Academic literature on the topic 'Intrapersonal function'

Background: During adolescence, although the peer group exerts a strong influence on how the individual thinks and feels and on personal social values, the family still exerts a sustaining and supporting role. This study analyzed the relationships established between family function, emotional intelligence and perceived interpersonal support in adolescence. Method: The sample was made up of 1287 high school students aged 14 to 18 (M = 15.11; SD = 0.91) in the province of Almeria (Spain). Results: The results showed moderate correlations between the intrapersonal emotional intelligence dimension and perceived availability of support (advice or orientation), and between the mood dimension of emotional intelligence and the three interpersonal support dimensions (appraisal, belonging and tangible). In addition, significant positive correlations were found between family function and the intrapersonal and mood dimensions of emotional intelligence, with medium and large effect sizes, respectively. Apart from that, the data revealed that students who could count on a more functional family referred to high empathy and acceptance by others and greater support in material or financial matters, followed by those with moderate family function. In addition, students from homes with severely dysfunctional families perceived less available support. Finally, students who said they could count on strong family function also scored higher on the intrapersonal factor of emotional intelligence. Conclusions: The implications of these findings for the development of emotional intelligence in early adolescence are discussed from the family context, considering the relationship between emotional intelligence and social support.

Interpersonal embodied interactions play a significant role as emergent functions in human development and rehabilitation. However, a framework for applying embodied interactions to “human interface systems” to support such emergent functions has not yet been suggested because the details of the motorcontrol mechanism have not yet been clarified. In this study, the interpersonal cooperative walking motions of two humans, as an example of such a mechanism, have been replicated and their motor-control mechanisms analyzed. The results indicate that the hierarchical dynamics were derived from an interpersonal footstep entrainment process and an intrapersonal interaction of arm and footstep motions. We suggest that embodied interactions in cooperative walking are achieved by a dual-hierarchical control structure related to emergence of the phase-control function of interpersonal cooperative walking, based on an automatic control mechanism for interpersonal entrainment of footstep motions and an intrapersonal voluntary-motion-control mechanism.

Deliberate self-harm (DSH), commonly defined as the intentional, direct and non-suicidal destruction of one's body, appears to be common across both clinical and non-clinical populations. A recently developed measure of functions of DSH, the Inventory of Statements About Self-Injury (ISAS), was examined to test its two-factor model within a sample of members of online social networks. The approach adopted was to fit data from the scale to the Rasch measurement model, which is increasingly used to develop and/or assess scales. Two hundred and one (n = 201) participants aged over 18 years of age, who had engaged in DSH in the last 12 months, were recruited from online social networks’ DSH peer support groups to complete an online survey. An exploratory factor analysis supported interpersonal and intrapersonal factors based on 13 function domains. Furthermore, both factors demonstrated satisfactory fit to the Rasch model. Some local dependency was detected, and when addressed, it impacted on the alpha coefficient level for intrapersonal factor. This study is the first independent psychometric investigation of ISAS, further supporting the scale authors’ psychometric evaluations. Additional validation across different DSH samples is recommended.

34 male street alcoholics completed the Drinking-related Locus of Control Scale before entering a 30-day residential treatment program for alcoholism. Their locus of control scores significantly correlated .36 with the number of days they remained in treatment. Patients reporting more perceived control over both interpersonal and intrapersonal pressures to drink (internal scorers) remained in treatment reliably longer than patients (external) who felt their sobriety was a function of forces outside their control.

This study examined the intrapersonal and interpersonal mechanisms underlying family member reports of negative relational disclosures and closeness. Participants included a mother, father, and young adult child from 170 families ( N = 510). Social relations analyses revealed that negative relational disclosures and closeness vary across family relationships as a function of actor and relationship effects. Mothers’ reports of negative disclosures from other family members varied primarily as a function of actor effects, whereas their closeness varied as a function of relationship and partner effects. Dyadic reciprocity emerged in both the father–child and spousal relationships. Fathers who received negative disclosures from their spouse and their child were more likely to have both family members report being closer to them, respectively.

<p><em>Procession mapajejiwan conducted by two people sulinggih by reading the text of sacred dialogue is a real form of application of transcendental communication. Mapajejwan held as the top of the mapaselang ceremony that has the meaning as a process of the creation of the universe performed by God tangible Sang Hyang Semara Ratih. The problems that will be discussed are: 1) How is the transcendental communication process of mapajejiwan in Pura Penataran Agung Pucak Mangu ?, 2) What is the function of transcendental mapajajianwan communication in Pura Penataran Agung Pucak Mangu ?, 3) What is the impact of transcendental mapajajianwan communication in mapaselang ceremony in Pura Penataran Agung Pucak Mangu Temple?. Theories used to analyze problems are (1) S-O-R (Stimulus-Organism-Response), 2) religious theory and 3) structural functional theory. The subject of this research is a transcendental mapajajiwan communication as rangakian from mapaselang ceremony in Pura Penataran Agung Pucak Mangu. This study contains the steps that researchers do in the process of collecting data in order to obtain the correct data. The steps are as follows: (1) interview technique, (2) observation technique, (3) literature study technique.</em></p><p><em>The results showed (1) Transcendental communication process mapajejiwan seen based on series of ceremony mapaselang covering verbal process and nonverbal process. A verbal process that includes all processes that use words and language both orally and in writing. While the nonverbal process includes all the symbols used in the implementation of mapaselang ceremony. (2) The functions of transcendental communication include religious functions, intrapersonal functions and interpersonal functions. Religious function that is to purify and to pay the debt, intrapersonal function is to awaken Pucak Mangu's enforcement krama that everything in this world is a loan that must be returned, while the interpersonal function of transcendental communication is to unify the perception and convince the people that the universe was created by God as well as knowledge of what God has created. (3) The impact of transcendental communication of maps in the mapaselang ceremony includes two effects of positiv and social impacts. Posistivnya impact is to build the concept of sincerity in self, build the spirit of mutual cooperation and foster loving attitude of the universe and its contents in order to obtain the peace.</em></p>

Research has demonstrated the health benefits of a wide range of spiritual practices such as meditation and prayer, and similar nonspiritual practices like mindfulness. Shamanism is a spiritual practice that uses dream recall during ecstatic trances, and scientific research has shown health benefits of dream recall. Researchers have long realized the importance of intrapersonal communication occurring in daydreams, called imagined interactions (IIs), and recently extended the theory to include night dreams. IIs serve six functions: rehearsal, relational maintenance, catharsis, conflict-linkage, self-understanding, and compensation. This study investigates the health effects of ecstatic posture on dream recall in conjunction with the functions of IIs. Results indicate that ecstatic posture while recalling dreams is associated with both heart rate and heart rate variability. However, the II function determines whether the effect is positive or negative.

L’objectif de cette thèse est de jeter un éclairage sur ce qui influence une personne, ayant peur d’être abandonnée, à s’automutiler. Les modèles psychologiques des relations d’objet et de l’attachement ont montré empiriquement que la peur de l’abandon, via les concepts de l’anxiété d’attachement et de la dépendance, est associée à l’automutilation. Cependant, la nature de cette relation n’a jamais été approfondie. Après avoir défini et mis en contexte la notion d’automutilation, une explication théorique est proposée à l’aide des approches des relations d’objet, de l’attachement et de l’évitement expérientiel des fonctions de l’automutilation, afin de mieux comprendre ce qui influencerait une personne dépendante à s’automutiler. La présente thèse suggère que les individus dépendants et ayant peur d’être abandonnés s’automutileraient afin de gérer leurs émotions négatives liées à la perception d’un abandon, d’une séparation ou d’un rejet. Cette influence de l’automutilation se ferait, théoriquement, à travers des fonctions de régulation intrapersonnelle et interpersonnelle, telles que la régulation affective, l’autopunition et l’influence interpersonnelle, mais également par une fonction d’évitement de l’autonomie. Ces fonctions permettraient de préserver les représentations internes d’une relation de dépendance et ainsi réduire les sentiments subjectifs de l’abandon. Pour appuyer empiriquement ces propositions, 58 participants consultant en clinique externe de psychologie ont, entre autres, complété le Questionnaire des expériences dépressives (DEQ), l’Inventaire d’énoncés sur l’automutilation (ISAS) et l’Entrevue diagnostique révisée pour les troubles limites de la personnalité (DIB-R). Les résultats montrent qu’une dépendance, de type anaclitique, et la fréquence de l’automutilation sont associées et que leur relation peut s’expliquer par les effets médiateurs des difficultés sur les plans affectifs et interpersonnels. En outre, la dépendance anaclitique apparaît être liée spécifiquement à différentes fonctions de l’automutilation, soit symboliser la détresse interne, l’antidissociation, l’influence interpersonnelle ainsi que l’évitement de l’autonomie. Ces résultats suggèrent que la dépendance anaclitique favorise l’expérience de difficultés affectives et interpersonnelles qui augmentent la fréquence de l’automutilation. En outre, ils suggèrent que l’automutilation, associée à ce type de dépendance, servirait à réguler des états affectifs internes, influencer l’environnement interpersonnel et éviter l’autonomie. Quant à elles, la régulation affective et l’autopunition sont présentes chez une majorité des personnes qui s’automutilent, sans égard à leur niveau de dépendance. Ainsi, si ces fonctions sont bien liées théoriquement à la dépendance derrière l’automutilation de certains individus, les analyses rappellent qu’elles contribuent également à l’automutilation chez des personnes n’ayant pas de crainte particulière de l’abandon.
The objective of this thesis is to shed light on what may lead a dependent person who fears abandonment to engage in self-injury. Psychological models of object relations and attachment have shown that self-injury is empirically associated with fear of abandonment via dependency and attachment anxiety. However, the nature of this relationship has yet to be thoroughly explained. Having defined and contextualised self-injury, a theoretical explanation is proposed through object relations, attachment and experiential avoidance functions of self-injury, all with the goal of better understanding what can influence a dependent individual to self-injure. This thesis suggests that individuals who are dependent and afraid of being abandoned might use self-injury to regulate negative emotions associated with their perception of abandonment, separation or rejection. Theoretically, this influence of self-injury could occur through intrapersonal and interpersonal functions, such as affect regulation, self-punishment and interpersonal influence, as well as autonomy avoidance. These functions might serve to protect internal representations of dependence and thus, reduce subjective feelings of abandonment. To test these theoretical proposals, 58 outpatient participants completed, among other measures, the Depressive Experiences Questionnaire (DEQ), the Inventory of Statements About Self-Injury (ISAS) and the Revised Diagnostic Interview for Borderlines (DIB-R). Results showed a relationship between anaclitic neediness and self-injury frequency, which was explained by mediator effects of both affective and interpersonal problems. Furthermore, this type of dependency was found to be specifically associated with marking distress, anti-dissociation, interpersonal influence and autonomy avoidance functions of self-injury. These findings suggest that anaclitic neediness favours the experience of affective and interpersonal difficulties, which in turn increase the frequency of self-injury. Results also suggested that self-injury associated with this type of dependency might serve to regulate internal affective states, to influence the interpersonal environment and to avoid autonomy. Affect regulation and self-punishment functions were endorsed by the majority of individuals who self-injured, regardless of their level of dependence. While these two functions are associated in theory to dependency issues that underpin self-injury for some individuals, analyses indicated that these functions also contribute to self-injury behaviour in people who do not fear abandonment specifically.

M.A.
This dissertation comprises an exploratory study of the role and functions of communication during growth and transcendence cycles of the unique individual. It moreover explores how the quintessence of the individual, the self, manages and transforms itself, through the use of communication. The exploration focuses on the subjective, inner reality of humanity. The inner, subjective reality of humanity relates to different states and levels of consciousness and corresponding levels of self-awareness. Since an exploration of the nature of the self and its possible confluence with states and levels of consciousness necessitates a multidisciplinary approach, theories and constructs in Psychology, the New Physics (Quantum Physics), Mysticism, and Philosophy are explored and integrated with contemporary, communication notions of the self and consciousness. Integration and inclusiveness consequently form the bedrock of this study. The intrapersonal and transpersonal levels of communication are considered as the derivatives of a subjective, inner reality. The exploration and comprehension of an inner reality are considered to be of prime significance to the management, development, transformation and transcendence of the self: the individual as a unique multifarious being. A pilot study of selfawareness through self-reports indicates that a transcendental spirituality, and consequently an inner, subjective transcendental reality is imminent in every individual. An intrinsic need for equanimity and unity is hence considered as the birthright of every individual and not the exclusive legacy of sages and mystics. The assertion that humanity shares an innate spiritual nature allows the integration of the constructs of the self and levels and states of consciousness, ensuing from the exploration in this study, in a more representative and inclusive model and theory of the self in communication. The relationship between the self, consciousness, and intrapersonal and transpersonal communication is depicted and described in terms of an experiential multidimensional model of intrapsychic communication. This helps to address the exclusion of humanity's archetypal spiritual need to actualise its ultimate and essential being that is not represented hi contemporary communication theory. It is proposed that the term intrapsychic communication be used to represent the total spectrum of communication within the Self. The upper case 'S' in 'Self represents humanity's essential being. This facilitates the incorporation of the spiritual component of the Self into the current dualistic and mechanistic representation of the self in communication theory. The worth of intrapsychic communication, which comprises prepersonal, intrapersonal, transcendental and transpersonal communication, lies in its facilitation of awareness, comprehension, integration and transcendence of an imprisoned and deprived ego-self. Intrapsychic communication consequently represents all the levels of communication within the Self with its corresponding levels of consciousness. Intrapersonal communication facilitates both awareness and integration of the inner subjective reality, and the external sociocultural reality of the ego which is at the core of the Self. Transcendental communication provides the 'crosswalk' or 'crosstalk' between levels of the Self. This is represented as the 'fusion' between the different symbol structures of the different levels of consciousness. Transpersonal communication is the integration, expansion and unification of the Self through archetypal symbol structures. Prepersonal communication refers to the primitive roots of awareness. This model indicates that consciousness cannot be experienced as a distinct experience. Rather, intrapsychic communication facilitates a sense and experience of Self by an individual in different levels of consciousness because of the change of symbol structures, and content and focus of information. Differences of levels in the Self are hence experienced through different forms and levels of communication which facilitate a change in content and focus in consciousness. The inclusion of the archetypal spiritual dimension of the Self, and the indication of an intrinsic need for wholeness, unity and transcendence in intrapsychic communication, dignifies humanity. The possible realisation through intraspychic communication that 'All is One' indicates that such a shared heritage, which is illustrated in the model and which cuts across all cultural and racial boundaries, is needed to address global disharmony and antagonism. The study likewise concomitantly asserts the improvement of interpersonal communication through the fulfilment of humanity's quest for the management, development, transformation and transcendence of its Self. Since the study is of an exploratory nature, and the model of intrapsychic communication is an experiential one, suggestions for further study and research are also made.

This chapter discusses the well-being measure: a key component of the social welfare function (SWF) framework. This measure, w(·), assigns well-being numbers to individuals in outcomes so as to reflect admissible well-being comparisons (of well-being levels and/or well-being differences). In order for the SWF framework to function, these admissible comparisons must include interpersonal as well as intrapersonal comparisons; the chapter explains why. It then shows how von Neumann/Morgenstern (vNM) utility functions can be used to construct an interpersonally comparable well-being measure that respects individual preferences. A different preference-based well-being measure, the equivalent-income measure, is also reviewed. Although the preference view of well-being is dominant in the SWF literature, w(·) may instead be based upon a non-preference view of well-being, such as an hedonic or objective-good account. The chapter concludes by considering why some economists have been skeptical about interpersonal comparisons.

There are a number of important preventable risk factors that have been associated with the prevalence and incidence of various types of cancers. These risk factors include sedentary lifestyle, poor diet, obesity, sun exposure, and tobacco use (Friedenreich & Orenstein, 2002; Healthy People 2010, 1998; Pappo, 2003; Slattery, Schumacher, West, Robison, & French, 1990). These risk factors are modifiable, and early prevention in childhood may reduce the likelihood of developing cancers such as melanoma and lung, colon, breast, prostate, and endometrial cancers (IARC Working Group, 2002). For example, according to the International Agency for Research on Cancer, between one fourth and one third of cancer cases may be attributed to the combined effects of obesity and physical inactivity (IARC Working Group, 2002), thus promoting both weight control and physical activity in youths may be beneficial for preventing cancer. Therefore, the identification of multiple risk factors that may be linked to cancer prevention that could be incorporated into prevention programs may be an effective approach for cancer prevention in youth. A social ecological model is presented in this chapter as a framework for understanding multilevel strategies for promoting healthy lifestyles to prevent cancer in youths (Bronfenbrenner, 1979, 1992; Wilson & Evans, 2003). According to the ecological model, health behavior is affected by intrapersonal, social, cultural, and physical environmental variables. A social ecological framework (McLeroy, Bibeau, Steckler, & Glanz, 1988) conceptualizes health behavior (e.g., physical activity) as affected by multiple levels of influence. Based on this social ecological model, five levels of influence are specified: (a) individual influences (e.g., biological and psychosocial); (b) interpersonal influences (e.g., family, peers); (c) institutional factors (e.g., school, work sites); (d) community factors (e.g., relationship among organizations, institutions, and social networks); and (e) public policy (e.g., laws and policies at the local, state, national, and international levels). In this model, health behaviors such as physical activity, nutrition, sun exposure, and tobacco use are conceptualized as a function of the interaction of individual, family, and peer influences and school, community, mass media, and public policy influences.

This chapter introduces a dynamic, personalized, context- and time-sensitive diagnosis of personality in health and disorder. Adaptive flexibility of the mind implies that its component subsystems and functions must also be flexible and semistable, including healthy personality and personality disorder. The model defines a 3D diagnostic space, in which each individual is uniquely and flexibly positioned. “Vertical diagnosis” is based on the duration, pervasiveness, and frequency of periods of fragmented functioning. It is cross-matched with “horizontal diagnosis,” based on the predominant adaptive style. Such dynamic nosology accounts for fluctuations in mental functioning as the individual “moves” in the diagnostic space. The approach captures the flexibility of the mind, self-reorganizing to adapt to changing conditions, and champions the positive connotation of change, challenging the widespread therapeutic nihilism about severe personality pathology. Clinical diagnosis of personality disorder, notably interpersonal (relational), behavioral, and intrapersonal approaches, together with psychological testing are discussed in detail.

One of most common ways to examine the quality of the patient’s upper extremity (UE) function is measuring the movement’s kinematic parameters during the motion. However, is it reliable to compare a patient’s UE motions data with healthy people’s characteristic parameters? In this paper is shown that intrapersonal coefficient of variability (CV) in angles amplitudes differs from 3.2% during elbow flexion to 52.9% during wrist abduction and CV in angular velocity differs from 22.1% during shoulder abduction to 66.3% during wrist abduction