A note on typical coping mechanisms for existential distress is in order before proceeding further. Most individuals mollify existential distress in two ways: through a worldview that provides hope of literal immortality, or through the symbolic immortality of self-esteem garnered from exceeding societal expectations. Terror management theory has shown that these methods of coping have a robust and ubiquitous effect on easing the severity of existential distress. Of note for this paper’s hypothesis, research has repeatedly shown that broad measures of religiosity and prayer have significant negatives correlations with psychoticism – with small to moderate correlation coefficients. However, not all individuals can find relief through these ways of coping. For instance, some individuals may find no comfort from religion or religious beliefs. Additionally, an unresolved feeling of doubt and uncertainty about one’s beliefs, which accompanies many religious believers and some consider an integral part of faith itself, can have profoundly negative effects on a person’s health and ability to cope with stress. Moreover, self-esteem is not necessarily stable, and even high self-esteem can, when threatened, increase rates of psychopathological behaviors. Therefore, both conventional ways of coping with existential distress are not always sufficient, and extreme situations may render both of these methods impotent, necessitating
an extreme way to cope.
A note on typical coping mechanisms for existential distress is in order before proceeding further. Most individuals mollify existential distress in two ways: through a worldview that provides hope of literal immortality, or through the symbolic immortality of self-esteem garnered from exceeding societal expectations. Terror management theory has shown that these methods of coping have a robust and ubiquitous effect on easing the severity of existential distress. Of note for this paper’s hypothesis, research has repeatedly shown that broad measures of religiosity and prayer have significant negatives correlations with psychoticism – with small to moderate correlation coefficients. However, not all individuals can find relief through these ways of coping. For instance, some individuals may find no comfort from religion or religious beliefs. Additionally, an unresolved feeling of doubt and uncertainty about one’s beliefs, which accompanies many religious believers and some consider an integral part of faith itself, can have profoundly negative effects on a person’s health and ability to cope with stress. Moreover, self-esteem is not necessarily stable, and even high self-esteem can, when threatened, increase rates of psychopathological behaviors. Therefore, both conventional ways of coping with existential distress are not always sufficient, and extreme situations may render both of these methods impotent, necessitating
an extreme way to cope.
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