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According to this theory, two distinct forms of cognitive appraisal must occur in order for an individual to feel stress in response to an event; Lazarus called these stages "primary appraisal" and "secondary appraisal". [5] During primary appraisal, an event is interpreted as dangerous to the individual or threatening to their personal goals.
The hypothesized reason is that intense states trigger psychological defense processes that reduce the distress, while less intense states do not trigger the same psychological defense processes and, therefore, less effective attenuation of the stress occurs. However, people typically predict intense states to last longer. [1]
The trigger is usually personal and specific. However, it need not be closely related to the actual experience. For example, after the Gulf War , some Israelis experienced the sound of an accelerating motorbike as a trigger, which they associated with the sound of sirens they heard during the war, even though the resemblance between the two ...
Vicarious trauma, conceptually based in constructivism, [12] [13] [14] arises from interaction between individuals and their situations. A helper's personal history (including prior traumatic experiences), coping strategies, support network, and other things interact with his or her situation (including work setting, nature of the work, and clientele served) and may trigger vicarious trauma.
Stress measurement in aviation seeks to quantify the psychological stress experienced by aviators, with the goal of making needed improvements to aviators' coping and stress management skills. [51] To more precisely measure stress, aviators' many responsibilities are broken down into "workloads."
Before he entered Recovery Works, the Georgetown treatment center, Patrick had been living in a condo his parents owned. But they decided that he should be home now. He would attend Narcotics Anonymous meetings, he would obtain a sponsor — a fellow recovering addict to turn to during low moments — and life would go on.
The general understanding that suffering and distress can potentially yield positive change is thousands of years old. [1] For example, some of the early ideas and writing of the ancient Hebrews, Greeks, and early Christians, as well as some of the teachings of Hinduism, Buddhism, Islam [4] and the BaháΚΌí Faith [5] contain elements of the potentially transformative power of suffering.
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