Chlorido(pyridine-κN)bis­[2-(quinolin-2-yl)phenyl-κ2 C 1,N]iridium(III) mono­hydrate

In the neutral mononuclear iridium(III) title complex, [Ir(C15H10N)2Cl(C5H5N)]·H2O, the Ir atom is coordinated by two N atoms and two C atoms from two 2-(quinolin-2-yl)­phenyl ligands, one N atom from a pyridine ligand and one Cl atom in an octa­hedral geometry

Determinants of Well-being: Impacts of Adversity and Resilience Across the Lifespan

Adversity and resilience have both been consistently shown to impart holistic, cumulative, and life-long effects on well-being. However, the relationship between experiencing adversity and developing resilience has shown to be complex and interactive. While the independent effects of adverse childhood experiences (ACEs), adversity in adulthood, and protective factors in both childhood and adulthood have been previously studied and consistently supported, there has not been adequate research looking into the complex relationships between these variables as they relate to determining overall well-being. The current study attempts to parse out the relative predictive power of these four factors in determining overall well-being in adulthood as well as to demonstrate and clarify the presence and nature of their interactive relationships. Of the factors utilized in this study, childhood protective factors appear to be the greatest predictor of well-being, followed by adulthood protective factors, ACEs, and finally, recent stress, which may not significantly impact well-being at all. Childhood protective factors and adulthood protective factors both appear to buffer the negative impacts of ACEs and recent stress on well-being. Furthermore, recent stress appears to moderate the effects of ACEs on well-being, through both buffering against negative effects when ACEs are high, and exacerbating negative effects when ACEs are low. Finally, the influence of childhood protective factors on well-being appears to be so salient that no other factors make a significant impact on well-being over and above that of childhood protective factors, regardless of their magnitude

Not for Profit Theater Subscriptions and Premium Television Subscriptions: Moving into the Anywhere, Anytime, Any Platform Spheres of the Digital Age

At first glance, not for profit theater and premium television appear to have very little in common. Theater has been prevalent as a cultural mainstay for centuries; television has only existed for a few generations. Theater consumption is an experience shared with an audience of strangers in the dark; television can be consumed together with a few individuals or completely alone in the comfort of one’s own home. The biggest difference between the two is the fact that a live theater performance, taking place at a particular time and in a particular venue, cannot be replicated. Each performance, while similar, is in and of itself a wholly unique experience. Whereas with television, an identical show can be broadcast in one or more locations around the globe, on numerous platforms and at any time. This is the crux of their differences: one is visceral and must be experienced live and in person; the other is predetermined and beamed around the globe. Despite extreme differences, there are similarities between their distribution business models: both use subscriptions to distribute content. For not for profit theaters (which for purposes of this discussion will include traditional theater, opera and dance), this is the subscription program for a season of productions. The subscribers are a theatre’s audience base and are virtually guaranteed admission to each show; single ticket buyers can gain admission if tickets are available once the subscribers have been satisfied. For premium television, subscribers are the sole focus of the business model and are the only customers who have access to the content. This discourse will be focused on how both industries use subscription audiences to maintain their respective financial structures. Chapter 1 will begin by discussing a brief history of the not for profit theater movement and subscriptions in not for profit theaters. Then, Chapter 2 will provide a concise description of the history of television, which led to the creation of the premium television subscription model. Chapter 3 will compare the similarities between not for profit theater subscriptions and premium television subscriptions. Chapter 4 will focus in detail on the Met HD Live program and the NT Live program as alternatives to the traditional distribution model of theater. Then, Chapter 5 will examine the HBO Go and Netflix models for distributing premium television as opposed to the traditional technology of a television set. The conclusion will attempt to answer what lies in store for these two art forms in the future and how technology and alternative distribution models will affect them

\u3ci\u3e\u3c/i\u3eIntuitions about God and Satan: The relationship of mentalizing and imagination with the experience of supernatural good and evil

Believers in relational deities conceptualize god(s) as agents with mental states. The ability to imagine other minds may be one of the cognitive foundations of religious belief. Research on this relationship is mixed, however. This study tests this relationship across experiences of supernatural good and evil rather than abstract beliefs. Previous research has demonstrated that mentalizing significantly predicted prayer type (Edman et al., 2015; 2017). However, a multi-site replication study failed to replicate the initial results, indicating that perhaps mode of prayer is more complexly related to mentalizing than initially hypothesized. Edman (2015; 2018) extended this research by including measures of belief in agentic evil and absorption. This research supported the relationship of mentalizing with supernatural experiences, but a curious result emerged: mentalizing desires (i.e., empathy) were positively related to experiences with supernatural agents, but mentalizing abilities (i.e., scores on the Mind in the Eyes test) were negatively related. Also, experiences with agentic evil were more highly related to mentalizing scores (both positive and negative) than were experiences with a good god. A previous study related empathy and mentalizing abilities were related to supernatural experience, but the correlations were not in the hypothesized direction (Edman, 2019). The current study attempts to parse out this relationship as well as the differences between beliefs in agentic supernatural evil versus agentic supernatural good

Aqua­[N-(1-naphth­yl)acetamido-κN]bis­[2-(2-pyrid­yl)phenyl-κ2 N,C 1]iridium(III) ethyl­ene glycol hemisolvate

In the title compound, [Ir(C11H8N)2(C12H10NO)(H2O)]·0.5C2H6O2, the iridium center is coordinated by two N atoms and two C atoms from two 2-(2-pyrid­yl)phenyl (ppy) ligands, one N atom from the N-(1-naphth­yl)acetamide ligand and one water O atom, forming a distorted octa­hedral environment. Mol­ecules are linked by inter­molecular O—H⋯O hydrogen bonds formed by the coordinated water mol­ecule and the amide O atom of the N-(1-naphth­yl)acetamide ligands

(Acetyl­acetonato-κ2 O,O′)bis­[5-meth­oxy-2-(naphth[1,2-d][1,3]oxazol-2-yl)phenyl-κ2 C 1,N]iridium(III)

In the title compound, [Ir(C18H12NO2)2(C5H7O2)], the Ir atom is O,O′-chelated by the acetyl­acetonate group and C,N-chelated by the 2-aryl­naphth[1,2-d]oxazole groups. The six-coordinate metal atom displays a distorted octa­hedral geometry. Intra­molecular C—H⋯O hydrogen bonds occur. In the crystal, inter­molecular C—H⋯O hydrogen bonds link the mol­ecules into columns parallel to the b axis

Bis[3,5-difluoro-2-(2-pyrid­yl)phen­yl](picolinato)iridium(III)

The Ir centre in the title complex, [Ir(C11H6F2N)2(C6H4NO2)], is six-coordinated in a slightly distorted octa­hedral IrC2N3O fashion

Coping During the Time of Covid: Mental Health and Changes in Religious Practices

While rituals, particularly religious rituals, have long been the focus of anthropological research, they have only recently become a focus of psychological research. Ritual is defined as 1) predefined sequences of behavior characterized by rigidity, formality, and repetition that are 2) causally opaque, and 3) embedded in a larger system of symbolism and meaning (Hobson et al., 2017; Lawson & McCauley, 1990; Wen et al., 2020). Religious rituals appear to provide three primary regulatory functions for individuals: regulation of emotions, of the performance of goal states, and of social connections (Hobson, et al., 2017). Because of the importance of ritual in emotion regulation, one would expect 1) experiencing an emotional deficit should elicit more ritualistic behavior and 2) enacting rituals should thereby reduce emotional deficits (Hobson, et al., 2017). The current study compared self-reports of anxiety and depression before and during the Covid pandemic with type, frequency, and importance of religious ritual participation. It was hypothesized that, for those for whom religious rituals were an important facet of life, ritual participation would be negatively related to levels of anxiety and depression during the pandemic. Surveys were completed by 122 students at a small, Midwestern liberal arts university. The results indicate that while participation in personal religious behavior such as private prayer and scripture reading did not change during the pandemic, participation in scripted religious rituals did decrease slightly. Both before and during the pandemic individuals rated personal devotional practices such as prayer and scripture reading as more important than participation in personal or corporate religious rituals. Inconsistent with previous research, there was not a relationship between religious belief and behavior with mental health outcomes such as anxiety and depression. Most people who reported an increase in anxiety and depression during the pandemic indicated that at least part of the reason for the increase was their inability to worship in person with others. However, overall depression and anxiety scores were not related to reported increases or decreases in religious ritual participation during the pandemic. Conversely, for those reporting that their anxiety and depression increased at least partly due to the inability to worship publicly with others, changes in depression and anxiety scores were inversely related to continued ritual practices during the pandemic, supporting the hypotheses of this study. Overall, these data indicate a complex relationship among religious ritual participation, personal devotional practices, and mental health outcomes

mer-Bis[2-(1,3-benzothiazol-2-yl)phenyl-κ2 C 1,N][3-phenyl-5-(2-pyridyl)-1,2,4-triazol-1-ido-κ2 N 1,N 5]iridium(III) deuterochloro­form 3.5-solvate

In the title compound, [Ir(C13H9N4)(C13H8NS)2]·3.5CDCl3, the coordination at iridium is octa­hedral, but with narrow ligand bite angles. The bond lengths at iridium show the expected trans influence, with the Ir—N bonds trans to C being appreciably longer than those trans to N. The chelate rings are mutually perpendicular, the inter­planar angles between them all lying within 6° of 90°. All ligands are approximately planar; the maximum inter­planar angles within ligands are ca 10°. The three ordered deuterochloro­form mol­ecules are all involved in C⋯D—A contacts that can be inter­preted as hydrogen bonds of various types. The fourth deuterochloroform is disordered over an inversion centre

[2-(Phenyl­diazen­yl)pyrrolato]bis(2-pyridylphen­yl)iridium(III)

In the title compound, [Ir(C10H8N3)(C11H8N)2], the Ir center is octa­hedrally coordinated by the three chelating ligands, with two cyclo­metalated 2-pyridylphenyl ligands [Ir—N = 2.049 (5) and 2.030 (5) Å; Ir—C = 2.016 (6) and 2.012 (6) Å] and a bidentate 2-(phenyl­diazen­yl)pyrrolate ligand [Ir—N = 2.204 (5) and 2.079 (5) Å]. The Ir—N(diazen­yl) bond is longer than the Ir—N(pyrrolate) bond. The structure is stabilized by aromatic π–π stacking, the shortest parallel distance between ring centroids being 3.426 (8) Å.