Health and Chinese Beliefs: A Scientometric Analysis of Health Literature Related to Taoism and Confucianism.

Taoism and Confucianism both exited simultaneously as philosophies of living in dynastic China. Although there has been an increasing popularity in scientometric studies, religion and health (R&H) literature lacks a holistic evaluation investigating articles relevant to Taoism and Confucianism. All publications produced in Taoism and Confucianism literature and indexed in Web of Science (WoS) databases between 1975 and 2018 were included in this study. Database search on health and Taoism literature retrieved 199 documents from WoS databases. Main research areas were Psychology, Religion and Behavioral Sciences (24.121, 21.608 and 20.603, respectively). The USA ranked first with 38 papers followed China, Taiwan and the UK (n = 35, 20 and 6 documents, respectively). Hong Kong Polytechnic University from China was the most contributor institution in health and Taoism literature. A total of 448 documents were published in health and Confucianism literature between 1975 and 2018, and original articles covered 93.08% of all literature. China was leading country with 126 articles followed by the USA, South Korea and Taiwan (n = 97, 35 and 35 items, respectively). The most productive institutions were City University of Hong Kong (China), Karolinska Institute (Sweden) and University of Hong Kong (China). Researchers from developing and least developed countries should be encouraged to carry out novel scientometric studies in R&H literature.

Cancer, Religious Philosophy, Death and Dying.

This final issue of JORH for 2022 revisits the topics of (1) cancer, (2) religious philosophy, and (3) uniquely collates a number of papers discussing the theme of death and dying-which seems an appropriate topic given the conclusion and celebration of life for one of the most internationally admired monarchs, Queen Elizabeth II (1926-2022). Lastly a call for papers is issued regarding religion, spirituality, suicide, and its prevention: https://www.springer.com/journal/10943/updates/23471166 .

Living in the end of days: risk, anxiety, subjectivity and the devil in a Trinidadian village.

Drawing on ethnographic fieldwork in Trinidad, this paper examines how the framing of a particular apocalyptic future provided a moral commentary and model for wellbeing in contemporary everyday life. Changing social, political, and economic circumstances and relations had brought a range of new risks and anxieties into daily life. These more recent problems originating from beyond the village (such as climate change, criminality, inequality, pollution, neglect by the State) could not be resolved through working with obeah spirits as might have been used previously for more local issues, or through the long-established Catholic and Anglican churches. Instead evangelical Christian cosmology and practices gave a means of making sense of such issues and for protecting oneself. The development of a strong individual relationship with God connected individuals to a greater power and a global community, framing such problems not only as the work of the Devil but as evidence of the coming of the End of Days. Political protest or attempts at wider change were futile therefore; individuals should focus on their own practices to develop a strong relationship with God. Health and wellbeing relied on an individualised and deep relationship with the Holy Spirit. This was developed through practices that both drew on, and helped create, a type of neoliberal logic and global subjectivity to understand and live within current times, evangelical Christianity promoting ways of living without anxiety in the present through understandings of an apocalyptic future.

Embodied apocalypse: or the native cosmology of late modern social theory.

The Brethren communities of Scotland's northeast coast inhabit a world that is both modern and enchanted; a state of affairs made possible due to the ways in which life as a deep sea fishermen relate to life as a millenarian Protestant. This article argues that the connection between a life at sea and life in the Brethren is a search for 'signs of the times' - in storms, hauls of prawns, EU fisheries legislation, and so on - which, when taken together, collectively evidence to the Brethren the fact that the end of the world is near. More than this, by extending the eschatological observations of my informants, I want to suggest that this kind of apocalyptic sign searching can also be seen as a feature of what some social theorists - most prominent among them, Ulrich Beck, Anthony Giddens, Scott Lash, and Zygmunt Bauman - refer to as 'late' or 'liquid' modernity, whereby, in its most radical formulation, the cosmos is effectively reduced to the size of the individual.

Wu-Wei: Concept Analysis of a Conceptual Paradox.

The Taoist concept of wu-wei is explored through a concept analysis, as delineated by Walker and Avant. The paradoxical nature of wu-wei is explored through different uses, defining attributes, a model case, related and illegitimate cases, antecedents and consequences, and empirical referents. Practical applications for mental health nursing assessment and interventions are offered to show potential improved outcomes with the stance of wu-wei in practice. Wu-wei arises in the emptying of the vessel (oneself) of ego, thus allowing more skillful, adaptable, collaborative mental health nursing in the moment.

Islamic Civilization in Spain - a Magnificient Example of Interaction and Unity of Religion and Science.

Islam and its followers had created a civilization that played very important role on the world stage for more than a thousand years. One of the most important specific qualities of the Islamic civilization is that it is a well-balanced civilization that brought together science and faith, struck a balance between spirit and matter and did not separate this world from the Hereafter. This is what distinguishes the Islamic civilization from other civilizations which attach primary importance to the material aspect of life, physical needs and human instincts, and attach greater attention to this world by striving to instantly satisfy desires of the flesh, without finding a proper place for God and the Hereafter in their philosophies and education systems. The Islamic civilization drew humankind closer to God, connected the earth and heavens, subordinated this world to the Hereafter, connected spirit and matter, struck a balance between mind and heart, and created a link between science and faith by elevating the importance of moral development to the level of importance of material progress. It is owing to this that the Islamic civilization gave an immense contribution to the development of global civilization. Another specific characteristic of the Islamic civilization is that it spread the spirit of justice, impartiality and tolerance among people. The result was that people of different beliefs and views lived together in safety, peace and mutual respect, and that mosques stood next to churches, monasteries and synagogues in the lands that were governed by Muslims. This stems primarily from the commandments of the noble Islam according to which nobody must be forced to convert from their religion and beliefs since freedom of religion is guaranteed within the Islamic order. The Islamic civilization in Spain encompasses many fields that left a profound imprint in the Iberian Peninsula and Europe. The cultural climate of Spain in the era of Muslim rule (711-1492) brought about a prospering of different aspects of science and culture. Numerous schools and libraries were established and books were procured due to which the majority of the people were literate. Literature and art flourished. Buildings were constructed and Islamic art with its specific qualities was cultivated. As a result of that movement, Cordoba became the civilization capital of both Spain and the West in general. Many schools were established in it, such as medical and technical schools in addition to the general education and other vocational schools. Hospitals, chemical plants and observatories were also built. The university in Cordoba was a beacon of thought, education and culture, and it made Cordoba the home of science and of a great number of scholars and scientists in medicine, pharmacy, chemistry, astronomy, mathematics and botany. Scholarly disciplines such as philosophy and logic were also studied and busy translation activities were underway. For that reason travelers and people in quest for knowledge and science from different European countries used to come to Cordoba. This scientific and civilizational movement was not limited to Cordoba alone, but also spread into other cities of Spain, such as Granada, Toledo and other cities under Islamic rule. Relevant historical sources state that young men from Europe, particularly from Italy and France, competed to enroll some of the Islamic universities in Andalusia. One of the students of the university in Cordoba was Gerbert, who later became known as Pope Sylvester II. He introduced science of mathematics and Arabic numerals in Italy. The same historical sources also read that Europe was acquainted with Aristotle's manuscripts via the city of Toledo which was a center of bustling translation work from the Arabic into the Latin language. It was in Toledo that many works of Plato and Galen were translated, as were the philosophy manuscripts by Ibn Sina, al-Farabi, Ibn Tufayl, Ibn Bajjah and Ibn Rushd, and the medical manuscripts by Ibn Sina and al-Razi. These manuscripts quickly spread all over Europe and became a mandatory literature at great European universities. Ibn Sina's Al-Qanun fi al-tibb was considered the fundamental reference book in studies of medicine in Europe for nearly six centuries and was called The Canon of Medicine. This paper cites numerous examples of interaction and unity of religion and science in the times when Islamic culture and civilization flourished in the Iberian Peninsula, the era that lasted for almost eight centuries.

Drug targets in the cytokine universe for autoimmune disease.

In autoimmune disease, a network of diverse cytokines is produced in association with disease susceptibility to constitute the 'cytokine milieu' that drives chronic inflammation. It remains elusive how cytokines interact in such a complex network to sustain inflammation in autoimmune disease. This has presented huge challenges for successful drug discovery because it has been difficult to predict how individual cytokine-targeted therapy would work. Here, we combine the principles of Chinese Taoism philosophy and modern bioinformatics tools to dissect multiple layers of arbitrary cytokine interactions into discernible interfaces and connectivity maps to predict movements in the cytokine network. The key principles presented here have important implications in our understanding of cytokine interactions and development of effective cytokine-targeted therapies for autoimmune disorders.

Is bad living better than good death? Impact of demographic and cultural factors on health state preference.

PURPOSE: The aim of this study was to examine the impact of demographic and cultural factors on health preferences among Chinese general population. METHODS: The Chinese EQ-5D-5L valuation study was conducted between December 2012 and January 2013. A total of 1296 participants were recruited from the general public at Beijing, Chengdu, Guiyang, Nanjing, and Shenyang. Each participant was interviewed to measure preferences for ten EQ-5D-5L health states using composite time trade-off and seven pairs of states using discrete choice experiment (data were not included in this study). At the end of the interview, each participant was also asked to provide their demographic information and answers to two questions about their attitudes towards whether bad living is better than good death (LBD) and whether they believe in an afterlife. Generalized linear model and random effects logistic models were used to examine the impact of demographic and cultural factors on health preferences. RESULTS: Participants who had serious illness experience received college or higher education, or agree with LBD were more likely to value health states positively and have a narrower score range. Participants at Beijing were more likely to be non-traders, value health states positively, less likely to reach the lowest possible score, and have narrower score range compared with all other four cities after controlling for all other demographic and culture factors. CONCLUSIONS: Health state preference is significantly affected by factors beyond demographics. These factors should be considered in achieving a representative sample in valuation studies in China.

New sophistry: self-deception in the nursing academy.

In this essay, I advance an argument against the expansion and acceptance of postmodern metaphysical antirealist ideologies in the development of nursing theory in North America. I suggest mystical theoretical explanations of care, the rejection of empirical epistemology, and a return to divinity in nursing represent an intellectual dead end, as these ideas do little to help resolve real-world health issues and also negate the need for the academic discrimination of bad ideas. I examine some of the philosophical foundations of nursing theory and deconstruct some of the more preternatural theories that have become established as the dominant conventional wisdom in the academy. It is argued that this can be characterized as a form of self-deception, and overall has had a negative impact on advancement of the nursing profession and public health care. Reasons behind the widespread acceptance of these irrational theoretical stances in nursing and the ongoing support for mystical therapeutic interventions are explored.

Sexuality in advanced age in Jewish thought and law.

Judaism has a positive attitude to sexual relations within a marriage, and views such sexual relations as important not only for procreation but also as part of the framework of marriage. This is true for any age group, and sexuality is seen as an essential element of marriage for couples of advanced age. In this article, the authors present the views of Jewish law and thought regarding sexuality among older couples. The authors illustrate this using 3 case studies of couples who sought guidance in the area of sexuality. In addition, this area of counseling benefits greatly from an ongoing relationship and dialogue between expert rabbis in the field and therapists treating older Orthodox Jewish patients for sexual dysfunction. The triad relationship of couple, therapist, and rabbi enhances the ability to treat and assist such couples to seek treatment and overcome their difficulties.

Experience and convergence in spiritual direction.

The practice of spiritual direction concerns the human experience of God. As praxis, spiritual direction has a long tradition in Western Christianity. It is a process rooted in spirituality with theology as its foundation. This paper explores the convergences between aspects of philosophy (contemplative awareness), psychology (Rogerian client-centered approach) and phenomenology. There are significant points of convergence between phenomenology and spiritual direction: first, in Ignatius of Loyola's phenomenological approach to his religious experience; second, in the appropriation by spiritual directors of concepts of epoche and empathy; third, in the process of "unpacking" religious experience within a spiritual direction interview.

Joseph Priestley, oxygen, and the enlightenment.

Joseph Priestley (1733­1804) was the first person to report the discovery of oxygen and describe some of its extraordinary properties. As such he merits a special place in the history of respiratory physiology. In addition his descriptions in elegant 18th-century English were particularly arresting, and rereading them never fails to give a special pleasure. The gas was actually first prepared by Scheele (1742­1786) but his report was delayed. Lavoisier (1743­1794) repeated Priestley's initial experiment and went on to describe the true nature of oxygen that had eluded Priestley, who never abandoned the erroneous phlogiston theory. In addition to oxygen, Priestley isolated and characterized seven other gases. However, most of his writings were in theology because he was a conscientious clergyman all his life. Priestley was a product of the Enlightenment and argued that all beliefs should be able to stand the scientific scrutiny of experimental investigations. As a result his extreme liberal views were severely criticized by the established Church of England. In addition he was a supporter of both the French and American Revolutions. Ultimately his political and religious attitudes provoked a riot during which his home and his scientific equipment were destroyed. He therefore emigrated to America in 1794 where his friends included Thomas Jefferson and Benjamin Franklin. He settled in Northumberland, Pennsylvania although his scientific work never recovered from his forced departure. But the descriptions of his experiments with oxygen will always remain a high point in the history of respiratory physiology.

On the impacts of traditional Chinese culture on organ donation.

This article examines the impact of traditional Chinese culture on organ donation from the perspective of Confucianism, Buddhism, and Taoism. In each of these cultural systems, it appears that there are some particular sayings or remarks that are often taken in modern Chinese society to be contrary to organ donation, especially cadaveric organ donation. However, this article argues that the central concerns of Buddhism, Confucianism, and Taoism are "great love," "ren," and "dao," which can be reasonably interpreted to support organ donation. The author understands that each cultural system, in order to play its cultural function, must have its central concerns as well as relevant ritual practices (li) that incarnate its religious and ethical commitments. That is, each plays a general cultural role, which influences organ donation in particular not merely through abstract or general ethical principles and teachings, but through a combination of ethical teachings and the forming of particular ritual practices. This article contends that the primary reason Chinese individuals fail to donate sufficient cadaveric organs for transplantation is not because particular remarks or sayings from each of these systems appear to conflict with donation. Neither is it that the central concerns of these systems cannot support cadaveric donation. Rather, it is that modern Chinese individuals have failed to develop and secure relevant ritual practices that support the central concerns of organ transplantation. The article concludes that in order to promote more donations, there is a need to form relevant ritual practices supporting organ donation in conformity with the central concerns of these cultural systems.

[Neurotheology: neurobiological models of religious experience]. / Neurotheologie : Neurobiologische Modelle religiöser Erfahrungen.

Religions are evolutionary selected social and cultural phenomena. They represent today belief and normative systems on which the main parts of our culture are based. For a long time religions have been seen as mainly originating from a spectrum of religious experiences. These include a broad spectrum of experiences and are astonishingly widespread in the population. The most consistent and transculturally uniform religious experiences are the mystical experiences. Only these (and the prayer experience) have factually been researched in detail neurobiologically. This article presents a review of empirical results and hypothetical approaches to explain mystical religious experiences neurobiologically. Some of the explanatory hypotheses possess logical evidence, some are even supported by neurobiological studies, but all of them have their pitfalls and are at best partially consistent. One important insight from the evidence reviewed here is that there may be a whole array of different neurophysiological conditions which may result in the same core religious mystical experiences.

Influence of I-ching (Yijing, or The Book Of Changes) on Chinese medicine, philosophy and science.

I-Ching or Yi-Jing ([see text] also known as The Book of Changes) is the earliest classic in China. It simply explained the formation of the universe and the relationship of man to the universe. Most, if not all, branches of various knowledge, including traditional Chinese medicine, can be traced back its origin to this Book in which Fu Shi ([see text] 2852 B.C.) theorized how the universe was formed, through his keen observation of environment and orbits of sun, moon and stars. He used symbols to represent his views. The essence of I-Ching is basically the expression and function of Yang symbolized as "--" (from <---->) and Yin symbolized "- -" (from --><--), and [see text] Yin and Yang as interaction and circulation of Yang and Yin. Both Yin and Yang were derived from the same origin, Tai-Chi. Fu Shi believed Yin and Yang were the two opposite background force and energy that make the universe as what it is. Yang and Yin manifest in great variety of phenomena such as mind and body, masculine and feminine, sun and moon, hot and cold, heaven and earth, positive and negative electricity etc. The entire theory of Chinese medicine is based on the theories of Yin and Yang as well as that of 5 Element Cycles which are also related to the orderly arrangement of 8 trigrams ([see text]) by King Wen ([see text]1099-1050 B.C.). The 5 Elements Theory explains the "check and balance" mechanism created by the background force of Yin and Yang Qi and illustrated the relationships that are either strengthened or weakened by "acting and controlling" among the 5 elements. I-Ching has exerted profound influences on some well- known European philosophers and scientists, notably Leibnitz and Hegel. Between I-Ching and modern cosmology and the physics of sub-atomic particles, there are some basic theories in common.

The sacrifice of knowledge: vain debates in the social scientific study of religion.

Since its inception, the social scientific study of religion has been a battleground for scholars advocating for the advantages of one sort of methodology over against the other. I argue that these debates have more to do with the personalities of the researchers rather than any kind of justifiable proof that one method is better than another. I argue that the process by which scholars quarrel over methods is a sign of stagnation or regression in the academy; I draw broad implications for the health of the discipline of religious studies.

Where can I find consolation? A theoretical analysis of the meaning of consolation as experienced by job in the Book of Job in the Hebrew Bible.

The aim of the study was to explore the meaning of consolation as experienced by Job in the Book of Job and as presented in literature and how consolation relates to suffering and care. The study's theoretical design applied Ricoeur's view on phenomenology and hermeneutics. The resulting themes were as follows: consolation that is present, that originates in confrontation, that keeps suffering at a distance, that does not alleviate suffering, that originates in experience from giving comfort, and that facilitates a change of perspective. The authentic and caring consolation accepts the sufferer's incomprehensible "otherness" but however provides no answers about how to console.