[Cognitive differences between Taoism and medical science in the location of "Jiaji"].

The differences in the cognition on the location of "Jiaji" between Taoism and medical science are summarized through literature searching. In the medical field, "Jiaji" is generally described as "Jiaji Xue (point)", which is considered as EX-B 2, while, in Taoism, it is expressed as "Jiaji Guan (pass)", focusing on the crucial parts of the body. Medical scholars lay their attention to the distance of "Jiaji" lateral to the spine, in which "Jia" (place on both sides) is mostly considered. In comparison, the Taoists emphasize the central axis on the back of human body expressed as "Jiaji Gu (bone)" and "Jiaji Sanguan (three crucial parts)", in which, "Ji (spine)" is the key. Due to the therapeutic purposes of acupuncture, medical scholars focus on the communication of "Jiaji" with the body surface ultimately. Based on the inner perspective of Taoism, "Jiaji" is connoted to be the three-dimensional structural space located deeply inside of the body. The cognitive differences in the location of "Jiaji" between Taoism and medical science reflect the discrepancy in the cognitive dimensions and approaches to the human body between them, which provide the references for the textual research of "Jiaji" in traditional Chinese medicine.

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 .

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.

Glutaredoxin 2 promotes SP-1-dependent CSPG4 transcription and migration of wound healing NG2 glia and glioma cells: Enzymatic Taoism.

Redox regulation of specific cysteines via oxidoreductases of the thioredoxin family is increasingly being recognized as an important signaling pathway. Here, we demonstrate that the cytosolic isoform of the vertebrate-specific oxidoreductase Glutaredoxin 2 (Grx2c) regulates the redox state of the transcription factor SP-1 and thereby its binding affinity to both the promoter and an enhancer region of the CSPG4 gene encoding chondroitin sulfate proteoglycan nerve/glial antigen 2 (NG2). This leads to an increased number of NG2 glia during in vitro oligodendroglial differentiation and promotes migration of these wound healing cells. On the other hand, we found that the same mechanism also leads to increased invasion of glioma tumor cells. Using in vitro (human cell lines), ex vivo (mouse primary cells), and in vivo models (zebrafish), as well as glioblastoma patient tissue samples we provide experimental data highlighting the Yin and Yang of redox signaling in the central nervous system and the enzymatic Taoism of Grx2c.

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.

Covid-19, global ethics, and Jihi: A voice from East Asian philosophy.

As the Covid-19 situation has developed rapidly into a pandemic of unprecedented scale, ethicists and philosophers must work to comprehend this tragic historical scene from a macroscopic perspective, striving to create peace in the minds of people worldwide. The Buddhist concept of Jihi is a key idea in East Asian philosophy and implies concern for others. Specifically, it requires its constituents to pray sincerely for the well-being and peace of mind of those who are suffering, regardless of nationality, age, gender, or family origin, and mourn this situation together. Accordingly, Jihi may represent a vital component of global ethics, particularly in situations involving the Covid-19 crisis.

Culturally sensitive conceptualization of resilience: A multidimensional model of Chinese resilience.

Cultural sensitivity is missing in the widely researched construct of resilience. The assumption that resilience takes the same form in all cultures fails to acknowledge that culture shapes the interpretation and instantiation of resilience. Examining how suffering and adversity are perceived and dealt with in Chinese contexts, can identify cultural concepts related to resilience. In this paper, we examine the ways in which Confucianism, Buddhism, and Taoism, the three main belief systems that have influenced Chinese people's perception of the nature of life, can serve as sources of strength to individuals facing adversity. We summarise three culturally inflected elements of dealing with adversities and compare them with existing, widely researched notions of resilience. Taking a socio-ecological perspective to explore resilience, this paper proposes a multidimensional model that can improve understanding of culturally embedded resilience.

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.

Eliminating Religious and Philosophical Exemptions: The Next Step in Ontario's Campaign against Vaccine Hesitancy.

Ontario families are required to provide up-to-date vaccination records as children begin schooling. Exemptions are allowed on both medical and nonmedical (religious or philosophical) grounds. In a recent report, Toronto Public Health (2019) called for an end to nonmedical exemptions - a proposal some allege infringes the Canadian Charter of Rights and Freedoms right to freedom of religion and conscience. This paper explores whether and to what extent vaccine refusal is protected under the Charter and argues that the elimination of nonmedical exemptions can be justified under Section 1 of the Charter. The issue of mandatory vaccination may take on special urgency in the coming months and years, if and when a vaccine is found for COVID-19.

Correlation between initial biodegradability determined by docking studies and structure of alkylbenzene sulfonates: A new tool for intelligent design of environmentally friendly anionic surfactants.

Gray water constitutes an important fraction of total wastewater. Some of the most problematic compounds in gray water are the anionic surfactants used as an ingredient for domestic and industrial soaps and detergents. The alkylbenzene sulfonates used in commercially available formula are highly complex mixtures of linear (LAS) and branched (BAS) molecules. LAS are classified generally as biodegradable, although their widespread use generates accumulation in the environment. Docking tools, widely used in recent years in the bioremediation field, allow molecular modeling of the ligand-enzyme interaction, which is key to understanding and evaluating the possibility of biodegradation. In this work, molecular details that allow us to establish a biodegradation pattern for some alkylbenzene sulfonates were elucidated. Two hydrogen bonds, key for the anchorage of surfactants to the monooxygenase active site involved in the initial biodegradation, were found. These bonds determine the way surfactants locate in the hydrophobic pocket of the enzyme affecting the biodegradation rate in a structurally dependent manner. For C10 to C12 linear isomers, the degradation rate increased together with the length of the hydrocarbon chain. For C13 and C14 isomers, steric difficulties to accommodate the surfactant molecule in the catalytic site were observed. For branched chain isomers, little or no biodegradation was found. In addition, biodegradation was lower in mixtures than for the pure isomers. These results will allow an intelligent design of this family of anionic surfactants to attenuate their contaminating effects in waters and soils. This study constitutes, to the best of our knowledge, a novel contribution towards the design of environmentally friendly surfactants with higher probabilities of being biodegraded to complete mineralization.

Shepherding: A concept analysis.

The purpose of this analysis was to explore the concept of shepherding as it applies to nursing. Shepherding is a term used in chaplaincy literature to describe the guidance and protection a chaplain offers. While this term may be appropriate to the relational work of nurses, it has yet to be defined in the nursing literature. Walker and Avant's eight-step method for concept development was utilized. An electronic search using "shepherd/shepherding and nursing or health or inpatient" was performed in eight databases related to nursing, medicine, health, social sciences, and chaplaincy. Scholarly articles, in English, with substantive references to shepherding were included. Four defining attributes related to shepherding were identified: relational interaction, safety and comfort, reciprocal guidance, and transformation through possibilities and actualization. The operational definition of shepherding was thus identified as a relational interaction between the nurse and a patient or family during a transformational crisis. The nurse accompanies the patient, ensuring safety, and comfort and, through reciprocal guidance, the nurse supports the patient to understand possibilities and actualize possibilities based on the patient's preferences.

Beauty, ugliness and the sublime.

Jung and Freud had very different ideas about the nature of analysis. This paper begins by exploring how Jung's gnostic approach, with its goal of individuation, is deeply informed by Buddhist and Taoist principles. His pluralistic, relational model regards truth as subjective and co-constructed with the patient. In contrast, Freud's secular methodology has objective truth as its goal. His classical psychoanalysis is a form of reality testing where the analyst claims to know the painful, singular, objective reality which the patient tries to evade. The theory of aesthetic development (see Piaget 1951, Baldwin 1975, Parsons 1980, Housen 1992, Harris Williams 2010) proposes that artistic appreciation is linked to human development. The paper looks at how the apperception of beauty, related to both truth and meaning, acts as an indicator and facilitator of individuation in the clinical encounter. This is illustrated by a clinical case study. Through empirical research, support is given to the argument (Bollas 1978, Meltzer 1988) that our early experience of the feminine/maternal plays a central role in developing an aesthetic capacity. The experience of the sublime in analysis is examined and portrayed as a means by which aesthetic development may be reignited and narcissistic isolation shattered.

Enlightenment and individuation: syncretism, synchronicity and beyond.

This paper opens with a personal introduction to the topic of syncretism within the context of a comparison of enlightenment associated with Eastern religious traditions and individuation as experienced through Jungian analysis. A brief exploration of the recent scholarly revival of interest in syncretism follows. Some close parallels with Jungian theory are highlighted, especially in the work of Timothy Light. Applications to the syncretic trends in Tang culture along the Silk Road(s) suggest deeper patterns of interconnectedness lie at the heart of these trends. A complex systems view highlights similarities between syncretic connections and non-local aspects of synchronistic field events. The final section attempts to extend this approach to innovation in general terms through the recently articulated concept of the 'adjacent possible' from the writing of Stuart Kauffman. From this, the notion of a collective pre-conscious dimension to the psyche is extrapolated. The unifying thread of acausal emergent forms provides a potential synthetic network for these phenomena.

The image and the meaning of the Chinese character for 'enlightenment'.

This article explores the significance of the image of the Chinese character for 'enlightenment'. The oracle bone script form for 'enlightenment' is comprised of the symbol for the 'true self' and the symbol for the 'heart'. In Chinese Taoist philosophy, the true self is close to Tao, a concept akin to that of the self in Analytical Psychology. The combination of the 'self' meeting with the 'heart' conveys both the aspect of inspiration and of profound meaning. The paper is composed of three parts in order to facilitate the analysis and interpretation of this Chinese character: 1) an exploration of the image and meaning of the character; 2) an exploration of the link between the self and enlightenment; and 3) reflections on the relationship between insight and enlightenment. The image of this Chinese character contains not only what enlightenment is, but also the way to enlightenment and the meaning of the way.

A percepção de mulheres religiosas consagradas (freiras) sobre o processo de envelhecimento: implicações para o cuidado de enfermagem / The religious consecrated women's perception (nuns) about the aging process: implications to the nursing care

Objetivos: O objetivo deste estudo foi investigar a percepção e o enfrentamento do processo de envelhecimento pela mulher religiosa consagrada, descrevendo compreensivamente a percepção que essas mulheres possuem sobre o processo de envelhecimento. A partir desta compreensão foi realizada uma análise dos depoimentos à luz da teoria da enfermagem humanística e por fim, foram apontadas estratégias de enfrentamento para garantir um cuidado humanístico. Método: Trata-se de um estudo qualitativo, utilizando o método de análise de conteúdo de entrevistas. Resultados: a análise deu origem a três categorias. A primeira categoria é "envelhecimento" e se desdobra em três subcategorias: a percepção do envelhecimento; a negação do processo de envelhecimento e o enfrentamento do processo de envelhecimento. A segunda categoria é "vida religiosa" e possui duas subcategorias: missão/ser religiosa e oração: a conexão com Deus. A terceira categoria é "cuidado", que se divide nas subcategorias: a realidade do cuidado e; como deveria ser o cuidado realizado. A Teoria do Cuidado Humanístico aplicada aos resultados mostrou como a enfermeira precisa se preparar e como se aproximar para cuidar desta mulher. Desta forma, após sintetizar tudo o que sentiu, percebeu e avaliou, a enfermeira pode agir de forma humanística. Para isso é preciso estabelecer objetivos terapêuticos em enfermagem a partir de um cuidado sistematizado para que a mulher religiosa possa alcançar o equilíbrio e a harmonia em todas as dimensões. Por fim, foi possível delinear uma proposta de ações de cuidado humanístico. Conclusões: As mulheres religiosas consagradas necessitam de um espaço de cuidado que as acolha no sentido humanístico e não apenas as cuidem no sentido biomédico. Particularmente os profissionais que as atendem precisam respeitar a história de vida de cada mulher e avaliar a possibilidade de continuidade de sua missão, adaptando sua vida de serviço à suas possibilidades funcionais e cognitivas.

Objectives: The aim of this study was to investigate the perception and confrontation of the aging process of consecrated religious women, comprehensively describing the perception that these women have about the aging process. From this understanding, an analysis of the statements was performed in the light of humanistic nursing theory, and finally, coping strategies were pointed out to ensure humanistic care. Method: This is a qualitative study, using the method of analysis of the contents of interviews. Results: the analysis gave rise to three categories. The first category is "aging" and unfolds into three subcategories: the perception of aging; denial of the aging process and coping with the aging process. The second category is "religious life" and has two subcategories: mission/religious being and prayer: the connection with God. The third category is "the care", which is divided into the subcategories: ... the reality of care and as should be the care performed. The Theory of Humanistic Care applied to the results showed how the nurse needs to be prepared and how to approach to take care of the religious woman. Thus, after synthesizing everything how she felt, perceived and evaluated, the nurse can act humanistically. For this, it is necessary to establish therapeutic goals in nursing from a systematized care so that religious women can achieve balance and harmony in all dimensions. Finally, it was possible to outline a proposal for humanistic care actions. Conclusions: Consecrated religious women need a space of care that welcomes them in the humanistic sense and not only taking care of them in the biomedical sense. Particularly the professionals who serve them need to respect each woman's life history and evaluate the possibility of continuing their mission, adapting their life to their functional and cognitive possibilities.