Die Bedeutung der Psychologie für spirituelle Lebensorientierungen

Die Bedeutung der Psychologie für spirituelle Lebensorientierungen wird erörtert. Zunächst wird betont, dass sich die Formen religiösen Erlebens und Verhaltens verändert haben. Während kirchliche Lebens- und Weltdeutungen zunehmend an Bedeutung verlieren, drückt sich die ungebrochene Sehnsucht nach Transzendenz in diversen Spielarten der Spiritualität zwischen Fundamentalismus und Beliebigkeit in einem unüberschaubaren Markt esoterisch begründeter Psychotherapieverfahren und in der kontrovers diskutierten Sektenthematik aus. Im Überangebot der in sich geschlossenen Sinn-Milieus mischen sich harmlose Modetrends mit wahnhaften Ideologien, Unverbindliches mit Manipulativem. Der Psychologie fällt dabei eine regulative Funktion zu, weil sie Merkmale gelungener Lebensgestaltungen beschreiben kann. Leben wird dann als erfüllend empfunden, wenn die Umsetzung der persönlichen, weltanschaulich abgeleiteten Werte gelingt. Diese Ziele und Ideale können durch eine psychologische Realitätsprüfung auf ihre Alltagstauglichkeit hin untersucht werden. Der Gefährdung einer Ideologisierung und weltanschaulichen Überhöhung psychologischer Einsichten kann durch eine deutliche Abgrenzung zu den menschenbildabhängigen Voraussetzungen und einer sozialwissenschaftlich fundierten Theoriebildung begegnet werden

An intercultural study about strategies, personality with Brazilian and German SMEs

For decades cross-cultural research has emphasized the strong impact of culture on organizational structures and leadership styles. Most models of entrepreneurial success neglect the cultural business environment, however. This study investigates the impact of entrepreneurial behavior and personal characteristics on venture success, depending on cultural background. The main hypothesis is based on a fit model, which states that culturally adequate behavior and characteristics of a small business owner relate to the success of their venture. We define small business owners as culturally adequate when their personal characteristics and behaviors fit the values and norms of the cultural environment in which their venture operates. In a culture high in uncertainty avoidance, for example, success should be predicted by a low tolerance for ambiguity, low levels of risk-taking, and a strong emphasis on time management by the entrepreneur, while in a low uncertainty-avoiding culture the opposite should be true. Similar hypotheses should hold for the cultural dimensions of collectivism/individualism (operationalized by self efficacy and internal locus of control) and human orientation (operationalized by mastery orientation). The fit-model is tested with German and Brazilian small business owners. This allows us to test for predictors of venture success and to compare success factors across cultures. The results indicate little support for the fit model. Culturally adequate behavior and personal characteristics do not seem to be necessarily related to venture succes

Droplet sizes emitted from demonstration electric toothbrushes

The COVID-19 pandemic has drawn attention to microbial transmission risk via aerosols in dental practice. Demonstration electric toothbrushes are used intra-orally for education. The aim of this investigation was to measure the size of droplets emitted by the brush head of two demonstration oscillating-rotating electric toothbrushes. Measurement of droplet production and size was recorded in vitro using three methods: (1) Malvern Spraytec (LASER particle size measurement device with detectable particle size of 0.1–2500 µm) and brushes mounted on a 3D-printed, two-shell form-fit fixture with a supply of tap water; (2) a DustTrak aerosol measurement device and toothpaste slurry, with brushing simulated in the oral cavity of a phantom head; (3) high-speed visualization in a simulated-use situation in the oral cavity of a phantom head, with individual evaluation of tap water, water with detergent, 70% ethanol, glycerin and toothpaste slurry. Both brushes showed the size of emitted droplets was consistently between 200 and 1200 µm, categorized as splatter (dental aerosols are <50 µm diameter). No significant incremental aerosol-sized matter was detected during toothbrush operation. The high-speed video visualization confirmed only splatter-sized droplets during operation. These findings indicate that oscillating-rotating toothbrushes do not produce aerosol-sized particles during simulated use

Identification of the first AHI1 gene mutations in nephronophthisis-associated Joubert syndrome

Joubert syndrome (JBTS) is an autosomal recessive multisystem disease characterized by cerebellar vermis aplasia, mental retardation, muscular hypotonia, an irregular breathing pattern in the neonatal period and abnormal eye movements. Some individuals have progressive renal failure characterized by nephronophthisis (NPHP) and/or retinal dystrophy. Homozygous deletions of NPHP1 on chromosome 2q13 have been identified in individuals with NPHP-associated JBTS. Recently, mutations in AHI1 on chromosome 6q23.3 were found in JBTS patients without NPHP. Here, by direct sequencing, we identify novel truncating mutations within AHI1 in affected patients from two families. One patient had the association of JBTS and NPHP with chronic renal failure. This is the first report of AHI1 mutations causing JBTS associated with NPHP, confirming the clinical and genetic heterogeneity of NPHP.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/47827/1/467_2005_Article_2054.pd

Tarefas e limites da psicologia da religião: uma perspectiva dialogal / Tasks and limits of psychology of religion: a dialogical perspective

ResumoNeste artigo o autor constata que no contexto de fala alemã o diálogo entre Teologia (religião) e Psicologia é marcado por um ceticismo recíproco. Esse fato incide desfavoravelmente sobre a Psicologia da Religião. Sustenta que a pesquisa da influência da religiosidade pessoal sobre a vida anímica é uma área genuína desta disciplina. Não obstante a constatação de uma falta de interesse pelo estudo sobre religiosidade e espiritualidade, vê sinais incipientes de um recomeço, uma vez que no início do século vinte a Psicologia da Religião de língua alemã ocupava um lugar de destaque. Constata também que ocorre um maior envolvimento da Teologia com a Psicologia do que o contrário. Aventa diversas razões para o fenômeno, entre as quais, destaca o fato de que experiências espiritual-religiosas se retraem à análise através do método científico. Constata ainda que Teologia (religião) e Psicologia se tornaram concorrentes na disputa pela alma humana. Sustenta que é fundamental traçar um limite claro entre um tratamento de cura psicológico, com o objetivo do reestabelecimento da saúde psíquica, e uma hermenêutica da vida, fundamentada religioso-cosmovisivamente, com o objetivo de fomentar uma autoconfiança existencial. Propõe possibilidades de colaboração, no sentido de que as questões relativas ao sentido e aos valores sejam de competência da Filosofia e da Teologia e que a tradução destes na realidade da vida concreta seja tarefa da Psicologia. Assim seria possível estabelecer uma relação dialogal entre uma antropologia paradigmática e uma empiria crítica.Palavras-chave: Psicologia da religião, teologia, psicologia. AbstractThe following paper’s main finding is that in the German-speaking context  the dialogue between theology (viz. “religion”) and psychology is marked by mutual skepticism. This fact has had an unfavorable impact on the psychologyof religion. This notwithstanding, the research on the influence of personal religiosity on the soul’s life is taken to be a genuine area of this discipline. And although a lack of interest for the study of religiosity and spirituality is widely perceived, there are incipient signs of a new beginning. In part these are due to the fact the already in the early 20th century German-speaking psychology of religionoccupied a very central position. At present the paper verifies a more significant involvement of theology with psychology than the other way around. Among the possible various reasons for this phenomenon, a major one might be traced back to the fact that spiritual/religious experiences resist to analysis bythe scientific method. Furthermore, the claim is made to the effect that theology (viz. “religion”) and psychology have by now entered some sort of dispute over the human soul. Not least because of that, a fundamental need arises to drawclear limits between treatments which pursue psychological cure, aiming at the reestablishment of psychological health, and a hermeneutics of life which relies on a religious or worldview basis, aimed at the promotion of existential selfconfidence. Finally the paper suggests possibilities of mutual cooperation. This basically takes shape in a model whereby those issues pertaining to meaning and values are handed over to the competence of theology and philosophy, while their translation to concrete life remains a task for psychology. In this way it would be possible to establish a dialogic relationship between a paradigmatic anthropologyand empirical procedures. Keywords: Psychology of religion, theology, psychology