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.

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.

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.

Comparativo de la calidad de vida subjetiva en los Centros de Atención Integral de dos países de habla hispana: perspectiva desde el envejecimiento / Comparative of the subjective quality of life in the Integral Care Centers of two Spanish-speaking countries: perspective from the aging

Resumen El propósito del estudio fue identificar las diferencias en la percepción de la calidad de vida de los adultos mayores que acuden al Instituto de Atención Integral en Saltillo, México y los adultos mayores que acuden a los Centros Espacio Mayor de la municipalidad de Providencia, en Santiago de Chile; así como las diferencias por sexo de ambas muestras. Se utilizó una metodología cuantitativa con alcances exploratorios. Se utilizó una versión adaptada del Cuestionario de Calidad de Vida para Adultos Mayores en Comunidad. Se eligieron, mediante un muestreo intencional, a 535 adultos mayores de Saltillo, Coahuila, México, 49% hombres (n = 262) y 51% mujeres (n = 273), y 300 adultos mayores de la Municipalidad de Providencia en Santiago de Chile, 11% hombres (n = 33) y 89% mujeres (n = 267). Los datos se procesaron mediante prueba de hipótesis para muestras independientes. Los resultados demostraron que sí existen diferencias significativas en los cuatro apartados del instrumento, siendo relevante el apartado Autonomía, ya que las diferencias se encontraron en los seis reactivos que lo conforman a favor de la muestra chilena. En cuanto a los resultados por sexo, se encontraron diferencias significativas en cada uno de los apartados.

Abstract The purpose of the study was to identify the differences in between the perception of the quality of life of the elderly who attend the Instituto de Atención Integral in Saltillo, Mexico and the elderly who attend the CentrosEspacio Mayor of the Providencia, municipality in Santiago de Chile, as well as the differences by sex of both samples. We used a quantitative methodology with exploratory scopes. An adapted version of the Quality of Life Questionnaire for Older Adults in Community was used. 535 older adults from Saltillo, Coahuila, Mexico, 49% men (n = 262) and 51% women (n = 273) and 300 older adults from the Municipality of Providencia in Santiago, Chile, were elected by intentional sampling, 11% are men (n = 33) and 89% are women (n = 267). Data were processed by hypothesis testing for independent samples. The results showed that, if there are significant differences in the four sections of the instrument, being relevant the Autonomy section, since the differences were found in the six reagents that make it in favor of the Chilean sample. Regarding the results by sex, significant differences were found in each of the sections.

Neuroética y vulnerabilidad humana en perspectiva filosófica / Neuroethics and human vulnerability in philosophical perspective

El artículo trata de valorar las posibilidades y límites de la neuroética. Defiende que las neurociencias y la ética deben colaborar entre sí desde el mutuo respeto y la preservación de las respectivas identidades, científica en un caso y filosófica en el otro (neuroética en modo-co). El texto formula también una crítica a todo intento de sustitución de la ética filosófica por las neurociencias (neuroética en modo-su). En consecuencia, se exploran los fundamentos ontológicos y antropológicos más apropiados para desarrollar la neuroética, entendida esta como territorio de colaboración entre ética y neurociencias. Dichos fundamentos remiten a la idea aristotélica de sustancia hilemórfica. Sobre tales fundamentos se puede desarrollar una neuroética colaborativa que incluye dos vertientes: por un lado tenemos una ética de la neurociencia y, por otro, una neurociencia de la ética. La primera muestra cómo investigar y aplicar la neurociencia preservando siempre la dignidad humana. La segunda nos enseña cuáles son las bases neurobiológicas posibilitadoras –pero no determinantes– de la agencia moral. Al estudiar las mismas se hace evidente nuestra vulnerabilidad como agentes morales. Esta vulnerabilidad, que arraiga en la propia naturaleza humana, ha de ser, como se argumenta en el último tramo del texto, reconocida y a la vez mitigada (AU)

This article tries to assess the potentials and limits of neuroethics. It argues that neuroscience and ethics should collaborate each other with mutual respect and preservation of their respective identities, scientific in the first case and philosophical in the second one (neuroethics as cooperation). The text develops also a criticism in front of any attempt to replace the philosophical ethics by the neurosciences (neuroethics as substitution). Consequently, the most appropriate ontological and anthropological foundations are explored to develop a cooperative neuroethics. These foundations refer to the Aristotelian hylomorphic conception of the substances. On such foundations it is possible to develop a collaborative neuroethics which includes two aspects: on the one hand, we have an ethics of neuroscience and, on the other one, a neuroscience of ethics. The first one shows us how to conduct neuroscience while preserving human dignity. The second one teaches us about the neurobiological basis of our moral agency. These bases enable our moral behavior without determining it. By studying them our vulnerability as moral agents emerges as evidence. This vulnerability, which is rooted in the very human nature, must be –as it is argued along the last pages of the text– recognized as well as mitigated (AU)

"It's a horrible sin. If they find out, I will not be able to stay": Orthodox Jewish gay men's experiences living in secrecy.

This qualitative study examined the intersection of sexual orientation and religion in the Jewish Orthodox community by exploring 22 Orthodox Jewish gay men's experiences living in secrecy. Analysis of in-depth interviews conducted with these men revealed four primary themes: emotional turmoil, ways of coping, impact on family relationships, and importance of the context. Findings from this study describe the daily struggles these men experienced keeping their homosexuality a secret. The findings suggest that in order to design effective interventions with this population, it is crucial to consider the larger community and religious context.

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.

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.

Reliability of the Ego-Grasping Scale.

Research using Knoblauch and Falconer's Ego-Grasping Scale is reviewed. Using a sample of 695 undergraduate students, the scale had moderate reliability (Cronbach alpha, odd-even numbered items, and test-retest), but a principal-components analysis with a varimax rotation identified five components, indicating heterogeneity in the content of the items. Lower Ego-Grasping scores appear to be associated with better psychological health. The scale has been translated and used with Korean, Kuwaiti, and Turkish students, indicating that the scale can be useful in cross-cultural studies.

The influence of eastern philosophy on elder care by Chinese Americans: attitudes toward long-term care.

Chinese philosophy has been a major cornerstone of Chinese culture for millennia and has bestowed on the world traditions such as Taoism, Yin and Yang, and filial piety. Although these beliefs have remained steadfast over thousands of years, their ability to survive unchanged in the future is uncertain. As the world forges ahead into the 21st century, several pertinent questions arise: Will age-old axioms, primarily those concerning elderly Chinese and their relationship with their children, survive? When ancient, traditional beliefs conflict with newer, Western ideas, which system of thought is likely to be the victor? Moreover, will elderly Chinese Americans and their perceptions concerning long-term care facilities cause problems with the traditional familial unit? This article will discuss these issues in detail.

Fenomenologia e experiência religiosa em Paul Tillich / Paul Tillich's phenomenology and religious experience / Fenomenología y experiencia religiosa en Paul Tillich

O objetivo deste artigo é explicitar a presença da fenomenologia filosófica no pensamento filosófico e teológico de Paul Tillich, tanto na questão metodológica quanto na investigação do fenômeno religioso. Apesar de Paul Tillich ter tido uma metodologia própria em sua teologia - tal como o método de correlação e do círculo teológico - também se encontra vários comentários sobre a fenomenologia em suas principais obras e a sua aplicabilidade na investigação da experiência religiosa. A fenomenologia que se afirma estar presente no pensamento de Tillich não é nem uma fenomenologia “pura” - de acordo com o conceito de Edmund Husserl, nem uma fenomenologia hermenêutica concebida por Martin Heidegger, apesar de ter sido influenciado por ambos os autores -, mas uma fenomenologia crítica, como sugerida pelo teólogo, que seria a união de ambos os elementos: o intuitivo-descritivo (fenomenologia clássica) e o crítico-existencial. Neste sentido, tem-se como ponto de partida da análise os comentários feitos por Tillich sobre a fenomenologia, entendendo o que o teólogo quis dizer sobre esta metodologia e destacando a relevância dessas observações para a construção de sua teologia e filosofia.(AU)

The aim of this text is to point out the presence of the philosophical phenomenology in Paul Tillich’s philosophical and theological thought, either concerning the methodological issue or the religious phenomenon investigation. In spite of Paul Tillich having had a methodology of his own in his theology - such as the correlation method and the theological circle - we can also find in his main works comments about phenomenology and its applicability in the investigation of the religious experience. The phenomenology that we assert to be present in Tillich’s thought is neither a “pure” phenomenology - according to Edmund Husserl’s concept nor a hermeneutic phenomenology inspired by Martin Heidegger, in spite of having been influenced by both authors -, but a critical phenomenology, as suggested by the theologian, that would be the union of both elements: the intuitive-descriptive (phenomenology classical) and the critical-existencial. In this sense, we shall start from the comments made by Tillich on phenomenology, understanding what he meant about this methodology and emphasizing the relevance of those comments for the construction of his theology and philosophy.(AU)

Este texto tiene como objetivo mostrar la presencia de la fenomenología filosófica en el pensamiento filosófico y teológico de Paul Tillich, sea en la cuestión metodológica, sea en la investigación del fenómeno religioso. A pesar de Paul Tillich haber tenido una metodología propia en su teología - como el método de la correlación y el círculo teológico - también puede encontrar, en sus obras principales, comentarios sobre la fenomenología y su aplicabilidad en la investigación de la experiencia religiosa. La fenomenología que afirma estar presente en el pensamiento de Tillich, no es una fenomenología “pura” en el sentido de Edmund Husserl y tampoco una fenomenología hermenéutica inspirada en Martin Heidegger - aunque fue influenciada por ambos autores - sino una fenomenología crítica, como lo ha sugerido el propio teólogo, que sería la unión del elementos: el intuitivo-descriptivo (fenomenología clásica) con el existencial-crítico. En este sentido, tienes como punto de partida los comentarios hechos por Tillich sobre la fenomenología entendiendo lo que quiso decir sobre esa metodología y destacando la relevancia de estos comentarios para la construcción de su teología y filosofía.(AU)

Fenomenologia e experiência religiosa em Paul Tillich / Paul Tillich's phenomenology and religious experience / Fenomenología y experiencia religiosa en Paul Tillich

O objetivo deste artigo é explicitar a presença da fenomenologia filosófica no pensamento filosófico e teológico de Paul Tillich, tanto na questão metodológica quanto na investigação do fenômeno religioso. Apesar de Paul Tillich ter tido uma metodologia própria em sua teologia - tal como o método de correlação e do círculo teológico ­ também se encontra vários comentários sobre a fenomenologia em suas principais obras e a sua aplicabilidade na investigação da experiência religiosa. A fenomenologia que se afirma estar presente no pensamento de Tillich não é nem uma fenomenologia "pura" ­ de acordo com o conceito de Edmund Husserl, nem uma fenomenologia hermenêutica concebida por Martin Heidegger, apesar de ter sido influenciado por ambos os autores ­, mas uma fenomenologia crítica, como sugerida pelo teólogo, que seria a união de ambos os elementos: o intuitivo-descritivo (fenomenologia clássica) e o crítico-existencial. Neste sentido, tem-se como ponto de partida da análise os comentários feitos por Tillich sobre a fenomenologia, entendendo o que o teólogo quis dizer sobre esta metodologia e destacando a relevância dessas observações para a construção de sua teologia e filosofia

The aim of this text is to point out the presence of the philosophical phenomenology in Paul Tillich's philosophical and theological thought, either concerning the methodological issue or the religious phenomenon investigation. In spite of Paul Tillich having had a methodology of his own in his theology ­ such as the correlation method and the theological circle ­ we can also find in his main works comments about phenomenology and its applicability in the investigation of the religious experience. The phenomenology that we assert to be present in Tillich's thought is neither a "pure" phenomenology ­ according to Edmund Husserl's concept nor a hermeneutic phenomenology inspired by Martin Heidegger, in spite of having been influenced by both authors ­, but a critical phenomenology, as suggested by the theologian, that would be the union of both elements: the intuitive-descriptive (phenomenology classical) and the critical-existencial. In this sense, we shall start from the comments made by Tillich on phenomenology, understanding what he meant about this methodology and emphasizing the relevance of those comments for the construction of his theology and philosophy

Este texto tiene como objetivo mostrar la presencia de la fenomenología filosófica en el pensamiento filosófico y teológico de Paul Tillich, sea en la cuestión metodológica, sea en la investigación del fenómeno religioso. A pesar de Paul Tillich haber tenido una metodología propia en su teología ­ como el método de la correlación y el círculo teológico ­ también puede encontrar, en sus obras principales, comentarios sobre la fenomenología y su aplicabilidad en la investigación de la experiencia religiosa. La fenomenología que afirma estar presente en el pensamiento de Tillich, no es una fenomenología "pura" en el sentido de Edmund Husserl y tampoco una fenomenología hermenéutica inspirada en Martin Heidegger ­ aunque fue influenciada por ambos autores ­ sino una fenomenología crítica, como lo ha sugerido el propio teólogo, que sería la unión del elementos: el intuitivo-descriptivo (fenomenología clásica) con el existencial-crítico. En este sentido, tienes como punto de partida los comentarios hechos por Tillich sobre la fenomenología entendiendo lo que quiso decir sobre esa metodología y destacando la relevancia de estos comentarios para la construcción de su teología y filosofía

Religious beliefs along the suicidal path in northern Taiwan.

This study aimed to understand the current inclinations toward depression and compulsion for members of four different religious groups, and to predict religious beliefs along the suicide path through analyzing the lifetime prevalence of suicidal ideation and suicide attempts for members of these religious groups. Participants in this cross-sectional study, which adopted purposive sampling, were members of Christianity, Catholicism, Buddhism, and Taoism in northern Taiwan. In the case of suicide experiences, suicides among people one knows, and tendency toward compulsion and depression, there are statistical differences between the four religions. According to the results, some people with suicidal tendency will attend religious activities; therefore, we predict that religious beliefs play an important role in suicide prevention.

Death and science: the existential underpinnings of belief in intelligent design and discomfort with evolution.

The present research examined the psychological motives underlying widespread support for intelligent design theory (IDT), a purportedly scientific theory that lacks any scientific evidence; and antagonism toward evolutionary theory (ET), a theory supported by a large body of scientific evidence. We tested whether these attitudes are influenced by IDT's provision of an explanation of life's origins that better addresses existential concerns than ET. In four studies, existential threat (induced via reminders of participants' own mortality) increased acceptance of IDT and/or rejection of ET, regardless of participants' religion, religiosity, educational background, or preexisting attitude toward evolution. Effects were reversed by teaching participants that naturalism can be a source of existential meaning (Study 4), and among natural-science students for whom ET may already provide existential meaning (Study 5). These reversals suggest that the effect of heightened mortality awareness on attitudes toward ET and IDT is due to a desire to find greater meaning and purpose in science when existential threats are activated.

The Ayala Mazar-Xiaohe culture: new archaeological discoveries in the Taklamakan desert, China.

This article, accompanied by colour photos, records the author's recent archaeological expedition in the Taklamakan Desert. His advance northwards along the now mostly sand-covered beds of the Keriya River proved to be a march backward through time, from the Iron Age city of Jumbulakum to the early Bronze Age necropolis of Ayala Mazar. The artifacts he found are contemporary with, and similar to Chinese discoveries at Xiaohe. This proves that Xiaohe was not an isolated case and provides evidence for a whole culture based on some sort of fertility cult. The remains also suggest that some, at least, of the peoples concerned had Indo-European affiliations.

Kant and the scientific study of consciousness.

We argue that Kant's views about consciousness, the mind-body problem and the status of psychology as a science all differ drastically from the way in which these topics are conjoined in present debates about the prominent idea of a science of consciousness. Kant never used the concept of consciousness in the now dominant sense of phenomenal qualia; his discussions of the mind-body problem center not on the reducibility of mental properties but of substances; and his views about the possibility of psychology as a science did not employ the requirement of a mechanistic explanation, but of a quantification of phenomena. This shows strikingly how deeply philosophical problems and conceptions can change even if they look similar on the surface.

Masculinities, diet and senior Punjabi Sikh immigrant men: food for Western thought?

The high rates of diabetes and cardiovascular disease among Punjabi Sikh (PS) men are often linked to diet. Although some high fat and sugar foods in both traditional and Western foods negatively influence these illnesses, little is known about what underpins PS immigrant men's dietary practices. This article details the connections between masculinities and diet to reveal how varying gendered ideals can inform and influence the practices of senior PS Canadian immigrant men who attended community-based men's groups. Participants' masculine ideals and their alignment to those ideals were deeply rooted in spirituality and traditional cultures, which shaped the use of specific foods and beverages, yet there was also evidence that the availability and affordability of dairy products and alcohol in Canada strongly influenced men's diets. While the men's group leaders educated attendees about diet, ideologies reinforcing ties between femininities and the cooking of meals often prevailed. Linkages between participants' masculine ideals and dietary practices were both similar and discordant with the findings reported in studies of Western men. The findings drawn from this study may direct what, how and where dietary messages are targeted to senior PS Canadian immigrant men.

Religious conversion in a psychotic individual.

The authors describe the case of a man who appeared to have psychotic symptoms, including self-injurious behavior, but who understood his own experience as a religious conversion. The symptoms, clinical course, and treatment response are described with reference to the works of Kurt Schneider and William James. Empirical studies of the attitudes of psychiatrists, psychiatric patients, and clergypersons about the relationship between religious belief and psychiatric illness are described, and various theoretical models used to understand this relationship are articulated.

The soul of Spain: Spanish scholastic psychology and the making of modem subjectivity (1875-1931).

The aim of this article is to provide an approach to the study of the relations between psychology and Roman Catholic Scholasticism in the making of Spain as a modern nation-state. The crucial period in this process-extending from the beginning of King Alfonso XII's reign in 1875 to the proclamation of the Second Spanish Republic in 1931-is considered. Attention is focused on Ethics textbooks published by Spanish Scholastic authors throughout the period. Through these school manuals, young students were trained in the ideas of citizenship and social coexistence held by the Catholic Church. An analysis of these didactic, programmatic works shows the central role played by the theory of faculties and modern psychological technologies (psychopedagogy, psychopathology, psychotechnics) in the Scholastic outlook. Thus, an attempt is made to show that psychology was used by Spanish Scholasticism as a way of legitimating a reactionary view of Spain, which eventually led to the emergence of National-Catholicism as the official ideology of the Franco regime (1939-1975).