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Books on the topic 'Health Belief Model'

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Published: 4 June 2021
Last updated: 20 February 2023

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1

Conrad, Karen Maria. DEVELOPING AND TESTING A THEORETICAL CAUSAL MODEL OF SMOKING BEHAVIOR CHANGE AT THE WORKSITE (HEALTH BELIEF MODEL). 1989.

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2

Rutledge, Dana Nelson. FACTORS RELATED TO WOMEN'S PRACTICE OF BREAST SELF EXAMINATION (HEALTH BELIEF MODEL). 1985.

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3

John, Emile Troy. Character education - a health belief model: Bridging the gap between character education & health education. 2003.

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4

Dickason, Elizabeth Louise. USE OF THE HEALTH BELIEF MODEL IN DETERMINING MAMMOGRAPHY SCREENING PRACTICE IN OLDER WOMEN. 1991.

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5

Wilder, Mary Gail Heicken. UTILIZING THE HEALTH BELIEF MODEL TO PREDICT THE DELIVERY OF PATIENT EDUCATION BY REGISTERED NURSES. 1987.

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6

Blatchley, Mary Elizabeth. AN EXTENSION OF THE HEALTH BELIEF MODEL TO INCLUDE THE CONSTRUCT LEARNED HELPLESSNESS (SMOKING). 1986.

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7

Toepell, Andrea Patrizia Riesch. Reducing the risk of AIDS: Employing the health belief model to predict condom use. 1992.

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8

Gerhart, Susan Lee. THE USE OF CHILD CAR SAFETY RESTRAINTS: A TEST OF THE HEALTH BELIEF MODEL (ACCIDENT PREVENTION). 1992.

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9

The relationship of Health Belief Model and demographic variables to risk factor behaviors associated with heart disease. 1991.

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10

The relationship of Health Belief Model and demographic variables to risk factor behaviors associated with heart disease. 1989.

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11

Amlung, Stephanie Rockwern. A SECONDARY DATA ANALYSIS OF THE HEALTH BELIEF MODEL USING STRUCTURAL EQUATION MODELING (BREAST CANCER, LISREL). 1996.

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12

Use of the Health Belief Model in determining mammography screening practice in older women. 1991.

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13

Henderson, Jane Schade. NURSES' ATTITUDE, BELIEF, PRACTICE, AND KNOWLEDGE REGARDING URINARY INCONTINENCE IN ADULTS: LISREL ANALYSIS OF A MODEL. 1996.

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14

Sheehan, Mary Josephine. THE HEALTH BELIEF MODEL AS A PREDICTOR OF INVOLVEMENT IN TREATMENT IN HOSPITALIZED DEPRESSED CLIENTS. 1987.

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15

Hadley, Sue Ann. PREDICTION OF WORK STATUS FOLLOWING CORONARY ARTERY BYPASS GRAFT SURGERY: A TEST OF THE HEALTH BELIEF MODEL. 1986.

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16

Toepell, Andréa Patrizia Riesch. Reducing the risk of AIDS : employing the health belief model to predict condom use. 1992.

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17

Broughton, Elizabeth Ann. The impact of informational methods among drinking college students applying the Health Belief Model. 1996.

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18

Mckee, Nancy Jane. THE HEALTH BELIEF MODEL, STATE LOCUS-OF-CONTROL, AND STATE-ANXIETY AND PARTICIPATION IN SCREENING FOR CERVICAL CANCER. 1986.

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19

Meize-Grochowski, Anne Robin. PSYCHOSOCIAL ASPECTS OF IMPLANTABLE INSULIN PUMP THERAPY IN DIABETIC INDIVIDUALS (MELLITUS, MULTIDIMENSIONAL HEALTH LOCUS OF CONTROL, BELIEF MODEL). 1986.

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20

Hegna, Helen Ruth-Henson. THE HEALTH BELIEF MODEL AS A PREDICTOR OF THE DECISION TO USE MODERN TECHNOLOGIES IN INFERTILITY TREATMENT. 1994.

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21

Burk, Jill S. Hooker. THE RELATIONSHIP AMONG PERCEPTUAL COMPONENTS OF THE HEALTH BELIEF MODEL, COGNITIVE STYLE, AND COMPLIANCE WITH ANTIHYPERTENSIVE THERAPY AMONG HYPERTENSIVES. 1987.

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22

Sawin, Kathleen J. THE IMPACT OF THE HEALTH BELIEF MODEL, DESIRE FOR CONTROL, PERCEIVED CONTROL, AND MODIFYING VARIABLES ON YOUNG WOMEN'S CONTRACEPTIVE USE. 1987.

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23

Sherman-Price, Joanne M. COMPLIANCE AND NONCOMPLIANCE OF UNIVERSAL PRECAUTIONS AMONG DIFFERENT GROUPS OF HEALTHCARE WORKERS USING THE CONSTRUCT OF THE HEALTH BELIEF MODEL: IMPLICATIONS FOR CURRICULUM DECISIONMAKING. 1996.

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24

Gage, Larry. An examination of the utility of the health belief model for predicting adult participation in aerobic exercise. 1990.

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25

Douglass, Merrian Elizabeth. DIFFERENCES IN THE FREQUENCY OF USE OF BREAST CANCER CONTROL METHODS IN BLACK AND WHITE WOMEN: AN APPLICATION OF THE HEALTH BELIEF MODEL. 1991.

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26

Chan, Emily Ying Yang. Health promotion planning approaches, human behavioural change models, and health promotion theories. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780198807179.003.0003.

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Based on the conceptual building blocks introduced in the previous chapter, this chapter further sketches theoretical approaches and models that can be employed to guide rural health and disaster preparedness education programmes, namely the MAP-IT approach, precede–proceed model, P-Process, Health Belief Model, Transtheoretical (Stages of Change) Model, Theory of Planned Behaviour, Social Cognitive Theory, and complex interventions. These theories and models are intended to conceptualize human thought and behaviour and systematically explain the reasons behind actions such that they can be utilized to set the objectives and content of health intervention projects. Health literacy will also be discussed, with relevant examples for illustrative purposes.
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27

Dittus, Kim L. Use of the health belief model to examine food safety and nutrition attitudes and behavior related to fruits and vegetables. 1991.

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28

Beliefs and Families: A Model for Healing Illness (Families & Health). Basic Books, 1996.

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29

Hunter, David. On Believing. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192859549.001.0001.

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This book develops original accounts of the logical, psychological, and normative aspects of belief, grounded in ontological views that put the believer at the heart of the story. Hunter argues that to believe something is to be in position to do, think, and feel things in light of a possibility whose obtaining would make one right. The logical aspect is that being right depends only on whether that possibility obtains. The psychological one concerns how that possibility can rationalize what one does, thinks, and feels. But, Hunter argues, beliefs are not causes, capacities, or dispositions. Rather, believing rationalizes because possibilities are potential reasons. Hunter also denies that believing is a form of representing. The objects of belief are possibilities, not representations, and belief states are not themselves true or false. Hunter defends this modal view against familiar objections and explores how objective and subjective limits to belief generate credal illusions and ground credal necessities. Developing a novel account of the normativity of belief, he argues that voluntary acts of inference make us responsible for our beliefs. While denying that believing is intrinsically normative, Hunter grounds the ethics of belief in attributive goodness. Believing something is to our credit when it shows us to be good in some way, and what we ought to believe depends on what we ought to know, and not on the evidence we have. The ethics of belief, Hunter argues, concern how a believer ought to be positioned in a world of possibilities.
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30

Drew, Judith C. A NURSING STUDY OF HEALTH AND ILLNESS BELIEFS, EXPLANATORY MODELS, AND HELP-SEEKING PATTERNS AMONG FRANCO-AMERICANS (HEALTH BELIEFS). 1990.

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31

Dalal, Ajit K. Health Beliefs and Coping with Chronic Diseases. SAGE Publications India Pvt, Ltd., 2015.

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32

Health Beliefs and Coping with Chronic Diseases. SAGE Publications India Pvt, Ltd., 2015.

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33

Dalal, Ajit K. Health Beliefs and Coping with Chronic Diseases. SAGE Publications Pvt. Ltd, 2015.

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34

Basu, Sanjay. Good Modeling Practices. Edited by Sanjay Basu. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190667924.003.0011.

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Throughout this book, the author has focused on the practices of constructing models or using standard modeling templates and strategies to solve common public health and healthcare system problems. But inherent to the task of using models is the challenge of being a good consumer of models. Often, the planner is faced with the task of reading and interpreting models produced by others and determining whether they “believe” the model results and can make use of the model implementation to help make decisions. In this chapter, the author addresses the issue of how we might become better consumers of modeling studies.
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35

Chaturvedi, Santosh K. Religious, Spiritual, and Cultural Aspects of Psychiatric Ethics in Hinduism. Edited by John Z. Sadler, K. W. M. Fulford, and Cornelius Werendly van Staden. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780198732365.013.46.

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Religious practices and beliefs originating from Hinduism are closely related to the presentation of psychopathology and psychiatric disorders. Many Hindu rituals and interventions are used for well-being and relief from mental distress. The predominant belief in Karma, propagated in theVedasandBhagwada Gita, is noted in clinical practice. Explanatory models related to Hinduism need to be acknowledged by mental health professionals. Hinduism-based interventions are popular and may interfere with modern psychiatric treatment. At times, Hindu health-promoting practices may be useful as an alternative or complementary method of treatment. Ayurveda and yoga are primarily based on Hindu philosophy. Psychiatric ethics in relation to Hindu religion need to weigh the benefits of these religious beliefs and spiritual practices against the benefits from modern interventions, and the potential harm arising out of practicing or not practicing these rituals and cultural traditions.
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36

Crabtree, Mary Katherine. SELF-EFFICACY AND SOCIAL SUPPORT AS PREDICTORS OF DIABETIC SELF-CARE (HEALTH BELIEFS, BEHAVIOR, CHRONIC ILLNESS, SOCIAL LEARNING THEORY, MODEL TESTING). 1986.

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37

Broadbent, Alex. Philosophy of Medicine. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190612139.001.0001.

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Philosophy of Medicine seeks to answer two questions: (1) what is medicine? and (2) what should we think of it? The first question is motivated by the observation that medicine has existed and continues to exist in many different forms in different times and places. There is no activity or belief that is common to all medical traditions in all times and places. What, if anything, makes us count these activities as varieties of the same thing—namely, medicine? The book distinguishes the goal and business of medicine, arguing that the goal is cure, while the business of medicine cannot be, because medical traditions have been too hit-and-miss at achieving cure. The core medical competence is identified as engaging with the project of understanding the nature and causes of disease. A model of health is also required to say what medicine is, since health is part of its subject matter, and a novel theory of health as a secondary property is offered. In the second part of the book, the proper epistemic attitude to medicine is considered. Contrary to much contemporary work, the book argues against positions setting very rigid constraints on what counts as admissible evidence in forming beliefs either about whole traditions or about specific interventions. Thus both Evidence-Based Medicine and Medical Nihilism are rejected. Instead a view called Medical Cosmopolitanism is developed from Appiah’s corresponding work in ethics. The view is applied to alternative and non-Mainstream traditions, as well as to the project of decolonizing medicine.
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38

Ricci, Edmund M., Ernesto A. Pretto, Jr., and Knut Ole Sundnes. Disaster Evaluation Research. Oxford University Press, 2019. http://dx.doi.org/10.1093/med/9780198796862.001.0001.

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The ultimate hope and great challenge undertaken by the authors of this volume is to improve disaster preparedness and response efforts globally by providing a standardized way to conduct rigorous and comprehensive scientific evaluative studies of the medical and public health response to these horrific events. It is our strongly held belief that the framework for the conduct of evaluative studies, as developed by specialists in scientific evaluation, offers the most appropriate and comprehensive structure for such studies. Our ‘eight-step approach’ is based upon a conceptual framework that is now widely used by health organizations globally as a basis for the evaluation of community-based medical and public health programs. We contend that many more disaster-related injuries and deaths can be prevented if the concepts and methods of evaluation science are applied to disaster events. In Part 1 of this book we describe the basic concepts and scientific methods used by program evaluation scientists to assess the structure, process, and outcomes of medical and public health interventions. In addition, a detailed description of a comprehensive medical and public health response system is described. In Part 2 we present an eight-step model for conducting an evaluative study of the response, again with a focus on the medical and public health components. Ethical issues that come into play in the conduct of disaster evaluative disaster research, and how these should be addressed, are the focus of Chapter 13. The final chapter offers a look to the future as new technology for data collection becomes available. We are not so naïve as to believe that disaster preparedness and response will change as a direct result of the availability of scientifically conducted assessments. Change requires a double pronged commitment—leaders from both the ranks of government and of the health professions must carefully consider, fund, and adopt policy positions and programs that are based upon the findings and recommendations that emerge from scientific evaluation studies. That is the most certain pathway to a better future.
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39

Grossoehme, Daniel H., and Mary Lynn Dell. Theological Ethics Relevant to Mental Health and Psychiatry. Edited by John R. Peteet, Mary Lynn Dell, and Wai Lun Alan Fung. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190681968.003.0003.

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This chapter defines several commonly used terms in discussions of world religions, spirituality, and the contributions to and overlapping concerns of theological ethics and bioethics. Brief summaries of six major world faith traditions are offered, including historical origins, demographic information, basic theological tenets, and key themes in the religions’ ethics. Attitudes and beliefs about life, illness, suffering, medical care, end of life, and mental health care are discussed. Points at which theological ethics inform use of the Jonsen Four Topics Model are reviewed. Readers are provided a list of resources for additional reading and study at the intersection of theological and medical ethics. Although this chapter is not intended to be an exhaustive review of major world faith traditions, readers are reminded that understanding aspects of the religious and spiritual traditions and their imperatives for living may be of great importance to patients and their ethical decision making.
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40

Health and natural landscapes: concepts and applications. Wallingford: CABI, 2021. http://dx.doi.org/10.1079/9781789245400.0000.

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Abstract This book contains 8 chapters that discuss and explore these positive outcomes by delving into how humans perceive and respond to the natural world. It also looks at the different stages of human development and how societal perspectives regarding natural landscapes have changed over time. These perspectives influence our responses to current issues such as climate change and pandemics. Examining our worldviews is critical to developing a deeper understanding of human beliefs and relationships with natural landscapes. Moreover, empirically based theories and models can be useful in enhancing that understanding, but other realities are also important such as traditional ecological knowledge (TEK) and a rekindling of a sense of connection with nature. Whether empirically derived in recent decades or handed down through the generations, this knowledge can be useful as we consider the many forms of human well-being, including physical, mental, spiritual, and social.
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41

Zavella, Patricia. The Movement for Reproductive Justice. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479829200.001.0001.

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Working on behalf of women of color, the movement for reproductive justice incorporates intersectionality and human rights to advocate for women’s right to bear children free from coercion or abuse, terminate their pregnancies without obstacles or judgment, and raise their children in healthy environments as well as the right to bodily autonomy and gender self-identification. The movement for reproductive justice takes health advocacy further by pushing for women’s human right to access health care with dignity and to express their full selves, including their spiritual beliefs, as well as policies that address social inequalities and lead to greater wellness in communities of color. The evidence is drawn from ethnographic research with thirteen organizations located throughout the United States. The overall argument is that the organizations discussed here provide a compelling model for negotiating across differences within constituencies. This movement has built a repertoire of “ready-to-work skills” or methodology that includes cross-sector coalition building, storytelling in safer spaces, and strengths-based messaging. In the ongoing political clashes in which the war on women’s reproductive rights and targeting of immigrants seem particularly egregious and there are widespread questions about whether “the resistance” can maintain its cohesion, the movement for reproductive justice offers a model for multiscalar politics in opposition to conservative agendas and the disparagement of specific social categories. Using grassroots organizing, culture shift work, and policy advocacy, this movement also offers visions of the strength, resiliency, and dignity of people of color.
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42

Lichti, Mary Olsen. THE SALIENCE OF DEVELOPMENTAL HISTORY, PARENTING BELIEFS, PSYCHOLOGICAL RESOURCES, AND CONTEXTUAL FACTORS IN DETERMINING PARENTING COMPETENCE AMONG HIGH-RISK AFRICAN AMERICAN MOTHERS: A PATH MODEL. 1994.

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43

Connolly, Michael. SAGE & THYME. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780198736134.003.0024.

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Unhelpful communication behaviours by nurses are known to block patients with cancer from thinking for themselves and so a new approach to training emotional support has emerged from practice. Foundation-level communication skills, including patient-centredness, are being taught in the United Kingdom within a three-hour workshop. Within it, teachers of communication skills are attempting to bridge the gap between published knowledge and clinical practice, using a structured and sequential model known as SAGE & THYME. The model is described as a starter kit to help health workers to listen carefully and practice patient-centred care. The elements of the model and the workshop are described. Published data of self-reported outcomes from workshop participants suggest that learning happens, beliefs change, confidence grows, and willingness to discuss emotional concerns increases. Dissemination of the workshop throughout the United Kingdom appears to be practical, though further research into the impact on patient outcomes is needed.
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44

Mandeville, Anna L. Non-pharmacological methods of acute pain management. Oxford University Press, 2011. http://dx.doi.org/10.1093/med/9780199234721.003.0003.

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Psychological factors are a key part of pain perception as articulated in the neuromatrix model of pain. Psychoeducational interventions are of significant value in acute pain management and have reduced pain severity, distress, and length of hospital stay. Mood, beliefs about pain and illness, previous experience of pain, and the behaviour of health care professionals all influence pain perception and response to pain. Helping patients reappraise the threat value of pain through tailored information giving and where needed cognitive behavioural interventions are practical strategies. Attention control methods, including clinical hypnosis, are effective in reducing procedural pain.
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45

Onoye, Jane M., Deborah Goebert, and Leslie Morland. Cross-Cultural Differences in Adjustment to Pregnancy and the Postpartum Period. Edited by Amy Wenzel. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199778072.013.31.

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Cultural context is important to understanding cross-cultural difference in adjustment to pregnancy and the postpartum period. Culture is complex, with interrelated variables posing challenges for research. Highlighted with examples of research with women from Western, Eastern, Native, and Other cultures, the chapter discusses variables such as acculturation and acculturative stress, social support, religious and spiritual beliefs and practices, and help-seeking and utilization of services in perinatal mental health and adjustment. Although rates of psychiatric symptoms and disorders vary across cultures, postpartum depression is universal and most often reflected in the perinatal mental health literature. Research on interventions and services mainly examine Western approaches as standard models of health care; however, understanding cultural context can help to inform directions for intervention adaptations or tailoring through a “cultural lens.” There are growing segments of cross-cultural perinatal mental health research, but many gaps still remain.
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46

Daaleman, Timothy P. Religion and Spirituality in Family Medicine. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190272432.003.0004.

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There is awareness among contemporary family physicians of the intersection of religion and spirituality (R/S) and health care. The rigorous examination of R/S and health outcomes continues to be hampered by methodological challenges and the lack of plausible conceptual models. However one important area of investigation, and growing evidence base, can be found in the spiritual care provided at the end of life. In this clinical setting and other related contexts, a health services perspective provides a structured approach to both research and practice, particularly with contemporary movements to value-based health care. For physicians, the following clinical skills are the foundation to spiritual care: (1) empathy and attentiveness; (2) formulating a whole person care plan that is inclusive of spiritual factors; (3) including pastoral and other spiritual care specialists in the care plan, and; (4) identifying and addressing concordant and discordant beliefs and values when they arise.
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47

Grob, Charles S. Hallucinogens: Spiritual and Therapeutic Use, Overuse, and Complications. Edited by Shahla J. Modir and George E. Muñoz. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190275334.003.0011.

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A fascinating class of psychoactive substances possessing a long and mysterious history of human use are the classic hallucinogens. Forming a vital component of prehistorical and aboriginal culture and belief systems, hallucinogens were ultimately condemned and repressed by evolving civilizations, only to the “rediscovered” in the 20th century. Of compelling interest to anthropologists, ethnobotanists, pharmacologists, medical scientists, and mental health clinicians, their use was diverted to the general culture, particularly among youth during the politically tumultuous 1960s: it was determined to be the cause of a period of cultural upheaval associated with a perceived public health crisis. After decades of quiescence, however, the careful examination of hallucinogens under rigorous and approved research conditions has resumed. This chapter will explore the historical background, neuropharmacology, cultural use, risks of adverse events/addiction, recent renaissance of controlled research, and models for optimal use and implications for the future.
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48

Darrigol, Olivier. Theories of Heat: Some Background. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816171.003.0002.

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This is a condensed history of thermodynamics and kinetic-molecular theory in Boltzmann’s times and earlier. In the second half of the nineteenth century, there was a widely shared belief in the kinetic-molecular nature of heat. This belief extended to the generally educated public, thanks to popular accounts such as John Tyndall’s Heat considered as a mode of motion (1863). There still was no consensus on the precise form of this motion. For instance, many French physicists persisted in favoring Ampère’s old vibrational picture. Also, there was no consensus on the fruitfulness of the kinetic-molecular theories. Most physicists did not need more than macroscopic thermodynamics, and there were voices, toward the end of the century, to denounce the disproportion between the difficulty of the kinetic-molecular theories and the amount of usable results. Boltzmann had to face such criticism although he was not alone in his quest for a comprehensive kinetic-molecular view of nature.
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49

Silbermann, Michael, and Ann Berger. Global Perspectives in Cancer Care. Oxford University Press, 2022. http://dx.doi.org/10.1093/med/9780197551349.001.0001.

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In this book, we focused on different cultures, traditions and faiths. Many parts of the world have indigenous cultures and spiritual beliefs in addition to the primary religion. There are chapters on indigenous religions as well as indigenous traditional healers. People everywhere experience trouble, sorrow, need and sickness and they develop skills and knowledge in response to these adversaries. This book provides insightful models of these parameters and serves as a valuable resource for healthcare providers and policymakers by taking a global approach to cultural diversity in the world. By understanding this cultural diversity and the many faces of psychological, social and spiritual dimensions of health and healing, we can learn from one another.
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50

Gipps, Richard G. T. Cognitive Behavior Therapy. Edited by K. W. M. Fulford, Martin Davies, Richard G. T. Gipps, George Graham, John Z. Sadler, Giovanni Stanghellini, and Tim Thornton. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199579563.013.0072.

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Cognitive behavior therapy (CBT) theorists propose that disturbances in cognition underlie and maintain much emotional disturbance. Accordingly the cognitive addition to behavioral therapy typically consists in collaboratively noticing, restructuring, de-fusing from, and challenging these cognitions by the therapist and the patient. With the right group of problems, patients, and therapists, the practice of CBT is well known to possess therapeutic efficacy. This chapter, however, primarily considers the theory rather than the therapy of CBT; in particular it looks at the central significance it gives tocognitionin healthy and disturbed emotional function. It suggests that if "cognition" is used to mean merely ourbelief and thought, then CBT theory provides an implausible model of much emotional distress. If, on the other hand, "cognition" refers to the processing ofmeaning, then CBT risks losing its distinctiveness from all therapies other than the most blandly behavioral. The chapter also suggests: (a) that the appearance, in CBT's causal models of psychopathology, of what seem to be distinct causal processes and multiple discrete intervention sites may owe more to the formalism of the theory than to the structure of the well or troubled mind; (b) that CBT theorists sometimes unhelpfully assimilate the having of thoughts to episodes of thinking; (c) that CBT models may sometimes overemphasize the significance of belief and thought in psychopathology because they have unhelpfully theorized meaning as belonging more properly to these, rather than to emotional, functions; (d) that CBT approaches can also misconstrue the nature and value of acknowledgement and self-knowledge-thereby underplaying the value of some of the CBT therapist's own interventions. The theoretical and clinical implications of these critiques is discussed-such as that there are reasons to doubt that CBT always works, when it does, in the manner it tends to describe for itself.
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