Hasil untuk "Religion (General)"

B. Spilka

Where We Are And Where We Should Go * An Agenda Item for Psychology of Religion: Getting Respect C. Daniel Batson. * Toward Motivational Theories of Intrinsic Religious Commitment Richard L. Gorsuch. Why Religion? Functions of Religious Belief and Behavior * Toward a Theory of Religion: Religious Commitment Rodney Stark and William Sims Bainbridge. * In Times of Stress: The Religion-Coping Connection Kenneth I. Pargament and Crystal L. Park. * Proposed Agenda for a Spiritual Strategy in Personality and Psychotherapy Allen E. Bergin and I. Reed Payne. Social Concerns * An Integrated Role Theory for the Psychology of Religion: Concepts and Perspectives Nils G. Holm. * An Integrated Role Theory for the Psychology of Religion: Concepts and Perspectives Nils G. Holm. * Religion and Moral Evaluation Discrepancy Theory Robert A. Embree. Development of Individual Religion * The Origins of Religion in the Child David Elkind. * Integrating Differing Theories: The Case of Religious Development K. Helmut Reich. * An Attachment-Theory Approach to the Psychology of Religion Lee A. Kirkpatrick. Believing Is Seeing: How Religion Shapes Our Worlds * Attribution Theory and the Psychology of Religion Wayne Proudfoot and Phillip R. Shaver. * A General Attribution Theory for the Psychology of Religion Bernard Spilka, P. R. Shaver, and L. A. Kirkpatrick. * Religion-as-Schema, with Implications for the Relation Between Religion and Coping Daniel N. McIntosh. * Toward an Attitude Process Model of Religious Experience Peter C. Hill. * In the Eye of the Beholder: A Social-Cognitive Model of Religious Belief Elizabeth Weiss Ozorak. The Experience of Religion * A Taxonomy of Religious Experience R. Stark. * The Empirical Study of Mysticism Ralph W. Hood Jr.

Jon D. Mikalson

Until now, there has been no comprehensive study of religion in Athens from the end of the classical period to the time of Rome's domination of the city. Jon D. Mikalson provides a chronological approach to religion in Hellenistic Athens, disproving the widely held belief that Hellenistic religion during this period represented a decline from the classical era. Drawing from epigraphical, historical, literary, and archaeological sources, Mikalson traces the religious cults and beliefs of Athenians from the battle of Chaeroneia in 338 B.C. to the devastation of Athens by Sulla in 86 B.C., demonstrating that traditional religion played a central and vital role in Athenian private, social, and political life. Mikalson describes the private and public religious practices of Athenians during this period, emphasizing the role these practices played in the life of the citizens and providing a careful scruntiny of individual cults. He concludes his study by using his findings from Athens to call into question several commonly held assumptions about the general development of religion in Hellenistic Greece.

E. Aernout, I. Benradia, J. Hazo et al.

OBJECTIVES Insomnia is a public health problem with many repercussions. It affects a significant proportion of the general population worldwide, but the estimated prevalences in different countries are difficult to compare due to the use of heterogeneous methodologies. The objectives of the study were to compare the prevalence of insomnia in the general population in different sites around the world and to identify sociodemographic and mental health associated factors, using the same tool and within a single study. METHODS This multicenter cross-sectional study is based on the Mental Health in the General Population survey (MHPG). It included several sites in France and 12 countries around the world with a representative sampling of the general population. The prevalence of short-term insomnia disorder was estimated by the occurrence within one month of at least one symptom, at a minimum frequency of three per week, with repercussions on everyday life. RESULTS Out of the 57,298 participants, 11.3% had a diagnosis of short-term insomnia disorder, with significant differences in prevalence between sites, ranging from 2.3% to 25.5%. Insomnia was significantly related to having mood disorders, anxiety disorders, substance use disorders and psychotic disorders. Insomnia was also more common among women, older adults, working participants and those who practice a religion. CONCLUSIONS The prevalence of insomnia was highly variable between sites, but the predictors appeared to be the same everywhere. Insomnia seemed to be more related to the presence of mood and anxiety disorders than a site-specific effect and thus may be a good indicator of mental health.

Rasebate I. Mokotso

In this theoretical article, I have expressed sympathy for the Supreme Council for Islamic Affairs in Lesotho over their worries about the marginalisation and prejudice of the Islamic faith in public settings. The article also takes into account the fact that the worry highlighted in respect to Islam religion comes at a time when demands for inclusive social, political, cultural and educational systems are being considered on a global scale. Education, which is considered a public enterprise, is rife with religious exclusionary practices in Lesotho. Only Christian education is taught in public schools; other religious traditions are not, most notably Basotho traditional religion. I employed cultural approach discourse (CAD) analysis and philosophical theory of pluriversality to argue that discrimination, particularly in education and religion, is against Basotho culture as enshrined in the SeMoshoeshoe values. I advocated utilising ‘sekoele’ – or returning to SeMoshoeshoe – principles of religious border pedagogy and religious public pedagogy to counteract the teaching of religion that is biased and marginalises other religious traditions. Contribution: The general contribution of this article is to advocate for interreligious education, which plays a crucial role in creating a tolerant, empathetic and inclusive society. It emphasises the significance of people from diverse religious and cultural backgrounds living and collaborating harmoniously. The article encourages empowerment to participate in constructive dialogues, embrace diversity and actively contribute to a more peaceful and unified global community.

Павло Павленко

The town of Bucha became a collective symbol of the modern genocide of Ukrainian people, because it was there where the scale of all the crimes committed against Ukrainians was revealed during the liberation of Kyiv Oblast from the Russian occupiers in March-April 2022. It was Bucha that gave many people in Ukraine the reason to debate if there is God at all.  Today, Ukrainian churches began to consider the possibility of "theology after Bucha", asking practically the same questions that Christians and Jews were concerned with after World War II.  As then the main question was "Where was God at Auschwitz?" Now the question is where Biblical God was during Bucha genocide, and in a broader context, where God is with the love and mercy in Ukraine after February 24, 2022. The article is nearly the first scientific research of Christianity in Ukrainian academic religious studies during the ongoing Russian-Ukrainian war. The author examines the conditions for the foundation of a new theological system in the realm of Ukrainian Christianity after the victory over rushism, following the example of the theology after the Holocaust/Shoa in Western Christianity after WWII. The article analyses a number of caveats that, if not addressed today, could make the constructive development of the abovementioned theology impossible. The author predicts possible parallels between "theology after Auschwitz" and the future "theology after Bucha". In fact, “theology after Auschwitz" did not radically affect Western, primarily European Christianity after 1945 because it did not provide unambiguous answers to a range of urgent essential questions related to the existence of a believer in the world recovering from the great war. So, with a considerable degree of probability (already evident from the remarks of individual representatives of different religious denominations) there is concern that "theology after Bucha" may fail practically at its beginnings, becoming a "pure theory", having no chances to be applied at the all-Christian level. It is partially clear today that an attempt would be made to launch "theology after Bucha" exactly along the ideological tracks of "theology after Auschwitz", that is, to direct it exclusively to the search for the arguments shifting the burden of responsibility for "Bucha" from God and thereby possibly save Christianity from the ideological crisis it has been in Ukraine after February 24, 2022. The author concludes that if "theology after Bucha" really begins to move along the similar ideological fairway like "theology after Auschwitz", the post-war Christianity in Ukraine will face a disappointing perspective to lose social relevance and, as a result, will be radically reduced to ritualism.

Andrew Payne

Socrates in the Lysis discusses philia and the conditions under which two or more people can be said to engage in this relationship. Many commentators take Socrates to be attempting to discover how human beings enter into the relationship of friendship, a relationship characterized by reciprocal affection, altruistic concern and personal intimacy. Other readers of the Lysis see in the dialogue’s investigation of philia a discussion of desire and attraction at the most general level. On this view, philia is one species of the general human desire for good. The present paper develops a third reading of philia. Philia is a type of partnership or fellowship where affection and intimacy are not central features of the relationship. The fellowship involves at least one party who possesses wisdom while other members of the fellowship seek to benefit from wisdom. Thus philia is a characteristically human response to the need for wisdom. The members of such a fellowship share a common desire for a good which gives purpose to their association, and because of their common desire to benefit from this good the members can be described as fellows or partners in the pursuit of this good.

Pablo Enrique Abraham Zunino

Referência do artigo comentado: PAIVA, Rita. Impulso criador e drama vital em Bergson. Trans/Form/Ação: Revista de Filosofia da Unesp, v. 46, n. 2, p. 253 – 274, 2023.

H. Whitehouse

Gintaras Švedas, Aurelijus Gutauskas

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Emmanuel Carsamer, Anthony Abbam

Purpose The purpose of this study is to assess the suitability of religion and religiosity in small and medium-scale enterprises’ (SMEs) tax compliance in Ghanaian markets. The current research attempts to obtain insights into the advantages of Ghanaian religious notoriety in tax compliance based on the perceptions of entrepreneurs. Design/methodology/approach A questionnaire survey is the main tool used in this research. A total of 472 questionnaires were distributed to SMEs without Ghana revenue authority. Because of self-administered instrument, all the questionnaires were returned for analysis. Findings The results suggest that Ghanaian religious notoriety does not explain SMEs’ tax compliance and that tax evasion is seen as ethical. Institutional, firm and entrepreneurs’ characteristics are important determinants of SMEs’ tax compliance. Practical implications The results of this research paper will help regulators and Ghana Revenue Authority in developing tax compliance education without compromising on religion. Originality/value This paper provides empirical evidence of the suitability of religion and religiosity in emerging markets in general and Ghana in particular and enhances the level of understanding of SMEs’ tax compliance.

Sascha O. Becker, Jared Rubin, Ludger Woessmann

Abstract This chapter surveys the recent social science literature on religion in economic history, covering both socioeconomic causes and consequences of religion. Following the rapidly growing literature, it focuses on the three main monotheisms—Judaism, Christianity, and Islam—and on the period up to WWII. Works on Judaism address Jewish occupational specialization, human capital, emancipation, and the causes and consequences of Jewish persecution. One set of papers on Christianity studies the role of the Catholic Church in European economic history since the medieval period. Taking advantage of newly digitized data and advanced econometric techniques, the voluminous literature on the Protestant Reformation studies its socioeconomic causes as well as its consequences for human capital, secularization, political change, technology diffusion, and social outcomes. Works on missionaries show that early access to Christian missions still has political, educational, and economic consequences in present-day Africa, Asia, and Latin America. Much of the economics of Islam focuses on the role that Islam and Islamic institutions played in political-economy outcomes and in the “long divergence” between the Middle East and Western Europe. Finally, cross-country analyses seek to understand the broader determinants of religious practice and its various effects across the world. We highlight three general insights that emerge from this literature. First, the monotheistic character of the Abrahamic religions facilitated a close historical interconnection of religion with political power and conflict. Second, human capital often played a leading role in the interconnection between religion and economic history. Third, many socioeconomic factors matter in the historical development of religions.

Adrian Thorogood, Michael J. S. Beauvais

International direct-to-participant (DTP) genomics research involves the use of mobile technology to recruit, consent, and study participants remotely. This model can facilitate research across broad geographies and many countries, but must also comply with the norms of multiple recruitment jurisdictions, with each jurisdiction typically requiring at least one local research ethics review. Each additional research ethics review increases bureaucratic hurdles without necessarily strengthening the protection of participants’ rights and interests. For DTP genomic research, obtaining a review may in fact be impossible in the absence of a local research partner. This paper proposes an “adequacy” approach, inspired by data protection law, to coordinate the regulation and oversight of international DTP genomics research. This involves one country voluntarily assessing whether another country’s research ethics reviews are equivalent to its own, in terms of objectives and effectiveness. Ethics-approved projects led by researchers from countries recognized as adequate are deemed to comply with local norms, eliminating the need for a duplicative local review. Adequacy preserves the sovereignty of countries to determine their own regulatory aims and which other countries to trust. It therefore provides a voluntary, incremental path towards greater global coordination of health research oversight.

Ayana H, Sileshi T, Bule MH et al.

Hika Ayana,1 Tesemma Sileshi,1,2 Mohammed Hussen Bule,2 Eshetu E Chaka3 1Department of Public Health, Rift Valley University, Ambo, Ethiopia; 2Department of Pharmacy, College of Medicine and Health Sciences, Ambo University, Ambo, Ethiopia; 3Department of Public Health, College of Medicine and Health Sciences, Ambo University, Ambo, EthiopiaCorrespondence: Mohammed Hussen BuleDepartment of Pharmacy, College of Medicine and Health Sciences, Ambo University, P. o. Box: 653/1110, Addis Ababa, EthiopiaTel +251 911 809 397Email mohammed2bule@gmail.comPurpose: To assess the non-prescription use of antibiotics and associated factors in Ambo Town, West Shoa, Oromia, Ethiopia.Methods: An institutional-based cross-sectional study design supported with the qualitative study was conducted in Ambo Town from February 1 to March 1, 2020. Data were collected using a pretested semi-structured questionnaire and in-depth interview guide questions. Simple random sampling was used to select retail outlets and systematic random sampling to select study participants. The data analysis was done using SPSS and univariate and multivariate binary logistic regression analysis was performed to identify factors associated with non-prescription use of antibiotics. Thematic framework analysis was applied for the qualitative data.Results: From the 421 study sample, a total of 399 participants were interviewed with a 94.8% response rate. Among the study participants, 214 (53.6) were males, 228 (57.1%) were married, 191 (47.9%) were orthodox by religion, and 343 (86%) were Oromo by ethnicity. One hundred seventy-two (43.1%; 95% CI: 38.6, 48.1) of the participants had used non-prescribed antibiotics. Being male [AOR=2.21 95% CI: 1.276, 3.835], residing in rural area [AOR=3.659, 95% CI: 1.479, 9.054], holding diploma [AOR=0.120, 95% CI: 0.025, 0.591], and hold BSC degree [AOR=0.050, 95% CI: 0.007, 0.378], and being farmer [AOR=0.034, 95% CI: 0.004, 0.285] showed significant association with the non-prescription use of antibiotics.Conclusion: This study concluded that the non-prescription use of antibiotics 172 (43.1%) was relatively high. Being male, residing in a rural area, holding a diploma, BSc degree, and being a farmer were significantly associated with non-prescription use of antibiotics. So, West Shoa Zone regulatory body should actively focus on the prevention of non-prescription use of antibiotics through health communication and public awareness on the demerits of non-prescription use of antibiotics.Keywords: antibiotics, community pharmacy, drug store, non-prescription, Ambo

Angelo Briones

En el presente trabajo se presenta una defensa de la teoría no-posesiva del Yo respecto a una de las críticas que Peter Strawson realiza a dicha teoría en su obra Individuals. La crítica en cuestión señala que la teoría no-posesiva del Yo incurre en un planteamiento dualista, dado que la adscripción de estados mentales no se realiza a la misma entidad de la cual se da cuenta de características físicas. La defensa de la teoría no-posesiva del Yo se realiza asumiendo ciertas nociones de la filosofía de Wittgenstein que tratan sobre oraciones de tercera persona con contenido psicológico. De manera adicional, se ofrece una propuesta para resolver oraciones de tercera persona con contenido psicológico desde el contexto de la teoría no-posesiva.

P. Moons, K. Luyckx, J. Dezutter et al.

AIMS Religion and spirituality can be resources for internal strength and resilience, and may assist with managing life's challenges. Prior studies have been undertaken primarily in countries with high proportions of religious/spiritual people. We investigated (i) whether being religious/spiritual is an independent predictor of patient-reported outcomes (PROs) in a large international sample of adults with congenital heart disease, (ii) whether the individual level of importance of religion/spirituality is an independent predictor for PROs, and (iii) if these relationships are moderated by the degree to which the respective countries are religious or secular. METHODS AND RESULTS APPROACH-IS was a cross-sectional study, in which 4028 patients from 15 countries were enrolled. Patients completed questionnaires to measure perceived health status; psychological functioning; health behaviors; and quality of life. Religion/spirituality was measured using three questions: Do you consider yourself religious or spiritual?; How important is religion, spirituality, or faith in your life?; and If religious, to what religion do you belong?. The country level of religiosity/secularity was appraised using data from the Gallup Poll 2005-2009. General linear mixed models, adjusting for patient characteristics and country differences were applied. Overall, 49.2% of patients considered themselves to be religious/spiritual. Being religious/spiritual and considering religion/spirituality as important in one's life was positively associated with quality of life, satisfaction with life and health behaviors. However, among patients living in more secular countries, religion/spirituality was negatively associated with physical and mental health. CONCLUSION Religiosity/spirituality is an independent predictor for some PROs, but has differential impact across countries.

W. Alberts

This article critically reviews the European religious education landscape and argues that a religious notion of religion prevails in most models, not only in confessional RE but also in integrative models and even in so-called alternative subjects that are compulsory for pupils who do not take part in confessional RE. Thus, schools in Europe provide hardly any chance for pupils to acquire a secular perspective on religion and religious diversity, based on a non-theological study of religion. Furthermore, the explicitly or implicitly religious character, particularly of integrative approaches or obligatory alternative subjects to confessional RE, is frequently hidden or played down. Building on analyses of separative (Germany) and integrative (Norway, England) models of RE, the article argues that carefully distinguishing between religious and secular approaches to religion in school is a serious human right’s issue, not least because only secular approaches may be compulsory. The predominant religious framing of religion – that is always linked to confirming the exceptional position of Christianity among the religions in RE – in combination with an actual lack of secular alternatives creates a climate of what may be called ‘small ‘i’ indoctrination’, i.e., an unquestioned discursive hegemony of a particular (Christian) notion of religion as a frame of reference for almost all education about religion, which is, furthermore, often represented as if it constituted not a particular religious view of religion, but a kind of universal perspective on religion. This results in highly problematic conceptualisations, both of religion in general and individual religions – most visibly in stereotyping ‘other’ religions, that are not complemented with an unbiased secular perspective. Thus, the subject matter religion is widely exempted from the secular approach to education in European schools, while a particular religious perspective on religion is promoted, even in models that are designed for all pupils of a religiously heterogeneous class.

Alexander Brilhante Coelho, Ivã Gurgel

Caracterizamos neste artigo a postura epistemológica do jovem Mário Schenberg, tal como expressada em seu primeiro no trabalho, Os princípios da mecânica, publicado em 1934 pela Revista Polytechnica. Destacamos os diálogos explícitos e implícitos que Schenberg trava com epistemólogos e físicos da transição do século XIX para o XX, particularmente os diálogos com Pierre Duhem e Ernst Mach. À época, Schenberg defende uma epistemologia antirrealista e instrumentalista, contra uma invasão de elementos metafísicos na teoria. O jovem Schenberg defende, ainda, a segurança do processo de teorização por indução, com uma ascensão dos experimentos às leis e das leis a teoria. No momento da publicação do artigo, Schenberg era um estudante de engenharia da Escola Politécnica de São Paulo, recém transferido da Escola de Engenharia de Pernambuco, onde conhecera o professor Luiz Freire. A influência de Freire foi determinante sobre a trajetória científica de Schenberg, que se tornaria o primeiro físico teórico stricto sensu do Brasil. É por meio de Freire que Schenberg se aproxima de uma tradição relativamente marginal de professores das escolas de engenharia que foram construindo, ao longo das primeiras décadas do século XX, uma identidade científica. Esse grupo de professores militava pela “ciência pura”, se contrapondo ao utilitarismo predominante nas escolas politécnicas no período anterior à fundação das universidades. O artigo de Schenberg pode ser lido como um dos últimos trabalhos dessa tradição de engenheiros com identidade científica, um trabalho que, ao mesmo tempo que carrega alguns traços da tradição politécnica, aponta para uma reflexão que só se desenvolveria plenamente com o surgimento de um regime científico disciplinar no interior das faculdades de ciências fundadas na segunda metade dos anos 1930

Nicolás Lema Habash

“La imaginación pornográfica” de Susan Sontag (1967) ha sido sindicado como uno de los textos más relevantes sobre pornografía escritos en el siglo xx. También ha sido criticado como excesivamente conservador y elitista. Aquí propongo que el lado conservador de la teoría de la imaginación pornográfica se sustenta implícitamente en la constitución de dos espacios con límites bien definidos, al interior de los cuales se “produce” la pornografía: el espacio social de literatura de alta cultura y el espacio imaginario. La propia restricción del argumento a estos espacios específicos genera una transformación radical de lo que se comprende por pornografía: no es una exposición explícita de lo sexual, sino un saber sobre la muerte. A la vez, constreñir el argumento a estos espacios permite pensar el conservadurismo desde una lógica paradojal, ya que no refiere a los objetos que tradicionalmente se entienden como pornográficos.

J. Lassiter, L. Saleh, C. Grov et al.

The purpose of this study was to determine the association between religion, spirituality, and mental health among gay and bisexual men (GBM). A U.S. national sample of 1,071 GBM completed an online survey that measured demographic characteristics, religiosity, religious coping, spirituality, and four mental health constructs (i.e., depressive symptoms, rejection sensitivity, resilience, and social support). Hierarchal linear regressions determined the associations between each mental health construct, demographic variables, and the spirituality and religion variables. Controlling for demographic characteristics, spirituality was negatively associated with depression and rejection sensitivity, and positively associated with resilience and social support (all p < .001). Religiosity was positively associated with rejection sensitivity (p < .05) and negatively associated with resilience (p < .01). Religious coping was positively associated with depression (p < .001) and rejection sensitivity (p < .05) and negatively associated with resilience (p < .05) and social support (p < .05). The interaction of spirituality with religion was significantly associated with all mental health variables. In general, religious GBM with higher levels of spirituality had better mental health outcomes. Spirituality was significantly positively associated with positive mental health outcomes and negatively associated with negative ones. Religion-solely expressed through behaviors and lacking the functional components of spirituality such as meaning-making and connection to the sacred-was associated with mental health problems among GBM. Public health interventions and clinical practice aimed at decreasing negative mental health outcomes among GBM may find it beneficial to integrate spirituality into their work.

D. Yamane