Irrational Beliefs

In this study, measures of irrational beliefs based on the principles of Rational Emotive Behavior Therapy (REBT) were reviewed and contrasted based on psychometric characteristics and quality of guidelines for interpretation. The use of measures of irrational beliefs is an important component of the assessment of presenting problems in psychotherapy and may inform clinical decision making. Additionally, these measures are a helpful way to identify change in irrational beliefs and to measure the effectiveness of specific interventions to facilitate such change. While there are a number of measures of beliefs, there is considerable variability in their psychometric properties and utility for assessment. The majority of the tests are not produced by a publishing company, nor do they provide test manuals. The reliability and validity evidence presented in the publications varies considerably as do the size and quality of standardization samples, which impacts upon the ability to draw normative conclusions. Analyses demonstrated that most measures of irrational beliefs do not provide the evidence needed to adequately address the Standards for Educational and Psychological Testing (Standards; American Educational Research Association [AERA], American Psychological Association [APA], National Council on Measurement in Education [NCME] 1999). Discussion of the implications of this review for the development of future measures of irrational thinking by researchers as well as recommendations in the test selection process for an REBT practitioner is offered.

Objectives: The aim of this study was to examine the hypothesis that certain types of irrational beliefs and some symptoms of psychopathology are related.
Methods: A sample of 120 female (age range 18-35 years, age-mean= 25 years) completed couple of tests including Jones's Irrational Beliefs Test (IBT) which measures the extent to which a person adheres to 10 of the core irrational beliefs described by A. Ellis (1962), and The Symptom Checklist-90-R (SCL-90-R) the instrument which helps evaluate a broad range of psychological problems and symptoms of psychopathology.
Results: Correlational analyses revealed that there is a significant positive relationship between some irrational beliefs and psychopathological symptoms (p< 0.05). Depression was related most strongly to high self-expectations and frustration reactivity. There was a positive relationship between helplessness for change and phobic anxiety.
Conclusions: Results of this field of study open new aspects of investigating factors that may cause psychological problems and psychopathological symptoms in individuals. Considering these findings can help psychologist and other health professionals to provide and protect well-being and mental health in people.

In this research, the contributions of styles of attachment, irrational beliefs and psychological symptoms to
the prediction of cognitive flexibility were analysed. The sample consists of 436 students studying in various
departments and faculties in Mersin University. The Cognitive Flexibility Scale, Relationships Scale, Irrational
Beliefs Scale and Short Symptom Inventory were applied. Multiple-regression analysis and stepwise regression
analysis were used to analyse the data. According to the results of the research, it was found out that all
of the independent variables explained approximately 41% per cent of the cognitive flexibility; according to the
stepwise regression analysis, it was found out that the students’ cognitive flexibility was predicted most by the
variables of irrational beliefs, obsessive attachment and anxiety.

Educational Sciences: Theory & Practice - 13(4) • 2079-2085
©2013 Educational Consultancy and Research Center

So-called New Atheists say that religion is an irrationally held proto-scientific cosmological hypothesis, a primitive theory, supplemented by an equally irrational moral code, that led to the worst evil in the history of the human kind, so that religion itself should be completely eradicated – rational arguments and scientific evidence being the apt instruments to this end. In The Meaning of Belief, Tim Crane rejects all these ideas from an atheist's point of view.

The author defends the claim that there are cases in which we should promote irrationality by arguing (1) that it is sometimes better to be in an irrational state of mind, and (2) that we can often (purposefully) influence our state of mind via our actions. The first claim is supported by presenting cases of irrational belief and by countering a common line of argument associated with William K. Clifford, who defended the idea that having an irrational belief is always worse than having a rational one. In support of the second claim, the author then explains how the control we have over our beliefs could look like. In conclusion, the author suggests that the argument of this essay is not restricted to the irrationality of beliefs, but can be applied to irrational states of mind in general (like desires, intentions, emotions, or hopes). In an outlook on the " ethics of belief " debate, the author points out that the argument of this essay need not conflict with evidentialism, but does so when combined with another plausible claim about the meaning of doxastic ought-statements.

İnsanın en temel ihtiyaçlarından biri yakınlık kurma ve yakınlığı sürdürme becerisidir. Biri/leri tarafından sevilme, onaylanma, kabul ve değer görmeyle birlikte sevilen kişiye/lere karşı aynı şekilde karşılık verebilme yetileriyle sembolize olan yakınlık kurma becerisi özellikle genç yetişkinlik dönemimde romantik ilişkiler ve arkadaşlıklar ağı üzerinden gerçekleşir. Bireyin yakınlık kurma becerisinin temelleri ise erken dönemde kurulan ilişkiler -özellikle ebeveynlerle- sonucunda içselleştirilen yaşantılar üzerine inşa edilir. Bu içselleştirilmiş yaşantılar bireyin algılama, hissetme, düşünme ve duyumsama biçimlerini şekillendirir. Ne var ki bir ebeveyn olarak annenin tüm gelişim dönemlerinde bireyin yaşamına olan katkısı, derinlemesine incelenmiş olmasına karşın, aynı durum baba-çocuk için pek de geçerli değildir. Babanın çocukların yaşamları ve ilişkileri üzerine olan katkısı özellikle Türkiye’de sınırlı sayıda araştırmanın ilgi odağı olmayı başarmıştır. Oysaki kaliteli baba-çocuk ilişkisi cinsiyet farkı gözetmeksizin tüm bireylerin karşı cinsle yakınlık kurabilmeleri, bu yakınlığı sürdürmelerinde ve nihayetinde ilişkiden aldıkları doyum ve ilişki kalitesi üzerinde kilit rol oynayan dinamiklerden biridir. Bu çalışmada baba-çocuk ilişkisinin romantik ilişki deneyimleri üzerindeki etkisinin incelenmesi amaçlanmaktadır. İlişkisel tarama modelinin kullanıldığı bu çalışmanın örneklem gurubunu 2018-2019 eğitim öğretim yılında Marmara Üniversitesi’nde öğrenim görmekte olan lisans ve pedolojik formasyon öğrencileri oluşturmuştur (18-39 yaş aralığı; 260 kadın, 158 erkek). Çalışmada veri toplama aracı olarak “Baba Varlığı Ölçeği”, “Algılanan Romantik İlişki Kalitesi Ölçeği, İlişki Doyumu Ölçeği ve Romantik İlişkilerde Akılcı Olmayan İnançlar Ölçeği” kullanılmıştır. Verilerin analizi SPSS-22 paket programından yararlanılarak eşzamanlı çoklu regresyon analizi yoluyla gerçekleştirilmiştir. Yapılan analizler neticesinde algılanan baba-çocuk ilişki kalitesinin romantik ilişki deneyimleri üzerinde %19 düzeyinde belirleyici etkisinin olduğu tespit edilmiştir.

Abstract
One of the basic needs of human being is the ability to establish and maintain intimacy. The ability to establish intimacy symbolized by being loved, approved, accepted, valued by someone and, to respond to the loved one in the same way is achieved through a network of romantic relationships and friendships, especially during young adulthood. On the other hand, the basis of the individual's ability to establish intimacy is built on the experiences internalized as a result of early relationships (especially with parents). These internalized experiences shape the perception, feeling, thinking and sensation of the individual. None the less, the mother's contribution as a parent to the life of the individual in all stages of development has been thoroughly studied, the same is not the case for father-child. The contribution of the father on the children's lives and relationships, especially has managed to become the focus of attention of the limited amount of research in Turkey. However, qualified father-child relationship is one of the key dynamics of all individuals regardless of gender to establish intimacy with the opposite sex, to maintain this closeness and ultimately on the satisfaction and relationship quality they receive from the relationship. In this study, it is aimed to investigate the effect of father-child relationship on romantic relationship experiences. This study was carried out with undergraduate and pedagogical formation students studying at Marmara University in the 2018-2019 academic year (18-39 age range; 260 females, 158 males). Relational screening model was used in the study. “The Father Presence Questionnaire”, “Perceived Romantic Relationship Quality Scale”, “Relationship Satisfaction Scale” and “Irrational Romantic Relationship Beliefs Inventory” were used as data collection tool. Data analysis was done by using SPSS-22 package program and simultaneous multiple regression analysis. As a result, it was found that perceived father-child relationship quality has a determinant effect on romantic relationship experiences at the level of 19%.

Stress is a universal concept and all human beings have likely experience stress in their lifetime. The aim of this correlational study was to examine self-esteem in the relationship between irrational beliefs and perceived stress in adolescents. The data of the research were collected from adolescents studying in a high school located in the Southeastern Anatolia Region. The study group of the research consisted of a total 310 high school students, 177 female (57.1%) and 133 male (42.9%). The mean age of participants in the study was 16.43 (SD= 1.20). In order to gather data " Irrational Beliefs Scale for Adolescents " , " Rosenberg Self Esteem Scale " and " Perceived Stress Scale " were used as measures. In the analysis of the data, Pearson correlation analysis, descriptive statistics, Ordinary Least-Squares Regression and Bootstrap Method were used. According to the results of the research, the mediating role of self-esteem in the relationship between irrational beliefs and perceived stress was found statistically significant. The research findings were discussed within the context of the related literature and some suggestions were provided for researchers and practitioners in the field of mental health.

Existence is a matter of human and it exposes itself in different situations, preferences, and attitudes of human. In this regard, the emphasis that comes into prominence is that every human being has an existence that peculiar to his or her. Therefore, qualities of existence of every human are different from each other. This kind of approach faces us to some challenges while we are defining what we call "human". We can express these are; How can we understand each individual? What will be our foundation while we try to understand? Which one is more appropriate the realist and idealist systems? Or Should we understand individual in his/her existence? What is the meaning to oppose the general and abstract definitions such as "Human being is an animal who thinks", "Man is a social being"? Another context is the issue that whether there is a higher reality which become a source to the existence. Such a debate inevitably encounters us with the problem that distinction of the essentialist and non-essentialist existence. Is there a rational definition that everyone will understand for "Individual existence”, "being for itself", "Dasein"? If there is no, shall we see them as irrational? We will try to deal with all the issues in this article.

Many of our beliefs behave irrationally: this is hardly news to anyone. Although beliefs’ irrational tendencies need to be taken into account, this paper argues that beliefs necessarily preserve at least a minimal level of rationality. This view offers a plausible picture of what makes belief unique and will help us to set beliefs apart from other cognitive attitudes (e.g., imagination, acceptance).

Представлено теоретичний аналіз проблеми стресостійкості політичного психолога, що є професійно важливою його особистісною
характеристикою. Наголошується на необхідності врахування цього феномена під час підготовки майбутніх політичних психологів у ВНЗ.
Ключові слова: стрес, стресостійкість, політичний психолог, підготовка до навчання у виші, ірраціональність мислення, толерантність
до невизначеності.
Представлен теоретический анализ проблемы стрессоустойчивости политического психолога, являющейся профессионально важной его
личностной характеристикой. Подчеркивается необходимость учета
этого феномена во время подготовки будущих политических психологов
в вузе.
Ключевые слова: стресс, стрессоустойчивость, политический
психолог, подготовка к обучению в вузе, иррациональность мышления,
толерантность к неопределенности.
This article presents theoretical analysis of the problem of political
psychologist’s stress tolerance as a professionally important personal characteristic.
It also indicates the need to consider this phenomenon when teaching
future political psychologists while studying at university. Key words: stress, stress tolerance, a political psychologist, teaching
in high school, Irrational Beliefs, Tolerance for ambiguity.

The purpose of this study was to examine the effect of a psycho-education program aimed at reducing learned
helplessness and irrational beliefs of eight–grade elementary students. The study was an experimental study
based on the pre-test-post-test model with control and placebo group. A total of 27 participants, 9 group
members in each group, participated in the study. Irrational Beliefs Scale and Attribution Style Questionnaire
for Children were used to gather data. The psycho-education program based on cognitive behavioral therapy
developed by researchers had been carried out with the experimental group for ten weeks, while a group
guidance program focusing on problems in adolescence was run with the placebo group for four weeks. No
procedure was applied to the control group. Group comparisons were investigated by two-way ANOVA for
repeated measures. According to the results of analysis, there were no significant differences among three
groups regarding learned helplessness and irrational beliefs scores, while there was a significant difference
between pre-test and post-test scores of the experimental group with regard to irrational scores. The results
of the study exhibited that the psycho-education program was effective in decreasing irrational beliefs, but not
effective in decreasing learned helplessness of the participants.

Educational Sciences: Theory & Practice - 13(3) • 1440-1446
©2013 Educational Consultancy and Research Center

The present study was a causal-comparative study with the aim of determining the difference between irrational beliefs and emotional self-efficacy of drivers with risky behaviors and ordinary drivers in Tehran. The statistical population of this study was all internally taxi drivers driving in district 12 of Tehran municipality in 2017. Among them, 200 drivers were selected using random cluster sampling method and responded questionnaires of irrational beliefs, Manchester driving habits and emotional self-efficacy. Data analysis was performed using descriptive statistics (frequency, central indexes and dispersion) and inferential statistics (analysis of variance). The results showed significant differences between irrational beliefs and emotional self-efficacy of drivers with risky behaviors and ordinary drivers in Tehran (P <0.01). It was concluded that the amount of irrational beliefs factors in drivers with high-risk behaviors were more than those of normal drivers and the amount of emotional self-efficacy factors in drivers with high-risk behaviors were less than those of normal drivers. The results of this study showed that irrational beliefs, more and emotional self-efficacy, less, are one of the factors influencing of driving risk behaviors outbreak.

In the philosophical literature, self-deception is mainly approached through the analysis of paradoxes. Yet, it is agreed that self-deception is motivated by protection from distress. In this paper, we argue, with the help of findings from cognitive neuroscience and psychology, that self-deception is a type of affective coping. First, we criticize the main solutions to the paradoxes of self-deception. We then present a new approach to self-deception. Self-deception, we argue, involves three appraisals of the distressing evidence: (a) appraisal of the strength of evidence as uncertain, (b) low coping potential and (c) negative anticipation along the lines of Damasio's somatic marker hypothesis. At the same time, desire impacts the treatment of flattering evidence via dopa-mine. Our main proposal is that self-deception involves emotional mechanisms provoking a preference for immediate reward despite possible long-term negative repercussions. In the last part, we use this emotional model to revisit the philosophical paradoxes.

The topic of perceived safety is in the focus of science mainly after 11th September 2001. Security is an expression of objective state and subjective belief about the state of the individual conditions that ensures the protection of its integrity from the negative consequences that are undesirable from the point of view of the entity. Aim of the paper was to examine the relationships between selected sociodemographic characteristics and perceived levels of safety, risk behavior and irrational beliefs. Another objective was to determine how members of the Police Force of the Slovak Republic differ according to their rank in the scale of perceived safety, risk behavior and irrational beliefs in specific risky profession, particularly among 74 groups of police officers. To measure the perceived safety we used selected items from the questionnaire of 6. round of the European Social Survey. Risky behavior was measured by Dospert scale and irrational beliefs were measured by the method IPA. Objectives and results are related to the role of the Police Force in Slovak Republic, which is primarily to protect the safety and order in society, the rights and freedoms of citizans and take preventive action against crime and other illegal activities. Member of Police Force is exposed to possible loss of perceived safety. Based on the analysis of data in research has demonstrated a positive relationship of perceived safety with irrational beliefs and the likelihood of risky behavior, as well as differences in the perception of safety on the basis of the rank of police officers.

Papa XVI. Benedict'in Eylül 2006'da bir 14. yüzyıl Bizans imparatorunun daha önce duyulmamış şu satırlarına atıf yapması, Müslüman çevrelerde ciddi rahatsızlıkların doğmasına neden oldu: "Bana Muhammed'in getirdiği yeni tek bir şey gösterin; bulabileceğiniz ancak şer, zalimlik ve inancını kılıç yoluyla yayma buyruğu olacaktır". Bazı eleştirmenler papanın görüşlerini Hıristiyanlık ile İslam arasında ciddi bir teolojik tartışmanın başlangıcı olarak selamladı; bunlar arasında Jeff Israely, papayı, "şimdiye kadar aynı anda hem sadece iyi hissettirmeye yarayan doğruculuklar hem mağduriyet kompleksleri hem de nefret dolu karşılaşmaların hâkim olduğu bir tartışmanın terimlerini değiştiren keskin zekâsı için" methediyordu: Bunların yerine o [papa], Hıristiyanlığın Tanrının doğası itibariyle akılla (Yunanlıların Logosuyla) bağlantılı olduğu görüşüyle, İslamın "Tanrının mutlak bir biçimde aşkın olduğu" görüşü arasında var olduğunu düşündüğü temel farkı tanımlamaya çalışmıştır. Benedict, İslamın "Tanrının iradesinin rasyonalite de dâhil olmak üzere bizim kategorilerimizin hiçbirine bağlı olmadığını" telkin ettiğini öne sürmüştür. Bu tanrısallık kavrayışında örtük olarak mevcut olan tehlike, ona göre, şiddetin irrasyonelliğinin Tanrının iradesi adına haklılaştırılabilmesi ihtimalidir. Benedict için esas soru şudur: "Akıldışı eylemin Tanrının özüyle çeliştiği fikri her zaman için kendiliğinden bir doğru olarak kabul edilebilir mi?"[1] Aynı konuşmasında Papa ayrıca, tanrısal akıl yeteneğini "mutlak bir doktrin olmaya doğru saptıran Batılı tanrıtanımaz sekülerizm"i de mahkûm etmektedir. Sonuç açıktır: Akıl ve inanç, ilahî Logos içinde paylaştıkları ortak zemini keşfederek "yeni bir biçimde bir araya gelmek zorundadır"; ve "ancak bu ilahi Logos, bu engin akıl sayesinde ve zemininde partnerlerimizi bir kültürler diyaloguna davet edebiliriz."[2] Ne zaman birileri her iki uçtan da sakınmak için bu türden basit bir Aristotelesgil orta yolcu çözüm önerse, Stalinist parti çizgisini sağ sapma (Papanın örneğinde: Müslüman irrasyonalizmi) ile sol sapma (tanrıtanımaz sekülerizm) arasında en elverişli yol olarak tanımış herkes bunu büyük şüpheyle karşılamalıdır-eklenecek en azından iki şey daha var. Birincisi, Papanın Müslümanlar arasında büyük öfke uyandıran sözleri, söz konusu konuşmadan bir hafta önce yaptığı Darwinizmin "irrasyonelliği" üzerine açıklamalarıyla birlikte okunmalıdır. Papa, George Coyne adlı Amerikan Cizvit rahibini, devamlı suretle Papanın özü itibariyle yaratılış fikrine dayalı "akıllı tasarım" görüşüyle çeliştiği için Vatikan Gözlemevi direktörlüğü pozisyonundan aldı. Papa, evrim sürecini Tanrının yönlendirdiğini  Bu çeviri FelsefeYazın dergisinin 17. sayısında yayımlanmıştır

The main objective of the current study is to examine the relationships between self-handicapping, and irrational beliefs about approval, irrational beliefs about interpersonal relationships, irrational beliefs about self and the overall level of irrational beliefs by reference to the " ABC " framework. Participants of the study were 263 teacher candidates. Self-Handicapping Scale and Irrational Beliefs Scale-Short Form was utilized in order to measure the constructs. Spearman's Rho correlations and Mann-Whitney U analyses were conducted. Irrational beliefs about approval and general irrational beliefs levels significantly related with levels of self-handicapping (r= .33 and r= .18 respectively, p< .05). The results verified that self-handicapping scores related positively to the scores of irrational beliefs about approval. A gender difference with respect to levels of irrational beliefs about approval was also verified. The results were discussed within the scope of the related literature.

Previous research has demonstrated a link between illusory pattern perception and various irrational beliefs. On this basis, we hypothesized that participants who displayed greater degrees of illusory pattern perception would also be more likely to rate pseudo-profound bullshit statements as profound. We find support for this prediction across three experiments (N = 627) and four distinct measures of pattern perception. We further demonstrate that this observed relation is restricted to illusory pattern perception, with participants displaying greater endorsement of non-illusory patterns being no more likely to rate pseudo-profound bullshit statements as profound. Additionally, this relation is not a product of a general proclivity to rate all statements as profound and is not accounted for by individual differences in analytic thinking. Overall, we demonstrate that individuals with a tendency to go beyond the available data such that they uncritically endorse patterns where no patterns exist are also more likely to create and endorse false-meaning in meaningless pseudo-profound statements. These findings are discussed in the context of a proposed framework that views individuals' receptivity to pseudo-profound bullshit as, in part, an unfortunate consequence of an otherwise adaptive process: that of pattern perception.

Nos engañamos y lo hacemos todo el tiempo. Lo sabemos. Valoramos en exceso nuestras habilidades, hacemos caso omiso de los síntomas de una enfermedad, nos cegamos ante las evidentes pruebas de una infidelidad, creemos en los charlatanes a pesar de que sospechamos que nos ven la cara… El mecanismo mediante el cual lo hacemos, sin embargo, es difícil de especificar.

The purpose of this study was to examine the effect of a psycho-education program aimed at reducing learned
helplessness and irrational beliefs of eight–grade elementary students. The study was an experimental study
based on the pre-test-post-test model with control and placebo group. A total of 27 participants, 9 group
members in each group, participated in the study. Irrational Beliefs Scale and Attribution Style Questionnaire
for Children were used to gather data. The psycho-education program based on cognitive behavioral therapy
developed by researchers had been carried out with the experimental group for ten weeks, while a group
guidance program focusing on problems in adolescence was run with the placebo group for four weeks. No
procedure was applied to the control group. Group comparisons were investigated by two-way ANOVA for
repeated measures. According to the results of analysis, there were no significant differences among three
groups regarding learned helplessness and irrational beliefs scores, while there was a significant difference
between pre-test and post-test scores of the experimental group with regard to irrational scores. The results
of the study exhibited that the psycho-education program was effective in decreasing irrational beliefs, but not
effective in decreasing learned helplessness of the participants.

Educational Sciences: Theory & Practice - 13(3) • 1440-1446
©2013 Educational Consultancy and Research Center

Irrational beliefs (IB) are believed, in cognitive behavioral therapies, to be a prime cause of psychopathologies including anxiety, depression, problem eating, and alcohol misuse. “Food addiction” (FA), which has been modeled on diagnostic criteria for substance use disorder, and emotional eating (EE) have both been implicated in the rise in overweight and obesity. Both FA and EE are associated with anxiety. Thus, in the present study, the hypothesis that IB is associated with FA and with EE was tested. Furthermore, possible mediation of these relationships by trait anxiety and depression (and EE for IB and FA) was examined. The responses of 239 adult participants to questionnaires measuring FA, IB, EE, depression, trait anxiety, and anthropometrics were recorded. The results revealed that IB was significantly positively correlated with FA and EE (and depression and trait anxiety). Furthermore, only EE mediated the effect of IB on FA and this was not moderated by BMI. Finally, trait anxiety (but not depression) mediated the effect of IB on EE. Exploratory analysis revealed a significant serial mediation such that IB predicted higher FA via elevated trait anxiety and emotional eating in that order. The results of this study suggest that IB may be a source of the anxiety that is associated with EE and FA and suggest that clinicians may find IB a target for treatment of those persons who report experiences of EE and FA. IB may play a role in food misuse that leads to elevated BMI.

This paper examined the relationship between the Five-Factor model of personality and some maladaptive schemas and irrational beliefs as suggested by the Cognitive-Behavioral Therapy (CBT) framework. Data were gathered from 154 undergraduate students who completed four measures: DECAS Personality Inventory (a Romanian validated instrument for the Five-Factor model of personality), YSQ - L2 (Young Schema Questionnaire), ABS-2 (Attitudes and Beliefs

Gambling addiction is a current issue that concerns society in its whole, due to the negative impact it has on both gamblers and their family life. This addiction usually starts as a pleasant pastime; occasional gamblers enjoy this type of activity for which they allow limited time and a previously set amount of money (Disley et al., 2011).

People in the old age are increasingly exposed to mental disorders such as anxiety and depression, due to the prevalence of numerous losses such as spouse, relatives, friends, occupation, social and economic status, beliefs, and suchlike. Therefore, the aim of the current study was to compare the effectiveness of mindfulness-based therapy (MBT) and spiritual therapy (ST) on irrational beliefs and anxiety in the older women. This was a semi-experimental study with pretest-posttest and follow-up with a control group design. The statistical population included all the elderly women who were the member of Jahandidegan center, Tehran among whom 45 (three groups containing 15 people) with the mean age of 60-70 (SD=4.58) were selected using convenience sampling method along with inclusion and exclusion criteria and assigned randomly into two experimental and one control group. Participants underwent Kabat’s MBT and Gallanter and Siegel’s ST in 90-minute sessions twice a week, and a follow-up test was performed one month after the posttest. Used to collect data were Jones's Irrational Belief and Spielberger's Overt and Covert Anxiety scales. The obtained data were analyzed by univariate analysis of covariance altogether with Bonferroni post-hoc. The results showed that both treatments were effective in reducing irrational beliefs and overt and covert anxiety, and this effect was persistent during the follow-up period (p < 0.001). The comparison of MBT and ST showed that although there is no difference between the effectiveness of the two kinds of therapy on irrational beliefs, MBT is more effective than ST in reducing overt and covert anxiety (p <.001). According to the results, mindfulness-based and spiritual therapy can be used as effective interventions for reducing irrational beliefs and anxiety when it comes to designing programs regarding the promotion of mental health in the elderly.

Le phénomène conspirationniste, à savoir le fait de lire la réalité sociale et les événements qui l'habitent (crise éco-nomique, pandémie, attaque terroriste, résultat électoral, peu importe) en invoquant l'existence d'un complot, ne manque pas, depuis deux décennies au moins, de susciter l'intérêt croissant des médias grand public, friands de sensationnalisme à la « une ». Concrètement, l'usage du terme « complot », dans la bouche de ses dénonciateurs pour qui ce dernier n'est pas théorique, désigne l'action concertée d'un petit nombre de personnes dont l'entente secrète vise à servir des intérêts particuliers (les leurs, ceux d'une institution, d'un ordre ou d'un principe supérieur) au détriment du bien-être, de la santé, liberté ou sécurité du plus grand nombre (les petits, les sans-grade, les masses laborieuses, les braves gens), auquel cette entente est volontairement dissimulée. Moralement ou légalement condamnable, celle-ci se trouve dès lors révélée aux yeux de chacun et constituée en motif explicatif – parfois en seul motif – du désordre ambiant. Pour ses partisans, l'explication par le complot montre ce qu'il en est vraiment du monde et des drames qui s'y jouent – causes pro-fondes, relations cachées, ficelles invisibles, manipulations ourdies dans les arcanes du pouvoir mondial. Elle pointe ce qu'il convient...

The aim of this study was to develop the scale to assess irrational beliefs of parents and test its psychometric
properties. The research sample was comprised of parents whose children were attending primary schools. The results from the factor analysis were used to determine two factors in the scale: Expectations and Perfectionism.
To examine the validity of the scale, the correlations between the scores on the Expectations sub-scale and the Dysfonctional Attitute Scale (DAS) (.14), the Irrational Belief Scale-Short Form (IBS-S) (.52), and the Beck Depresion Inventory (BDI) (.30) were assessed. The perfectionism sub-scale was correlated with DAS (.27), IBS-S (.54), BDI (.19) . The test-retest correlations were .84 for Expectations sub-scale and .80 for Perfectionism sub-scale. Cronbach Alpha internal consistency coefficient were .89 for Expectations sub-scale and .86 for Perfectionism
sub-scale.

Many people have a fascination with “senseless violence”, and are concerned about its rise in our society. In the real world, however, violence is rarely senseless. It is not random and haphazard, but driven by rational motives and justifications, and governed by its own internal logic. The myth of “senseless violence” taps into certain moral intuitions, but it has little or nothing to do with reality. If we want to prevent violence, we need to understand the motivations of the perpetrators, rather than portraying their behaviour as random, mysterious, devoid of reason. I apply these insights to the extreme atrocities committed by the group known as the Islamic State, and show how the myth senseless violence has led many policymakers and commentators astray.

The paper provides both a description of conspiracy beliefs and an insight into their cul-tural  significance.  On  one  side,  it  highlights  their  specific  formal  features,  on  the  other,  and  this constitutes its peculiarity in the recent literature on the topic, it considers them within the broader genre of general conceptual beliefs, whose main characteristics are weak methodology and logical structure,  strong  affective  and  dispositional  constraints,  epistemic  closure  and mauvaise  foi,  and whose main function is practical and self-representative (not epistemic). The paper also claims that political  theory  and  social  sciences  had  some  influence  in  legitimizing  certain  ideas  and  stereo-typies  that  are  exacerbated  in  conspiracy  beliefs,  while  other  te(le)ological  conceptions,  such  as finalism and providence, may be an important source of ideas that turn out to be widely spread in contemporary criticism towards those same beliefs.

The main objective of the present study is to investigate the relationships between self-handicapping, and irrational beliefs about approval, irrational beliefs about interpersonal relationships, irrational beliefs about self and the overall level of irrational beliefs via the “ABC” framework. Participants of the study were 263 teacher candidates. Self-Handicapping Scale and Irrational Beliefs Scale-Short Form was utilized in order to measure the constructs. Spearman’s Rho correlations and Mann Whitney U analyses were conducted. Irrational beliefs about approval and general irrational beliefs levels significantly related with levels of self handicapping (r= .33 and r= .18 respectively, p&lt; .05). The results verified that self-handicapping scores related positively to the scores of irrational beliefs about approval. A gender difference with respect to levels of irrational beliefs about approval was also verified. The results were discussed within the scope of the related literature.

Este artigo é uma reflexão crítica sobre as tentações subjectivistas e irracionalistas que contaminam certas franjas da antropologia contemporânea. Essa crítica toma por pretexto um estudo etnográfico do movimento negro na política local de Ilhéus, como exemplo privilegiado dos equívocos gerados por essas tentações.

The Common Beliefs Survey-III is a factored measure of dysfunctional beliefs and has generally shown satisfactory convergent validity and test-retest reliability [(2001) Journal of Rational-Emotive and Cognitive- Behavior Therapy, 19(2), 89--103). We sought to further establish the utility of the measure by examining the extent the dysfunctional belief subscales re- lated to a wide variety of positive and negative indices of well-being, after controlling for a potential confound, namely, social desirability. Four hundred and fifty-seven university students completed questionnaires that assessed six dimensions of dysfunctional belief, seven negative indices of well-being (depression, anxiety, stress, guilt, hostility, hopelessness, suicidal thinking), three positive indices of well-being (life satisfaction, joviality, state self- assurance), and social desirability. Analyses revealed that lower well-being was associated with (1) beliefs that self-worth is dependent on success, (2) beliefs that self-worth is dependent on approval, (3) demanding beliefs that reflect unrealistically high expectations for events and individuals. Belief variables predicted 14% of the variance in the negative indices but only 7.3% in the positive indices. Stepwise regression revealed that the optimal set of belief predictors depended on the type of well-being predicted. These findings have implications for both theory and practice.

Objectives Ageing is a natural phenomenon in the life of every person, and quality of life and identifying its related factors is one of the interesting areas in aging psychology. Given the importance of this issue, the present study aimed to determine the role of attitude to death and irrational beliefs in the quality of life of older people. Methods & Materials The method of this study is descriptive-correlational. The study population included all persons over 60 years who lived in Ardabil City, Iran, in 2014. Of them, 150 people were selected using the convenience sampling method and responded to the questionnaires of irrational beliefs, attitudes to death, and quality of life. The obtained data were analyzed by the Pearson correlation and multivariate regression tests. Results The results showed that the total score of quality of life had a negative correlation with fear of death (r=-0.36; P&lt;0.000), avoidance of death (r=-0.16; P&lt;0.05), acceptance with escape of death (r=...

Here I will look at the relationship between science and irrationalism throughout history showing that at times rational investigation complemented irrational ideas, and at other times irrational ideas arose that conflicted with rational analysis. Early polytheistic society was less dogmatic in its attitude to science compared with Christian theology. Science slowly regained a foothold over the centuries and church ideology weakened. However, Romanticism took the place of the church as the main irrationalist ideology to hinder the growing influence of science in many different fields. Similarly with Christian ideology, it was the conservative elites who advanced and benefitted from the irrationalist ideas of Romanticism, using the various offshoots of Romanticism (Nationalism, Modernism, Postmodernism, Metamodernism etc.) to try and hold back the progressive development of societies towards genuine democracy and freedom, the essential ideas that originated in the Enlightenment. However, as globalised hegemonic culture today becomes ever more saturated with Romanticism – in parallel with Romanticist political movements – there is a real fear that another wave of extreme irrationalist ideas and violence could be provoked and sweep the world within a short period of time.

Aging is a natural and sensitive period in a person's life that is associated with a wide range of physiological and psychological changes, including the increase of irrational beliefs and the decrease of happiness. Therefore, the aim of this study was to examine the effectiveness of mindfulnessbased cognitive therapy on irrational beliefs and happiness in the elderly in Kermanshah, Iran. This was a quasiexperimental study with pretest-posttest design with a control group. The statistical population included all the elderly living in Kermanshah in 2021, among whom 30 (60 to 70 years) were selected using convenience sampling and according to the inclusion and exclusion criteria of the study, and assigned randomly into experimental (n=15) and control (n=15) groups. The experimental group received the therapeutic intervention in eight 90-minute sessions, while the control group was placed on a waiting list for treatment in the same time. The measures used in this study included the Jones's Irrational Beliefs and the Oxford Happiness Questionnaires. Data were analyzed using Univariate Analysis of Covariance (ANCOVA) in SPSS-25 software. The results indicated that there was a significant difference between experimental and control groups in the post-test in terms of both irrational beliefs and happiness. In other words, mindfulness-based cognitive therapy caused the elderly to experience fewer irrational beliefs and more level of happiness (P<0.05). According to the effectiveness of mindfulness-based cognitive therapy, therapists and health professionals can apply this therapeutic method for health-related interventions, especially to improve irrational beliefs and happiness in the elderly.