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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.
[The limits of medicine and a life without limits].
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[Diagnosis of disease as existence analysis in religious symbolic language].
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Haematological traits, religion and rural/urban residence among the Lepchas of Kalimpong subdivision, Darjeeling district, West Bengal (India).
As a part of an ongoing multidisciplinary biomedical research programme, initiated by the Indian Statistical Institute in early 1976, entitled "Human Adaptability Programme", the present study was undertaken among the Lepchas of Kalimpong subdivision, Darjeeling district, West Bengal (India) to enquire at a micro-level into the possible relationship between the major sociocultural factors, viz. religious practices and rural/urban residence, on the one hand, and haematological traits such as haemoglobin level, haematocrit and anaemia, on the other. The results show that while effects of religious practices do not seem to exist on the haematological traits considered, significant effects of rural/urban residence do.
Cultural and religious taboos related to food.
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Joan Halifax, PhD. Being with death and dying. Interview by Bonnie Horrigan.
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Teaching tips for clinical faculty from the Zen tradition.
BACKGROUND AND OBJECTIVES: Teachers of family medicine may improve their skills by examining teachers from other disciplines and cultures. The teaching traditions of Zen might be adapted to medical education. Zen teachers work to eliminate restrictive preconceptions about themselves, their teaching roles, and their students. They strive to encounter their students with their minds and their perceptions clear and to remain ever open to moments of spontaneity and creativity. Examples of how these principles may be used in medical education are presented.
Thoughts about consciousness need a dose of ethical reality.
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Embracing or embarrassing--the right to die well.
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Should the physician gaze eastward?
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[Monks against AIDS].
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Research in bioethics: a bridge between science and philosophy.
The author makes an inquiry into the diverse attitudes that the culture of Western man has assumed towards the concepts of truth and morality. Analysing five different attitudes in the consideration of relationships between "good" and "truth", he concludes that a concrete definition of truth and morality can only be sought after but never reached. Similarly, a concrete definition for bioethics can only be attempted, more questions than answers arise. Bioethics needs to define its principles to achieve its foundation. Yet bioethics, being a bridge between science and philosophy, has not succeeded in finding unequivocal principles, but it has only succeeded in posing questions. Bioethics is thus a despairing but also unavoidable venture.
Medical cannibalism in China: the case of ko-ku.
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Bacteriological quality of holywater from Thai temples in Songkhla Province, southern Thailand.
Seventy-six holy water samples were collected from seventy-six Thai Buddhist temples in Songkhla Province, southern Thailand. The samples were examined for total heterotrophic aerobic bacterial count and total coliform count. The range of total heterotrophic aerobic bacterial count was 6.5 x 10(1)-1.6 x 10(5) CFU/ml, while the total coliform count was < 2- > 1,600 MPN/100 ml. Escherichia coli was isolated from positive coliform tests in a total of 22 samples (28.95 per cent). According to the World Health Organization's (WHO) standards for drinking water (1993), only 9 of the samples (11.84 per cent) qualified. Interestingly, these 9 samples had originated from rain water.
[The last moments of life of aged Vietnamese buddhists. An intercultural approach to nursing care].
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Religious affiliation, religious involvement, and alcohol use in Korea.
This article is the first study of religious commitment and involvement of homeland Koreans as related to alcohol use. Religious affiliation and involvement are predictive of abstemiousness, but chiefly for women, who are at low risk for alcohol abuse and dependency, and not for men, who are at high risk. The frequent abstemiousness of Buddhist women results chiefly from data having to do with mothers and probably is a consequence of the women's traditional lifestyles, being both Buddhist and abstemious. Among the probably more Westernized Christians, religious involvement is most clearly associated with abstemiousness among daughters, a group at a relatively low but increasing risk for alcohol use.
Husbands' involvement in abortion in Vietnam.
This study analyzes the involvement of men in abortion in Vietnam, where induced abortion is legal and abortion rates are among the highest in the world. Twenty men were interviewed in 1996 about the role they played in their wives' abortions and about their feelings and ethical views concerning the procedure. The results showed that both husbands and wives considered the husband to be the main decisionmaker regarding family size, which included the decision to have an abortion, but that, in fact, some women had undergone an abortion without consulting their husbands in advance. Parents and in-laws were usually not consulted; the couples thought they might object to the decision on moral grounds. Respondents' ethical perspectives on abortion are discussed. When faced with an unwanted pregnancy, the husbands adopted an ethics of care and responsibility toward family and children, although some felt that abortion was immoral. The study highlights the importance of understanding husbands' perspectives on their responsibilities and rights in reproductive decisionmaking and their ethical and other concerns related to abortion.