Secondary traumatic stress disorder (STSD) consists of identical symptoms as posttraumatic stress disorder (PTSD), but while PTSD originates from direct exposition to a traumatic event, STSD is a consequence of indirect exposure to trauma due to close personal contact with a trauma victim. This article examines the severity of STSD symptoms and their relationship to temperament traits and social support in a sample (N = 80) of trauma therapists in Poland. In our study, we controlled for demographic data, such as the therapist’s gender and age, and for work-related variables, such as the average number of years working as a trauma therapist, the average number of patients therapists worked with over the past 12 months, and whether therapists sought supervision for their therapeutic work. Participants filled out 3 questionnaires: the PTSD Questionnaire: Factorial Version; the Formal Characteristics of Behavior-Temperament Inventory; and the Berlin Social Support Scale. The level of STSD symptoms among trauma therapists was related to temperament traits, emotional reactivity and sensory sensitivity, as well as to perceived social support. Emotional reactivity was positively associated with level of STSD symptoms, whereas sensory sensitivity and perceived social support were negatively related to level of STSD symptoms. There was no significant relationship between therapists’ demographic characteristics and work-related variables and intensity of STSD symptoms.

Artykuł przedstawia wybrane wyniki badania 279 polskich naukowców ze stopniem doktora i doktora habilitowanego. Ogólny wskaĨnik wierzących w Boga wyniósł 56,3%, był najwyĪszy wĞród chemików (80%), geografów (76,2%), matematyków i informatyków (73,1%) i medyków (64,5%). CzĊĞü badanych (6,5%) uznała, Īe ich pogląd najlepiej wyraĪa zdanie: "Nie wierzĊ w osobowego Boga, ale wierzĊ w pewnego rodzaju siłĊ wyĪszą". Deklaracje ateizmu złoĪyło 18,3% badanych, agnostycyzm jako swą postawĊ wskazało 7,2%. Omówiono teĪ poglądy badanych na temat relacji miĊdzy nauką a religią, nawiązując do typologii tych relacji zaproponowanej przez Iana Barboura. NajwiĊcej badanych (41,9%) zaprzeczało istnieniu konfliktu miĊdzy tymi dziedzinami myĞli ludzkiej, 13% uznało, Īe zachodzi miĊdzy nimi konflikt. CzĊĞü badanych (19,6%) uwaĪała, Īe nauka i religia powinny byü traktowane jako niezaleĪne obszary dociekaĔ, 2% opowiedziało siĊ za dialogiem religii i nauki, a 3,6% za ich współdziałaniem w budowaniu obrazu Ğwiata.Słowa kluczowe: polscy naukowcy; Ğwiatopogląd; wiara w Boga; relacja nauka-religia.Autor jest emerytowanym profesorem nadzwyczajnym WyĪszej Szkoły Finansów i Zarzą-dzania w Warszawie (WSFiZ). Adres do korespondencji: ANDRZEJ GOŁĄB,

The paper presents selected results of a study on the religious views of 279 Polish scholars with a doctoral or higher degree. The percentage of scholars who declared belief in God was 56.3%. The four groups with the highest indices were chemists (80%), geographers and Earth scientists (76.2%), mathematicians and information technology specialists (73.1%), and medical scientists (64.5%). A small proportion of respondents (6.5%) chose the following option: "I don't believe in a personal God but I believe in a higher power of some kind." The percentages of atheists and agnostics were 18.3% and 7.2%, respectively. The subjects' views on the relationship between science and religion were categorized according to the Barbour's typology (Barbour, 1990). The largest proportion of the subjects (41.9%) denied the inevitability of conflict between science and religion; 13% held the opposite view. Some scholars (19.6%) expressed the view that science and religion should be treated as independent areas of inquiry. The relationship of dialog seemed to be the best form of their coexistence to 2% respondents, while 3.6% were in favor of the cooperation of science and religion in building a comprehensive worldview.