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Positive psychological assessment: A handbook of models and measures (2nd ed.).最新文献

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The future of positive psychological assessment: Making a difference. 积极心理评估的未来:有所作为。
M. Gallagher, S. Lopez, C. R. Snyder
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引用次数: 8
Striking a vital balance: Developing a complementary focus on human weakness and strength. 取得重要的平衡:对人类的弱点和长处形成互补的关注。
S. Lopez, C. R. Snyder, Heather N. Rasmussen, Brian P. Cole
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引用次数: 0
Measuring emotional and personal intelligence. 测量情绪和个人智力。
D. Caruso, J. Mayer, V. Bryan, K. Phillips
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引用次数: 5
Introduction to positive psychological assessment. 积极心理评估导论。
M. Gallagher
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引用次数: 0
Measuring religious constructs: A hierarchical approach to construct organization and scale selection. 测量宗教构念:构念组织与尺度选择的分层方法。
Jo-Ann Tsang, M. McCullough
Although religion deals with humankind’s ultimate concerns, such as universal compassion or the quest for divine peace and perfection, to some people the psychological study of religion and spirituality may seem only marginally relevant to positive psychology. In part, this could be because of the negative stances that many theorists have taken toward religion. For instance, Freud (1927/1953) compared religion to an infantile stage of development, calling it the “universal obsessional neurosis of humanity” (pp. 77–78). He believed that religion restricts people’s impulses, filling their need for an omnipotent father who will protect them from the powerfulness of nature and rectifying the shortcomings and sufferings they experience in this life. Although Freud thought that religion effectively helped individuals allay anxiety, he also posited that reliance on religion prevented humankind from facing reality and growing past their fears and that it was a societal barrier to the progress of science and reason. Other theorists and scholars have associated religiousness with mental weakness and deficiency (e.g., Dittes, 1969; Ellis, 1960). A number of empirical studies have shown that religious involvement is negatively related to personal competence and control, self-acceptance and self-actualization, and openmindedness and flexibility (see Batson, Schoenrade, & Ventis, 1993, for a review). In addition, several studies in the mid-20th century linked religious involvement with prejudice and negative social attitudes (e.g., Adorno, FrenkelBrunswik, Levinson, & Sanford, 1950). In light of these theories and findings, it is easy to justify ambivalence about the place of religion in a psychology of “strength” and “virtue.” Yet other psychologists have concluded that religion promotes growth and mental health. For example, Allport (1937, 1950) believed that mature religion unifies an individual’s personality. Although he thought that religion was not the only possible unifying philosophy of life that could develop and maintain a mature personality, Allport believed it to be superior to other philosophies in that “religion is the search for value underlying all things” (1937, p. 226).
虽然宗教涉及人类的终极关切,如普遍的同情或对神圣的和平与完美的追求,但对一些人来说,宗教和灵性的心理学研究似乎与积极心理学只有很小的关系。在某种程度上,这可能是因为许多理论家对宗教采取了消极的立场。例如,弗洛伊德(1927/1953)将宗教比作发展的婴儿阶段,称其为“人类普遍的强迫性神经症”(第77-78页)。他认为宗教限制了人们的冲动,满足了人们对全能的父亲的需求,他将保护他们免受大自然的强大力量的伤害,并纠正他们在这一生中经历的缺点和痛苦。虽然弗洛伊德认为宗教有效地帮助个人减轻焦虑,但他也认为,对宗教的依赖阻碍了人类面对现实,阻碍了人类超越恐惧,是阻碍科学和理性进步的社会障碍。其他理论家和学者将宗教信仰与精神弱点和缺陷联系起来(例如,Dittes, 1969;艾利斯,1960)。许多实证研究表明,宗教参与与个人能力和控制力、自我接纳和自我实现、开放性和灵活性呈负相关(参见Batson, Schoenrade, & Ventis, 1993)。此外,20世纪中期的一些研究将宗教参与与偏见和消极的社会态度联系起来(例如,Adorno, FrenkelBrunswik, Levinson, & Sanford, 1950)。根据这些理论和发现,很容易证明宗教在“力量”和“美德”心理学中的矛盾心理。然而,其他心理学家得出结论,宗教促进成长和心理健康。例如,Allport(1937, 1950)认为成熟的宗教统一了个人的个性。虽然他认为宗教不是唯一可能统一的生活哲学,可以发展和保持一个成熟的个性,但奥尔波特认为它优于其他哲学,因为“宗教是对所有事物背后价值的探索”(1937,p. 226)。
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引用次数: 19
Adult attachment security. 成人依恋安全。
Frederick G. Lopez
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引用次数: 7
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Positive psychological assessment: A handbook of models and measures (2nd ed.).
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