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Introduction 1. Woman's Place in Man's Life Cycle 2. Images of Relationship 3. Concepts of Self and Morality 4. Crisis and Transition 5. Women's Rights and Women's Judgment 6. Visions of Maturity References Index of Study Participants General Index

In a Different Voice. Psychological Theory and Women’s Development. Cambridge, MA (Harvard University Press) 1982.

Attachment--and loss.

Secret History: Return of the Black Death Channel 4, 7-8pm In 1348 the Black Death swept through London, killing people within days of the appearance of their first symptoms. Exactly how many died, and why, has long been a mystery. This Secret History documentary follows experts as they pick through the evidence and reveal why the plague killed on such a scale. And they ask, what might be coming next?

Medscape

This meta-analysis reviews 208 laboratory studies of acute psychological stressors and tests a theoretical model delineating conditions capable of eliciting cortisol responses. Psychological stressors increased cortisol levels; however, effects varied widely across tasks. Consistent with the theoretical model, motivated performance tasks elicited cortisol responses if they were uncontrollable or characterized by social-evaluative threat (task performance could be negatively judged by others), when methodological factors and other stressor characteristics were controlled for. Tasks containing both uncontrollable and social-evaluative elements were associated with the largest cortisol and adrenocorticotropin hormone changes and the longest times to recovery. These findings are consistent with the animal literature on the physiological effects of uncontrollable social threat and contradict the belief that cortisol is responsive to all types of stressors.

http://anthro.vancouver.wsu.edu/media/Course_files/anth-260-edward-h-hagen/acute-stressors-and-cortisol-responses-a-theoretical-integration-and-synthesis-of-laboratory-research-1.pdf

Acute stressors and cortisol responses: a theoretical integration and synthesis of laboratory research.

Humility Intervention Research

Several studies have suggested that self-forgiveness promotes psychological well-being. The state self-forgiveness scale (SSFS) and the differentiated self-forgiveness process scale (DSFPS) are two self-report questionnaires that assess self-forgiveness in psychotherapy, personal change, and health. The present study aims to examine the psychometric properties of the SSFS and the DSFPS in a Portuguese sample, highlighting reliability and validity properties for scores on both scales. We examine the relationships among self-forgiveness, self-criticism, psychological well-being, and global psychopathological symptoms. The two scales were completed in a random nonclinical sample of 475 University students. The psychological well-being scale was used to explore the relation between self-forgiveness and well-being. Our findings show evidence of a good estimated internal consistency for scores on both scales - SSFS and DSFPS. Self-forgiveness is related to higher indexes of positive feelings (e.g., self-compassion, self-esteem) such as positive behaviors and beliefs about the self. Thus, self-criticism (e.g., hated self) tends to decrease while self-forgiveness feelings and actions, as well as positive feelings of the self (self-compassion; self-love) tends to increase. In clinical practice these are positive indicators, which can lead to personal improvement, as well as positive affect and lower symptomatology (e.g., symptoms of depression).

/pdf/construct-validity-of-two-measures-of-self-forgiveness-in-55etgk5anu.pdf

Construct validity of two measures of self-forgiveness in Portugal: a study of self-forgiveness, psychological symptoms, and well-being.

24. Interventions to Promote Forgiveness are Exemplars of Positive Clinical Psychology

Bien que le concept de pardon soit profondement enracine dans la religion et la spiritualite, la plupart des recherches empiriques de base ou appliquees sur le pardon n'ont pas incorpore ces references. Des recherches recentes ont demontre que de structurer les interventions de pardon d'un groupe pour inclure religion et spiritualite peut etre efficace pour augmenter les sentiments de pardon et diminuer ceux de non-pardon pour les personnes religieuses et spirituelles. Dans le present article, nous resumons un modele psycho-educatif en cinq etapes pour promouvoir le pardon. Nous decrivons des exercices pour chaque etape. Nous identifions des directives principales pour adapter une intervention seculiere de pardon basee sur l'evidence, afin de les employer dans une communaute spirituelle ou religieuse : (1) utiliser l'essence du programme seculier, (2) faire les modifications qui conviennent precisement a la communaute spirituelle ou religieuse specifique, et (3) verifier l'efficacite du modele adapte. Nous terminons par la description d'une etude de cas dans laquelle le modele psycho-educatif en cinq etapes pour promouvoir le pardon a ete adapte a l'usage d'une communaute chretienne.

Adapting a Secular Forgiveness Intervention to Include Religion and Spirituality

Recently, conflict has escalated between some Christians and groups such as the LGBTQ community. Two variables have been identified consistently as promoting forgiveness in people experiencing hurt or offense: receiving an apology and taking the perspective of the offender. In Study 1, we put this to a stringent test by examining effects of those variables during a time of high public conflict between people identifying as LGBTQ and Christians. Participants (Ν = 96) self-identified as either LGBTQ or non-Christian. They either watched an apology video by a Christian or a control video. They described a past offense from a Christian, either from their own or the offender's perspective and rated their forgiveness of it. Religious identification (as well as sex and education) affected the amount of forgiveness experienced. Apology and perspective-taking had no effects on forgiveness or positive attitudes toward Christians. We suggested that the heightened public conflict overshadowed effects found in more neutral measurement situations in the past. In Study 2, we retained the same methodology but gathered data at a less tense time. We compared the data from Study 1 with the data from Study 2. We found that the timing of the study did significantly impact forgiveness, however apology and perspective remained ineffective. Results are discussed in light of previous research.Sometimes antagonisms develop between Christians and members of other groups who might feel slighted, judged, or criticized by Christians. For Christians who emphasize compassion and grace, it is important to determine ways through which these groups might possibly be reconciled. Specifically, what could be done by Christians to foster forgiveness in members of those groups who feel they have been hurt by Christians? In the past several years, Christian groups have often been in the news for their protest against the lesbian, gay, bisexual, transgender, and queer (LGBTQ) community, same-sex marriage, or even prejudice against individuals who identify openly as LBGTQ. Hence, negative attitudes toward Christians have arisen among those who have been the target of hate, prejudice, discrimination, or perceived judgment due to their identity. Conflict can arise between members of any non-Christian group and Christians or even any group that believes its existence is threatened by Christian judgments.There are prominent examples of extreme antipathy by some Christians toward LGBTQidentified people. For example, the Westboro Baptist Church demonstrated their vehement opposition to homosexuality when they picketed military funerals because they believe that military deaths are God's judgment for homosexuality. Of course, various Christian political groups oppose same-sex marriage and homosexuals serving openly in the military (Reilly, 2012). It is easy to see how members of the LGBTQ community might feel betrayed by Christians. They might feel that they are the object of prejudice or discrimination by Christians. Although Christian extremists can be dismissed as an inconvenient and out of touch minority of USA citizens, there is also opposition among many who are not Christians. In fact, 48% of Americans oppose same-sex marriage, and 30% oppose homosexuals serving openly in the military (Pew Forum, 2010). Thus, members of the LGBTQ community still face opposition from people in the general population. Opposition to complete acceptance of an LGBTQ political agenda has been common and particularly vocal from many religious groups. The Pew Forum reported that 59% of Protestants and 42% of Catholics opposed same-sex marriage and 37% of Protestants and 23% of Catholics opposed homosexuals openly serving in the military (Pew Forum, 2010). We do observe in passing that these opinions are far from universal among Christians. Rather, substantial fractions of Christians also are supportive of those who identify as LGBTQ and of the political agendas advanced by LGBTQ organizations. …

Everett L. Worthington

Papers

Humility Intervention Research

Construct validity of two measures of self-forgiveness in Portugal: a study of self-forgiveness, psychological symptoms, and well-being.

24. Interventions to Promote Forgiveness are Exemplars of Positive Clinical Psychology

Adapting a Secular Forgiveness Intervention to Include Religion and Spirituality

Promoting Forgiveness toward Christians by LGBTQ Respondents Using Apology and Perspective-Taking