Studies concerning the relationship between religion and mental health have provided substantial evidence for the existence of a positive relationship. Nevertheless, it remains largely unclear which aspects of both religion and mental health take part in this relationship. The present study uses multiple measures of religion and of mental health to obtain a more refined view of this relationship. The results show the importance of distinguishing between if a person believes and how a person believes. Religious (...) persons who have a symbolic attitude towards religion scored higher on positive aspects of mental health. No significant results were found for negative mental health. (shrink)

Globally, universities make use of peer physical examination in health professions students’ teaching of physical examination skills. PPE has many educational benefits, such as teaching normal anatomy and function, development of compassion and empathy, to feel what it is like to be examined from a patient’s perspective, improvement of communication skills, correcting errors in technique and improve confidence. The benefits for patients include protection from repeated examinations by unskilled students. The aim of the study was to investigate health (...) sciences students’ perceptions of the ethical aspects of PPE. A qualitative investigation, which included two focus group interviews with students and one with lecturers, was used for data collection. Most students and lecturers regarded PPE as beneficial, as it provides a safe environment for students in the health sciences to improve their clinical competence and confidence, without fear of embarrassment or failure. Students stated that PPE promoted the development of empathy with and respect for their patients. It was suggested that in a culturally diverse society, guidelines specifically related to religious customs and convictions should be provided to give students an indication of appropriate and acceptable behaviour towards fellow students when practising PPE. The use of PPE in the training of students in the health professions should support the ethical principles of Beauchamp and Childress, namely beneficence, non-maleficence, autonomy and justice/fairness. (shrink)

Lower limb major amputations are both life-saving procedures and life-changing events. Individual responses to limb loss are varied and complex, some individuals experience functional, psychological and social dysfunction, many others adjust and function well. Some patients refuse amputation for religious and/or cultural reasons. One of the greatest difficulties for a person undergoing amputation surgery is overcoming the psychological stigma that society associates with the loss of a limb. Persons who have undergone amputations are often viewed as incomplete individuals. The (...) medical and physical consequences of amputation serve as the centerpiece in acute care and are commonly at the forefront of prosthetic rehabilitation. Prosthetic prescription aims to compensate for functional and/or cosmetic losses where possible. The aims of rehabilitation following amputation are to restore acceptable levels of functioning that allow individuals to achieve their goals, to facilitate personal health, and to improve participation in society and quality of life either with or without prosthesis. Our article aims at underscoring some medical, social and religious aspects that can contribute to the wellbeing of patients who suffer a life changing event such as lower limb amputation. (shrink)

There is a curious asymmetry in cases where the use of religious language involves a breakdown in communication and leads to a seemingly intractable dispute. Why does the use of religious language in such cases almost always arise on the side of patients and their families, rather than on the side of clinicians or others who work in healthcare settings? I suggest that the intractable disputes arise when patients and their families use religious language to frame their (...) problem and the possibilities of solution. Unlike clinicians, they are not bilingual and thus lack the capacity to understand and negotiate differences in terms that are responsive to those who work in healthcare settings. After considering a representative case, I explore whether an ethics consultant or chaplain can function as a translator and suggest that, at best, such efforts at mediation depend on contingent aspects of a case and will only be partially successful. To appreciate limits on the role for bilingual translators, I consider a futility dispute where a parent using religious language demands that everything be done for a permanently unconscious child. I challenge the traditional interpretation that says the parent values “mere duration of biological life irrespective of quality.” From a religious perspective, human life is never “merely biological.” This effort to slot the dispute into standard philosophical schemas misses what is crucial in the dispute. I suggest that a better interpretation views the dispute at a meta-level as one about whether withholding and withdrawing care is morally distinguishable from killing. Curiously, this interpretation makes the advocate of futile care into an ally of those “quality of life” advocates who also challenge this distinction. The crux of their dispute now rests on the normative ethics of killing. While I think my interpretation comes much closer to the views of many who demand ‘futile care,’ I suggest that it still falls short because of the way it reconstructs the religious concerns in nonreligious terms. I close by considering an analogy between the language of suffering and the language of faith, suggesting that both require a much richer understanding of the narratives that orient the lives of patients and their families. (shrink)

In order to care ethically nurses need to care holistically; holistic care includes religious/spiritual care. This research attempted to answer the question: Do nurses have the resources to offer religious care? This article discusses only one aspect - the provision of religious care within the Taiwanese health care system. It is assumed that, if hospitals do not provide enough religious services, nurses working in these hospitals cannot be fully ethical beings or cannot respect patients’ (...) class='Hi'>religious needs. The relevant literature was reviewed, followed by a survey study on the provision of religious facilities and services. Aspects considered are: the religions influences in and on Taiwanese society; the religious needs of patients and their families; strategies that patients use to enable them to cope with their health care problems; professional motives for attuning to patients’ religious needs; and hospital provision for meeting the religious and spiritual needs of patients. A survey of nursing executives showed differences between religious service provision in hospitals with and without a hospice ward. The practical implications for hospital management and nursing practice are discussed. (shrink)

The study was carried out in order to reveal the problems of hearing-impaired students, who have an important place in our society and the reli-gious coping methods they use to cope with their problems. In the first part of the study, the problems of the hearing impaired students and their religious coping methods were examined. In the second part, the findings obtained as a result of the interviews were interpreted under two headings as the participants' problems and religious (...) coping methods. In accordance with the purpose of the study, semi-structured interview technique, which is one of the qualitative research methods, was used. The study group of the research, which was designed according to the phenomenology method, one of the qualitative research methods, consisted of 11 students, 9 boys and 2 girls, studying at the 9th, 10th, 11th and 12th grades of Çorum Special Education Vocational High School. The data obtained in the study were analyzed by content analysis method. As a result of the study, it was seen that hearing-impaired students frequently resort to positive religious coping methods to overcome their problems. It is also concluded that the students are willing to share their problems; religious thoughts, feelings and behaviors have an important effect on coping with their problems; they use religious coping methods such as trust in Allah, prayer and worship while coping with their problems but they are open to support from the environment; they try to overcome the problems not with complaints but with patience. It has been observed that hearing-impaired students sometimes question why they are disabled rather than others, and they feel uneasy in this situation. For hearing-impaired individuals to protect their mental health, necessary training should be provided without neglecting the religious aspect of their problems. (shrink)

In Bearing Witness, Courtney S. Campbell draws on his experience as a teacher, scholar, and a bioethics consultant to propose an innovative interpretation of the significance of religious values and traditions for bioethics and health care. The book offers a distinctive exposition of a covenantal ethic of gift-response-responsibility-transformation that informs a quest for meaning in the profound choices that patients, families, and professionals face in creating, sustaining, and ending life. Campbell's account of "bearing witness" offers new understandings of (...) formative ethical concepts, situates medicine as a calling and vocation rooted in concepts of healing, affirms professional commitments of presence for suffering and dying persons, and presents a prophetic critique of medical-assisted death. This book offers compelling critiques of secular models of medical professionalism and of individualistic assumptions that distort the physician-patient relationship. This innovative interpretation bears witness to the relevance of religious perspectives on an array of bioethical issues from new reproductive technologies to genetics to debates over end-of-life ethics and bears witness against the oddities of a market-oriented and consumerist vision of health care that is especially salient for an era of health-care reform. (shrink)

Philosophical accounts of health, disease, and illness -- Disability perspectives: critical insights and questions -- Theological resources for understanding health and disease -- Theological theses concerning health, disease, and illness.

This volume discusses the importance of a multidimensional and multidisciplinary approach to Christian formation based upon godly love and the imago Dei (Latin, image of God). Grounded biblically and theologically, this interdisciplinary collection offers perspectives drawn from spirituality, ethics, philosophy, psychology, counselling, ecclesiology, physical health sciences, and leadership studies. Contributors address spiritual, emotional, and psychological formation, while highlighting how suffering has the potential to draw one closer to God and others. The book also details vocational development, appropriate stewardship of (...) the physical body, and the ways in which the Eucharist sacramentally contributes to the process of formation. The book concludes with a call for further exploration of additional research trajectories, not the least of which is how Christian formation contributes to the missio Dei, the mission of God. (shrink)

This research explains the comparison of regulations on mosque loudspeakers between Indonesia and Muslim countries in the world. Guidelines for the use of mosque loudspeakers in Indonesia are regulated in the Instruction of the Director-General of Islamic Community Guidance at the Ministry of Religious Affairs Number 101 of 1978 concerning Guidance on the Use of Loudspeakers in Mosques and Musala and the Circular Letter of the Minister of Religion Number 5 of 2022 concerning Guidelines for the Use of Loudspeakers (...) in Mosques and Musala. Primary data of this study includes the 1978 Instructions and the 2022 Circular Letters. Secondary data is obtained from relevant literature sources and regulations on the use of mosque loudspeakers in several Muslim countries in the world, namely Saudi Arabia, Turkey, Syria, Bahrain, United Arab Emirates, Egypt, and Malaysia. This research finds the concept of moderation of regulations on mosque loudspeakers in Indonesia. The findings of this research can be used as a guide model for drafting the contents of mosque loudspeaker regulations in several Muslim countries around the world by relying on three moderate aspects regarding the rules of time (public morals), volume (public health), and sound quality of mosque loudspeakers (public convenience). (shrink)

Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.

The first edition of the Ethical Religious Directives for Catholic Health Care Services was published in 1948. Since then, it has undergone two major revisions and several smaller ones. The following essay explores the history of the ERDs and the important aspects of these revisions.

Although euthanasia is seen as the problem of the individual will and as one’s right to privacy, to a better quality of life or to a dignified death, it has major institutional implications. They are closely related to the juridical system, to the way of understanding state involvement in protecting the individuals and respecting their freedoms, to the institutional system of health care, to the government rules that establish social, political or professional practices. The public debate around the topics (...) related to the human condition, like euthanasia, grants a special force to public communication, to organizational communication, to communication in professional environments, to physician-patient communication and, more generally, to interpersonal communication. In this text we emphasize the importance of public debate on euthanasia from the perspective of organizational ethics, of medical deontology, of patients’ rights, but especially of elaborating public policies and national programs, and we underline the importance of the need to establish protocols for health care, as well as to build a framework of democratic communication. (shrink)

Health is a value-laden concept. The state of being that it designates is a fundamental human goal. As a value, the concept is normative, governing both clinical practice and the therapeutic treatment developed by medical research. Also, the promise of health plays a pivotal role in health-policy discourse. Almut Caspary considers philosophical and theological concepts of health in the context of its practical significance, both in the past and today. This conceptual analysis culminates in a preliminary (...) sketch of a concept of health; focusing on the stem-cell debate, it offers a discriminating approach to contemporary ethical problems in medicine. "Gesundheit" ist ein wertgeladener Begriff. Er bezeichnet einen grundsatzlich wunschenswerten Zustand menschlicher Existenz, der das arztliche Handeln im klinischen Alltag leitet. Daruber hinaus werden (gesundheits-)politische Debatten mit Verweis auf den Nutzen fur die Gesundheit entschieden. Vor diesem Hintergrund setzt sich Almut Caspary epochenubergreifend mit philosophischen und theologischen Uberlegungen zur Gesundheit auseinander. Die konzeptuelle Diskussion erlaubt die Skizzierung eines Gesundheitsverstandnisses, das - wie am Beispiel der Stammzelldebatte gezeigt wird - ein differenziertes Abwagen in medizinethischen Konfliktfallen zulasst. (shrink)

The coming out process is fundamental for identity integration among LGBQ+ people, and its impact can vary greatly depending on personal and contextual factors. The historical, cultural, and social contexts in which LGBQ+ people develop their sexual identity can mediate the relationship between CO and health outcomes. The present study aimed at clarifying the CO process in three generations of Italian LGBQ+ people by providing data on: sexual orientation milestones, such as age of first awareness, age of first self-label, (...) and age of first CO, as well as the rate of disclosure during different life stages; the rate and average age of CO to significant others; and CO within the religious context and its effect on participants’ minority stress experiences. A total of 266 Italian LGBQ+ people participated in the study, with ages ranging from 20 to 80 years. Findings indicated that, on average, the older adult group became self-aware, self-labeled, and disclosed their sexual identity at a significantly older age than the other groups. Older adults were also more Catholic and had CO more frequently to their Catholic community, relative to young and middle adults. CO within the Catholic context was associated with distal and proximal minority stressors, such as discrimination, vigilance, and internalized sexual stigma. Catholic community reactions to participants’ CO were distinguished through thematic analysis in three main types: unconditional acceptance, invitation to change, and open rejection. The present research extended current knowledge on CO and minority stress experiences in different generations of LGBQ+ people. Several differences emerged between generational groups on sexual orientation milestones, highlighting the potential impact of historical and cultural contexts in determining sexual minorities’ experiences related to sexual identity. It is recommended that mental health professionals working with LGBQ+ clients implement targeted interventions based on their clients’ multiple salient aspects, including age and religious background. Clinicians should also be aware of the potentially detrimental effects of CO within an unsupportive context, rather than encouraging CO tout court. (shrink)

Ethical Considerations at the Intersection of Psychiatry and Religion aims to give mental health professionals a conceptual framework for understanding the role of R/S in ethical decision-making and serve as practical guidance for approaching challenging cases. Part I addresses general considerations, including the basis of therapeutic values in a pluralistic context, the nature of theological and psychiatric ethics, spiritual issues arising in diagnosis and treatment, unhealthy and harmful uses of religion, and practical implications of personal spirituality. Part II examines (...) how these considerations apply in specific contexts: inpatient and outpatient, consultation-liaison, child and adolescent, geriatric, disability, forensic, community, international, addiction and disaster and emergency psychiatry, as well as in the work of religious professionals, ethics committees, psychiatric education, and research. Thick descriptions of case examples analyzed using the framework of Jonson and Winslow show the clinical relevance of understanding the contributions of religion and spirituality to patient preferences, quality of life, decision making, and effective treatment. (shrink)

Within the past twenty years, contemporary Pagan leaders, progressive Christian and Goddess theologians, advocates for queer and BDSM communities, and therapeutic bodyworkers have all begun to speak forcefully about the sacredness of the body and of touch. Many assert that the erotic is a divinely transformative force, both for personal development and for social change. Although "the erotic" includes sexuality, it is not limited to it; access to connected nonsexual touch is as profound a need as that for sexual freedom (...) and health. In this book, Christine Hoff Kraemer brings together an academic background in religious studies and theology with lived experience as a professional bodyworker and contemporary Pagan practitioner. Arguing that the erotic is a powerful moral force that can ground a system of ethics, Kraemer integrates approaches from queer theology, therapeutic bodywork, and sexual minority advocacy into a contemporary Pagan religious framework. Addressing itself to liberal religious people of many faiths, Eros and Touch from a Pagan Perspective approaches the right to pleasure as a social justice issue and proposes a sacramental practice of mindful, consensual touch. (shrink)

Sunnybrook Health Sciences Centre, Toronto and University of Toronto Ross E. G. Upshur * Sunnybrook Health Sciences Centre, Joint Centre for Bioethics University of Toronto, Toronto * Corresponding author: Ross E. G. Upshur, Primary Care Research Unit, Sunnybrook Health Sciences Centre, 2075 Bayview Avenue, #E-349, Toronto, Ontario, Canada M4N 3M5. Tel.: 416-480-4753; Fax: 416-480-4536; Email: ross.upshur{at}sunnybrook.ca ' + u + '@' + d + ' '//--> Abstract Are restrictive measures and duties to care ethically reasonably acceptable to (...) faith-based organizations? This study describes the perceptions of individually interviewed spiritual leaders of the disease control measures used during the recent SARS outbreak in Toronto. Four central themes were identified: the relationship between religious obligation and civic responsibilities; the role of faith-based organizations in supporting public health restrictive measures; the reciprocal obligations of public health and religious communities during restrictions; and justifiable limits to duties to care. We conclude that, within certain constraints, spiritual leaders find restrictive measures ethically reasonable and that spiritual leaders can play an important role during pandemic and epidemic control planning. Public health officials should therefore include them in the early and ongoing deliberations of the criteria and logistics for implementation during public health emergencies. CiteULike Connotea Del.icio.us What's this? (shrink)

This textbook looks at how different world faiths approach ethics in health and social care, and how their faith informs their practice. Equipping practitioners with the information they need, it will help them to be more reflective regarding spirituality, ethics and their provision of care.

Are restrictive measures and duties to care ethically reasonably acceptable to faith-based organizations? This study describes the perceptions of individually interviewed spiritual leaders of the disease control measures used during the recent SARS outbreak in Toronto. Four central themes were identified: the relationship between religious obligation and civic responsibilities; the role of faith-based organizations in supporting public health restrictive measures; the reciprocal obligations of public health and religious communities during restrictions; and justifiable limits to duties to (...) care. We conclude that, within certain constraints, spiritual leaders find restrictive measures ethically reasonable and that spiritual leaders can play an important role during pandemic and epidemic control planning. Public health officials should therefore include them in the early and ongoing deliberations of the criteria and logistics for implementation during public health emergencies. (shrink)

In this volume, leading scholars in ethics, theology, and health care address conscience and how it relates to Catholic health care. Topics addressed include end-of-life care, abortion, and sterilization. The book is particularly useful for ethics boards and chaplains in Catholic hospitals, especially those merging with non-Catholic chains.

This article explores the religious dimensions of Confucianism during the Ly-Tran dynasties (1009-1400 AD) in Vietnam, a period marked by significant sociopolitical and cultural transitions. Initially introduced as a moral and ethical philosophy from China, Confucianism underwent a complex process of localization, blending with indigenous Vietnamese beliefs and practices as well as Buddhism and Taoism. Through historical records, literary works, and ritual practices documented in “The Complete Annals of Đại Việt” and other classical texts, this study delves into how (...) Confucianism not only served as a guiding principle for governance, education, and social norms but also manifested religious aspects that influenced spiritual and religious life in Vietnam. The religious aspects of Confucianism during this era are evident in several key areas. Firstly, the concept of Heaven (Tian) and the Mandate of Heaven played a crucial role in legitimizing royal authority, with rulers and Confucian scholars frequently invoking divine will to justify political actions and social order. This sacralization of monarchy underpinned by Confucian ideals facilitated the integration of Confucianism into Vietnamese spiritual life. Secondly, the incorporation of Confucian rituals and practices, such as the Heaven Worship Ceremony (Tế Giao) and the veneration of Confucius and other sages at the Temple of Literature, highlights the religious dimensions of Confucian practice, emphasizing reverence, filial piety, and the moral obligations of rulers and subjects alike. Moreover, the article discusses how Confucianism interacted with and was influenced by Buddhism and Taoism, leading to a syncretic religious landscape in Vietnam. This interaction is illustrated through the blending of Confucian principles with Buddhist and Taoist ideals, affecting notions of kingship, governance, and the cosmological order. In conclusion, the religious aspect of Confucianism during the Ly-Tran dynasties significantly contributed to the shaping of Vietnamese identity, governance, and cultural heritage. By examining the religious dimensions of Confucianism, this article provides a more nuanced understanding of its role in Vietnamese society, highlighting the complex interplay between philosophy, religion, and politics in historical Vietnam. (shrink)

The Scottish scholar James McCosh was a champion of the Free church, a successful and much-published philosophy professor at Belfast for 16 years, and an energetic and innovative President of Princeton University from 1868 to 1888. The Religious Aspect of Evolution was published in 1888, and this second edition from 1890 took account of A. R. Wallace's latest work, Darwinism. McCosh, who already in Ireland had developed a 'theory of the universe conditioned by Christian revelation' was one of very (...) few clergymen in America who defended evolutionary theory. He impressed upon his students that while there seemed to be great truth in Darwin's theory, the work of the coming age must be to separate that truth from the error springing up around it. This would enable scholars to follow and even embrace science while also retaining their faith in the Bible. (shrink)

In this article, I apply a policy-oriented applied Islamic bioethics lens to two verdicts on the permissibility of using vaccines with porcine components. I begin by reviewing the decrees and then proceed to describe how they were used by health policy stakeholders. Subsequently, My analysis will highlight aspects of the verdict's ethico-legal arguments in order to illustrate salient legal concepts that must be accounted for when using Islamic verdicts as the basis for health policy. I will conclude with (...) several suggestions for facilitating a more judicious use of verdicts in policy-relevant discourse. My analysis is meant to contribute to the dialogue between science and religion, and aims to further efforts at developing health policies that value health while accommodating religious values. In the encounter between the Islamic tradition and global public health, a multidisciplinary dialogue, where Islamic legists become aware of the health policy implications of their ethico-legal pronouncements, and where health policy actors gain a literate understanding of Islamic ethico-legal theory, will lead to verdicts that better meet the needs of patients, health workers, and religious leaders. (shrink)

The approach to mental health and well‐being taken here illustrates the complementary perspectives approach and assumes that there are useful and intersecting contributions from science (including medicine) and from religion and spirituality. What counts as poor mental well‐being depends on the interaction of relatively objective criteria with culturally contingent value judgments. I then discuss theological perspectives on depression, including a consideration of sources of hope and tolerance of dysphoria, and argue that depression can be part of a spiritual journey. (...) I then look at the relationship between psychosis and religion, including the work of Isabel Clarke, arguing that a spiritual approach to psychosis can complement a medical approach. Finally, I present a pastoral case study illustrating the interface between neurological and spiritual aspects of the sense of presence. A religious perspective can challenge and complement current assumptions about mental health in a potentially fruitful way. (shrink)

Estruturando conceitos (raízes do conhecimento). Noções sobre a gramática Ioruba -- O complexo Jêje-nagô -- A palavra e suas possibilidades -- A natureza e o homem -- Corpo individual e corpo coletivo -- A noção de saúde física e mental -- O surgimento da doença -- Os Ajogun -- Especificando conteúdos (ramos de conhecimento). A medicina Ioruba -- Òsányìn, o dono de todos os vegetais -- A folha e a sabedoria -- Omolu, o grande médico -- Os àwon Òrìsà se (...) apoderam das folhas -- O Sistema Ioruba de Nomenclatura e classificação das plantas -- O ritual Sàsányìn -- As plantas, seus cantos e encantos -- Glossário de ervas : ficha catalográfica -- Glossário de aplicação das ervas -- Glossário por nome de ervas : português -- Glossário por nome de ervas : ioruba -- Glossário por nome de ervas : nome científico -- Glossário de ervas Òrìsà -- Glossário de palavras em ioruba utilizadas no texto -- Apêndice: àse e atitude sustentável. (shrink)

What role should religion play in a religiously pluralistic liberal society? Public bioethics unavoidably raises this question in a particularly insistent fashion. As the 20 papers in this collection demonstrate, the issues are complex and multifaceted. The authors address specific and highly contested issues as assisted suicide, stem cell research, cloning, reproductive health, and alternative medicine as well as more general questions such as who legitimately speaks for religion in public bioethics, what religion can add to our understanding of (...) justice, and the value of faith-based contributions to healthcare. Christian (Catholic and Protestant), Jewish, Islamic, and Buddhist viewpoints are represented. The first book to focus on the interface of religion and bioethics, this collection fills a significant void in the literature. (shrink)

This Is A New Release Of The Original 1913 Edition.

In his "A Neglected Argument for the Reality of Goc" (1908), Charles Peirce argued for two dimensions of belief in God's reality. On the one side, he maintained that this belief would be useful for guiding the conduct of life; on the other side, he maintained that the belief could function as the first stage in a scientific inquiry. My suggestion in this paper is that we examine the last of Peirce's 1903 lectures on pragmatism at Harvard to see how (...) the possibility of this dual function arises out of his late theory of cognition in which the functional certainty of perception is brought to close quarters with the provisionality of hypotheses. The upshot is that for Peirce a healthful religious belief should internally "marry" science and religion —theory and practice — by allowing provisional and vague conceptions of God to carry on the work of guiding conduct. /// No texto "A Neglected Argument for the Reality of God" (1908), Charles Peirce defende que há duas dimensões de crença na realidade de Deus. Afirma, por um lado, que esta crença poderia ser útil para orientar o comportamento (conduct of life); por outro, que ela poderia ser como que o primeiro escalão numa investigação científica. A minha sugestão neste artigo é que, examinámos as últimas conferências de Peirce de 1903 sobre o pragmatismo em Harvard para ver como a possibilidade desta dupla função surge da sua última teoria de conhecimento (cognition) em que a certeza funcional de percepção é usada para aproximar o aspecto provisório das hipóteses. A consequência disso é que para Peirce uma saudável crença religiosa deve "juntar" internamente ciência e religião - teoria e prática - permitindo as concepções provisórias e vagas de Deus para continuar a tarefa de orientar o comportamento. /// Dans ce texte "Un argument négligé pour la réalité de Dieu" (1908), Charles Peirce soutient qu'il y a deux dimensions de croyance en la réalité de Dieu. Il afflrme, d'un côté, que cette croyance pourrait être utile pour orienter le comportement (conduct of life) et, par ailleurs, qu'elle pourrait être pour ainsi dire le premier niveau dans une recherche scientifique. Ma suggestion dans le présent article est que nous examinions les dernières conférences de Peirce en 1903 sur le pragmatisme à Harvard pour voir comment Ia possibilite de cette double fonction surgit de sa dernière théorie de la connaissance dans laquelle la certitude fonctionnelle de perception est utilisée pour aborder l'aspect provisoire des hypothèses. La conséquence en est que pour Peirce une saine croyance religieuse doit "unir" intrinsèquement science et religion - théorie et pratique - en permettant les conceptions provisoires et vagues de Dieu. (shrink)

The national hero of the present-day Albania is Skanderbeg’s father, Gjon (Yuvan) Kastrioti. Despite the fact that the Albanians tried to resist the Ottomans expeditions during the reign of Gjon, they were eventually defeated. As a result of this defeat by Sultan Murad II in 1423, Gjon was forced to give his four sons as captives. The youngest of his children was Skanderbeg, who together with three older brothers was given as captive due to the defeat by the Ottomans, had (...) to reside in the palace for many years. During this time, he had the opportunity to obtain a remarkable Ottoman education and to benefit from other privileges provided for them. It is obvious that the facilities provided by the Ottomans as well as the personal abilities and skills he gained in the Ottoman Empire enabled him to achieve successes in various fields. Therefore, he was able to be promoted to important positions within the Ottoman Empire. However, some of his demands were rejected and he became deprived from some of privileges granted to him due to the promises and incentives of the opponents of the Ottomans and some small victories resulting from his father's dominance in the direction of rebellion. During this rebellion against the Ottomans, they have received both material and spiritual aid Western powers as result the warm relations they enjoyed with the Western powers. In addition, these warm relations gave the opportunity to be acquainted with the Western culture. In the course of events, it can easily be said that Skanderbeg became a renowned figure not only in the Eastern culture but also in the Western culture. After his rebellion against the Ottomans, he denounced Islam and returned to his former Christian faith. There have always been controversies about the sect he adopted related to the Christian belief whether became a Catholic or Orthodox Christian. Although he had close ties with the Pope, the greatest enemy of the Ottoman Empire, his rebellions against the Ottomans did not originate from his religion.In this study, we appealed mostly to the daily reports of the priests of the time, primarily in Albanian and Turkish and English as well. In terms of Ottoman and Turkish - Albanian relations, the issue is a very important one and therefore has occasionally been evaluated in view of the historical perspective of religions. (shrink)

BackgroundEmergency separation of conjoined twins is performed when one twin is already dead or dying and threatens the survival of the other. The particular decision to perform an emergency separation of conjoined twins provides an ethical dilemma that needs special attention. Adding to the complexity of surgical and postsurgical management in emergency separation, ethical and sociocultural aspects further complicate decision-making.Case presentationFrom 1987 to 2022, 18 conjoined twin separations were performed in our centre. This paper describes three conjoined twin emergency separations. (...) In the first case of thoracoomphalopagus babies at nine days of age, one baby was diagnosed with necrotizing enterocolitis with frequent desaturation and seizures, and the other baby was healthy. Emergency separation was performed on the twelfth day of age; unfortunately, neither baby survived the surgery. In the second case, emergency separation was performed on the 110th day of life due to sepsis in one baby. The nonseptic twin passed away six hours after surgery, while the septic twin died 12 days after surgery due to wound dehiscence and abdominal sepsis. The third case was of an omphalopagus conjoined twin with a parasitic twin. The healthy baby was deemed nonviable but found to be healthy upon birth. Immediate emergency separation was performed at 2 h of age. The living baby survived the surgery but passed away two months later.ConclusionsWhen separation is deemed necessary to save one twin, it becomes difficult to apply standard ethical medical reasoning. The decision to separate results in most cases in very high-risk surgeries with poor outcomes during surgery and postsurgery. Compounded by the complexity of the case, sociocultural and religious aspects further add to the dynamics of decision-making. A multidisciplinary team must work together with a health ethics committee and navigate through this ethical conundrum with the patient and family at its decision-making centre to decide on the best plan of care. (shrink)

Medical error is a leading problem of health care in the United States. Each year, more patients die as a result of medical mistakes than are killed by motor vehicle accidents, breast cancer, or AIDS. While most government and regulatory efforts are directed toward reducing and preventing errors, the actions that should follow the injury or death of a patient are still hotly debated. According to Nancy Berlinger, conversations on patient safety are missing several important components: religious voices, (...) traditions, and models. In After Harm, Berlinger draws on sources in theology, ethics, religion, and culture to create a practical and comprehensive approach to addressing the needs of patients, families, and clinicians affected by medical error. She emphasizes the importance of acknowledging fallibility, telling the truth, confronting feelings of guilt and shame, and providing just compensation. After Harm adds important human dimensions to an issue that has profound consequences for patients and health care providers. (shrink)

The belief in miracle, as a modality of spiritual/religious coping strategy in the face of stress and psychic suffering, has been discussed in psychological literature with regard to its positive or negative role on the health and well-being of patients and family members. In contemporary times, where pseudo-conflicts between religion and science should have been long overcome, there is still some tendency of interpreting belief in miracle – as the possibility of a cure granted by divine intervention, modifying (...) the normal course of events in a bleak medical diagnosis – as having unhealthy impacts in the care and treatment of health. This position seeks to find a base in the three characteristics of hoping in a miracle, frequently pointed out by psychological literature: it would imply a negation of reality instead of its confrontation; it would be a coping strategy focused on emotion instead of the problem; it would imply seeking to modify the supposed desire of God by extra-natural facts. In this study, we shall critically discuss this position and the dangers of its crystallization by the use of SRC scales in which the act of praying for a miracle is previously classified as a negative strategy. We revisit some tendencies in psychological literature about the subject, taking into consideration the various facets of miracle, sociocultural facts, elements of idiographic nature, and their profound outcomes in the lives of people especially in health contexts. We illustrate the dangers of a hasty generalization of the results of nomothetic studies about the role of belief in miracle with two examples of research in the Brazilian context: one carried out with pregnant women with fetal malformation and the other with family members caring for children and adolescents with cancer under chemotherapeutic treatment. In both studies, the results do not confirm the predominance of the negative aspects associated with the act of praying for a miracle, which we discuss and analyze in light of the phenomenological perspective. In this perspective, “pray for a miracle”, as experienced by patients and caregivers, can be recognized as an act of openness to life, bolstering hope, and the resignification of reality in the psyche. (shrink)

Books have their origins in conversations and seek to extend and expand those conversations over time and with different audiences. The conversations that have culminated in this book were initially stimulated through a research project at The Hastings Center on the role of religious voices in the professional fields of bioethical inquiry. Those professional conversations have continued throughout my academic career as a member of various institutional ethics committees, organizational ethics task forces, and in local, state, and national public (...) policy settings. The professional context of bioethics conversations can sometimes miss the richness of conversations that occur in the classroom and with various communities, including family members, friends, and religious and civic communities. These conversations provide an experiential depth, a groundedness in the lives and stories of persons, which augments and corrects the professionalized perspectives. I have been particularly fortunate and appreciative of opportunities to bridge the academic and professional with the personalized and communal through conversations about the ethical commitments and moral culture cultivated by The Church of Jesus Christ of Latter-day Saints (LDS or Mormon). I was invited to develop an overview essay on "Bioethics in Mormonism" for the professional reference work, Encyclopedia of Bioethics (3rd ed., 2004), and some years later received my first invitation to make a presentation on "LDS Ethics" in an academic setting at the University of Virginia. This book is the outgrowth of these many conversations and seeks to advance my communal bridging. My aim in this book is to begin bridging these various intersections between the LDS religious community and its moral culture, the professional fields of bioethics, and practical decision-making. This work seeks to be a catalyst for expanding discourse within the interdisciplinary field of Mormon studies to include ethics and bioethics. Ethics has not been a well-developed area in Mormon studies, in contrast to studies in LDS history, theology, or literature. To remedy this oversight, I present a substantive interpretation of the sources, theological background, and moral principles of LDS ethics. The historical narratives and conceptual intertwining I offer of both bioethics and of LDS moral culture is intended to complement and expand the realm of Mormon studies. A further objective is to create opportunities for reciprocal dialogues between the bioethics community and LDS scholarship. This conversation has yet to occur within academic disciplines, professional communities, or in public policy deliberations. My exposition, analysis, and critiques will intertwine and contextualize LDS moral values and health care practices within the ethical inquiry undertaken in the broader professional scholarship of bioethics. My arguments will disclose some points of common ground as well as areas of divergence towards the end of establishing the LDS faith tradition as a community of moral discourse for the bioethics field and the healing professions (medicine, nursing, pharmacy, etc.) it informs. My claim is that given its emerging cultural prominence, LDS ethical scholarship should engage in bioethical literacy and bioethics should be LDS-literate. I am also engaged in an effort to initiate more reflective dialogues regarding LDS ethics and moral culture among LDS scholars, LDS health care professionals, and the interested general LDS reader. The focus of the book on the interrelationship of religion, ethics, medicine, and health care should present for these various audiences new opportunities for mindful reflection and creative scholarship on the ethical implications of faith commitments, the responsibilities of the healing professions, and religious dimensions of public policy and public bioethics. A religious community that is formed through narratives and practices of covenantal commitments of love of neighbor needs to have a robust discourse about its ethical character. I have understood my scholarship in biomedical ethics and in religious ethics through a linking metaphor of my moral culture, of medicine, and the law, of bearing witness. The witness offers moral realities, moral truths about the way things are, vocalizes and embodies moral experience, and prophetically critiques the hypocrisies of the powerful and their oppression of the vulnerable by offering a new story, a re-storying, of tradition and conventional practice. (shrink)

Books have their origins in conversations and seek to extend and expand those conversations over time and with different audiences. The conversations that have culminated in this book were initially stimulated through a research project at The Hastings Center on the role of religious voices in the professional fields of bioethical inquiry. Those professional conversations have continued throughout my academic career as a member of various institutional ethics committees, organizational ethics task forces, and in local, state, and national public (...) policy settings. The professional context of bioethics conversations can sometimes miss the richness of conversations that occur in the classroom and with various communities, including family members, friends, and religious and civic communities. These conversations provide an experiential depth, a groundedness in the lives and stories of persons, which augments and corrects the professionalized perspectives. I have been particularly fortunate and appreciative of opportunities to bridge the academic and professional with the personalized and communal through conversations about the ethical commitments and moral culture cultivated by The Church of Jesus Christ of Latter-day Saints (LDS or Mormon). I was invited to develop an overview essay on "Bioethics in Mormonism" for the professional reference work, Encyclopedia of Bioethics (3rd ed., 2004), and some years later received my first invitation to make a presentation on "LDS Ethics" in an academic setting at the University of Virginia. This book is the outgrowth of these many conversations and seeks to advance my communal bridging. My aim in this book is to begin bridging these various intersections between the LDS religious community and its moral culture, the professional fields of bioethics, and practical decision-making. This work seeks to be a catalyst for expanding discourse within the interdisciplinary field of Mormon studies to include ethics and bioethics. Ethics has not been a well-developed area in Mormon studies, in contrast to studies in LDS history, theology, or literature. To remedy this oversight, I present a substantive interpretation of the sources, theological background, and moral principles of LDS ethics. The historical narratives and conceptual intertwining I offer of both bioethics and of LDS moral culture is intended to complement and expand the realm of Mormon studies. A further objective is to create opportunities for reciprocal dialogues between the bioethics community and LDS scholarship. This conversation has yet to occur within academic disciplines, professional communities, or in public policy deliberations. My exposition, analysis, and critiques will intertwine and contextualize LDS moral values and health care practices within the ethical inquiry undertaken in the broader professional scholarship of bioethics. My arguments will disclose some points of common ground as well as areas of divergence towards the end of establishing the LDS faith tradition as a community of moral discourse for the bioethics field and the healing professions (medicine, nursing, pharmacy, etc.) it informs. My claim is that given its emerging cultural prominence, LDS ethical scholarship should engage in bioethical literacy and bioethics should be LDS-literate. I am also engaged in an effort to initiate more reflective dialogues regarding LDS ethics and moral culture among LDS scholars, LDS health care professionals, and the interested general LDS reader. The focus of the book on the interrelationship of religion, ethics, medicine, and health care should present for these various audiences new opportunities for mindful reflection and creative scholarship on the ethical implications of faith commitments, the responsibilities of the healing professions, and religious dimensions of public policy and public bioethics. A religious community that is formed through narratives and practices of covenantal commitments of love of neighbor needs to have a robust discourse about its ethical character. I have understood my scholarship in biomedical ethics and in religious ethics through a linking metaphor of my moral culture, of medicine, and the law, of bearing witness. The witness offers moral realities, moral truths about the way things are, vocalizes and embodies moral experience, and prophetically critiques the hypocrisies of the powerful and their oppression of the vulnerable by offering a new story, a re-storying, of tradition and conventional practice. (shrink)

In 1968, the Harvard criteria equated irreversible coma and apnea with human death and later, the Uniform Determination of Death Act was enacted permitting organ procurement from heart-beating donors. Since then, clinical studies have defined a spectrum of states of impaired consciousness in human beings: coma, akinetic mutism, minimally conscious state, vegetative state and brain death. In this article, we argue against the validity of the Harvard criteria for equating brain death with human death. Brain death does not disrupt somatic (...) integrative unity and coordinated biological functioning of a living organism. Neurological criteria of human death fail to determine the precise moment of an organism’s death when death is established by circulatory criterion in other states of impaired consciousness for organ procurement with non-heart-beating donation protocols. The criterion of circulatory arrest 75 s to 5 min is too short for irreversible cessation of whole brain functions and respiration controlled by the brain stem. Brain -based criteria for determining death with a beating heart exclude relevant anthropologic, psychosocial, cultural, and religious aspects of death and dying in society. Clinical guidelines for determining brain death are not consistently validated by the presence of irreversible brain stem ischemic injury or necrosis on autopsy; therefore, they do not completely exclude reversible loss of integrated neurological functions in donors. The questionable reliability and varying compliance with these guidelines among institutions amplify the risk of determining reversible states of impaired consciousness as irreversible brain death. The scientific uncertainty of defining and determining states of impaired consciousness including brain death have been neither disclosed to the general public nor broadly debated by the medical community or by legal and religious scholars. Heart-beating or non-heart-beating organ procurement from patients with impaired consciousness is de facto a concealed practice of physician-assisted death, and therefore, violates both criminal law and the central tenet of medicine not to do harm to patients. Society must decide if physician-assisted death is permissible and desirable to resolve the conflict about procuring organs from patients with impaired consciousness within the context of the perceived need to enhance the supply of transplantable organs. (shrink)

Psychologists can measure normalcy, define madness, develop therapeutic paradigms, and list the nuances of human behavior with utmost precision. We have biofeedback, psychometrics, psychoanalysis, cognitive therapy, positive psychology, behavior modification, and a host of deeply promising projects in the research and development pipeline. To be sure, our discipline has advanced accurate understanding of the soul's essential properties and has scientifically harnessed this knowledge to clinically mitigate the deep agony of the human mind. But, despite our advances and genuine effectiveness, our (...) discipline remains incomplete. Theoretically, scientifically, and therapeutically, we fall short of the fuller effectuality that awaits us. We need Christ. It is through the Christian revelation that psychology will find its maturity. For psychology there are blessings afoot. These blessings stem from our recognition that the Clinical Christ - the activity of the God of the Christian revelation throughout the realms of our discipline - desires to redeem, relate, heal, love, and empower us. The chapters of this book explore different aspects of the Clinical Christ, Christian Holism, and their implications. A central tenet of Christian Holism is that the Holy Spirit is fully present in the clinical situation, with and within the therapist and the client, and is actively engaged in the treatment process. Ten further tenets proceeding from the central tenet are described. Other chapters include treatment of the importance of forgiveness, reconciliation and dream work in the practice of Christian Holism. There is copious material in other chapters citing significant research data validating health benefits of Christian prayer and spirituality, the need for the Church to restore the healing ministry and energetic components of Christian prayer and spirituality. (shrink)