BackgroundThe Hospital Anxiety and Depression Scale (HADS) is a widely used self-report measure to assess emotional distress in clinical populations. As highlighted in recent review studies, the latent structure of the HADS is still an issue. The aim of this study was to analyze the factorial structure of the HADS in a large community sample in Italy, and to test the invariance of the best fitting model across age and gender groups.MethodsData analyses were carried out on a sample of 1.599 participants proportionally stratified according to the Italian census population pyramid. Participants aged 18 to 85 years (females = 51.8%), living in eight different regions of Italy, voluntarily participated in the study. The survey questionnaire contained the HADS, Health Status questions, and sociodemographic variables.ResultsConfirmatory factor analysis indicated that a bifactor model, with a general psychological distress factor and two orthogonal group factors with anxiety and depression, was the best fitting one compared to six alternative factor structures reported in the literature, with overall good fit indices [Non-normed Fit Index (NNFI) = .97; Comparative Fit Index (CFI) = .98; Root Mean-Square Error of Approximation (RMSEA) = .04]. Multi-group analyses supported total invariance of the HADS measurement model for males and females, and for younger (i.e., 18–44 years old) and older (i.e., 45–85 years old) participants. Our descriptive analyses showed that females reported significant higher anxiety and general distress mean scores than males. Moreover, older participants reported significant higher HADS, anxiety and depression scores than younger participants.ConclusionsThe results of the present study confirmed that the HADS has good psychometric properties in an Italian community sample, and that the HADS scores, especially the general psychological distress one, can be reliably used for assessing age and gender differences. In keeping with the most recent factorial studies, our analysis supported the superior fit of a bifactor model. However, the high factor loadings on the general factor also recommend caution in the use of the two subscales as independent measures.

The Subjective Happiness Scale (SHS) is one of the most commonly used measures of happiness. Many translations and validation studies have been carried out in different countries and languages. The aim of the current paper was to investigate the psychometric properties of the Italian translation of the SHS and to provide normative data. The SHS was administered with life satisfaction items, anxiety and depression scales to a community sample of 993 participants, aged 18-85 years, living in different parts of Italy. Age and gender distributions were stratified according to the population pyramid. Confirmatory Factor Analysis supported the unidimensionality of the SHS, with acceptable fit indexes (NNFI = .96; CFI = .99; RMSEA = .08; 95 % C.I. [.04-.12]). Multi-group analyses supported total invariance of the SHS measurement model for males and females, and partial invariance for younger (i.e., 18-44 years old) and older (i.e., 45-85 years old) participants. Significant correlations with satisfaction items, anxiety and depression provided evidence for concurrent validity. These findings showed that the Italian SHS translation is a reliable and valid tool, which adds to existing translations and validation studies in different countries and languages. © 2013 Springer Science+Business Media Dordrecht

Introduction: Dignity Therapy (DT) is a brief, individualized, narrative psychotherapy developed to reduce psychosocial and existential distress, and promote dignity, meaning, and hope in end of life patients. Previous studies have shown that DT was effective in reducing anxiety and depression, and improving dignity-related distress. However, less is known about its efficacy on spiritual well-being. The aim of this study is to contribute to the existing literature by investigating the effects of DT on specific dimensions of spiritual well-being, demoralization and dignity-related distress in a sample of terminally ill patients. Methods: A randomized, controlled trial was conducted with 64 terminally ill patients who were randomly assigned to the intervention group (DT + standard palliative care) or the control group (standard palliative care alone). The primary outcome measures were Meaning, Peace, and Faith whereas the secondary outcome measures were (loss of) Meaning and purpose, Distress and coping ability, Existential distress, Psychological distress, and Physical distress. All measures were assessed at baseline (before the intervention), 7-10 and 15-20 days after the baseline assessment. The trial was registered with ClinicalTrials.gov (Protocol Record NCT04256239). Results: The MANOVA yielded a significant effect for the Group X Time interaction. ANOVA with repeated measures showed a significant effect of time on peace and a significant Group X Time interaction effect on peace. Post hoc comparisons revealed that, while there was a decrease in peace from pre-treatment to follow-up and from post-treatment to follow-up in the control group, there was no such trend in the intervention group. Discussion: This study provides initial evidence that patients in the DT intervention maintained similar levels of peace from pre-test to follow-up, whereas patients in the control group showed a decrease in peace during the same time period. We did not

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In this study we examined whether differences in the habitual use of mindfulness skills were associated with specific well-being and neuroticism aspects. Two hundred eleven volunteers aged 21–84 years completed measures of mindfulness, neuroticism, psychological well-being (PWB), and subjective well-being (SWB). Describing, observing, and acting with awareness (i.e., the mindfulness “what” skills) were positively correlated with personal growth, purpose in life, and autonomy (i.e., the “core” eudaimonic components of PWB). Nonreactivity and nonjudging (i.e., the mindfulness “how” skills) were negatively associated with neuroticism aspects, such as withdrawal (e.g., depression) and volatility (e.g., anger). Describing and nonreactivity were the only mindfulness skills significantly correlated with the SWB measures. Acting with awareness mediated the effect of both withdrawal and volatility on eudaimonic well-being outcomes. Describing had consistent mediation effects across all well-being measures, but only for the withdrawal aspect. Nonreactivity and nonjudging did not mediated withdrawal when considering eudaimonic well-being as outcomes. Mediation effects for nonjudging and nonreactivity were found between volatility and SWB markers as well as between volatility and self-acceptance, environmental mastery, and positive relations with others (i.e., the “other” eudaimonic PWB components). In sum, the mindfulness “what” skills were important for eudaimonic well-being, especially for internalizing individuals. Authors discuss the usefulness of a facet-level analysis of mindfulness for examining incremental validity of some facets over others in accounting for different well-being outcomes measures. Clinical implications are also discussed.

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Background: Spirituality is particularly important for patients suffering from life-threatening illness. Despite research showing the benefits of spiritual assessment and care for terminally ill patients, their spiritual needs are rarely addressed in clinical practice. This study examined the factor structure and reliability of the Functional Assessment of Chronic Illness Therapy-Spiritual (FACIT-Sp) in patients with advanced cancer. It also examined the clinical meaning and reference intervals of FACIT-Sp scores in cancer patients subgroups through a literature review.Methods: A forward-backward translation procedure was adopted to develop the Italian version of the FACIT-Sp, which was administered to 150 terminally ill cancer patients. Exploratory factor analysis was used for construct validity, while Cronbach's α was used to assess the reliability of the scale. Results: This study replicates previous findings indicating that the FACIT-Sp distinguish well between features of meaning, peace, and faith. In addition, the internal consistency of the FACIT-Sp was acceptable. The literature review also showed that terminal cancer patients have the lowest scores on the Faith and Meaning subscales, whereas cancer survivors have the highest scores on Faith. Conclusions:The Italian version of the FACIT-Sp has good construct validity and acceptable reliability. Therefore, it can be used as a tool to assess spiritual well-being in Italian terminally ill cancer patients. This study provides reference intervals of FACIT-Sp scores in newly diagnosed cancer patients, cancer survivors, and terminally ill cancer patients and further highlights the clinical meaning of such detailed assessment.

Recent theories suggest an important role of neuroticism, extraversion, attitudes, and global positive orientations as predictors of subjective happiness. We examined whether positivity mediates the hypothesized relations in a community sample of 504 adults between the ages of 20 and 60 years old (females = 50%). A model with significant paths from neuroticism to subjective happiness, from extraversion and neuroticism to positivity, and from positivity to subjective happiness fitted the data (Satorra–Bentler scaled chi-square (38) = 105.91; Comparative Fit Index = .96; Non-Normed Fit Index = .95; Root Mean Square Error of Approximation = .060; 90% confidence interval = .046, .073). The percentage of subjective happiness variance accounted for by personality traits was only about 48%, whereas adding positivity as a mediating factor increased the explained amount of subjective happiness to 78%. The mediation model was invariant by age and gender. The results show that the effect of extraversion on happiness was fully mediated by positivity, whereas the effect of neuroticism was only partially mediated. Implications for happiness studies are also discussed.