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COPING STRATEGIES AND POST-TRAUMATIC GROWTH IN PARAMEDICS: MODERATING EFFECT OF SPECIFIC SELF-EFFICACY AND POSITIVE/NEGATIVE AFFECTIVITY

100%
Jurišová E.
Studia Psychologica
|
2016
|
vol. 58
|
issue 4
259 - 275
EN
The aim of the study was to identify relations between coping strategies applied in a situation of confrontation with stressful situation and post-traumatic growth (PTG) in the group of paramedics, and to analyse moderating effects of specific self-efficacy and affectivity. Sample: 62 paramedics, between age 21-53 (M = 35.91, SD = 8.97). Methods: Posttraumatic Growth Inventory PTGI (Tedeschi & Calhoun, 1996); Multidimensional coping inventory, COPE (Carver, Scheier, & Weintraub, 1989); The General Self-Efficacy Scale, GSES (Jerusalem & Schwarzer, 1981); Positive and Negative Affect Scale, PANAS (Watson, Clark, & Tellegen, 1988). Results: Rate of the total PTG in the sample indicates the presence of PTG at the average. We found positive relations between coping strategies: active coping, planning, suppression of competing activities, restraint coping, seeking social support – instrumental, use of emotional social support, religious coping, focus on and venting of emotions, behavioural disengagement, substance abuse (smoking) and PTG; we identified moderation effects of self-efficacy and positive affectivity on the relation between coping and PTG.
2

LIDSKÉ A NELIDSKÉ V LEVINASOVĚ KRITICE HEIDEGGERA

86%
Novotný K.
Filozofia (Philosophy)
|
2014
|
vol. 69
|
issue 7
581 – 590
EN
It is just there, where he stands clearly against Heidegger that Levinas profoundly approaches that what makes a human being human. Here he is an ever more radical defender of the irreducibility of subjectivity in the era proclaiming the death of subject. Such subjectivity meets the ethical requirement already in the form of sensual, bodily sensitivity or vulnerability, which, instead making human a servant or intermediator of the domination of appearing, being and history, liberates him from that domination. The paper focuses namely on this bodily-affective subjectivity as the core of the humaneness, which resists phenomenology as well as history of being.
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