111 research outputs found
Green as the gospel : the power of stewardship messages to improve climate change attitudes
Three studies (N = 1,389) investigate how attitudes toward the environment and climate change may be informed by stewardship beliefs (care for the Earth as a sacred religious duty) or dominion beliefs (God-given dominance over nature). Pro-environmental measures were positively associated with stewardship belief and negatively associated with dominion belief, moderated by religiosity (Study 1). When religious participants read passages from the Bible supporting stewardship, they expressed greater concern for climate change, compared with those who read dominion messages or a control passage (Study 2). Reading the Pro-environmental encyclical by Pope Francis increased participants’ belief in and moralization of climate change, but this was moderated by favorable attitudes toward the Pope. These findings suggest that environmental attitudes can be shaped by views of religious authorities and present an optimistic view that environmental stewardship can be used to improve concern for climate change among religious believers
Spiritual experiences evoke awe through the small self in both religious and non-religious individuals
Spiritual experiences are profound moments of personal transcendence, connection, and wonder. Five studies (total N = 1064) investigate how spiritual experiences induce feelings of awe, in both religious and non-religious people, through a sense of small self. Recalling spiritual experiences increased feelings of Awe (Studies 1-5), Small Self (Studies 2, 4, & 5), and Spiritual Humility (Studies 3 & 4), but did not impact Intellectual Humility (Studies 3 & 4). We thus note a paradox– spirituality promotes humility toward the divine, but not humility about one’s beliefs. Moreover, the effect of spiritual experiences on Awe was mediated by feelings of Small Self (Studies 2, 4 & 5) and Spirituality Humility (Studies 3 & 4). The effects of spiritual experiences on Awe and Small Self were found in both religious and non-religious individuals, but religious people recalled more explicit religious events and life and death events as sources of spirituality, whereas non-religious people were more likely to report experiences in nature, peak experiences, science, and yoga/ meditation as spiritual experiences. We conclude that religious and non-religious people may generate different types of spiritual experiences, but spirituality induces awe through a sense of small self shared by both religious and non-religious individuals, and this may help us to understand the meaning of spirituality without religion
Anthropocentric biases in teleological thinking : how nature seems designed for humans
People frequently see design in nature that reflects intuitive teleological thinking– that is, the order in nature that supports life suggests it was designed for that purpose. This research proposes that inferences are stronger when nature supports human life in particular. Five studies (total N = 1788) examine evidence for an anthro-teleological bias. People agreed more with design statements framed to aid humans (e.g., “trees produce oxygen so that humans can breathe”) than the same statements framed to aid other targets (“trees produce oxygen so that leopards can breathe”). The bias was greatest when advantages for humans were well-known and salient (e.g., the ozone layer) and decreased when advantages for other targets were made explicit. The bias was not eliminated by highlighting the benefits for other species, however, and emerged spontaneously for novel phenomena (Jupiter’s gravity protects Earth from asteroids). We conclude that anthropocentric biases enhance existing teleological biases to see stronger design in phenomena where it enables human survival
Focusing on the big picture: How widening attention decreases spending
Seven studies tested the hypothesis that thinking about one’s overall financial situation (e.g., how much one has in total debts, assets, or net worth) reduces participants’ willingness to spend. Four of the seven studies found significant results in favor of this hypothesis; however, three of the studies resulted in null effects. There was variation from study to study, with some changes to the dependent measures and some studies containing additional mediating measures, so a meta-analysis of the seven studies was conducted. Studies 5 through 8 attempted to find a significant mediator for this effect, including testing whether participants are more likely to consider opportunity costs, have an abstract construal, feel financial scarcity, or experience negative emotion, compared to the control condition. However, no significant mediating measure was identified. Future plans for additional research are discussed
God will take care of it: how belief in an intervening God decreases concern for climate change
What is the relationship between religious belief and attitudes toward the environment? The present research discusses how one aspect of religion, belief in an intervening God (BIG), reduces concern for climate change. In Study 1, BIG was negatively correlated with belief in climate change and biocentric views of nature. In Study 2, participants who were presented with information about the existence of an intervening God reported decreased moralization of pro-environmental behaviors and decreased biocentric views of nature. Findings from Study 1 and 2 provide preliminary evidence that belief in divine intervention can have negative consequences on attitudes towards climate change. Study 3 examined whether individuals are motivated to use BIG as a compensatory resource to cope with the threat of climate change. If so, exposure to dire climate change messages should increase self-reported BIG. However, Study 3 does not find evidence for this hypothesis. The implications of the results are discussed, including the importance of viewing climate change as a moral issue to promote action
Spirituality of Science : implications for meaning, well-being, and learning
Scientists often refer to spiritual experiences with science. This research addresses this novel component of science attitudes—spirituality of science: feelings of meaning, awe, and connection derived through scientific ideas. Three studies (N = 1197) examined individual differences in Spirituality of Science (SoS) and its benefits for well-being, meaning, and learning. Spirituality of Science was related to belief in science, but unlike other science attitudes SoS was also associated with trait awe and general spirituality (Study 1). Spirituality of Science also predicted meaning in life and emotional well-being in a group of atheists and agnostics, showing that scientific sources of spirituality can provide similar psychological benefits as religious spirituality (Study 2). Finally, Spirituality of Science predicted stronger engagement and recall of scientific information (Study 3). Results provide support for an experience of spirituality related to science, with benefits for meaning, well-being and learning
The hedonics of debt
Psychologists and economists often discuss the “pain” of paying for our purchases. Four experiments examine how people evaluate prospective debt payments, analyzing how different features of a loan (down payment, final payment, duration, monthly payments) affect willingness to accept the loan. Akin to previous findings on physical pain, participants exhibited duration neglect and overweighted final moments. However, participants also focused heavily on the monthly or average payment (unlike in retrospective studies of physical pain where only peak-end moments seem to count). In Experiment 2, participants’ willingness to accept the loan was not significantly diminished by making it more expensive through keeping the same monthly payment but extending the length of the loan by 40% (evincing duration neglect). Further, in Experiments 3 and 4, we show that participants increased their willingness to buy if loans were made longer and more expensive by adding smaller, less “painful” payments to the end
The Grizzly, April 28, 2011
New U Hosts Spring Into Wellness Month • College Campuses are a Hotbed for Theft • Take a Little Break with Activities from Around Collegeville • Relay for Life Benefits American Cancer Society • Active Minds Hosts Art Festival • Senior Reflection: The Past was Worth the Future • Students Uncover Papers from the Third Reich • Internship Spotlight: Sierra Guerin • Opinions: The Magic is in the Turning of the Page; Books and Electronic Books can Coexist; A New (Satirical) Take on Racial (In)equality at Ursinus • Looking Past Senioritis: Importance of Giving Back to UC • Senior Spotlight: Runner Jeremy Garavelhttps://digitalcommons.ursinus.edu/grizzlynews/1836/thumbnail.jp
Emergency medical dispatch services across Pan-Asian countries: a web-based survey
Background
Dispatch services (DSs) form an integral part of emergency medical service (EMS) systems. The role of a dispatcher has also evolved into a crucial link in patient care delivery, particularly in dispatcher assisted cardio-pulmonary resuscitation (DACPR) during out-of-hospital cardiac arrest (OHCA). Yet, there has been a paucity of research into the emerging area of dispatch science in Asia. This paper compares the characteristics of DSs, and state of implementation of DACPR within the Pan-Asian Resuscitation Outcomes (PAROS) network.
Methods
A cross-sectional descriptive survey addressing population characteristics, DS structures and levels of service, state of DACPR implementation (including protocols and quality improvement programs) among PAROS DSs.
Results
9 DSs responded, representing a total of 23 dispatch centres from 9 countries that serve over 80 million people. Most PAROS DSs operate a tiered dispatch response, have implemented medical oversight, and tend to be staffed by dispatchers with a predominantly medical background. Almost all PAROS DSs have begun tracking key EMS indicators. 77.8% (n = 7) of PAROS DSs have introduced DACPR. Of the DSs that have rolled out DACPR, 71.4% (n = 5) provided instructions in over one language. All DSs that implemented DACPR and provided feedback to dispatchers offered feedback on missed OHCA recognition. The majority of DSs (83.3%; n = 5) that offered DACPR and provided feedback to dispatchers also implemented corrective feedback, while 66.7% (n = 4) offered positive feedback. Compression-only CPR was the standard instruction for PAROS DSs. OHCA recognition sensitivity varied widely in PAROS DSs, ranging from 32.6% (95% CI: 29.9–35.5%) to 79.2% (95% CI: 72.9–84.4%). Median time to first compression ranged from 120 s to 220 s.
Conclusions
We found notable variations in characteristics and state of DACPR implementation between PAROS DSs. These findings will lay the groundwork for future DS and DACPR studies in the PAROS network.This study was supported by grants from National Medical Research Council, Clinician Scientist Awards, Singapore NMRC/CSA/024/2010 and NMRC/CSA/0049/2013), Ministry of Health, Health Services Research Grant, Singapore (HSRG/0021/2012). The funders had no role in study design, data collection and analysis, decision to publish, or preparation of the manuscript
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