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Religious Beliefs (religious + belief)
Selected AbstractsMEETING THE CHALLENGE OF CONFLICTING RELIGIOUS BELIEF: A NATURALIZED EPISTEMOLOGICAL APPROACH TO INTERRELIGIOUS DIALOGUETHE HEYTHROP JOURNAL, Issue 5 2010MARA BRECHTArticle first published online: 2 FEB 2010 First page of article [source] Religious Belief and the Epistemology of DisagreementPHILOSOPHY COMPASS (ELECTRONIC), Issue 8 2010Michael Thune Consider two people who disagree about some important claim (e.g. the future moral and political consequences of current U.S. economic policy are X). They each believe the other person is in possession of relevant evidence, is roughly equally competent to evaluate that evidence, etc. From the epistemic point of view, how should such recognized disagreement affect their doxastic attitude toward the original claim? Recent research on the epistemology of disagreement has converged upon three general ways of answering this question. The focus of this article is twofold: first, we summarize and give a brief evaluation of the main accounts of the epistemic significance of disagreement; then, we look at what these accounts suggest about how to epistemically assess both inter-religious and intra-religious disagreements. A final section offers recommendations for further research. [source] Believing by Faith: An Essay in the Epistemology and Ethics of Religious Belief , By John BishopRELIGIOUS STUDIES REVIEW, Issue 1 2008Nathan L. King No abstract is available for this article. [source] Plantinga's Epistemology of Religious Belief and the Problem of Religious DiversityTHE HEYTHROP JOURNAL, Issue 3 2003Julian Willard First page of article [source] Correlations Between Spiritual Beliefs and Health-Related Quality of Life of Chronic Hemodialysis Patients in TaiwanARTIFICIAL ORGANS, Issue 7 2009Tze-Wah Kao Abstract This study evaluated the correlations between spiritual beliefs and health-related quality of life (HRQOL) of hemodialysis (HD) patients in Taiwan. Participants had to complete two questionnaires: the 36-item Short Form Health Survey Questionnaire and the Royal Free Interview for Spiritual and Religious Beliefs. They were then divided into three groups according to their strength of spiritual beliefs,having no, weak, or strong beliefs. Demographic, clinical, and laboratory data among groups were compared. Correlations between spiritual beliefs and HRQOL were then determined by the analysis of covariance and the post hoc Scheffe tests. Six hundred thirty-three patients completed the study. There were more women in the group of patients with strong beliefs (P = 0.005) and more less-educated patients in the group of patients with weak beliefs (P = 0.005). Patients with no or with strong spiritual beliefs had higher role physical (P = 0.01) and social functioning (SF) (P = 0.001) scores than patients with weak beliefs. After adjustment for gender, age, marital status, education, comorbidities, and time on dialysis, patients with no or with strong spiritual beliefs were found to have higher SF scores (P = 0.02) than patients with weak beliefs. HD patients with no or strong spiritual beliefs had higher SF HRQOL than those with weak spiritual beliefs. [source] ,Religious Parents, Just Want the Best for Their Kids': Young People's Perspectives on the Influence of Religious Beliefs on ParentingCHILDREN & SOCIETY, Issue 3 2009Janet Lees Challenging some of the current predominantly negative representations of the effects of religion on young people requires further research into faith and family life, particularly from the perspective of young people themselves. This article presents a preliminary report of a study of 40 young people, mostly Christians and Muslims, aged 13,15 years. Three themes , defining religion, religious parenting and life in a religious family , are illustrated with reference to data collected from discussion groups in six schools and recent research literature. We conclude that religion still provides a positive influence on family life and parenting from the perspective of young people. [source] Spirituality and clinical care in eating disorders: A qualitative studyINTERNATIONAL JOURNAL OF EATING DISORDERS, Issue 1 2007Patricia Marsden MA Abstract Objective: Historical and contemporary research has posited links between eating disorders and religious asceticism. This study aimed to examine relationships between eating disorders, religion, and treatment. Method: Qualitative study using purposeful sampling, applying audiotaped and transcribed depth interview, subjected to interpretative phenomenological analysis. Results: Participants were 10 adult Christian women receiving inpatient treatment for anorexia or bulimia nervosa. Five dominant categories emerged: locus of control, sacrifice, self-image, salvation, maturation. Appetitive control held moral connotations. Negative self-image was common, based more on sin than body-image. Medical treatment could be seen as salvation, with religious conversion manifesting a quest for healing, but treatment failure threatened faith. Beliefs matured during treatment, with prayer, providing a healing relationship. Conclusion: Religious beliefs impact on attitudes and motivation in eating disorders. Clinicians' sensitivity determines how beliefs influence clinical outcome. Treatment modifies beliefs such that theological constructs of illness cannot be ignored. © 2006 by Wiley Periodicals, Inc. Int J Eat Disord 2006 [source] Religious Persecution: And What To Do About ItDIALOG, Issue 2 2002John Hilary Martin Hinduism, Islam, Christianity, Buddhism, and other religions can all be found in geographically diverse Indonesia. Adding to this layered society are many different ethnic groups, political groups, and socio,economic groups. The joining of all these factors led to different communities forming adats,religio,customary agreements. When talking about "religious persecution" in Indonesia, all of these factors must be taken into account. Even so, it would be extremely naive to think that religious belief is a peripheral motivation for violence. This article explores a method by which religious scholars, leaders, and communities can curtail religious persecution in Indonesia; the method includes: personal encounter; discussion of the scholarly agenda; a public engagement through dialogue that leads to commitment; and finally, the appeal of prayer and ritual. [source] Constructing a Christian PolydoxyDIALOG, Issue 4 2001Gary Pence In another article in this issue of Dialogmy colleague Stephen Ellingson usefully summarizes social science findings about the character of spirituality and religious belief and practice among young adults in the United States today. Especially characteristic of their emerging consciousness, he notes, is the separation between personal spirituality and organized, official, institutionalized religion, on the one hand, and their "re,grounding of religious authority in experience and practice instead of in belief and doctrine," on the other. Although Ellingson sees both "problems and possibilities" in the new forms of spirituality that he describes, he focuses on "the theological and ecclesiological challenges posed by the new religious context." In this article I will explore their positive possibilities. [source] Teaching & Learning Guide for: The Origins of English PuritanismHISTORY COMPASS (ELECTRONIC), Issue 4 2007Karl Gunther Author's Introduction This essay makes the familiar observation that when one part of an historiography changes, so must other parts. Here the author observes that the phenomenon known as puritanism has dramatically changed meanings over the past quarter century, though the change has focused on the Elizabethan and early Stuart periods. He asks that we consider the impact of that change on the earlier period, when puritanism in England had its origins. Focus Questions 1Why is the author unable to posit an answer to his question? 2If new study of the origins of puritanism were to reveal that it was not a mainstream Calvinist movement, but a radical critique of the Henrician and early Elizabethan church, how would that affect the new orthodoxy in Puritan studies? Author Recommends * A. G. Dickens, The English Reformation (Batsford, 1989). The starting place for all modern discussions of the English Reformation and the origins of both conservative and radical protestantism in England. Dicken's view is that the reformation was a mixture of German ideas, English attitudes, and royal leadership. * Eamon Duffy, The Stripping of the Altars: Traditional Religion in England c.1400,1580 (Yale Univeristy Press, 2005). What was it that the Reformation reformed? In order to understand early English protestantism, one needs to see it within the context of Catholicism. Eamon Duffy rejects the narrative of the Catholic church told by Protestant reformers and demonstrates the ruthlessness of the reformation. * Ethan Shagen, Popular Politics and the English Reformation (Cambridge University Press, 2003). Shagan asks the question, how is a conservative population energized to undertake the overthrow of their customs and beliefs? He too is centrally concerned with the issue of how radical was the English Reformation. * Brad Gregory, Salvation at Stake: Christian Martyrdom in Early Modern Europe (Harvard University Press, 1999). Nothing better expressed the radicalism of religious belief than the dual process of martyrdom, the willingness of the established religion to make martyrs of its enemies and of dissendents to be martyrs to their cause. Gregory explores this phenomenon across the confessional divide and comes to surprising conclusions about similarities and differences. Online Materials 1. Puritan Studies on the Web http://puritanism.online.fr A site of resources for studies of Puritanism, this contains a large number of primary sources and links to other source sites. The Link to the English Reformation is particularly useful. 2. The Royal Historical Society Bibliography http://www.rhs.ac.uk/bibl/dataset.asp The bibliography of the Royal Historical Society contains a complete listing of articles and books on all aspects of British history. Subject searches for Puritanism or the English Reformation will yield hundreds of works to choose from. [source] Risking Security: Policies and Paradoxes of Cyberspace SecurityINTERNATIONAL POLITICAL SOCIOLOGY, Issue 1 2010Ronald J. Deibert Conceptualizations of cyberspace security can be divided into two related dimensions, articulated as "risks": risks to the physical realm of computer and communication technologies (risks to cyberspace); and risks that arise from cyberspace and are facilitated or generated by its technologies, but do not directly target the infrastructures per se (risks through cyberspace). There is robust international consensus, growing communities of practice, and an emerging normative regime around risks to cyberspace. This is less the case when it comes to risks through cyberspace. While states do collaborate around some policy areas, cooperation declines as the object of risk becomes politically contestable and where national interests vary widely. These include the nature of political opposition and the right to dissent or protest, minority rights and independence movements, religious belief, cultural values, or historical claims. The contrast between the domains has led to contradictory tendencies and paradoxical outcomes. [source] Diverse Supernatural Portfolios: Certitude, Exclusivity, and the Curvilinear Relationship Between Religiosity and Paranormal BeliefsJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 3 2010Joseph O. Baker Studies have attempted to understand the association between more conventional supernatural (religious) beliefs and practices and less conventional "paranormal" supernatural beliefs. Some have posited that the two comprise incompatible cultural spheres and belief systems, while others have argued that supernatural religious beliefs are "small steps" toward less conventional paranormal views (such as belief in astrology and telekinesis). We build upon recent scholarship outlining a more nuanced, nonlinear relationship between religiosity and paranormal beliefs by identifying a specific niche of believers who are particularly likely to dabble in unconventional supernatural beliefs. Strong believers in the paranormal tend to be characterized by a nonexclusive spiritualist worldview, as opposed to materialist or exclusive religious outlooks. Paranormal believers tend to be characterized by moderate levels of religious belief and practice, and low levels of ideological exclusivity. In general, the relationship between more conventional religiosity and paranormal beliefs is best conceptualized as curvilinear. [source] Religious Involvement, Conventional Christian, and Unconventional Nonmaterialist BeliefsJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 4 2006TONY GLENDINNING This article uses a Scottish national sample to examine the relationship between church involvement, religious socialization among nonattenders, orthodox Christian beliefs, and a variety of unconventional nonmaterialist beliefs. Greater conventional religious belief is strongly associated with supposed alternatives but nonetheless, nonattenders are more likely to believe in the unconventional over and above any enduring sympathy they may hold for Christian doctrine. One group in particular stands out: belief remains high among nonattenders who once went to services regularly and seriously contemplate reengaging with organized religion. The article discusses the importance of these findings for "believing but not belonging." [source] NOT EXPLANATION BUT SALVATION: SCIENTIFIC THEOLOGY, CHRISTOLOGY, AND SUFFERINGMODERN THEOLOGY, Issue 1 2006ANDREW MOORE The view that Christian belief is explanatory is widespread in contemporary theology, apologetics, and philosophy of religion and it has received particular impetus from attempts to correlate science and Christianity. This article proposes an account of explanatory thinking in theology based on the principle that theological explanations should be disciplined by the internal logic of Scripture. Arthur Peacocke's biologically construed Christology and Alister McGrath's argument that suffering is an anomaly in the Christian explanatory scheme are shown to yield theological results which are inconsistent with this principle. This article's theological argument complements philosophical criticisms of the view that religious belief is explanatory. [source] Suicidal ideation and associated factors among community-dwelling elders in TaiwanPSYCHIATRY AND CLINICAL NEUROSCIENCES, Issue 4 2005YUNG-CHIEH YEN md Abstract, The purpose of the present study was to explore the suicidal ideation of community-dwelling elderly and the factors associated with their intention to commit suicide. Using a multilevel stratified sampling strategy, 1000 elderly subjects were recruited (aged 65,74 years old) in Taiwan during the year 2001. The degree of depression and its correlates were assessed. Suicidal ideation was measured by asking respondents if they had had any suicidal thoughts in the previous week. In all, 16.7% of respondents reported suicidal ideation within the past week; its occurrence was related to sex, religious belief, employment status, marital status, average family monthly income, physical health status, depressive symptoms, and community activity participation. Further multivariate logistic regression revealed that, aside from depressive symptoms and a lower level of education, no community participation in the past 6 months was significantly associated with the appearance of suicidal ideation. The prevalence of suicidal ideation among the elderly in Taiwan is higher than in Western countries. Participation in social activities is negatively associated with elderly suicidal ideation. The dimension of social participation deserves further exploration and should be considered in community mental health promotion interventions for elderly people. [source] Mental health and other clinical correlates of euthanasia attitudes in an Australian outpatient cancer populationPSYCHO-ONCOLOGY, Issue 4 2007G. L. Carter Abstract A majority of patients with cancer have been reported to endorse euthanasia and physician assisted suicide (PAS) in general and a substantial proportion endorse these for themselves. However, the potential influence of mental health and other clinical variables on these decisions is not well understood. This study of 228 outpatients attending an oncology clinic in Newcastle, Australia used a cross-sectional design and logistic regression modelling to examine the relationship of demographic, disease status, mental health and quality of life variables to attitudes toward euthanasia and PAS. The majority reported support for euthanasia (79%, n=179), for PAS (69%, n=158) and personal support for euthanasia/PAS (68%, n=156). However, few reported having asked their doctor for euthanasia (2%, n=5) or PAS (2%, n=5). Three outcomes were modelled: support for euthanasia was associated with active religious belief (adjusted odds ratio (AOR) 0.21, 95% CI: 0.10,0.46); support for PAS was associated with active religious belief (AOR 0.35, 95% CI: 18,0.70) and recent pain (AOR 0.87, 95% CI: 0.0.76,0.99); and personal support for euthanasia/PAS was associated with active religious belief (AOR 0.26, 95% CI: 0.14,0.48). Depression, anxiety, recent suicidal ideation, and lifetime suicide attempt were not independently associated with any of the three outcomes modelled. Copyright © 2006 John Wiley & Sons, Ltd. [source] Religion, Belief and Action: The Case of Ngarrindjeri ,Women's Business' on Hindmarsh Island, South Australia, 1994,1996THE AUSTRALIAN JOURNAL OF ANTHROPOLOGY, Issue 1 2002James F. Weiner The question of what role beliefs play in the description of a culture or a religious system, and whether beliefs as such can be ,tested', arose during a dramatic State Royal Commission into an Aboriginal sacred site claim in South Australia in 1995 focused on the proposed Hindmarsh Island-Goolwa bridge. In this paper I examine some aspects of the legal and anthropological defence of the claim and suggest that insufficient distinction was made between belief as an interior subjective state, and as a gloss on a certain disposition to behave that is conventionally defined. Further, the issue of the social testing of belief statements was obscured by re-phrasing the Royal Commission as an attack on the Aboriginal claimants' right to religious belief. Appealing to Needham, Sperber and Quine, and utilising comparative analysis of a similar court case in North America, I suggest an anthropological approach to belief that side-steps some of the critical problems in the anthropology of religion created during the Hindmarsh Island Bridge Royal Commission. [source] Spirit possession, power, and the absent presence of Islam: re-viewing Les maîtres fous,THE JOURNAL OF THE ROYAL ANTHROPOLOGICAL INSTITUTE, Issue 4 2006Paul Henley In the history of ethnographic documentary, the late Jean Rouch's film Les maîtres fous is widely regarded as initiating a new phase in the development of the genre. It concerns the hauka spirit-possession cult of Songhay-Zerma migrants from the middle Niger river who had come to work in Accra, then the capital of the British colony of the Gold Coast, West Africa. When released in 1955, the film was both banned by the colonial authorities and simultaneously denounced by African intellectuals and leading French anthropologists. Since then it has gone through a progressive rehabilitation and today, some fifty years on, it is hailed in many sources as a remarkable counter-hegemonic representation of European colonialism in Africa. This article proposes a re-interpretation of Les maîtres fous, arguing that in order to defend the film against criticism, its counter-hegemonic features have been over-emphasized, thereby obscuring its continuity with other forms of Songhay-Zerma religious belief and practice. The article concludes with some brief reflections on the place of film in anthropology. [source] UNDERSTANDING HUME'S NATURAL HISTORY OF RELIGIONTHE PHILOSOPHICAL QUARTERLY, Issue 227 2007P.J.E. Kail Hume's ,Natural History of Religion' offers a naturalized account of the causes of religious thought, an investigation into its ,origins' rather than its ,foundation in reason'. Hume thinks that if we consider only the causes of religious belief, we are provided with a reason to suspend the belief. I seek to explain why this is so, and what role the argument plays in Hume's wider campaign against the rational acceptability of religious belief. In particular, I argue that the work threatens a form of fideism which maintains that it is rationally permissible to maintain religious belief in the absence of evidence or of arguments in its favour. I also discuss the ,argument from common consent', and the relative superiority of Hume's account of the origins of religious belief. [source] FORGIVENESS AND FUNDAMENTALISM: RECONSIDERING THE RELATIONSHIP BETWEEN CORRECTIONAL ATTITUDES AND RELIGION,CRIMINOLOGY, Issue 3 2000BRANDON K. APPLEGATE Although research typically has failed to establish a relationship between religious affiliation and correctional attitudes, recent assessments have revealed that fundamentalist Christians tend to be more punitive than are nonfundamentalists. These studies have advanced our understanding considerably, but their conceptualization of religion and correctional attitudes has been limited. Using a statewide survey, the present study demonstrates that compassionate as well as fundamentalist aspects of religious beliefs are related to public correctional preferences. Further, our results reveal that religion influences support for rehabilitation as well as punitiveness. These findings suggest the need for scholars to think more broadly about the role of religion in criminology. [source] Temperance, alcohol, and the American evangelical: a reassessmentADDICTION, Issue 7 2009Jessica Warner ABSTRACT Abstinence from alcohol is a way of life for many American evangelicals, with rates of abstention running at over 70% among some Pentecostal denominations. This paper examines the religious beliefs that, historically, have supported teetotalism. The most notable of these is Christian perfection, a doctrine that originated in 18th-century England, that was then radicalized in America in the early 19th century. Abstinence from alcohol is highest among denominations that make Christian perfection the cornerstone of their teachings, and lowest among those that discount human agency. The paper also argues that 19th-century American evangelicals were by no means committed uniformly to temperance as a way of life, and that this was especially true of the various Methodist churches. [source] Health-related Quality of Life of People with Epilepsy Compared with a General Reference Population: A Tunisian StudyEPILEPSIA, Issue 7 2004Hela Mrabet Summary:,Purpose: The goal of the study was to assess the health-related quality of life (HRQOL) of persons with epilepsy (PWE) by using the short form survey 36 (SF-36), to compare it with that of a control group and to detect factors influencing it. Methods: We collected clinical and demographic data and information on health status by using the Arabic translation of the SF-36 questionnaire from two groups: (a) 120 PWE consulting our outpatient clinic during a period of 4 months, and (b) 110 Tunisian citizens, representative of the Tunisian general population, as a control group. Results: The mean age of PWE group was 32.74 years, and 45.5% were men. Idiopathic generalized epilepsies were observed in 44.5% of cases, and symptomatic partial epilepsies, in 30%. The most commonly prescribed drug was sodium valproate (VPA). For the SF-36, PWE had lower scores than the control group for only three subscales: general health perception, mental health, and social functioning. Seizure frequency, time since last seizure, and the antiepileptic drug (AED) side effects were the most important variables influencing the HRQOL among PWE. Seizure-free adults have HRQOL levels comparable to those of the control group. Sociodemographic variables had no influence on the SF-36 subscales. Conclusions: HRQOL is impaired in Tunisian PWE. The influencing factors identified in this study differ from the previously published data. Several possible reasons such as family support and cultural and religious beliefs are proposed to explain these cross-cultural differences. A larger study should be conducted to verify such findings. [source] PERSPECTIVE: TEACHING EVOLUTION IN HIGHER EDUCATIONEVOLUTION, Issue 10 2002Brian J. Alters Abstract., In the past decade, the academic community has increased considerably its activity concerning the teaching and learning of evolution. Despite such beneficial activity, the state of public understanding of evolution is considered woefully lacking by most researchers and educators. This lack of understanding affects evolution/science literacy, research, and academia in general. Not only does the general public lack an understanding of evolution but so does a considerable proportion of college graduates. However, it is not just evolutionary concepts that students do not retain. In general, college students retain little of what they supposedly have learned. Worse yet, it is not just students who have avoided science and math who fail to retain fundamental science concepts. Students who have had extensive secondary-level and college courses in science have similar deficits. We examine these issues and explore what distinguishes effective pedagogy from ineffective pedagogy in higher education in general and evolution education in particular. The fundamental problem of students' prior conceptions is considered and why prior conceptions often underpin students' misunderstanding of the evolutionary concepts being taught. These conceptions can often be discovered and addressed. We also attend to concerns about coverage of course content and the influence of religious beliefs, and provide helpful strategies to improve college-level teaching of evolution. [source] Factors Influencing Midlife and Older Adults' Attendance in Family Life Education Programs,FAMILY RELATIONS, Issue 3 2005Sharon M. Ballard Abstract: This study explored the likelihood of midlife and older adults attending a family life education program by assessing learner characteristics and deterrents to and motivators of attendance. Data were collected through a survey mailed to a stratified sample of adults aged 50 and over. Discriminant analysis results based on survey responses from 264 participants suggest that younger individuals with strong religious beliefs, low personal and programmatic deterrents, and high levels of motivation were most likely to indicate future program attendance. Implications for family life education are discussed. [source] Religious Involvement and the Use of Mental Health CareHEALTH SERVICES RESEARCH, Issue 2 2006Katherine M. Harris Objectives. To examine the association between religious involvement and mental health care use by adults age 18 or older with mental health problems. Methods. We used data from the 2001,2003 National Surveys on Drug Use and Health. We defined two subgroups with moderate (n=49,902) and serious mental or emotional distress (n=14,548). For each subgroup, we estimated a series of bivariate probit models of past year use of outpatient care and prescription medications using indicators of the frequency of religious service attendance and two measures of the strength and influence of religious beliefs as independent variables. Covariates included common Diagnostic and Statistical Manual of Mental Disorders, 4th Edition, disorders symptoms, substance use and related disorders, self-rated health status, and sociodemographic characteristics. Results. Among those with moderate distress, we found some evidence of a positive relationship between religious service attendance and outpatient mental health care use and of a negative relationship between the importance of religious beliefs and outpatient use. Among those with serious distress, use of outpatient care and medication was more strongly associated with service attendance and with the importance of religious beliefs. By contrast, we found a negative association between outpatient use and the influence of religious beliefs on decisions. Conclusion. The positive relationship between religious service participation and service use for those with serious distress suggests that policy initiatives aimed at increasing the timely and appropriate use of mental health care may be able to build upon structures and referral processes that currently exist in many religious organizations. [source] Development and psychometric testing of a new geriatric spiritual well-being scaleINTERNATIONAL JOURNAL OF OLDER PEOPLE NURSING, Issue 3 2008Karen S. Dunn PhD Aims and objectives., Assess the psychometric properties of a new geriatric spiritual well-being scale (GSWS), specifically designed for older adults. Background., Religiosity and spiritual wellness must be measured as two distinct concepts to prevent confounding them as synonymous among atheist and agnostic population. Design., A test,retest survey design was used to estimate the psychometric properties. Methods., A convenience sample of 138 community-dwelling older adults was drawn from the inner city of Detroit. Data were collected using telephone survey interviews. Data analyses included descriptive statistics, structural equation modelling, reliability analyses, and point-biserial correlations. Results., The factorial validity of the proposed model was not supported by the data. Fit indices were ,2 = 185.98, d.f. = 98, P < 0.00, goodness-of-fit index of 0.85, comparative fit index of 0.87 and root mean error of approximation of 0.08, indicating a mediocre fit. Reliability statistics for the subscales ranged from being poor (0.36) to good (0.84) with an acceptable overall scale alpha of 0.76. Participants' performance stability and criterion-related validity were also supported. Conclusions., The GSWS is an age-specific assessment tool that was developed specifically to address a population's cultural diversity. Future research endeavors will be to test the psychometric properties of this scale in culturally diverse older adult populations for further instrument development. Relevance to clinical practice., Nurses need to recognize that agnostics/atheists have spiritual needs that do not include religious beliefs or practices. Thus, assessing patients' religious beliefs and practices prior to assessing spiritual well-being is essential to prevent bias. [source] Promoting peaceful death in the intensive care unit in ThailandINTERNATIONAL NURSING REVIEW, Issue 1 2009W. Kongsuwan rn Background:, Having a peaceful death is a common wish among Thai people. Thai culture and religious beliefs offer practical ways to enhance having a peaceful death. Dying in an intensive care unit (ICU) is unnatural and oftentimes painful for the patient and their loved ones. Promoting a peaceful death is one of the least understood yet critical roles of nurses who practise in ICUs. Purpose:, To explore the ways that ICU nurses in Thailand could promote peaceful death and to attempt a definition of the concept of ,peaceful death'. Method:, Data were generated from ICU nurses' descriptions of peaceful death. These were given during in-depth telephone interviews, tape-recorded and analysed using the grounded theory method of analysis. Findings:, ICU nurses promote peaceful death through a three-dimensional process: awareness of dying; creating a caring environment; and promoting end-of-life care. Conclusions:, The study provided opportunities for nurses to understand and influence the practice of promoting peaceful death in ICUs in Thailand. Further research is needed to enhance the practices and processes necessary for promoting peaceful death among ICU patients. It is anticipated that this will advance policy changes in nursing care processes in Thailand. [source] Diverse Supernatural Portfolios: Certitude, Exclusivity, and the Curvilinear Relationship Between Religiosity and Paranormal BeliefsJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 3 2010Joseph O. Baker Studies have attempted to understand the association between more conventional supernatural (religious) beliefs and practices and less conventional "paranormal" supernatural beliefs. Some have posited that the two comprise incompatible cultural spheres and belief systems, while others have argued that supernatural religious beliefs are "small steps" toward less conventional paranormal views (such as belief in astrology and telekinesis). We build upon recent scholarship outlining a more nuanced, nonlinear relationship between religiosity and paranormal beliefs by identifying a specific niche of believers who are particularly likely to dabble in unconventional supernatural beliefs. Strong believers in the paranormal tend to be characterized by a nonexclusive spiritualist worldview, as opposed to materialist or exclusive religious outlooks. Paranormal believers tend to be characterized by moderate levels of religious belief and practice, and low levels of ideological exclusivity. In general, the relationship between more conventional religiosity and paranormal beliefs is best conceptualized as curvilinear. [source] SSSR Presidential Address Rain Dances in the Dry Season: Overcoming the Religious Congruence FallacyJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 1 2010Mark Chaves Religious congruence refers to consistency among an individual's religious beliefs and attitudes, consistency between religious ideas and behavior, and religious ideas, identities, or schemas that are chronically salient and accessible to individuals across contexts and situations. Decades of anthropological, sociological, and psychological research establish that religious congruence is rare, but much thinking about religion presumes that it is common. The religious congruence fallacy occurs when interpretations or explanations unjustifiably presume religious congruence. [source] Religious Attendance, Health Maintenance Beliefs, and Mammography Utilization: Findings from a Nationwide Survey of Presbyterian WomenJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 4 2006MAUREEN R. BENJAMINS Preventive health services, such as mammography, play an increasingly important role in maintaining women's health. Social factors, such as religion, may influence utilization rates by expanding access, offering information, and increasing motivation. The current study examines the relationship between religious involvement, religious beliefs, and mammography usage in a nationally representative sample of Presbyterian women (N= 1,070). We use multivariate logistic regression models to estimate the influence of religious service attendance and two health-related religious beliefs on self-reported mammography use. The findings show that religious attendance is significantly associated with mammogram use. Women who attend services nearly every week are almost twice as likely to use mammograms compared to women who attend services less frequently or never. Furthermore, the belief that spiritual health is related to physical health is also associated with the use of mammograms. [source] | |||||||||||||||||||||||||||||||||||||||||||