Siev Jedidiah, Cohen Adam B
Department of Psychology, University of Pennsylvania, 3720 Walnut Street, Philadelphia, PA 19104, USA.
Behav Res Ther. 2007 Apr;45(4):829-37. doi: 10.1016/j.brat.2006.05.001. Epub 2006 Jun 23.
The purpose of this study was to evaluate the relationship between thought-action fusion (TAF) and religiosity in Christians and Jews (Orthodox, Conservative, and Reform). There is a growing body of evidence that suggests that religiosity is related to obsessive cognitions in Christian samples, but conceptual and empirical ambiguities complicate the interpretation of that literature and its application to non-Christian groups. As predicted on the basis of previous research, Christians scored higher than Jews on moral TAF. This effect was large and not explained by differences in self-reported religiosity. The Jewish groups did not differ from each other. Furthermore, religiosity was significantly associated with TAF only within the Christian group. These results qualify the presumed association between religiosity and obsessive cognitions. General religiosity is not associated with TAF; it rather depends on what religious group. Moreover, large group differences in a supposed maladaptive construct without evidence of corresponding differences in prevalence rates call into question the assumption that TAF is always a marker of pathology.
本研究的目的是评估基督教徒和犹太教徒（东正教、保守派和改革派）的思想行动融合（TAF）与宗教虔诚度之间的关系。越来越多的证据表明，在基督教样本中，宗教虔诚度与强迫观念有关，但概念和实证上的模糊性使得对该文献的解读及其在非基督教群体中的应用变得复杂。正如先前研究所预测的那样，基督教徒在道德TAF上的得分高于犹太教徒。这种效应很大，且不能用自我报告的宗教虔诚度差异来解释。犹太教群体之间没有差异。此外，仅在基督教群体中，宗教虔诚度与TAF显著相关。这些结果限定了宗教虔诚度与强迫观念之间的假定关联。一般的宗教虔诚度与TAF无关；它取决于所属的宗教群体。此外，在一个假定的适应不良结构中存在较大的群体差异，却没有相应患病率差异的证据，这让人质疑TAF总是病理学标志的假设。
