Search PubMed⌕ Search

SEARCH · Search PubMed

Results for “RELIGION”

Search indexed PubMed citations on genomics, clinical trials, systematic reviews and public health. Explore titles, authors and supplied subject terms, then open the PubMed record.

Quote a phrase for an exact phrase match. Source license links do not imply unrestricted reuse.

At least 325 records · Page 18Linked to original sources
PubMed2001

[Autopsy and religions].

Concerns about autopsies may hardly leave behind religious belief. Traditional anthropology conditions the relationship to death. No main religion practiced in the regions where autopsies are performed forbids it definitely. Judaism and Islam accept it as far as its usefulness is demonstrated. Christianity encourages the generosity of donation. Buddhism, which developed a denial of appearances, is finding ways to dialogue with the need of medical practices in the western world. The repulsion induced by the exploration of a corpse takes origin far above dogma and belief, which formulate acceptable limits within a given culture. Because autopsy remains useful, laic society must take into account not only the beliefs of humans, but also their fundamental need of sublimation in front of death.

Autopsy↗
PubMed2002

[Relationship between science, politics, religion and daily life].

The relationship between science, politics and religion is discussed, with special reference to the effect of scientific discoveries on the improvement of the quality of everyday life. It is concluded that the results of scientific research lead to prosperity of man and nations. However, the society appears to insufficiently use these advantages which can be partly the result of failing to recognize the connection between basic science and products that re-define everyday life. On the other hand, problems might originate from the aversion towards the risks as well as from short-term planning.

Humans↗
PubMedDate not supplied

Medicine and religion: spiritual dimension of health care.

The author probes into the origin of medicine and illuminates how religion took an essential part in the birth of ancient medicine in both East and West. In the modern age, medicine as science continues to attain a high level of progress. Yet simultaneously, medicine interacts with the spiritual and religious realm of the human mind. The hospice movement, started by Cecily Saunders in 1967, strongly encouraged this tendency, and now spiritual care is acquiring much importance in global medicine.

Attitude to Death↗
PubMed1999

The concept of adequate causation and Max Weber's comparative sociology of religion.

Max Weber's The Protestant Ethic and the Spirit of Capitalism, studied in isolation, shows mainly an elective affinity or an adequacy on the level of meaning between the Protestant ethic and the 'spirit' of capitalism. Here it is suggested that Weber's subsequent essays on 'The Economic Ethics of World Religions' are the result of his opinion that adequacy on the level of meaning needs and can be verified by causal adequacy. After some introductory remarks, particularly on elective affinity, the paper tries to develop the concept of adequate causation and the related concept of objective possibility on the basis of the work of v. Kries on whom Weber heavily relied. In the second part, this concept is used to show how the study of the economic ethics of India, China, Rome and orthodox Russia can support the thesis that the 'spirit' of capitalism, although it may not have been caused by the Protestant ethic, was perhaps adequately caused by it.

Capitalism↗
PubMed2002

Cultural bias and liberal neutrality: reconsidering the relationship between religion and liberalism through the lens of the physician-assisted suicide debate.

Liberals often view religion chiefly as "a problem" for democratic discourse in modern pluralistic societies and propose an allegedly neutral solution in the form of philosophical distinctions between "the right" and "the good" or populist invocations of a "right to choose." Drawing on cultural theory and ethnographic research among activists in the Oregon debates over the legalization of physician-assisted suicide, I demonstrate that liberal "neutrality" harbors its own cultural bias, flattens the complexity of public debates, and undermines liberalism's own commitments to equality. I conclude that the praiseworthy liberal goal of impartiality in policy decisions would best be met not by the inaccessible norm of neutrality but by a norm of inclusivity, which intentionally solicits multiple cultural perspectives.

Anthropology, Cultural↗
PubMed2005

[Effect of religious culture on obsessive compulsive disorder symptomatology. A transcultural study in monotheistic religions].

Effect of religious culture on obsessive Cultural factors may influence the nature of obsessions and compulsions associated with the obsessive compulsive disorder (OCD). The aim of this review is to evaluate the effect of religious upbringing on OCD symptoms. In fact, a variety of symptoms related to religious thoughts are more prevalent in clinical populations from countries in which religion is at the central core of the society, particularly in Muslim and Jewish Middle Eastern cultures, as compared with clinical populations from the West. These findings suggest that clinicians should be sensitive to the fact that religious obsessions may be more prevalent in certain cultures with which they may not be well acquainted.

Cultural Characteristics↗
PubMed1991

Religion and families of children with developmental delays.

Parents in 102 families with a 3- to 5-year-old child with developmental delays of uncertain etiology were interviewed concerning religion and adaptations to their child with delays. Religious parents were somewhat more familistic than were nonreligious parents, emphasized parental nurturance, and said that their child was an opportunity rather than a burden. Religious and nonreligious families were similar on other measures of developmental beliefs and social support. Religious parents described the "purpose" of their children with delays in their lives in emotionally powerful and meaningful ways that clearly helped them, although direct measures of peace of mind and emotional adjustment did not differ between religious and nonreligious families.

Adaptation, Psychological↗
PubMed1990

The moral meaning of religion for bioethics.

Religion's fundamental involvement with questions of disease, health, and medicine has given rise to concepts making substantial contributions to the field of bioethics. The purpose of this article is to examine such ongoing contributions in a general way, and then to review how the issue of whether medical technology should be used to prolong life might be approached from the standpoint of several different religious traditions.

Beneficence↗
PubMed1989

[Observations on science and religion].

Our view of the universe used to be primed by religious terms. Our perception of the world has changed fundamentally under the influence of natural sciences. Today religion faces the difficult task to integrate scientific knowledge into its teaching.

Humans↗
PubMed1989

Religion and epilepsy.

A study of 57 consecutive patients with epilepsy who were attending a neurological epilepsy clinic at a general hospital, was carried out. A preliminary analysis of the data revealed that 33% had at some time been treated for a psychological disorder, 51% had 'normal' and 60% 'abnormal' interests in religion and related belief systems. Fifty-one percent had undergone a significant change in their interest in these matters in the past (religious conversion). A significant association was found between the 'abnormal' group and psychopathology, and religious conversion. These associations were not found with the 'normal' group.

Adolescent↗
PubMed1988

The dream as religion of the mind.

Dreams are defined as a religion of the mind in the sense that they can re-ligare--i.e. unite in a complex relationship--the components involved in the construction of the mind and its representation. The paper discusses the processes of splitting and projective identification which are manifested in dreams and appear to be essential for the transformation of emotional experiences, the acquisition of knowledge and mental growth. On the basis of clinical findings, a revision of Freud's theory of dreams is proposed: the concept of an internal world dominated by good and bad parent figures suggests a theological function for dreams connected with a state of necessity. Dreams represent a real experience which, in analysis, becomes a representation of the internal organization in its immediate present. For this reason, work on dreams makes it possible to acquire knowledge of one's internal objects and of their relationship with the Self. The work on the internal world offered by dreams is made possible by the recovery of memory, the agency responsible for a fusion between current reality and that of infancy as reactivated in the transference. Finally, some aspects of the processes active in dreams are discussed, which make them similar to poetic texts.

Dreams↗
PubMed1979

The basis of medicine and religion: respect for persons.

The nature of the physician-patient relationship underlies the professional's obligation to respect each person. Religion moves those involved in caring for the sick beyond professionalism to a profound sense of common humanity under the Father, of healing as a work of God, and of love as the primary bond with patients.

Catholicism↗
PubMed1979

[Religion and marriage (author's transl)].

Marriage according to religious denomination is no longer important because of the philosophical changes in recent times. Reproductive behaviour is no longer dependant on religion for the same reasons. Faith in the naturalness and ordainment by God of the roles of the sexes is no longer prevalent. From 1960--1976 the number of marriages in the Federal Republic of Germany decreased by 30%. The number of divorces increased by 122%. Mixed interdenominational marriages remained steady at between 20--25% of all marriages. Marriages of partners of the same denomination decreased from 76.5 to 68.6%. The marriages oe changed by man and individualized this trend is positive. Intervention of the states leads to conditions which should be avoided, namely that the interhuman relationships become insecure a fact which can be easily abused by demagogues.

Divorce↗
PubMed1983

Religion and religious studies in health care and health education.

Throughout history religion and medicine have been closely intertwined. This essay outlines some of the bases for cooperation between religious studies and the education and practice of allied health professionals. Four themes are identified in which religious perspectives encourage critical scrutiny of values and assumptions that shape health care: (1) definitions of health and sickness; (2) the relation of health as a human value to other human values; (3) attitudes toward the aged, incurable, deformed, or retarded individual; and (4) attitudes toward nature. Three areas are discussed in which religious studies may make specific contributions to the allied health curriculum: (1) preparing students for the encounter with pluralism; (2) supplying an existential focus on the experience of illness to supplement the technical focus of professional training; and (3) emphasizing the common humanity that links patient and health care provider.

Allied Health Personnel↗
PubMed1980

Cancer in Utah: risk by religion and place of residence.

We compared cancer incidence during 1967--75 between Mormons and non-Mormons living in urban and rural areas of Utah. The non-Mormon urban men had a 34% higher risk of cancer compared with their rural counterparts. Most of this increase in risk occurred in sites associated with tobacco and for cancers of the stomach, colon, and prostate gland. Urban Mormon males had no significant increase in risk. The urban female population was at higher risk than was the rural regardless of religion. The increase was not as striking as that observed in non-Mormon men (8 vs. 34%); cancers of the respiratory and gastrointestinal tracts and female genitalia contributed to the elevated risk. We concluded that personal habits such as smoking and drinking and reproductive factors were possible explanations for the previously observed urban-rural gradients in cancer risk.

Adolescent↗
PubMed1975

Religion and reality: the three doubts of Hillel.

The authors present an existential approach to the understanding of reality through an analysis of doubt. Doubt is understood as a healthy questioning of what others take for real, a search for that which will stand up to all criticism. Doubt begins in childhood, when one questions the authenticity of his parent's relationship to him. This doubt evokes anger, which normally leads to rebellion against or identification with the parents. Neither choice leads to personal authenticity or reality. Only the discovery of the true Self can heal this pain. There is a third choice possible, however, which takes account of another aspect of doubt, the one who doubts. When I doubt, I know that I don't know. Doubt then leads to the existential question, Who am I? This doubt is really faith, leading to Self-discovery. On the basis of this analysis, we re-open the old question of religion and reality. In predominantly religious cultures, the existential question, Who am I? has given rise to practical philosophies such as Yoga and Zen, together with their Western counterparts, the mysticisms associated with Judaism, Christianity and Islam. The same analysis of existential doubt as a path to the Self is to be found in Hillel's three questions.

Child Development↗
PubMed1993

What sort of a thing is a religion? A view from object-relations theory.

This paper suggests that a religion is not, as Freud proposed, a science-like thing, refutable by evidence. It is a socially constructed and maintained system of internal objects, analogous to those spoken of in psychoanalysis. Like analytic internal objects, religious objects have a heuristic function but no material existence. Unlike analytic objects, they are derived from a definite cultural tradition and are elaborated over time to meet the experience of practitioners. They may be understood to have a function of 'containing' the feelings, thoughts and fantasies arising in individual practitioners, and of making these experiences comprehensible. These objects then enable the believer to speak more truthfully of, and relate more fully to, the larger matrix within which the human world is situated. Finally, the suggestion is made that, as with analytic internal objects, religious objects may best be judged by their long-term effects on the lives of believers.

Buddhism↗
PubMed1996

[Does the physician need religion?].

The enormous progress in natural and physical sciences leads medicine to limits, namely limits of ethics, credibility and economy. The term 'religio' does not mean religion in the traditional sense, but stands for the norms guiding the physician's actions. Simultaneously, 'religio' searches for clues in fairy tales and myths that guide the physician, on his delicate way between feasibility and responsibility.

Ethics, Medical↗