G. Michael Leffel's research while affiliated with Point Loma Nazarene University and other places
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Publications (23)
Theory:
In the Project on the Good Physician, the authors propose a moral intuitionist model of virtuous caring that places the virtues of Mindfulness, Empathic Compassion, and Generosity at the heart of medical character education.
Hypotheses:
Hypothesis 1a: The virtues of Mindfulness, Empathic Compassion, and Generosity will be positively asso...
The Project on the Good Physician is a national longitudinal study of moral and professional formation of American physicians over the course of medical training. The purpose of this paper is to examine the processes by which spirituality influences the development of three virtues (mindfulness, empathic compassion, and generosity) in medical stude...
Theory:
In the Project on the Good Physician, the authors endeavor to advance medical character education by proposing and testing a moral intuitionist model of virtuous caring that may be applicable to physician training. This model proposes that the moral intuition to care/harm motivates students to extend care to those in need.
Hypotheses:
Hy...
The “Project on the Good Physician” is the first national longitudinal study of the moral and professional formation of American physicians over the course of medical training. Recently, physician character development has emerged as a central goal in medical ethics education. Previous research on the “relationship-centered care” approach to charac...
The “Project on the Good Physician” is the first national longitudinal study of the moral and professional formation of American physicians over the course of medical training. Recently, physician character development has emerged as a central goal in medical ethics education. Previous research on the “relationship-centered care” approach to charac...
Despite widespread pedagogical efforts to modify discrete behaviors in developing physicians, the professionalism movement has generally shied away from essential questions such as what virtues characterize the good physician, and how are those virtues formed? Although there is widespread adoption of medical ethics curricula, there is still no cons...
The “Project on the Good Physician” is believed to be the first national longitudinal study of the moral and professional formation of American physicians over the course of medical training. In the past three decades, physician character development has emerged as one of the central goals in medical ethics education. One model of character educati...
The “Project on the Good Physician” is believed to be the first national longitudinal study of the moral and professional formation of American physicians over the course of medical training. In the past three decades, physician character development has emerged as one of the central goals in medical ethics education. One model of character educati...
The “Project on the Good Physician” is the first national longitudinal study of the moral and professional formation of American physicians over the course of medical training. Previous analyses examined self-reported virtues during residents’ 3rd year of medical school. The present study involved longitudinal data from these physicians, focusing o...
The “Project on the Good Physician” is believed to be the first national longitudinal study of the moral and professional formation of American physicians over the course of medical training. In this project, we propose and test a virtue model of caring that may be applicable to the relationship-centered care approach. Moral Foundations Theory (MFT...
The “Project on the Good Physician” is the first national longitudinal study of the moral and professional formation of American physicians over the course of medical training. We developed a model of caring that makes testable predictions about prosocial virtues that are hypothesized to facilitate interpersonal interactions. First, the model propo...
This article highlights a conversation at the interface of the psychology of spiritual transformation (cf. Paloutzian & Park, 2005) and the emerging paradigm of moral intuitionism in contemporary moral psychology (Shweder & Haidt, 1993). It argues the need and rationale for an alternative framework for conceptualizing the nature and processes of sp...
This article outlines a personality-based, process model of spiritual transformation conceptualized within a moral intuitionist and social functionalist paradigm. Following from the three-system model of spiritual transformation introduced in Part 1 (Intuition, Reasoning, Ideological Narrative), this article more systematically details the domains...
Part 1 in this three-part series proposed a new direction for theory and research in the "psychology of ultimate concerns" (Emmons, 1999) to be organized around Erik Erikson's (2000) socio-moral and motivational views of generative care (less stage- and age-related). The present article takes the next step, suggesting that further development of "p...
Contemporary thinking in generativity theory and research (de St. Aubin, McAdams, & Kim, 2004) and in the "psychology of ultimate concerns" (Emmons, 1999) posits that Erik Erikson's notion of generativity is a multi-faceted construct concerned with the moral telos of positive psychological growth, but one that has yet to be satisfactorily explored....
Recent thinking in positive psychology has promoted the idea that positive and moral emotions facilitate prosocial (perhaps caring) behavior (Fredrickson, 2004; Haidt, 2003a). One prominent theory proposes that certain affective dispositions (e.g., empathy, gratitude) serve as "moral motives" for prosocial action, as they provide a link between oth...
The relevance of metapsychology for theory and research on personality change and spiritual trans-formation cannot be overstated. The objective of this three-article series is to work toward a new approach to the study of the affective basis of spiritual transformation (Emmons, 2005), specifically a moral motive analysis. Envisioned here, the essen...
Meaning-system analyses presently dominate the literature on religious conversion and spiritual transformation (Paloutzian & Park, 2005). To complement (not contradict) meaning-system analyses this three-article series proposes the construction of a new approach to the study of the affective basis of spiritual transformation, moral motive analysis....
Advances in several areas of psychological science in the last 20 years suggest that the time may be right to take up anew the challenge of constructing an integrative psychology-theology framework for studying the affective basis of spiritual transformation (Emmons, 2005). The objective of this three-article series is to outline a theology-driven...
Citations
... A good deal of recent eudaimonic research in vocational psychology has focused on career calling and put increasing attention on identifying the antecedents of career calling (Brown & Lent, 2016;Dobrow et al., 2019). Several theoretical and empirical studies describe career calling as an ultimate form of subjective career success (Hall & Chandler, 2005), a high self-determinating state (Elangovan et al., 2010), and an index of personal flourishing and eudaimonic well-being (Leffel et al., 2018). Based on the basic psychological needs theory (BPNT; Deci & Ryan, 2000), one of the mini-theories within self-determination theory (SDT), the innate psychological needs for autonomy, competence, and relatedness are essential nutrients for people's flourishing development and well-being. ...
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... All these qualities overlap with Edmund Pellegrino's proposed fundamental virtues of the medical profession, namely benevolence, courage, compassion, fidelity to trust, intellectual honesty, and truthfulness (Pellegrino, 2002). This prominent bioethicist pled for their tuition in medical school from the very beginning alongside knowledge and skills (Jacobson et al., 2006;Buyx et al., 2008;O'Sullivan and Toohey, 2008;Wear and Zarconi, 2008;Behrens and Fellingham, 2014;Magalhães-Sant'Ana, 2015;Shepherd et al., 2018). Therefore, the ' Accreditation Council for Graduate Medical Education' embedded respective virtues into graduate medical education in the late 1990s (overview in Larkin et al., 2005) as teaching professionalism and developing a good character can be understood as educators' responsibility (Sehiralti et al., 2010;Carey et al., 2015). ...
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... We also excluded narrative articles that lacked references or had narrative content that did not add new insights on care or caring. 100 Ten studies used existing concepts or theories of physician care or caring: The Ethics of Care; 79,85,90,91 Jecker's caring for and about model; 78 Leffel's Moral Intuitionist Model of Virtuous Caring; 92,93 Watson's Theory of Transpersonal Relationships; 83 Leininger's Transcultural Nursing; 81 and one study with several influences including Heidegger, Szewczyk, Roach, Mayeroff, and Pellegrino 88 (Table 2). Notable findings include that caring can be difficult because of time constraints, emotional burden, and aspects of care which are outside of the physician's traditional scope of responsibility (e.g., needing support to address patients' social needs); 78 caring involves having a meaningful role and emotional care experiences engender compassion in medical students; 90 and sociocultural considerations are important for equitable care. ...
... Literature pertaining to both the field of spiritual development and moral foundation theory are surveyed first. This paper then connects moral foundations theory to a spiritual development framework developed by Leffel (2011aLeffel ( , 2011bLeffel ( , 2011c) whose model of spirituality focuses on a moral ideal. This method of integrating moral foundations theory and spiritual development is then critically examined and potential limitations are addressed. ...
... Literature pertaining to both the field of spiritual development and moral foundation theory are surveyed first. This paper then connects moral foundations theory to a spiritual development framework developed by Leffel (2011aLeffel ( , 2011bLeffel ( , 2011c) whose model of spirituality focuses on a moral ideal. This method of integrating moral foundations theory and spiritual development is then critically examined and potential limitations are addressed. ...
... Recent studies have also found high levels of generativity among young adults, particularly amongst college student leaders who mentor (Hastings et al., 2015Sunderman, 2020a). Even though research has explored and found generativity present in early adulthood, there is a lack of research exploring generativity, specifically in adolescents and young adults (Leffel, 2008). This study sought to address the need for research in this area. ...
... The vast majority of these generativity studies have focused on generativity in midlife and older adults. Although such comprehensive research has provided valuable insight about generativity in adults, the focus on middle-adulthood suggests an unstated assumption that younger adults either do not care about future generations or do not have the capacity for generativity until midlife (Leffel, Fritz, & Stephens, 2008). ...
... According to social intuitionist model [8], moral violations can trigger moral emotions, which can directly influence people's behavior and judgment [38][39][40]. There is some evidence to support this model with regard to the moral emotion of disgust. ...
... It indicates that the concept of God representation is an important mediating factor in the association between monotheistic religiosity and well-being/mental health and distress. The results are in line with the notion of many scholars in the religious domain, often referred to as relational spirituality, that the relational character of monotheistic religions, the experienced personal relationship with the divine, is a central factor of those religions (Davis et al., 2018;Davis, Hook, & Worthington, 2008;Hall, 2007a;Hill & Hall, 2002;Leffel, 2007aLeffel, , 2007bSandage & Williamson, 2010;Simpson, Newman, & Fuqua, 2008;Verhagen & Schreurs, 2018). ...
... It indicates that the concept of God representation is an important mediating factor in the association between monotheistic religiosity and well-being/mental health and distress. The results are in line with the notion of many scholars in the religious domain, often referred to as relational spirituality, that the relational character of monotheistic religions, the experienced personal relationship with the divine, is a central factor of those religions (Davis et al., 2018;Davis, Hook, & Worthington, 2008;Hall, 2007a;Hill & Hall, 2002;Leffel, 2007aLeffel, , 2007bSandage & Williamson, 2010;Simpson, Newman, & Fuqua, 2008;Verhagen & Schreurs, 2018). ...
