UNASSIGNED: This study examined the views of secondary school students on sexuality and sexual health education in Hong Kong, China.
UNASSIGNED: A total of 818 secondary school students (mean age = 15.3 years, SD = 1.6) participated in this study by completing a questionnaire consisted of items on sociodemographic characteristics, sexual attitudes, and other measuring scales.
UNASSIGNED: Students were slightly permissive in sexual attitudes and supported sexual health education. However, students who were male, highly liberal in sexual attitudes, and low in religiosity and spirituality were less supportive.
UNASSIGNED: Educators may need to address these deterring factors of sexual health education before teaching specific sexual health topics.
Secondary school students in Hong Kong show liberal sexual attitudes. Liberal sexual attitudes may lead to risky sexual behaviors which may deleteriously affect students’ physical and psychological health. To promote students’ sexual health, school-based SHE should foster positive sexual attitudes among students, particularly students who are male, older, higher in year of study, or non-religious affiliated. Our data on students’ responses to items of ATSS provide useful information on sexual topics that need to be addressed. School authorities may consider conducting intervention or workshops in schools to disseminate information about exogenous factors of liberal sexual attitudes and their associations with risky sexual behaviors. Students may be informed of the protective measures of sexual activities and forewarned about the negative health consequences of risky sexual behaviors. Although majority of the students are supportive of school-based SHE, students who are male, liberal in sexual attitudes, low in religiosity and spirituality showed negative attitudes toward school-based SHE. To facilitate effective implementation of school-based SHE, educators may need to spend special effort on students who are less supportive of school-based SHE. Negative influence on attitudes toward SHE may be addressed before teaching specific sexual health topics.

UNASSIGNED: To develop the Pornography Problems Due to Moral Incongruence model by exploring social conservatism and family values regarding the use of pornography (FVUP).
UNASSIGNED: 501 Romanian individuals, aged 18-76 (M = 22.77, SD = 9.29), 71.9% females.
UNASSIGNED: Social conservatism and FVUP provide a significant additional explanatory power, explaining 22.9% of the variance in the initial model. Moreover, social conservatism mediated the relationship between FVUP and moral disapproval of pornography, while religiosity moderated the relationships between FVUP and moral disapproval of pornography and between FVUP and social conservatism.
UNASSIGNED: Social conservatism and FVUP significantly influence moral disapproval of pornography.

暂无摘要。

The purpose of this study was to evaluate Chaldean American perspectives towards legalization and moral acceptability of recreational and medicinal marijuana in the state of Michigan. An online survey was created and distributed through various social media groups, churches, and Chaldean organizations which resulted in a total of 637 respondents following the removal of respondents who did not meet criteria. The survey was open from March 20th, 2022 to April 20th, 2022. The independent variable was level of religiosity. The dependent variables were moral acceptability, opinion towards legalization of recreational and medicinal marijuana, and risk of cannabis use disorder. Logistic regression was used to estimate the strength of the association between the independent and dependent variables. Approximately 64% of the sample was female and 54.6% were between the ages of 21 to 29. Almost 80% of respondents reported high religiosity and 83.4% strongly or somewhat supported the legalization of medicinal marijuana. In addition, 85.8% felt medicinal marijuana was morally acceptable and 58.9% believed recreational marijuana was morally wrong. In the fully adjusted models, individuals who reported high religiosity (compared to low/moderate) were more likely to oppose legalization of recreational marijuana (OR = 2.80; 95% CI = 1.46, 5.39) and believed that marijuana was morally wrong (OR = 2.36; 95% CI = 1.16, 4.78). This trend was not observed with medicinal marijuana. These findings have important implications in better understanding a traditionally conservative ethnic minority group in their attitudes towards marijuana and how religion influences their perspectives. Additional studies are needed to examine any changes in opinion overtime as this is the first study of its kind.

The purpose of this study was to investigate the relationship between mortality salience, death anxiety, and two moderating variables: self-esteem and religiosity. A total of 174 undergraduate students from the Mindanao State University-Main Campus in the Philippines were selected via convenience sampling. Specifically, the study was carried out to determine if both self-esteem and religiosity moderate the relationship between mortality salience and death anxiety. The results revealed that mortality salience was positively correlated with death anxiety among undergraduate students. Moreover, self-esteem significantly moderated the relationship between mortality salience and death anxiety, with low self-esteem enhancing this relationship. However, religiosity was found to be a non-significant moderator of the link between mortality salience and death anxiety. Overall, the findings of this study have implications for understanding these relationships and offer recommendations for further research.

Most children with a rare disease are cared for by their family members but parenting such a child is extremely demanding due to the complexity and severity of symptoms, with serious physical, emotional, social, and financial consequences for caregivers. Although religion may serve as a positive coping strategy, little is known about its role in helping caregivers manage the stress related to the burden of caregiving in Poland. Therefore, we surveyed 925 Polish family caregivers of children with rare diseases to understand the association between caregivers\' religiosity and their caring experiences. The findings suggest that parents\' religiosity is associated with a more positive caregiving experience, perceived quality of life, and experienced caregiving burden. While religious caregivers reported experiencing less distressing emotions and stressed the encouraging impact of their child\'s disease on their life more often, non-religious caregivers experienced role captivity and role overload more frequently. Since religion may serve as a source of strength and a protecting factor against mental health problems and the burden of caregiving, healthcare professionals should be aware of the importance of religious and spiritual care, and caregivers\' religiosity should be considered an integral part of a holistic approach.

OBJECTIVE: The central aim of the present study was to model developmental trends in communal and independent religious practices, spirituality, positive and negative religious/spiritual coping, as well as their confluence, across ages 45 to 80.
METHODS: Participants derived from the Notre Dame Study of Health & Well-being (NDHWB), a longitudinal study spanning 10 years in an age-heterogenous sample. Using two-level multilevel models, we estimated no change, linear change, quadratic change, and cubic change functions across ages 45 to 80 in each construct. Cohort differences were also tested.
RESULTS: Communal and independent practices, spirituality, negative religious/spiritual coping, as well as composite religiosity/spirituality, followed cubic trajectories across mid- to later life. Communal religious practices peaked twice: once at 45 and again around age 70. Independent practices, in contrast, peaked at age 45 and then declined in a stage-like manner until age 80. Spirituality reached its nadir around age 50 and peaked in the early 70s; the reverse was true for negative religious/spiritual coping. The change trajectory in composite religiosity/spirituality most resembled that of independent religious practices. Finally, positive religious/spiritual coping followed a linear trajectory, but a cohort difference precluded its interpretation as developmental change.
CONCLUSIONS: Individuals appear to engage with their faith in different ways as they age, meaning extant conclusions about age-related differences and change in global R/S may be distorted.

OBJECTIVE: Entringer et al. used longitudinal data from a German panel study to examine reciprocal causal effects between personality and religiosity, along with cultural moderators of these effects. The current paper examines the robustness of the original effects to alternative model specifications.
METHODS: We reanalyzed the same four-wave data spanning 12 years (total N = 46,316), first replicating the original cross-lagged panel analyses and then extending these analyses in three ways: Using a random-intercept cross-lagged panel model, using observed rather than latent variables, and modeling each trait individually rather than simultaneously.
RESULTS: Correlations between personality and religiosity were all small in size, even when aggregating over 12 years. Lagged effects were very small, and none was robust across all model specifications. Cultural moderators also depended on model specifications.
CONCLUSIONS: The very small size of these reciprocal effects, along with their sensitivity to model specifications, suggest that conclusions about causal effects of personality and religiosity should be drawn very cautiously.

We have identified the most relevant and significant psychological factors in relation to COVID-19 vaccination attitudes in Ghana, Germany, New Zealand and India. This study recruited 1822 participants from the general populations of India (n = 411), New Zealand (n = 413), Ghana (n = 523) and Germany (n = 475) to participate in a cross-sectional online survey. After controlling for the country of residence, individual psychological factors played a significant role in shaping attitudes towards COVID-19 vaccination. The results also revealed strong direct predictors that explained significant portions of the variance in the COVID-19 vaccination attitudes. Positive affect emerged as the strongest contributor in Ghana (7%), while self-compassion strongly influenced COVID-19 vaccination attitudes in India (66%). Dispositional optimism was the strongest predictor in New Zealand (5%). In Germany, compassion towards others was the strongest positive predictor (2%), while psychological distress had a strong negative impact (3%). Results highlight the importance of promoting emotional well-being to enhance vaccination coverage.

OBJECTIVE: How do individual religious, political, and social tolerance orientations influence the acceptance of ART among Spanish citizens?
CONCLUSIONS: Social tolerance and religiosity are predictive factors for the acceptance of ART, with more tolerant individuals and those with lower levels of religiosity being more accepting of ART; political conservatism mediates the relationship between social tolerance and acceptance of ART, particularly for left-leaning individuals.
BACKGROUND: The rapid advancement of ART has raised questions about its societal acceptance, especially in the context of religious, political, and social beliefs.
METHODS: The analysis utilized data from the combined Europe Values Study and World Values Survey, comprising cross-sectional national surveys from 1981 to 2021. Each country\'s population was surveyed a maximum of seven times and a minimum of two times during this period. This study uses the cross-sectional data of 2021. After filtering for Spanish citizens and deleting cases with missing key variables, a sample of 1030 valid responses from Spanish citizens was obtained. Quotas were set for sex, age, and educational level, following guidance from the Spanish Statistics Institute.
METHODS: The study surveyed participants\' attitudes towards ART, their religious and political orientations, and collected demographic information. The sample consisted of 51.7% women, most respondents were married or in common-law partnerships, and 61.6% had children. Catholicism was the dominant religion (53.0%) and a majority had completed secondary education (66.2%), with half earning over 1400 euros per month.
RESULTS: Using two linear models to test hypotheses, the study found that social tolerance and religiosity significantly predict acceptance of ART, with more tolerant and less religious individuals being more accepting. Political conservatism mediated the relationship between social tolerance and ART acceptance, particularly among left-leaning individuals.
CONCLUSIONS: This study is cross-sectional and based on self-reported data, which may have limitations. Additionally, the findings are based on a Spanish sample and may not be universally applicable.
CONCLUSIONS: The results have significant implications for policymakers and healthcare professionals in the field of reproductive technologies. They also contribute to public debates on ethical considerations surrounding ART.
BACKGROUND: This work was funded by the Mineco-FrontVida Program, Frontiers of Life, Social Change, and Changing Values Around the Beginning and End of Life (grant number PID2019-106882RB-I00), as part of the State Program for Knowledge Generation and Scientific and Technological Strengthening, and the State R&D Program Oriented to the Challenges of Society, 2019, Ministry of Science, Innovation, and Universities of Spain. The authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.
BACKGROUND: N/A.