Development, Refinement, and Psychometric Properties of the Attitudes Toward God Scale (ATGS-9)

Perceived relationships with God can be a source of comfort or struggle. To advance the study of spiritual comfort and struggle, we develop the nine-item Attitudes toward God Scale (ATGS-9), and we describe six studies (2,992 total participants) reporting its development and psychometrics. Exploratory and confirmatory factor analyses identified two factors: (1) Positive Attitudes toward God and (2) Disappointment and Anger with God. Subscale scores showed good estimated internal consistency, 2-week temporal stability, and evidence for construct and discriminant validity. Positive Attitudes toward God correlated with measures of religiosity and conscientiousness. Disappointment and Anger with God correlated with negative religious coping, lower religious participation, more distress, higher neuroticism, and entitlement. These results support the ATGS-9 as a brief measure of attitudes toward God

Teleological explanation and positive emotion serially mediate the effect of religion on well‐being

Objective: Previous research has demonstrated a robust relationship between religion and well‐being, and it has been proposed that positive emotions are important mediators of this effect. Yet the mechanism via which religion promotes positive emotions has not been widely studied. We sought to examine whether teleological explanations of daily events and resulting positive emotions serially mediated the effects of religion on well‐being. Method: These hypotheses were tested over three studies. In study 1, participants completed measures of religiousness and well‐being, and explained and described three recent personally significant events and their resulting emotions. Studies 2 and 3 adopted an ecological momentary assessment approach to measure teleological explanations, resulting emotions, and well‐being in almost real time. Results: In study 1, teleological explanations and positive emotions serially mediated the effects of religiousness on well‐being. In study 2, momentary teleological explanations of daily events mediated the positive relationship between religiousness and momentary positive emotions. In Study 3, serial mediation of the relationship between religiousness and momentary well‐being by momentary teleological explanations and positive emotions was observed. Conclusions: These results provide evidence of the importance of teleological explanations of daily events in religious enhancement of well‐being

Theodicy and End-of-Life Care

Acknowledgments The section on Islamic perspective is contributed by information provided by Imranali Panjwani, Tutor in Theology & Religious Studies, King's College London.Peer reviewedPublisher PD

Haloperidol and Ziprasidone for Treatment of Delirium in Critical Illness

BACKGROUND: There are conflicting data on the effects of antipsychotic medications on delirium in patients in the intensive care unit (ICU). METHODS: In a randomized, double-blind, placebo-controlled trial, we assigned patients with acute respiratory failure or shock and hypoactive or hyperactive delirium to receive intravenous boluses of haloperidol (maximum dose, 20 mg daily), ziprasidone (maximum dose, 40 mg daily), or placebo. The volume and dose of a trial drug or placebo was halved or doubled at 12-hour intervals on the basis of the presence or absence of delirium, as detected with the use of the Confusion Assessment Method for the ICU, and of side effects of the intervention. The primary end point was the number of days alive without delirium or coma during the 14-day intervention period. Secondary end points included 30-day and 90-day survival, time to freedom from mechanical ventilation, and time to ICU and hospital discharge. Safety end points included extrapyramidal symptoms and excessive sedation. RESULTS: Written informed consent was obtained from 1183 patients or their authorized representatives. Delirium developed in 566 patients (48%), of whom 89% had hypoactive delirium and 11% had hyperactive delirium. Of the 566 patients, 184 were randomly assigned to receive placebo, 192 to receive haloperidol, and 190 to receive ziprasidone. The median duration of exposure to a trial drug or placebo was 4 days (interquartile range, 3 to 7). The median number of days alive without delirium or coma was 8.5 (95% confidence interval [CI], 5.6 to 9.9) in the placebo group, 7.9 (95% CI, 4.4 to 9.6) in the haloperidol group, and 8.7 (95% CI, 5.9 to 10.0) in the ziprasidone group (P=0.26 for overall effect across trial groups). The use of haloperidol or ziprasidone, as compared with placebo, had no significant effect on the primary end point (odds ratios, 0.88 [95% CI, 0.64 to 1.21] and 1.04 [95% CI, 0.73 to 1.48], respectively). There were no significant between-group differences with respect to the secondary end points or the frequency of extrapyramidal symptoms. CONCLUSIONS: The use of haloperidol or ziprasidone, as compared with placebo, in patients with acute respiratory failure or shock and hypoactive or hyperactive delirium in the ICU did not significantly alter the duration of delirium. (Funded by the National Institutes of Health and the VA Geriatric Research Education and Clinical Center; MIND-USA ClinicalTrials.gov number, NCT01211522 .)

The Eschatological Hope Scale: Construct Development and Measurement of Theistic Eschatological Hope

This study aimed to expand psychological research on hope by contributing a construct and scale to measure central dimensions of theistic eschatological hope derived from Christian scriptures. Eschatological hope was conceptualized as the anticipation that God will make all things new, raising people to everlasting life with God in joyful celebration, including people from every culture and nation, ending all personal pain and suffering, eliminating all societal evil and harm, and bringing reconciliation and healing to all of creation. We developed the Eschatological Hope Scale with three studies (N = 1,466). Exploratory and confirmatory factor analyses supported the single-factor structure of a 6-item scale with excellent internal consistency (Cronbach\u27s α \u3e .91) and good test-retest reliability. The Eschatological Hope Scale evidenced construct validity, showing significant non-redundant correlations with measures of temporal hope, religiosity, and spirituality. The Eschatological Hope Scale scores positively correlated with gratitude, forgivingness, and life hardship patience. Scores inversely correlated with depressed and anxious symptoms, negative religious coping, and negative attitudes toward God. Scores were not significantly correlated with extrinsic religiosity and searching for meaning. The Eschatological Hope Scale demonstrated incremental validity beyond other variables (hope and optimism, depression and anxiety, and religiosity) to predict three target variables: perceived presence of meaning in life, ultimate meaning, and flourishing. We offer the Eschatological Hope Scale as a gateway scale to catalyze further developments in measuring eschatological hope. We hope this work will facilitate research on the experience of living with ultimate hope across cultures and faith traditions, in seasons of suffering and celebration

Practicing Imperfect Forgiveness

Forgiveness is typically regarded as a good thing - even a virtue - but acts of forgiveness can vary widely in value, depending on their context and motivation. Faced with this variation, philosophers have tended to reinforce everyday concepts of forgiveness with strict sets of conditions, creating ideals or paradigms of forgiveness. These are meant to distinguish good or praiseworthy instances of forgiveness from problematic instances and, in particular, to protect the self-respect of would-be forgivers. But paradigmatic forgiveness is problematic for a number of reasons, including its inattention to forgiveness as a gendered trait. We can account for the values and the risks associated with forgiving far better if we treat it as a moral practice and not an ideal

Expensive Egos: Narcissistic Males Have Higher Cortisol

Background: Narcissism is characterized by grandiosity, low empathy, and entitlement. There has been limited research regarding the hormonal correlates of narcissism, despite the potential health implications. This study examined the role of participant narcissism and sex on basal cortisol concentrations in an undergraduate population. Methods and Findings: Participants were 106 undergraduate students (79 females, 27 males, mean age 20.1 years) from one Midwestern and one Southwestern American university. Narcissism was assessed using the Narcissistic Personality Inventory, and basal cortisol concentrations were collected from saliva samples in a laboratory setting. Regression analyses examined the effect of narcissism and sex on cortisol (log). There were no sex differences in basal cortisol, F(1,97) =.20, p =.65, and narcissism scores, F(1,97) =.00, p =.99. Stepwise linear regression models of sex and narcissism and their interaction predicting cortisol concentrations showed no main effects when including covariates, but a significant interaction, b =.27, p =.04. Narcissism was not related to cortisol in females, but significantly predicted cortisol in males. Examining the effect of unhealthy versus healthy narcissism on cortisol found that unhealthy narcissism was marginally related to cortisol in females, b =.27, p =.06, but significantly predicted higher basal cortisol in males, b =.72, p =.01, even when controlling for potential confounds. No relationship was found between sex, narcissism, or their interaction on selfreported stress

Coordinated action, communication and creativity in basketball in superdiversity

This paper examines the complex social space of basketball training sessions at a sports centre in superdiverse inner-city Leeds, contextualising the site in relation to stigmatising discourses that suggest disorderliness and a lack of social cohesion. The microanalysis of video data from the training sessions counteracts these discourses by showing how social orderliness, cooperation, and creativity unfold in the details of interaction. The significance of its contribution lies in its analysis of communication that bridges across semiotic modes, extending the concept of translanguaging to encompass embodied practice. This practice contributes to constituting a small culture within the basketball club

When does priming justice promote forgiveness? On the importance of distributive and procedural justice for self and others

Two studies show that thinking about justice can both enhance and impede forgiveness, depending on whether thoughts about distributive and procedural justice for self and others are activated. In Study 1 (n = 197), participants expressed more forgiveness towards a prior transgressor when primed to think about justice for self or procedural justice for others, and less forgiveness when primed to think about distributive justice for others. Study 2 (n = 231) used an alternate priming method and replicated these effects by inducing an interpersonal transgression and measuring forgiveness intentions, emotions and behavior. Study 2 also showed that priming justice influences forgiveness especially when the perceived severity of an interpersonal offense is high. The current research shows that activating justice cognitions can enhance or impinge on forgiveness in predictable ways. We discuss contributions to emerging justice theory, potential implications, and future directions