَيُدۡخِلَكُمۡ جَنَّٰتࣲ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ يَوۡمَ لَا يُخۡزِي ٱللَّهُ ٱلنَّبِيَّ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥۖ نُورُهُمۡ يَسۡعَىٰ بَيۡنَ أَيۡدِيهِمۡ وَبِأَيۡمَٰنِهِمۡ يَقُولُونَ رَبَّنَآ أَتۡمِمۡ لَنَا نُورَنَا وَٱغۡفِرۡ لَنَآۖ إِنَّكَ عَلَىٰ كُلِّ شَيۡءࣲ قَدِيرࣱ
Believers, turn to God in sincere repentance. Your Lord may well cancel your bad deeds for you and admit you into Gardens graced with flowing streams, on a Day when God will not disgrace the Prophet or those who have believed with him. With their lights streaming out ahead of them and to their right, they will say, ‘Lord, perfect our lights for us and forgive us: You have power over everything.’
Qur'ān 4:17English sense: repent | Arabic sense: التوبة, توبه
إِنَّمَا ٱلتَّوۡبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعۡمَلُونَ ٱلسُّوٓءَ بِجَهَٰلَةࣲ ثُمَّ يَتُوبُونَ مِن قَرِيبࣲ فَأُوْلَٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيۡهِمۡۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمࣰ ا
But God only undertakes to accept repentance from those who do evil out of ignorance and soon afterwards repent: these are the ones God will forgive, He is all knowing, all wise
Qur'ān 4:18Arabic sense: التوبة, توبه | English sense: repent
وَلَيۡسَتِ ٱلتَّوۡبَةُ لِلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلۡمَوۡتُ قَالَ إِنِّي تُبۡتُ ٱلۡـَٰٔنَ وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمۡ كُفَّارٌۚ أُوْلَٰٓئِكَ أَعۡتَدۡنَا لَهُمۡ عَذَابًا أَلِيمࣰ ا
It is not true repentance when people continue to do evil until death confronts them and then say, ‘Now I repent,’ nor when they die defiant: We have prepared a painful torment for these
Qur'ān 42:25Arabic sense: التوبة, توبه | English sense: repent
وَهُوَ ٱلَّذِي يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَعۡفُواْ عَنِ ٱلسَّيِّـَٔاتِ وَيَعۡلَمُ مَا تَفۡعَلُونَ
it is He who accepts repentance from His servants and pardons bad deeds- He knows everything you do
Qur'ān 9:104English sense: repent | Arabic sense: التوبة, توبه
أَلَمۡ يَعۡلَمُوٓاْ أَنَّ ٱللَّهَ هُوَ يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَأۡخُذُ ٱلصَّدَقَٰتِ وَأَنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
Do they not know that it is God Himself who accepts repentance from His servants and receives what is given freely for His sake? He is always ready to accept repentance, most merciful
Qur'ān 2:54English sense: repent | Arabic sense: توبوا
وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦ يَٰقَوۡمِ إِنَّكُمۡ ظَلَمۡتُمۡ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلۡعِجۡلَ فَتُوبُوٓاْ إِلَىٰ بَارِئِكُمۡ فَٱقۡتُلُوٓاْ أَنفُسَكُمۡ ذَٰلِكُمۡ خَيۡرࣱ لَّكُمۡ عِندَ بَارِئِكُمۡ فَتَابَ عَلَيۡكُمۡۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
Moses said to his people, ‘My people, you have wronged yourselves by worshipping the calf, so repent to your Maker and kill [the guilty among] you. That is the best you can do in the eyes of your Maker.’ He accepted your repentance: He is the Ever Relenting and the Most Merciful
Tafsīr
التفسير6 shownCommentary on the verses above, at most two editions per verse.
en-asbab-al-nuzul-by-al-wahidi on 66:8en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced
O you who have faith, repent to God with true repentance. “O believers, familiars, and friends, all of you repent! Come back to My threshold! Turn to Me! Though you have done what comes from you, I will do what comes from Me! Nobody accepts the defective except here. Come back! No threshold forgives sins but here. Seek shelter in Me! Come from the unkindly to the Lovingly Kind! Come from the pain of despair to hope! I have no fear of forgiving sins, come back! I am not ashamed to accept the defective, return!” Read the equivalent of this verse in “Be penitent toward your Lord” [39:54]. The station of penitence is higher than the station of repentance. Penitence is the servant's return to his Lord with heart and aspiration, and repentance is the servant's return from disobedience to obedience. What is penitence? Coming from the valley of hypocrisy on the feet of truthfulness to the valley
en-al-jalalayn on 66:8en-al-jalalayncommentary on an ayah this subject surfaced
O you who believe! Repent to God with sincere repentance read nasūhan or nusūhan a truthful repentance so that one does not return to committing that sin again nor have the desire to return to it. It may be that your Lord ‘asā an expression denoting ‘a hope’ that will be realised will absolve you of your misdeeds and admit you into gardens orchards underneath which rivers flow on the day when God will not let down by admitting into the Fire the Prophet and those who believe with him. Their light will be running before them in front of them and it will be on their right. They will say yaqūlūna this denotes the beginning of a new syntactically independent sentence ‘Our Lord! Perfect our light for us towards Paradise — whereas the hypocrites their light will be extinguished — and forgive us Our Lord. Assuredly You have power over all things’.
en-asbab-al-nuzul-by-al-wahidi on 4:17en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced
It is for God to turn only toward those who do the ugly in ignorance and then soon turn. Those-God will turn toward them. And God is knowing, wise. Turning/repentance [tawba] is the mark of the road, the leader to the court, the key to the treasure, the intercessor of union, the head of every happiness, and the basis of freedom. First is regret in the heart, second apology with the tongue, and then cutting off from bad things and bad people. It has come in the report that when someone repents but does not put aside bad friends, he is not a repenter. When someone repents but does not put aside food and drink, he is not a repenter. When someone repents but does not put aside his bedclothes and empty his eyes of sleep, he is not a repenter. When someone repents but does not expend the wealth left over after food, he is not a repenter. The precondition of repentance is that you detach your h
en-asbab-al-nuzul-by-al-wahidi on 4:18en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced
This turning will not belong to those who keep on doing ugly deeds until death is present for one of them, and then he says: “Surely now I have turned.” In the tongue of learning, one must repent before death, even if it be one moment. In the tongue of practice, one must repent before the soul has the habit of seeing itself and worshiping itself. When someone is pleased with himself and gazes upon himself habitually, the door to repentance has been shut to him and the water of deliverance taken away from him. Quit being the companion of self-nurturing habit-worshipers! Kiss the dust beneath the feet of those who have disowned self! [DS 972] Not everyone who has repented in the road of the Shariah, thereby reaching pardon and forgive- ness, has reached truthfulness in love in respect of the Haqiqah. For a long time David the prophet wept and pleaded. At last it was said to him, “O David!
en-al-jalalayn on 4:17en-al-jalalayncommentary on an ayah this subject surfaced
The repentance that God accepts that is the one which He has prescribed for Himself to accept out of His bounty is only of those who do evil an act of disobedience in ignorance bi-jahālatin a circumstantial qualifier in other words ‘they are ignorant’ while they are disobeying their Lord; then repent shortly thereafter before the last gasps of death; God will relent to those He will accept their repentance. And God is ever Knowing of His creatures Wise in what He does with them.
en-al-jalalayn on 4:18en-al-jalalayncommentary on an ayah this subject surfaced
Repentance is not for those who do evil deeds sins until when death approaches one of them and the pangs of death begin he says upon witnessing his predicament ‘Indeed now I repent’ for this would not avail him and would not be accepted from him; neither for those who die disbelieving if they repent in the Hereafter upon seeing the chastisement it will not be accepted from them. Those — We have prepared for them a painful chastisement.
Research library
المكتبة البحثية547 works heldPeer-reviewed work held with its DOI and abstract, labelled with the study design its publication types report. None of it has been read or assessed, so nothing here may be cited as showing anything. Retracted work is held for the record but never listed; a review that a later version replaced is listed under its replacement and marked.
10.1037/a0027930Psychological bulletin (2012)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, self-conscious emotion, guilt, shame Gender differences in self-conscious emotional experience: a meta-analysis.: The self-conscious emotions (SCE) of guilt, shame, pride, and embarrassment are moral emotions, which motivate adherence to social norms and personal standards and emerge in early childhood following the development of self-awareness. Gender stereotypes of emotion maintain that women experience more guilt, shame, and embarrassment but that men experience more pride. To estimate the magnitude of gender differences in SCE experience and to determine the circumstances under which these gender diffe
10.1037/a0038235Emotion (Washington, D.C.) (2014)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, self-conscious emotion, guilt, shame Shame and the motivation to change the self.: A central question of human psychology is whether and when people change for the better. Although it has long been assumed that emotion plays a central role in self-regulation, the role of specific emotions in motivating a desire for self-change has been largely ignored. We report 2 studies examining people's lived experiences of self-conscious emotions, particularly shame, in motivating a desire for self-change. Study 1 revealed that when participants recalled experiences of shame, guilt, or em
10.1016/j.cpr.2019.101779Clinical psychology review (2019)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, guilt, shame An examination of the relationship between shame, guilt and self-harm: A systematic review and meta-analysis.: Self-harm is a major public health concern associated with suicide risk and significant psychological distress. Theories suggest that aversive emotional states are an important process that drives self-harm. Shame and guilt may, in particular, be important emotions in self-harm. This review therefore sought to provide a systematic review and meta-analysis of the relationship between shame, guilt, and self-harm. A systematic search of electronic databases (PsycINFO; Medline; CINAHL Plus; Web of S
10.1016/j.janxdis.2018.07.005Journal of anxiety disorders (2018)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, guilt, shame Shame-proneness, guilt-proneness and anxiety symptoms: A meta-analysis.: There is a growing body of investigations showing that shame and guilt are important features of various psychological problems including anxiety disorders. This study quantitatively summarized the magnitude of the associations of shame and guilt with anxiety symptoms. We looked both at the associations with broader categories of anxiety symptoms (i.e., undifferentiated anxiety symptoms, trait and state anxiety), but also with symptoms specific to individual anxiety disorders. In most cases, sha
10.1016/j.janxdis.2021.102443Journal of anxiety disorders (2021)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, guilt, shame Shame, guilt, and posttraumatic stress symptoms: A three-level meta-analysis.: Existing empirical findings are inconsistent on the correlations of shame and guilt with posttraumatic stress symptoms (PTSS). This study aimed to quantitatively summarize the strength of the associations of shame and guilt with PTSS and explore potential moderators. Based on a three-level meta-analytic method, shame was positively correlated with PTSS, no matter whether the effects of guilt were controlled; guilt also had a positive correlation with PTSS, regardless of whether the effects of sh
10.1037/a0021466Psychological bulletin (2011)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, guilt, shame Shame, guilt, and depressive symptoms: a meta-analytic review.: Recent theoretical and empirical work has facilitated the drawing of sharp conceptual distinctions between shame and guilt. A clear view of these distinctions has permitted development of a research literature aimed at evaluating the differential associations of shame and guilt with depressive symptoms. This study quantitatively summarized the magnitude of associations of shame and guilt with depressive symptoms. Two hundred forty-two effect sizes were obtained from 108 studies employing 22,411
Research library, full list
376 to 400 of 547Moral Injury and Spiritual Struggles in Military Veterans: A Latent Profile Analysis.
War-related traumas can lead to emotional, relational, and spiritual suffering. Drawing on two community samples of war zone veterans from diverse military eras (Study 1, N = 616 and Study 2, N = 300), the purpose of this study was to examine patterns of constellations between outcomes related to moral injury (MI) and common ways in which veterans may struggle with religion or spirituality, defined as divine, morality, meaning, interpersonal, and doubt. Results from latent profile analyses revealed three distinct classes across the samples, based on psychometrically validated instruments: (a) no MI-related outcomes or spiritual struggles (nondistressed group; Study 1 = 72.7%, Study 2 = 75.0%); (b) MI-related outcomes and equivalent or lower degrees of spiritual struggles relative to MI-related outcomes (psychological MI group; Study 1 = 19.2%, Study 2 = 17.0%); and (c) MI-related outcome…
matched on Shame (mesh)
Moral injury in U.S. combat veterans: Results from the national health and resilience in veterans study.
Background: Combat exposure is associated with increased risk of mental disorders and suicidality. Moral injury, or persistent effects of perpetrating or witnessing acts that violate one's moral code, may contribute to mental health problems following military service. The pervasiveness of potentially morally injurious events (PMIEs) among U.S. combat veterans, and what factors are associated with PMIEs in this population remains unknown.
Methods: Data were analyzed from the National Health and Resilience in Veterans Study (NHRVS), a contemporary and nationally representative survey of a population-based sample of U.S. veterans, including 564 combat veterans, collected September-October 2013. Types of PMIEs (transgressions by self, transgressions by others, and betrayal) were assessed using the Moral Injury Events Scale. Psychiatric and functional outcomes were assessed using established…
matched on Guilt (keyword), Shame (keyword)
An exploration of people's experiences of compassion-focused therapy for trauma, using interpretative phenomenological analysis.
Self-compassion enhances psychological well-being, and compassion-focused therapy aims to alleviate psychological distress by fostering its development. The experience of becoming self-compassionate for people with complex mental health difficulties has not been analysed in the literature, despite clinical observations that this process is difficult. This study explored the process of becoming self-compassionate for people with posttraumatic stress disorder, using interpretative phenomenological analysis. Semi-structured interviews were conducted with seven participants. Five superordinate themes emerged from the data including: (1) the battle to give up the inner critic: who am I if I am not self-critical?; (2) an aversive and alien experience: how it feels to develop self-compassion; (3) the emotional experience of therapy; (4) self-compassion as a positive emotional experience; and (5…
matched on Shame (mesh)
Coping and chronic psychosocial consequences of female genital mutilation in The Netherlands.
Objective: The study presented in this article explored psychosocial and relational problems of African immigrant women in The Netherlands who underwent female genital mutilation/cutting (FGM/C), the causes they attribute to these problems--in particular, their opinions about the relationship between these problems and their circumcision--and the way they cope with these health complaints.
Design: This mixed-methods study used standardised questionnaires as well as in-depth interviews among a purposive sample of 66 women who had migrated from Somalia, Sudan, Eritrea, Ethiopia or Sierra Leone to The Netherlands. Data were collected by ethnically similar female interviewers; interviews were coded and analysed by two independent researchers.
Results: One in six respondents suffered from post-traumatic stress disorder (PTSD), and one-third reported symptoms related to depression or anxiety. …
matched on Shame (mesh)
Child maltreatment, subsequent non-suicidal self-injury and the mediating roles of dissociation, alexithymia and self-blame.
Objective: Although child maltreatment is associated with later non-suicidal self-injury (NSSI), the mechanism through which it might lead to NSSI is not well understood. The current retrospective case-control study examined associations between child maltreatment and later NSSI, and investigated the mediating roles of dissociation, alexithymia, and self-blame.
Methods: Participants were 11,423 Australian adults (response rate 38.5%), randomly selected from the Australian Electronic White Pages, aged between 18 and 100 (M=52.11, SD=16.89), 62.2% female. Data were collected via telephone interviewing. Main outcome measures were reported history of child maltreatment (sexual abuse, physical abuse, neglect) and reported 12-month NSSI. Dissociation, alexithymia, and self-blame were examined as potential mediating variables in the relationship between child maltreatment and later NSSI. All an…
matched on Guilt (mesh)
Attachment, forgiveness, and physical health quality of life in HIV + adults.
Research aims to help HIV + individuals improve and maintain a healthy quality of life, while managing a chronic illness. Using Lazarus and Folkman's model of stress and coping, we examined the main and interactive effects of attachment style and forgiveness on physical health quality of life of HIV + adults. Participants (n=288, 49% women) were recruited in Dallas/Fort Worth and self-identified as African-American (52%), European-American (32%), Latino(a) (12%), and other (4%), with an average age of 41.7 (SD=8.6). The average number of years participants reported being HIV + was 7.6 (SD=5.4). Participants completed medical and demographic information, measures assessing attachment anxiety and avoidance, forgiveness of self and others, and five quality of life scales (physical functioning, pain, role functioning, social functioning, and health perceptions). Significant correlations reve…
matched on Guilt (mesh)
Elliott BA (2011)MEDLINE-indexed journal, not yet read by usJournal of religion and health4 citations Forgiveness therapy: a clinical intervention for chronic disease.
Every year, chronic illnesses result in significant costs, disability and deaths. Efforts to understand the causes, treatments and management possibilities for chronic illnesses are ongoing. Some chronic conditions, including addictions, obesity, mental health circumstances, COPD and cirrhosis, have been identified as health conditions with social and interpersonal etiologies. Recent research documents that these conditions are related to adverse early life experience; treatment and prevention of these chronic conditions remains challenging. Concurrent research investigating forgiveness interventions has been reported in the counseling therapy literature, which may have enormous personal and public health impact.
matched on Guilt (mesh)
Self-blame, self-forgiveness, and spirituality in breast cancer survivors in a public sector setting.
Cognitive appraisal affects adjustment to breast cancer. A self-forgiving attitude and spirituality may benefit breast cancer survivors who blame themselves for their cancer. One hundred and eight women with early breast cancers completed questionnaires assessing self-blame, self-forgiveness, spirituality, mood and quality of life (QoL) in an outpatient breast clinic. Women who blamed themselves reported more mood disturbance (p < 0.01) and poorer QoL (p < 0.01). Women who were more self-forgiving and more spiritual reported less mood disturbance and better QoL (p's < 0.01). Interventions that reduce self-blame and facilitate self-forgiveness and spirituality could promote better adjustment to breast cancer.
matched on Guilt (mesh)
How does cognitive control reduce anger and aggression? The role of conflict monitoring and forgiveness processes.
It is well-established that superior cognitive control abilities are associated with lower levels of anger and aggression. However, the precise emotion regulation operations underlying this relationship have been underspecified and underexplored in previous research. Drawing on neuropsychological models of cognitive control, the authors propose that limited capacity resources can be recruited within a hostile situation to promote a process of forgiveness. The results of 2 studies supported this proposal. Across studies, individual differences in hostility-primed cognitive control were assessed implicitly. In Study 1, hostility-primed cognitive control predicted less aggressive behavior in response to a laboratory provocation. Moreover, forgiveness mediated these effects. In Study 2, hostility-primed cognitive control predicted forgiveness of provocations in participants' daily lives and …
matched on Guilt (mesh)
Religiousness/spirituality and health behaviors in younger adult cancer survivors: does faith promote a healthier lifestyle?
Positive health behaviors are crucial to cancer survivors' well-being, yet little is known about the personal factors that may facilitate positive health behaviors. The current study focuses on the association of religion/spirituality (R/S) and health behaviors, examining links between health behaviors and religious attendance, daily spiritual experiences, and religious struggle in a sample of 167 younger adult survivors of a variety of cancers. The extent to which positive affect (self-assurance) and negative affect (guilt/shame) mediate these links was also investigated. Results revealed that religious attendance had little impact on health behaviors, but that daily spiritual experiences were related to greater performance of health behaviors,while religious struggle was related to less. Self-assurance partially mediated the effects of daily spiritual experiences, while guilt/shame par…
matched on Guilt (mesh)
Recovery After Psychosis (RAP): a compassion focused programme for individuals residing in high security settings.
Background: The aim of the study was to evaluate the effectiveness of a recovery group intervention based on compassionate mind training, for individuals with psychosis. In particular, the objective was to improve depression, to develop compassion towards self, and to promote help seeking.
Method: A within-subjects design was used. Participants were assessed at the start of group, mid-group (5 weeks), the end of the programme and at 6 week follow-up. Three group programmes were run over the course of a year. Nineteen participants commenced the intervention and 18 completed the programme.
Results: Significant improvements were found on the Social Comparison Scale; the Beck Depression Inventory; Other As Shamer Scale; the Rosenberg Self-Esteem Inventory and the General Psychopathology Scale from the Positive and Negative Syndrome Scale.
Conclusions: The results provide initial indications …
matched on Shame (mesh)
When the helper humiliates the patient: a qualitative study about unintended intimidations.
Aims: To explore experiences of intimidating patients/clients from the perspective of the professional.
Methods: This was a qualitative study based on memory work, a procedure whereby memories are converted into written stories. The setting was a workshop about oppression and empowerment in a rehabilitation conference. Participants were 48 health and social professionals in six groups. Thirty-seven of the participants provided their written stories. The main outcome measures were descriptions of intimidation episodes according to the level of passivity/activity in the professional responsible for the act.
Results: The participants were able to recall episodes where they later realized that they had been involved in events perceived as intimidations by the patient/client. The memory stories described events that were not isolated events, but represented issues that might occur now and the…
matched on Shame (mesh)
Physical health status in relation to self-forgiveness and other-forgiveness in healthy college students.
We extended prior research on the medical health-correlates of forgiving others by examining the relationship between self-forgiveness, other-forgiveness and health. Results derived from a cross-sectional survey of 266 healthy undergraduates showed that these dimensions of forgiveness were positively related to perceived physical health. Regression analysis revealed that self-forgiveness uniquely predicted a significant amount of variance in perceived physical health, and predicted more variance than did other-forgiveness. These results are discussed in light of the limitations of the current study and directions for future research.
matched on Guilt (mesh)
Not so innocent: does seeing one's own capacity for wrongdoing predict forgiveness?
People are more forgiving toward transgressors if they see themselves as capable of committing similar offenses, as demonstrated in 7 studies. Methods included hypothetical scenarios, actual recalled offenses, individual and group processes, and correlational and experimental designs. Three factors mediated the link between personal capability and forgiveness: seeing the other's offense as less severe, greater empathic understanding, and perceiving oneself as similar to the transgressor. In terms of predicting forgiveness, it was important that people's own offenses were similar to the target offense in terms of both severity and type. The personal capability effect was independent of other established predictors of forgiveness and was more pronounced among men than women.
matched on Guilt (mesh)
How people decide to seek health care: a qualitative study.
Background: There is considerable variation in service use, with overuse in conditions such as upper respiratory tract infections and high levels of unmet need in older patients with embarrassing conditions such as incontinence. The reasons for this situation are varied but to facilitate appropriate accessing of services the decision processes involved in help-seeking require greater understanding.
Objectives: This study aimed to describe the decision making process for help-seeking in middle and older aged people with urinary storage symptoms.
Methods: In-depth qualitative interviews were carried out with 33 men and women who had sought medical care for urinary symptoms. Respondents were recruited from an epidemiological study of the prevalence of urinary symptoms in community dwelling adults aged 40 years and over. Questions were directed at help-seeking for urinary symptoms as well as…
matched on Shame (mesh)
Precursors and mediators of intergroup reconciliation in Northern Ireland: a new model.
We examined social psychological factors contributing to the restoration of the intergroup relationship between Protestants and Catholics in Northern Ireland. A theoretical model of reconciliation orientation (ROM) was developed, with intergroup forgiveness and subjective evaluation of past violence as the main precursors of that orientation. Data from a Northern Irish sample (N=318) validated and extended the model. Forgiveness and evaluation of past violence were predicted by 'competitive victimhood' (a belief in having suffered more than the out-group), negatively and positively, respectively. These associations were fully accounted for by the strength of identification with the in-group and trust in the out-group. Empathy functioned mainly as a direct predictor of forgiveness. The theoretical and practical implications of these results are discussed.
matched on Guilt (mesh)
Attribution of blame, self-forgiving attitude and psychological adjustment in women with breast cancer.
The purpose of this study was to examine relationships among self-blame for developing breast cancer, a self-forgiving attitude, mood, and quality of life among women with breast cancer. In this cross-sectional study, 123 women with Stages 0-III breast cancer completed questionnaires measuring demographic and medical characteristics, self-blame, self-forgiveness, mood, and quality of life. Women who blamed themselves reported more mood disturbance (p <or= .001) and poorer quality of life (p < .001) than those who did not blame themselves. Mediational analyses revealed that self-blame for cancer partially mediated the relationships between a self-forgiving attitude and both mood disturbance and quality of life (Z = -2.72, p = .006 and Z = -2.89, p = .004, respectively). Patients may benefit from a discussion with their oncologists and other healthcare providers about self-forgiveness and …
matched on Guilt (mesh)
Stigma and discrimination towards people with schizophrenia and their family members. A qualitative study with focus groups.
Background: There is a scarcity of data regarding the actual stigma and discrimination experienced by schizophrenic patients and their relatives. Those experiences can vary significantly depending on the specific social group involved. We have explored such phenomena in our culture with a qualitative technique.
Methods: We developed a qualitative study with focus groups of clinically stable schizophrenic outpatients (N = 18) and relatives (N = 26). Three groups were performed in each sample.
Results: Six categories of stigma and discrimination experiences were extracted from the patients' data: Mental illness vs. Lack of will, Prejudice related to dangerousness, Over-protection-infantilization, Daily social discrimination, Discrimination in health care, Descendants, Avoidance-social isolation. Data from relatives were divided into three sets: discrimination towards the patients witnessed…
matched on Guilt (mesh)
Fincham FD, Beach SR, Davila J (2007)MEDLINE-indexed journal, not yet read by usJournal of family psychology : JFP : journal of the Division of Family Psychology of the American Psychological Association (Division 43)20 citations Longitudinal relations between forgiveness and conflict resolution in marriage.
Does forgiveness predict later conflict resolution in married couples? Twelve-month follow-up data on conflict resolution were collected from the couples studied by F. D. Fincham, S. R. Beach, and J. Davila, who had provided earlier reports of forgiveness and conflict resolution. For wives, the positive dimension of forgiveness or benevolence predicted husbands' later reports of better conflict resolution controlling for initial levels of conflict resolution. This finding was independent of wives' marital satisfaction and the degree of hurt engendered by husbands' transgressions. For husbands, the only predictor of wives' reports of later conflict resolution was initial level of conflict resolution. The findings are discussed in terms of the direction of effect between forgiveness and conflict resolution and of the mechanisms that might link them.
matched on Guilt (mesh)
Writing about the benefits of an interpersonal transgression facilitates forgiveness.
The authors examined the effects of writing about the benefits of an interpersonal transgression on forgiveness. Participants (N = 304) were randomly assigned to one of three 20-min writing tasks in which they wrote about either (a) traumatic features of the most recent interpersonal transgression they had suffered, (b) personal benefits resulting from the transgression, or (c) a control topic that was unrelated to the transgression. Participants in the benefit-finding condition became more forgiving toward their transgressors than did those in the other 2 conditions, who did not differ from each other. In part, the benefit-finding condition appeared to facilitate forgiveness by encouraging participants to engage in cognitive processing as they wrote their essays. Results suggest that benefit finding may be a unique and useful addition to efforts to help people forgive interpersonal tran…
matched on Guilt (mesh)
Caring for children with learning disabilities who present problem behaviours: a maternal perspective.
The theoretical cognitive model of stress and coping provides a structure to obtain and analyse maternal perceptions of caring for children with learning disabilities who present severe problem behaviours. The Family Fund database identified 18 families who met the sample criteria of children aged five years to 15 years with severe to moderate learning disability presenting severe problem behaviour. Physical aggression was reported to be the primary behavioural problem for 13 of the children. Interviews undertaken with the main carer of the child at their home were taped and transcribed. The data were analysed using grounded theory techniques which identified 'secondary stressors' for the parent. These were social isolation, conflict, limitation of lifestyle and self-blame. It is proposed that the amalgamated impact of these can weaken parents' coping resources and, therefore, may prove …
matched on Guilt (mesh)
Getting even or moving on? Power, procedural justice, and types of offense as predictors of revenge, forgiveness, reconciliation, and avoidance in organizations.
A field study and an experimental study examined relationships among organizational variables and various responses of victims to perceived wrongdoing. Both studies showed that procedural justice climate moderates the effect of organizational variables on the victim's revenge, forgiveness, reconciliation, or avoidance behaviors. In Study 1, a field study, absolute hierarchical status enhanced forgiveness and reconciliation, but only when perceptions of procedural justice climate were high; relative hierarchical status increased revenge, but only when perceptions of procedural justice climate were low. In Study 2, a laboratory experiment, victims were less likely to endorse vengeance or avoidance depending on the type of wrongdoing, but only when perceptions of procedural justice climate were high.
matched on Guilt (mesh)
Mothers' attributions following their child's diagnosis of autistic spectrum disorder: exploring links with maternal levels of stress,depression and expectations about their child's future.
Although the impact of autism spectrum disorders (ASDs) on the family is well recognized, the way mothers attempt to make sense of the diagnosis is largely unexplored. However, in other disabilities, attributions have been shown to predict a variety of outcomes including maternal wellbeing and engagement in treatment. Using Weiner's (1985) three-dimensional model, 16 mothers were interviewed to examine the nature and impact of their beliefs about their child's ASD using semi-structured interviews and measures of depression, parenting stress and expectations for their child's future. The findings suggested that mothers made a diverse and complex range of attributions that were consistent with Weiner's dimensions of locus of cause, stability and controllability. The nature of their attributions reflected particular difficulties associated with ASDs, such as uncertainties regarding cause an…
matched on Guilt (mesh)
Wilkinson K (2001)MEDLINE-indexed journal, not yet read by usNursing standard (Royal College of Nursing (Great Britain) : 1987)25 citations Pakistani women's perceptions and experiences of incontinence.
Aim: To investigate the perceptions and experience of Pakistani women who have urinary incontinence problems.
Method: Data were collected from a sample group of six Pakistani women with incontinence problems. A female Miripuri Punjabi speaker conducted and recorded semi-structured interviews with the women. The interviewer interpreted these recordings onto another tape. Data were then analysed and categorised.
Results: The women had low self-esteem and also felt sinful because of their incontinence. Muslim women are obliged to perform ritual cleansing and prayer five times a day. If they pass urine or faeces, or experience incontinence, they become unclean and prayer is denied until the act of ritual cleansing is repeated. The women used prayer to relieve stress caused by incontinence, but being unclean denied them this comfort, thus increasing stress. Some participants had become secret…
matched on Shame (mesh)
Taylor TF (2015)MEDLINE-indexed journal, not yet read by usEuropean journal of psychotraumatology39 citations The influence of shame on posttrauma disorders: have we failed to see the obvious?
Background: While fear is known to be the dominant affect associated with posttraumatic stress disorder (PTSD), the presence and possible influence of other emotions is less well explored. Recent changes to diagnostic criteria have added anger, guilt and shame alongside fear as significant emotional states associated with the disorder. This article suggests that shame is a frequent, often poorly recognised sequel to trauma, occurring as a result of the meaning the individual places on the traumatic experience and on subsequent interpersonal and environmental events.
Methods: The article reviews the literature on the socio-interpersonal aspects of the posttraumatic experience with particular emphasis on the emotion of shame as both primary and secondary emotion, in its intrapersonal and interpersonal contexts, and in adaptive and maladaptive forms.
Results: The review suggests that posttr…
matched on Shame (keyword), guilt (text), shame (text)