How Czecho-Slovakia Bounces Back: Population-Based Validation of the Brief Resilience Scale in Two Central European Countries.

OBJECTIVE: In recent years, resilience has become a focus of research in the medical and behavioral sciences. The Brief Resilience Scale (BRS) was developed to assess the individual ability to recover from stress ("to bounce back") after experiencing adversities. The aim of the study was to validate the Czech and Slovak versions of the BRS. METHODS: A representative sample of the Czech and Slovak populations (NCZ = 1800, mean age MCZ = 46.6, SDCZ = 17.4, 48.7% of men; NSK = 1018, mean age MSK = 46.2, SDSK = 16.6, 48.7% men) completed a survey assessing their health and well-being. Several confirmatory factor analysis (CFA) models of the BRS were compared to find the best fit. Cronbach's alpha and McDonald's omega coefficients of reliability were evaluated. Convergent validity was assessed by correlating resilience (BRS), physical and mental well-being (SF-8) and psychopathology symptoms (BSI-53). Differences in gender and age groups were appraised. RESULTS: A single-factor model with method effects on the reverse items was evaluated to best fit the data in both the Czech and Slovak samples (χ2CZ(6) = 39.0, p < 0.001, CFICZ = 0.998, TLICZ = 0.995, RMSEACZ = 0.055, SRMRCZ = 0.024; χ2SK(6) = 23.9, p < 0.001, CFISK = 0.998, TLISK = 0.995, RMSEASK = 0.054, SRMRSK = 0.009). The reliability was high in both samples (αCZ = 0.80, ωCZ = 0.85; αSK = 0.86, ωSK = 0.91). The BRS was positively associated with physical and mental well-being and negatively associated with somatization, depression and anxiety. In both countries, a lower BRS score was associated with higher age. Czech men reported significantly higher BRS scores than women. No significant difference was found in the mean BRS scores between the two countries. CONCLUSION: This study provides evidence of good psychometric properties, reliability and validity of the Czech and Slovak adaptations of the BRS.

Using photos of basic facial expressions as a new approach to measuring implicit attitudes.

BACKGROUND: Measuring implicit attitudes is difficult due to social desirability (SD). A new method, the Emotion Based Approach (EBA), can solve this by using emotions from a display of faces as response categories. We applied this on an EBA Spirituality tool (EBA-SPT) and an Actual Situation tool (EBA-AST). Our aim was to assess the structure, reliability and validity of the tools and to compare two EBA assessment approaches, i.e., an explicit one (only assessing final replies to items) and an implicit one (assessing also the selection process). METHODS: We obtained data on a sample of Czech adults (n = 522, age 30.3±12.58; 27.0% men) via an online survey; cortisol was assessed in 46 participants. We assessed the structure and psychometric properties (internal consistency and test-retest reliability; convergent, discriminant, and criterion validity) of the EBA, and examined the differences between explicit vs. implicit EBA approaches. RESULTS: We found an acceptable-good internal consistency reliability of the EBA tools, acceptable discriminant validity between them and low (neutral expression) to good (joy) test-retest reliability for concrete emotions assessed by the tools. An implicit EBA approach showed stronger correlations between emotions and weaker convergent validity, but higher criterion validity, than an explicit approach and standard questionnaires. CONCLUSION: Compared to standard questionnaires, EBA is a more reliable approach for measuring attitudes, with an implicit approach that reflects the selection process yielding the best results.

Cross-Cultural Examination of University Education and Ego Integrity in Late Adulthood: Implications for Policy and Practice.

Studies on education generally find that higher education has a positive impact on various aspects of life. Nevertheless, studies focused on elderly people and their psychosocial health and development seldom view higher education as an important factor. Our aim was to explore the relation between higher education and ego integrity, a measure based on Erikson's concept of psychological maturity in later life. We used four national samples of non-institutionalized elderly people from Cameroon (N = 238), China (N = 254), Czech Republic (N = 167), and Germany (N = 240). Relationships between ego integrity and several possible moderator variables were tested by multivariate regressions in each sample. Between-subject ANOVA was employed to test differences in ego integrity between university educated and non-university educated people. We found that ego integrity is affected by culture in interaction with gender and the level of education attained. University-educated people reported higher ego integrity than persons with lower education in three of four cultural samples, which suggests a relatively stable relationship between university education and ego integrity when controlling for gender, age, and working status. These findings highlight the importance of education in late adulthood. In terms of policies and practice, they underscore the importance of reduction of educational inequalities as well as desirability of improved access to higher education, expansion of opportunities for the achievement of complete education in later life, and facilitation and support of lifelong learning.

Czech Version of the Spiritual Well-Being Scale: Evaluation and Psychometric Properties.

Spirituality and spiritual well-being are connected with many areas of human life. Thus, especially in secular countries, there is a need for reliable validated instruments for measuring spirituality. The Spiritual Well-Being Scale is among the world's most often used tools; therefore, the aim of this study was its psychometrical evaluation in the secular environment of the Czech Republic on a nationally representative sample (n = 1797, mean age: 45.9 ± 17.67; 48.6% men). A non-parametric comparison of different sociodemographic groups showed a higher disposition for experiencing spirituality among women, older people, and divorced persons. Based on confirmatory factor analysis, negatively worded items were excluded using a polychoric correlation matrix. The new version of the scale consisting of 11 items had good internal consistency (Cronbach's α = 0.85; McDonald's ωt = 0.91). The two-factor model of this shortened version, with factors corresponding to the Religious and the Existential subscales of the Spiritual Well-Being Scale, shows a satisfactory fit with the data, where the loadings of all items ranged from medium to high. Thus, this study offered a new version of the tool, convenient for measuring spiritual well-being in secular conditions.

Dialogical Integration of Life Experiences and Successful Aging.

This article examines the hypothesis that the dialogical integration of life experiences is related to successful aging. Life story interviews with 93 older Czech adults were sorted into categories characterized by specific patterns of life experience integration: (i) without dialogical processes, (ii) with differentiated I-positions, (iii) with dialogical relationships, (iv) partially integrated, and (v) completely integrated. The results indicated that the categories were ordered, yielding low-level correlations with scales of successful aging in predicted directions. A comparison of the categories revealed that they were related to successful aging in a cumulative way, starting with the most essential indicator (lower scores of rumination) in the participants who had developed at least dialogical relationships, continuing to higher well-being linked with partial integration, and ending with an advanced indicator (optimism toward future) linked with complete integration. These relationships were summarized in a hypothetical model that is open to further examination.

Spirituality, Religious Attendance and Health Complaints in Czech Adolescents.

Research in some religious countries shows that religiosity and spirituality positively affect adolescent health. We studied whether religiosity and spirituality also have positive associations with adolescent health in a secular country. We tested the associations between religious attendance and spirituality and self-reported health and health complaints using a representative sample of Czech adolescents (n = 4182, 14.4 ± 1.1 years, 48.6% boys) from the 2014 health behavior in school-aged children (HBSC) study. We used religious attendance, the adjusted shortened version of the spiritual well-being scale (SWBS), and its two components-religious well-being (RWB) and existential well-being (EWB)-as independent variables and the eight item "HBSC symptom checklist" and self-reported overall health as dependent variables. A higher level of spirituality was associated with lower chances of health complaints and self-reported health, ranging from a 9% to 30% decrease in odd ratios (OR). Religious attendance was not associated with any of the observed variables. The EWB showed a negative association with all of the observed variables, with associations ranging from a 19% to 47% decrease. The RWB was associated with a higher risk of nervousness (OR = 1.12), while other associations were not significant. Non-spiritual but attending respondents were more likely to report a higher occurrence of stomachache (OR = 2.20) and had significantly worse overall health (OR = 2.38). In a largely secular country, we found that spirituality and the EWB (unlike religious attendance and the RWB) could have a significant influence on adolescent health.

Social support and resilience in persons with severe haemophilia: An interpretative phenomenological analysis.

INTRODUCTION: Haemophilia is a hereditary haemorrhagic disorder characterized by deficiency or dysfunction of coagulation factors. Recurrent joint and muscle bleeds lead to progressive musculoskeletal damage. Haemophilia affects patients physically but also socially and psychologically. Traumatic experiences, chronic stress and illnesses can lead to mental disorders, but many persons with haemophilia maintain a highly positive outlook. AIM: To explore qualitatively which coping mechanisms persons with haemophilia use and in what way they help them to live with their diagnosis. METHODS: We recruited five adults with haemophilia and conducted semi-structured face-to-face interviews. Transcripts were analysed using interpretative phenomenological analysis (IPA). RESULTS: Two core themes emerged from the analysis: social support as an external factor and resilience as an internal factor of coping with the disease. Persons with haemophilia usually need help with health-related complications, and this affects the social support they require. Their wider support network tends to involve family and friends but also healthcare professionals and other specialists. This network provides practical help but also functions as an important psychological protective factor. An unexpected finding was that persons with haemophilia want not only to receive support but are also keen to offer support to others. CONCLUSION: These findings can help identify persons who provide most support to people suffering from haemophilia. Haemophilic centres should include in their teams psychologists and social workers and offer individual and group therapy to their clients, group meetings for friends and families of persons with haemophilia, provide learning resources to teachers aiming to incorporate children with haemophilia in their peer group, and organize Balint groups for physicians, psychologists and other healthcare professionals.

Reminiscing to teach others and prepare for death is associated with meaning in life through generative behavior in elderlies from four cultures.

Objectives: Reminiscence is considered an important aspect of successful ageing. Prominent reminiscence functions in old age are to pass on important experiences (Teach/Inform) and to prepare for death (Death Preparation). These reminiscence functions were hypothesized to be associated with generative behavior which in turn was hypothesized to be associated with meaning in life. Thus, we tested an indirect effect of reminiscence functions on meaning in life mediated by generative behavior.Method: Elderly participants provided information on reminiscence functions, generative behavior, and meaning in life. Participants were recruited in Cameroon, China (Hong Kong), the Czech Republic, and Germany, to test the generalizability of findings.Results: The assumed indirect effect was identified: Reminiscence functions were associated with meaning in life via generative behavior. This pattern was found for all cultural samples.Conclusion: Albeit results have to be interpreted with caution as they are based on cross-sectional data, findings suggest that these reminiscence functions motivate generative behavior and thus indirectly affect meaning in life in elderlies from all four cultural contexts. In future studies, this effect needs to be replicated with a broader age range and a more fine-grained measure of generative behavior to account for potential differences in culturally appropriate generative outlets.

Generativity affects fear of death through ego integrity in German, Czech, and Cameroonian older adults.

This cross-cultural study examined a potential direct effect of generativity and indirect effect through ego integrity on fear of death. In sum, 617 adults aged 60-86 from Germany, the Czech Republic, and Cameroon provided self-report information on their generative concern, ego integrity, and fear of death. Whereas it had no direct effect, generativity had an indirect effect on fear of death: It was associated with increased ego integrity which, in turn, was associated with reduced fear of death. This pattern was verified for the three cultural groups via structural equation modeling. Results suggest that generativity is not sufficient in coming to terms with one's mortality. Instead, generativity contributes to ego integrity which then helps to face death relatively unafraid.

Differences in male and female subjective experience and physiological reactions to emotional stimuli.

Research based on self-reported data often indicates that women are the more emotional sex. The present study examined differences in emotion between the sexes across two components of the emotional process: subjective experience and physiological reactions to emotional stimuli. During the experimental study, participants (N=124; 22.5±2.88; 51 males) subjectively rated their emotional experience (valence and intensity) towards presented positive and negative affective stimuli, while physiological reactions (facial electromyography, heart rate, skin conductance, and finger skin temperature) were measured during expositions. Results from self-reports suggest that women declared more intensive emotional experiences for positive and negative stimuli and rated negative stimuli as more negative in comparison to men. Physiological measurements showed differences between the sexes in the physiological baseline measurements (facial electromyography, skin conductance and finger skin temperature). However, physiological responses towards positive or negative emotional stimuli did not prove to be different between men and women, except for finger skin temperature. Relations between self-reported subjective experiences and physiological changes were weak and insignificant. Collectively, our findings suggest certain emotional differences experienced between men and women. These differences can be found specifically in self-reported subjective experiences, while significant differences were not predominantly present in recorded physiological reactions.

The Higher Your Implicit Affiliation-Intimacy Motive, the More Loneliness Can Turn You Into a Social Cynic: A Cross-Cultural Study.

Research has shown that the strength of the implicit affiliation-intimacy motive moderates the effects of satisfaction and frustration of the need for affiliation-intimacy: Low relatedness was more closely related to envy for people high in the implicit affiliation-intimacy motive. The present study tests a moderating effect of the strength of the implicit affiliation-intimacy motive on the association between low relatedness and social cynicism in samples of elderly people from Germany, the Czech Republic, and Cameroon. A total of 616 participants provided information on their implicit affiliation-intimacy motive, relatedness, and social cynicism. As hypothesized, a moderation effect of the strength of the implicit affiliation-intimacy motive was found that held true regardless of participants' culture of origin: For people high in the implicit affiliation-intimacy motive, a lack of relatedness was associated with higher levels of social cynicism. Our findings complement other theories stating that positive relationships with others are a significant part of successful aging.

Generativity does not necessarily satisfy all your needs: Associations among cultural demand for generativity, generative concern, generative action, and need satisfaction in the elderly in four cultures.

The present study examines the association between various facets of generativity, that is, cultural demand for generativity, generative concern, and generative action, with the satisfaction of the needs for relatedness, competence, and autonomy in samples of elderly from Cameroon, China (Hong Kong), the Czech Republic, and Germany. Participants provided information on self-transcendence values (internalized cultural demand), generative concern and action, and need satisfaction. Results suggest, first, that internalized cultural demand affects generative action indirectly through generative concern, second, that generative concern has a positive direct effect on need satisfaction, but that, third, there is also an indirect effect of generative concern on need satisfaction through generative action, which, fourth, is positive for the needs for relatedness and competence but negative for the need for autonomy. These findings were culture-invariant in our study, suggesting generalizability to other cultures. They are discussed with respect to the role of values in generativity and a possible trade-off of generative action for the satisfaction of needs at least in the elderly.

For the benefit of others: generativity and meaning in life in the elderly in four cultures.

Generativity has been argued to be an important indicator of successful aging. Indeed, generative concern has been found to be associated with meaning in life. In the present study, this relationship is argued to be partly explained through generative goals. Moreover, the path between generative goals and meaning in life is hypothesized to be conditional on belief in the species (assessed through Machiavellianism as a proxy variable). This moderated mediation model is tested with data from 4 cultural samples: 856 Cameroonian, Czech, German, and Hong Kong Chinese participants aged at least 60 years provided information on their generative concern, generative goals, meaning in life, and Machiavellianism. Controlling for effects of relationship, level of education, everyday competence, and cognitive functioning on meaning in life, analyses confirmed the moderated mediation model in all cultural samples. That is, generative concern is partly associated with meaning in life because it leads to generative goals. In turn, these provide individuals with meaning in life. This association, however, depends on belief in the species in that meaning in life does not increase when Machiavellian attitudes compete with generative goals.