Meta-analysis of Meaning

DynaPsych Table of Contents

A Meta-Analysis of Meaning

Neil Alan Soggie

Atlantic Baptist University

Moncton, New Brunswick

December 2005

Neil.Soggie@abu.nb.ca

Abstract

This paperidentifies the importance of existential mythopoeics in forming mental health.Through a meta-analysis of studies dealing with mythopoeics and mental healthacross a wide range of circumstances a mean effect size was calculated. Theresult is a quantifiable value of existentialism and mental health across thebreadth of life circumstances. The mean effect size of 11% therefore emphasizesthe importance of existentialism in the mental wellness of a patient/ client.

It seems that there once were some fish that spent theirdays swimming around in search of water. Anxiously looking for theirdestination, they shared their worries and confusion with each other as theyswam. One day they met a wise fish and asked him the question that hadpreoccupied them for so long: “Where is the sea?” The wise fish answered: “Ifyou stop swimming so busily and struggling so anxiously, you would discoverthat you are already in the sea. You need look no further than where youalready are.”

-- Moon (2002)

Introduction

The question to be discussed in this article is whether ornot the theoretical existential construct can actually be shown in empiricalresearch to play a factor in mental health and life satisfaction. In essencethis article will develop a description of the importance of the existentialrole in human experience.

OperationalDefinitions

This article will use the general value of life meaning andsatisfaction as the basic standard for “mental health” within this study. Thismeans, the measure by which a person is able to adjust to his/her circumstance.If subjective or objective social experiences are not beyond the “normal” rangeof the general population then this is to be considered, “mental health”[1].Therefore, from an operational point of view we will consider that if theindividual does not report a problem, nor does society, then there is noproblem and this will function as a general guide of normal mental health. Thiswill be compared with the basic existential value of knowing where one fits andwhy within life. This will therefore include a range of existential values thatcarry mythopoeic[2] terms thatvary depending upon individual/researcher bias. These terms include tones ofreligion or spirituality within them, but are from the perspective of thispaper are simply mythopoeic constructs. In general this project will acceptresearch articles that examine the “way people live and find meaning inexistence” no matter the term applied to it.

Such a decision is in line with the standard existentialpsychometric tools that recognize (Ellison, 1993) mythopoeics and existentialwellness as two interrelated yet distinct aspects of human functioning andmeaning making. Therefore while evaluating the general main effect size ofexistentialism we shall include journals that speak of mythopoeics in terms ofreligious well being as well as those that speak exclusively of existentialwell-being. In addition, since mythopoeics and existentialism are both part ofthe human functioning experience, they can be included in the general moderncatholic term of spirituality[3].Such a concept includes both mythic and existential orientations within itsconcept, and since both are interdependent and interrelated this term will alsobe included in the general understanding of existentialism.

These terms will be included in the general operationaldefinition of our understanding of existentialism. However there will be asub-categorisation of these various terms during the further refinement of themeta-analysis. The logic for the inclusion of these terms can be argued fromthe mythopoeic perspective already clarified in chapter one. In addition,studies about the quality of life and issues of life satisfaction also affirmthat such factors are part of the subjective well being of people (McNamara,1979).

Some researchers for example (Campbell, 1981) suggest thatwell-being depends on the satisfaction of three basic kinds of needs: 1. Theneed of having; 2. The need of relating; 3. The need for being. To this end,the mythic religious framework is considered to be extremely important in thelives of many people (Campbell, Converse, & Rodgers, 1976).

Methods

The meta-analytic[4]approach utilized in this study is an attempt to synthesize the results ofprevious studies. This will be done by transforming the information of thesevarious studies into a common metric, the effect size, which is thencategorized across studies. From this work, this project shall thereforepresent a mean effect obtained from all reviewed studies in order to answer thequestion of the importance of the existential within mental health.[5]

In addition to the description of the main effect there isof course the more specific issues as to what aspects of human existence doesthe existential influence the most. This more specific investigation requiresthat all the studies be organized into sub-categories for further analysis.Therefore this project will also report the important sub-categories ofexistentialism and their resulting relationship with other issues. This alsotakes into account the fact that studies vary in their outcomes and thesubcategories will seek to suggest some of the moderators in these variableoutcomes. Primarily this is a descriptive study that will utilize the Pearsonproduct-moment correlation coefficient as the basis of the main mean effectsize.

This meta-analysis shall progress with predictable precisionthrough its analysis. It has already begun with the development of operationaldefinitions and the formulation of research questions. The next stage is thenof course logically the presentation of relevant research and itscategorization/ coding of the studies. From this coding process there will bethe calculation of the mean main effect and the effect size of each sub-category.

In order toensure the integrity of the studies relationship with existentialism it isimportant to establish a clear standard for inclusion and exclusion of studies.The goal will be to provide a representative cross-section of quantitativeanalysis of existentialism that employs reliable methods. In order to ensurethat there is some balance for both researcher bias and method integrity withinthe studies examined, only those studies published within peer-reviewedjournals will be included. The only exception to this rule is papers presentedto peers at professional psychological association conferences. In addition,the age group of concern within this study is between the ages of 12 and 90years. Therefore, those studies with subjects outside of this range will beexcluded.

Based uponthese parameters, there is an obvious research bias that must be mentioned, forsince this project will only deal with peer-reviewed published journal studies,the issue of publication bias must be a cause for deliberation. That is, theremay be a reluctance of editors or reviewers to accept for publication studieswith non-significant results coupled with, the hesitation on the part ofauthors to submit such non-significant findings. This may mean that apublication bias will sway the findings towards a positive support of theexistential component of human experience. While such a publication bias ispossible, and must be considered in the larger scope of this project, forpractical reasons such a problem must be set-aside for the moment.

In dealingwith calculation of the mean effect of the general existential category and itsmore specific subcategories this study will calculate the mean across studies.This means that each published study will contribute its main effect score tothe calculation of the mean for the general category of existentialism.Therefore each studies’ score will be weighted the same, regardless of thenumber of subjects within the study.

In thecases where a study results were only described as, or could be inferred to be,“non-significant”, an effect size of zero was assigned; if results were onlydescribed as “significant”, p<0.10 significance level was assumed and thecorresponding effect size was calculated.

Of furtherconsideration is the observed effect by the existential variable. The observedeffects of variable may be positive, neutral or mixed, or negative. In order toprovide a clear picture of the positive effects of existentialism only thosestudies that demonstrate a positive effect will be included in the calculationof the general mean effect. However if indeed mixed, neutral or negativefindings are found, these will be noted in order to balance the furtherdiscussion on this issue.

Incalculating the main effect size this project acknowledges that there are manyways of achieving this. For the Effect Size is itself a general name applied to a wholefamily of indices that measure the magnitude of treatment effect. In generalthere are two ways of measuring the effect size as either the standardizeddifference between two means as Cohen does for two independent groups (Cohen,1988), or from correlations. In this case the effect size can be measured asthe correlation between the independent variable classification and the individualscores on the dependent variable. In such a case as with the Pearson product-moment correlationcoefficient then the square of the r-value is the effect size, meaning it isthe percentage of the variance in the dependent variable that is accounted forby membership in the independent variable groups.

Results

Thisproject has identified nine empirical studies (N=9) that fit its operationaldefinition of an analysis of General Existentialism. Each report evaluates someaspect of General Existentialism in relation to some issue of mental health.This in turn will provide the data for the description of the common materialbetween General Existentialism and mental health. Of these studies, three wereplaced in the sub-category of Mythic, due to their mythic/ religious emphasis.In addition, three were placed in the sub-category of Existential, due to theiremphasis upon meaning/ self actualisation yet without the mythopoeic overtones.Finally, three studies were not placed in either of the sub-categories sincethey deal with existential issues but have either a mythopoeic or clearlyreligious tone in their evaluation.

The primaryissue is of course the general influence of general existentialism. Thisincorporates the mythopoeic (often religious) aspect of personal and communitystories that interact with one another to form an existential structure. Inaddition, this general existentialism incorporates the sense of personallife-satisfaction and fulfilment. The logic of combining these two aspects is ofcourse supported by psychometric studies that affirm a relationship betweenthese conceptual sub-categories, r = 0.62 (p<0.001)(Ellison, 1993).

On theissue of General Existentialism and its relation to General Mental Health ninestudies were analysed. The effect size of each study was calculated from thecorrelation coefficient and the mean was calculated (see figure 1). The datafrom this analysis is that 11% of the variance in general mental health (acrosscontexts) can be accounted for by its relationship to general existentialism.

Figure 1

GeneralExistentialism

Author Sub-category MainEffect Size

Gibbs, H. Mythic ES=0.348

Hackey, C. Mythic ES=0.01

Laurencelle,R. Mythic ES=0.026

Graham, S. GeneralExistential ES=0.084

Camprise,R. (study 1) Existential ES=0.24

Camprise,R. (study 2) Existential ES=0.096

Paloutzian,R. (note 3) Existential ES=0.194

McClain, C. GeneralExistential ES=0.168

Fry, P. GeneralExistential ES=0.423

MeanEffect = 0.111

Conclusion

As the taleof the fish suggests and as this analysis verifies we are all existentialcreatures, whether we imagine ourselves to be so or not. The existentialstories are at the very essence of how we relate to ourselves within ourselvesand how we relate to our constructed universe (Evans 1990). The guidingprinciple that organizes how we create ourselves in these relationships isthrough this process of stories, both overarching mythic stories and concretepersonal stories of relating to our natural world.

Howeverthis meta-analysis also makes clear that while a significant portion of mentalhealth is the stories we create and how we choose to relate to our universethis is not the entire picture. The existential is important but this does notnegate a proper therapeutic diagnosis to identify other issues that may beinfluencing the mental health of the client. Basic underlying issues ofbiochemical imbalances, psychiatric issues or neural damage must also be recognizedas important issues to be identified by the therapist. For while we may favourthe role of an existential guide in the therapist/ client relationship, as aprofessional psychologist/ psychotherapist we must be mindful of the fact thatthe evidence suggests that this is only a fraction of the overall picture. Inservice of the client we must therefore have the diagnostic ability torecognize if this existential factor is the aetiology of the client’s sufferingor if some other portion of the 89% of the client’s mental life is involved.Only then can we begin to service our client’s as a true existentialpsychotherapist.

References

Campbell, A. (1981). The sense of well-being in America: Recent patterns and trends. New York: McGraw-Hill.
Campbell, A., Converse, P., & Rodgers, W. (1976). The Quality of American Life. New York: Russell Sage Foundation.
Camprise, R., Ellison, C., Kinsman, R. (1979) Spiritual Well-being: Some exploratory relationships. In. R.I. Paloutzian. Spiritual Well-being, loneliness and perceived quality of life. Symposium presented at the annual meeting of the American Psychologist Association, New York. (Note 2, Study 1).
Camprise, R., Ellison, C., Kinsman, R. (1979) Spiritual Well-being: Some exploratory relationships. In. R.I. Paloutzian. Spiritual Well-being, loneliness and perceived quality of life. Symposium presented at the annual meeting of the American Psychologist Association, New York. (Note 2, Study 2)
Cohen, J. (1988). Statistical Power Analysis for the Behavioural Sciences (2^nd ed.). New Jersey: Lawrence Erlbaum Associates.
Ellison, C. W. (1993). Spiritual Well-being: Conceptualization and Measurement. Journal of Psychology and Theology, 11(4), 330-340.
Evans, S. C. (1990). Soren Kiekegaard’s Christian Psychology. Vancouver: Regent College .
Fry, P.S. (2000) Religious involvement, spirituality and personal meaning for life: Existential predictors of psychological well-being in community residing and institutional care elders. Aging and Mental Health, 4, 375-387.
Gibbs, H., Achterberg-Lawlis, J. (1978). Spiritual Values and Death Anxiety: Implications for Counseling with Terminal Cancer Patients. Journal of Counseling Psychology. 25(6): 563-569.
Graham, S., Furr, S., Flowers, C., Burke, M. (2001) Religion and Spirituality in Coping with Stress. Counselling and Values 46, 2-13.
Hackey, C.H. & Sanders, G.S. (2003). Religiosity and Mental Health: A Meta-Analysis of Recent Studies. Journal for the Scientific Study of Religion, 42(1), 43-55.
Laurencelle, R., Abell, S., Schwartz, D. (2002) The Relation Between Instrinsic Religious Faith and Psychological Well-Being. The International Journal for the Psychology of Religion, 12(2), 109-123.
McClain, C., Rosenfeld, B., Breitbart, W. (2003) Effect of spiritual well-being on end-of-life despair in terminally ill cancer patients. The Lancet. 361: 1603-1607.
McNamara, P. H., & St. George, A. (1979). Measures of Religiosity and the Quality of Life. In D.O. Moberg (Ed.), Spiritual Well-being: Sociological Perspectives (p. ). Washington, D.C.: University Press of America.
Moon, G. (2002). Spiritual Direction: Meaning, Purpose, and Implications for Mental Health Professionals. Journal of Psychology and Theology, 30(4), 264-275.
Paloutzian, R., Ellison, C. (1979). Loneliness and spiritual well-being as functions of living environment and professional status in adult women. Paper presented at the annual meeting of the Western Psychological Association. San Diego. (Note 3)
Paloutzian, R. F., & Ellison, C. W. (1991). Manual for the Spiritual Wellbeing Scale. Nyack, N.Y.: Life Advance.

[1] The American Psychiatric Association’sPsychiatric Glossary (1985) defines Mental Health as A state of being, relative rather thanabsolute. The best indices of mental health are simultaneous success atworking, loving, and creating with the capacity for mature and flexibleresolution of conflicts between instincts, conscience, important other people,and reality.

[2]Thisterm refers to how the human mind creates myth’s and then how these personalmyths eventually form societal myths that then become the context for personalmyths. This basic mythic structure and the myth making process are naturallyrelated to existential analysis and counselling as these are the psychologicalschemas in which individual’s process and interpret reality. Mythos (Greek:Mythos) plus Poiein (Greek: Poiein) gives us the term Mythopoeic meaning“Myth-making” or “Myth-creation”.

[3] The work of researchers such as C.E. Ellisonand G.W. Moon have done much to clarify how what has historically been referredto as spirituality is inessence a mode of psychological existentialism and therefore must be includedwithin this type of quantitative research.

[4] The meta-analysis approach was chosen withinthis study due to its perceived ability to provide a relatively unbiased andstatistically powerful picture of the issue to be discussed. This is of crucialconcern to a project that is so weighted with philosophy and qualitativetherapeutic issues in order to clarify the true role and importance of theexistential component of mental health and its role within psychotherapy.

[5] The effect size for a Pearson r is the square of ther-value. This is the percentage of variance in the dependent variable that isaccounted for by membership in the independent variable groups. For a d value of .8, the amount ofvariance in the dependent variable by membership in the treatment and controlgroups is 13.8%.