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The quadripolar model of self-worth theory demonstrates an individual's behaviour under the motivation to protect the sense of self-worth, with the representation of dual motives to avoid failure and approach success. [1] [2] This two-dimensional model proposes four broad types of learners in terms of success oriented and failure avoidant. The ...
The concept of core self-evaluations was first examined by Judge, Locke, and Durham (1997) [1] [2] and involves four personality dimensions: locus of control, neuroticism, generalized self-efficacy, and self-esteem. The trait developed as a dispositional predictor of job satisfaction, but has expanded to predict a variety of other outcomes.
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Carl Rogers used the term "self-actualization" to describe something distinct from the concept developed by Maslow: the actualization of the individual's sense of 'self.' [35] In Rogers' theory of person-centered therapy, self-actualization is the ongoing process of maintaining and enhancing the individual's self-concept through reflection ...
The concept of sorrow and suffering, and self-knowledge as a means to overcome it, appears extensively with other terms in the pre-Buddhist Upanishads. [34] The term Duhkha also appears in many other middle and later post-Buddhist Upanishads such as the verse 6.20 of Shvetashvatara Upanishad , [ 35 ] as well as in the Bhagavad Gita , all in the ...
The theory of self-serving biases first came to attention in the late 1960s to early 1970s. As research on this topic grew, some people had concerns about it. [13] In 1971, a fear emerged that the hypothesis would prove to be incorrect, much like the perceptual defense hypothesis by Dixon.
In Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण trilakṣaṇa) of all existence and beings, namely anicca (impermanence), dukkha (commonly translated as "suffering" or "cause of suffering", "unsatisfactory", "unease"), [note 1] and anattā (without a lasting essence).
Darbar Sahib. According to local tradition, supported by an old handwritten document preserved in the Gurudwara, one Bhag Ram, a jhivar of Lehal, waited upon ninth guru of Sikhs Guru Tegh Bahadur during his sojourn at Saifabad (now Bahadurgarh), and made the request that he might be pleased to visit and bless his village so that its inhabitants could be rid of a serious and mysterious sickness ...