RESUMO
Contemporary bioethics generally stipulates that public moral deliberation must avoid allowing religious beliefs to influence or justify health policy and law. Secular premises and arguments are assumed to maintain the neutral, common ground required for moral deliberation in the public square of a pluralistic society. However, a careful examination of non-theistic arguments used to justify euthanasia (regarding contested notions of human dignity, individual autonomy, and death as annihilation) reveals a dependence on metaethical and metaphysical beliefs that are not universally accepted in a pluralistic society. Such beliefs function in non-theistic arguments in the same way that foundational beliefs justify moral convictions in religious frameworks of belief. This parallel is apparent when religious belief is defined broadly (a la John Reeder) as 'the search for the good in light of the limits and possibilities of the real.' Seen through this interpretive lens, frameworks comprising Secular foundational commitments function, in ethically relevant respects, like the guiding beliefs found in the comprehensive frameworks of traditional religions. When conscientious practice in healthcare is reconsidered in light of this foundational similarity between the religious and the secular, it is clear that those who object to the foundational beliefs underpinning Secular arguments for euthanasia should not be required to provide, participate in, or refer patients for euthanasia (or other ethically controversial practices similarly dependent on contested frameworks of belief) in pluralistic societies that prize moral freedom as a primary human good.
Assuntos
Eutanásia , Secularismo , Humanos , Religião , Princípios Morais , Dissidências e DisputasRESUMO
From the problem of the increase in the price of diesel by a few cents (cf. the movement of the Yellow Vests), we have moved on to the political question of the economic impact of the ecological transition on the middle and especially vulnerable social classes. In this same national debate in 2018, among the 32 questions asked was that of secularism. The environmental question is resolutely bioethical coupled with other concepts including freedom of conscience. It recalls the Rawlsian question of “how to live together?”. It is an integral part of the ongoing political programs for the 2022 presidential elections. How to debate and engage the citizen in bioethical and sustainable development discussions?
Assuntos
Consciência , Secularismo , Liberdade , Humanos , PolíticaRESUMO
OBJECTIVES: Mass media suggest rising political and religious concern about secularism-induced decline of the family. Implications for loneliness remain unexamined. The current study filled this gap. METHODS: Data were from 10 national probability samples in the Survey of Health, Ageing and Retirement in Europe. Multilevel longitudinal models tested linkages of societal secularism with loneliness, their mediation by specific family relationships, and the role of this cultural dimension in weakening associations of family ties with loneliness. Both weighted Maximum Likelihood and unweighted Bayesian analyses were conducted, separately for each gender. RESULTS: Societal secularism was not positively linked to either gender's loneliness. Associations with family ties were inconsistent, with only men's average partnered status lower in more secular settings. Nor did any positive indirect effects emerge. Moderation results were also inconsistent, with secularism only weakening linkages of some family dimensions with loneliness. Bayesian estimates were generally nonsignificant. DISCUSSION: Societal secularism may not be a risk factor for loneliness or for weak family ties. Results stand at odds with religious and political rhetoric on secularism-induced decline of the family, and its individual and societal consequences.
Assuntos
Solidão , Secularismo , Teorema de Bayes , Humanos , Estudos Longitudinais , Masculino , AposentadoriaRESUMO
The proper role, if any, for religion-based arguments is a live and sometimes heated issue within the field of bioethics. The issue attracts heat primarily because bioethical analyses influence the outcomes of controversial court cases and help shape legislation in sensitive biopolicy areas. A problem for religious bioethicists who seek to influence biopolicy is that there is now widespread academic and public acceptance, at least within liberal democracies, that the state should not base its policies on any particular religion's metaphysical claims or esoteric moral system. In response, bioethicists motivated by religious concerns have adopted two identifiable strategies. Sometimes they rely on slippery-slope arguments that, sometimes at least, have empirically testable premises. A more questionable response is the manipulation and misuse of secular-sounding moral language, such as references to "human dignity," and the plights of groups of people labeled "vulnerable."
Assuntos
Bioética , Eticistas , Cristianismo , Humanos , Idioma , Religião , Secularismo , TeologiaRESUMO
ETHNOPHARMACOLOGICAL RELEVANCE: As one of the first plants used by ancient people, cannabis has been used for medicinal purposes for thousands of years. The long history of medicinal cannabis use contrasts with the paucity of archaeobotanical records. Moreover, physical evidence of medicinal cannabis use in a secular context is much rarer than evidence of medicinal cannabis use in religious or ritual activities, which impedes our understanding of the history of medicinal cannabis use. AIM OF THE STUDY: This study aims to provide archaeobotanical evidence of medicinal cannabis use and analyse the specific medicinal usage of cannabis in a secular context in ancient times. MATERIALS AND METHODS: Plant remains were collected from the Laoguanshan Cemetery of the Han Dynasty in Chengdu, South China, with the archaeological flotation process and were identified based on morphological and anatomical characteristics. The examination of the medicinal significance of the remains relied on the investigation of the documentation on unearthed medical bamboo slips, the diseases of the tomb occupants, the cemetery's cultural background and Chinese historical records. RESULTS: The botanical remains were accurately identified as cannabis. More than 120 thousand fruits were found, which represents the largest amount of cannabis fruit remains that have been statistically analysed from any cemetery in the world thus far. The cannabis fruits are suspected to have been used for medical purposes in a secular context and were most likely used to stop severe bleeding of the uterus and treat lumbago and/or arthralgia. CONCLUSIONS: The cannabis fruit remains reported here likely represent the first physical evidence of medicinal cannabis use for the treatment of metrorrhagia, severe lumbago, and/or arthralgia. This study emphasizes the importance of the evidence of the diseases suffered by the occupants of the tomb in determining the medicinal use of cannabis in a secular context and contributes to a comprehensive understanding of the ancient history of medicinal cannabis.
Assuntos
Maconha Medicinal/história , Maconha Medicinal/uso terapêutico , Medicina Tradicional Chinesa/história , Secularismo , Arqueologia/história , Cannabis/anatomia & histologia , Cannabis/classificação , Cannabis/ultraestrutura , Cemitérios/história , China , Etnobotânica/história , Frutas/anatomia & histologia , Frutas/classificação , Frutas/ultraestrutura , História Antiga , Humanos , Maconha Medicinal/classificação , Medicina Tradicional Chinesa/métodos , Microscopia Eletrônica de Varredura , Paleopatologia/história , Datação RadiométricaRESUMO
OBJECTIVE: The aim: Is to study the levels of influence of the Christian spiritual tradition on the attitude of medical students to abortion, which necessitated a comparative analysis of Christian ethics and the main approaches of secular bioethics regarding artificial termination of pregnancy; analysis of the results of sociological research taking into account the peculiarities of religious self-identification of medical students. PATIENTS AND METHODS: Materials and methods: The complex nature of the studied issue necessitated the application of interdisciplinary approaches, philosophical, general scientific and special sociological methods of collecting, processing and analyzing information. Certain differences between Christian moral guidelines and attitudes towards artificial termination of pregnancy were found in a questionnaire study conducted by a sociological group of the Bogomolets National Medical University (hereinafter - NMU) in 2020. The object of the study were first and sixth year students and postgraduate students of NMU (N = 375). RESULTS: Results: Based on a comparative analysis of the evaluative judgments of three groups of respondents (1 group - those who identified themselves as Christians; 2 group - those who are uncertain with their attitude towards religion; 3 group - those who consider themselves non-believers) regarding artificial termination of pregnancy, it was found that the attitude of medical students-believers towards this problem differs from the more liberal approaches of the respondents of the second and third groups, and, at the same time, has significant differences with Christian moral guidelines on this issue. CONCLUSION: Conclusions: A comparative analysis of the main approaches of secular bioethics and Christian ethics to the issue of artificial termination of pregnancy allows us to conclude that the Christian position is distinguished by the recognition of sacredness, inviolability of human life, inalienable dignity and value of human being from conception to the natural end of life. This determines the special importance of the Christian spiritual tradition in overcoming the manifestations of abortive mentality in contemporary Ukrainian society.
Assuntos
Bioética , Teologia , Feminino , Humanos , Filosofia , Gravidez , Secularismo , UcrâniaRESUMO
O artigo objetiva compreender as experiências dos(as) praticantes do Paganismo Contemporâneo e as relações que estes(as) possuem com suas práticas espirituais, assim como investigar como os mesmos compreendem e interagem com a natureza e como se percebem enquanto praticantes de uma crença holística. A partir de entrevistas em profundidade, com quatro praticantes do (Neo)Paganismo, pode-se analisar os discursos sobre as experiências espirituais, a partir da construção de duas categorias de análise: 1. Paganismo Contemporâneo: visão de mundo e práticas holísticas e 2. Compreendendo a Totalidade: a Natureza, o Self e a Comunidade. Pode-se apreender que a relação entre o sagrado, a natureza e a pessoa, no (Neo)Paganismo está definida pela noção de totalidade enquanto realidade na qual o mundo, os(as) deuses(as) e os seres vivos estão interligados e, por isso, entende-se que pessoa-mundo-sagrado não se separam.
This paper aims to understand the experiences of practitioners of Contemporary Paganism and the relationships they have with their spiritual practices, as well as to investigate how they understand and interact with nature and how they perceive themselves as practitioners of a holistic belief. From in-depth interviews with four practitioners of (Neo) Paganism, it is possible to analyze the discourses on spiritual experiences through two categories of analysis: 1. Contemporary Paganism: Worldview and Holistic Practices, and 2. Understanding Totality: Nature, Self and Community. The research made it possible to understand that the relationship between the sacred, nature and the person in (Neo) Paganism is defined by the notion of totality as a reality in which the living beings, the world and the gods are interconnected, and therefore it is understood that the person-world-sacred does not separate.
El artículo tiene como objetivo comprender las experiencias de los practicantes del paganismo contemporáneo y las relaciones que tiene con sus prácticas espirituales, además de investigar cómo entienden e interactúan con la naturaleza y cómo se perciben a sí mismos como practicantes de una creencia holística. Basado en entrevistas en profundidad con cuatro practicantes del (Neo)Paganismo, es posible analizar los discursos sobre experiencias espirituales, basados en la construcción de dos categorías de análisis: 1. Paganismo Contemporáneo: cosmovisión y prácticas holísticas; 2. Comprensión de la totalidad: la naturaliza, el yo, y la comunidad. Es posible aprender que una relación entre o sagrado, naturaleza y persona, en (Neo)Paganismo, se define por la noción de totalidad con respecto a la realidade, en la que el mundo y los seres vivos están interconectados. Por lo tanto, se entiende que la persona-mundo-sagrado no se separa.
Assuntos
Espiritualidade , Secularismo , EgoRESUMO
Resumo Este artigo tem por objetivo analisar conceitos centrais do pensamento de Hugo Tristram Engelhardt Junior. Inicialmente são introduzidos os principais elementos de sua argumentação, com ênfase na maneira como o autor percebe a bioética, considerando o fracasso do projeto filosófico moderno e sua concepção original de "estranhos morais". Em seguida, o estudo procura interpretar o posicionamento de Engelhardt quanto à moralidade e à justiça na distribuição dos recursos de saúde. Ao final, critica-se a concepção marcadamente ultraliberal do autor, que, ao se colocar no extremo do espectro do liberalismo, nega qualquer dever moral do Estado em prover assistência à saúde.
Abstract This study presents and critically analyzes the main conceptual aspects of the moral thinking of US physician and bioethicist Hugo Tristram Engelhardt Jr. Initially, the theoretical elements that frame Engelhardt's arguments are introduced, emphasizing how the author perceives the status of bioethical morality in postmodernity, including the "failure of the modern philosophical project" and his original notion of "moral strangers". After addressing these epistemological aspects, the study examines Engelhardt's position on morality and justice in the allocation of healthcare resources. Finally, Engelhardt's ultraliberal approach is critically analyzed, concluding that by putting himself at the radical end of the liberal spectrum, he denies the State any moral duty to play a role in healthcare provision.
Resumen Este artículo tiene como objetivo analizar los conceptos centrales del pensamiento de Hugo Tristram Engelhardt Junior. Inicialmente, se introducen los principales elementos de su argumento, con énfasis en la forma en que percibe la bioética, considerando su concepción original de "extraños morales" y el fracaso del proyecto filosófico moderno. Al final, se critica a la concepción marcadamente ultraliberal del autor, que al situarse en el extremo del espectro del liberalismo niega cualquier deber moral del Estado en la atención en salud.
Assuntos
Bioética , Consenso , Alocação de Recursos , Secularismo , Princípios MoraisRESUMO
CONTEXT: Abortion is generally prohibited in Catholic hospitals, but less is known about abortion restrictions in other religiously affiliated health care facilities. As religiously affiliated health systems expand in the United States, it is important to understand how religious restrictions affect the practices of providers who treat pregnant patients. METHODS: From September 2016 to May 2018, in-depth interviews were conducted with 31 key informants (clinical providers, ethicists, chaplains and health system administrators) with experience working in secular, Protestant or Catholic health care systems in Illinois. A thematic content approach was used to identify themes related to participants' experiences with abortion policies, the role of ethics committees, the impact on patient care and conflicts with hospital policies. RESULTS: Few limitations on abortion were reported in secular hospitals, while Catholic hospitals prohibited most abortions, and a Protestant-affiliated system banned abortions deemed "elective." Religiously affiliated hospitals allowed abortions in specific cases, if approved through an ethics consultation. Interpretation of system-wide policies varied by hospital, with some indication that institutional discomfort with abortion influenced policy as much as religious teachings did. Providers constrained by religious restrictions referred or transferred patients desiring abortion, including for pregnancy complications, with those in Protestant hospitals having more latitude to directly refer such patients. As a result of religiously influenced policies, patients could encounter delays, financial obstacles, restrictions on treatment and stigmatization. CONCLUSIONS: Patients seeking abortion or presenting with pregnancy complications at Catholic and Protestant hospitals may encounter more delays and fewer treatment options than they would at secular hospitals. More research is needed to better understand the implications for women's access to reproductive health care.
Assuntos
Aborto Induzido/psicologia , Catolicismo/psicologia , Acessibilidade aos Serviços de Saúde/organização & administração , Política Organizacional , Protestantismo/psicologia , Religião e Medicina , Adulto , Atitude do Pessoal de Saúde , Clero/psicologia , Eticistas/psicologia , Feminino , Administradores de Instituições de Saúde/psicologia , Pessoal de Saúde/psicologia , Hospitais Religiosos , Humanos , Illinois , Masculino , Pessoa de Meia-Idade , Gravidez , Secularismo , Estados UnidosRESUMO
OBJECTIVE: Soon after Chile decriminalized abortion under three limited circumstances in 2017, we assessed medical and midwifery students' attitudes about abortion morality and legality when compared to national opinions. STUDY DESIGN: We administered an anonymous, online survey to medical and midwifery students from seven secular and religiously-affiliated universities in Santiago, Chile. We compared student responses to a nationally representative public opinion survey. MAIN OUTCOME MEASURES: We examined three main outcomes related to abortion attitudes: (1) moral acceptability of abortion and legal support for abortion in (2) one or (3) all listed circumstances. We used general estimating equations to examine whether university type, field of study, and other student characteristics are associated with each outcome and compared student views toward abortion legality with those of the general public. RESULTS: Among the 369 student respondents, most agreed that abortion can be a good thing for some women in some situations (82%). When compared to the general public, a larger proportion of students supported decriminalizing abortion in at least one (83% and 97%, respectively) or all (17% and 51%, respectively) seven listed circumstances. While secular university students held significantly more favorable views about abortion morality and legality than students from religiously-affiliated universities, the majority of students from both university types supported abortion in the three cases in which it was recently decriminalized. CONCLUSIONS: Medical and midwifery students from not only secular but also religiously-affiliated universities are very supportive of the recent decriminalization of abortion, which presents training opportunities for both types of universities.
Assuntos
Aborto Legal/ética , Aborto Legal/legislação & jurisprudência , Atitude do Pessoal de Saúde , Princípios Morais , Estudantes de Medicina/psicologia , Aborto Legal/classificação , Adolescente , Adulto , Catolicismo , Chile , Estudos Transversais , Feminino , Humanos , Masculino , Opinião Pública , Secularismo , Universidades , Adulto JovemRESUMO
OBJECTIVE: The number of transgender and gender non-conforming children is on the rise. For these children, the timing of medical intervention is crucial, yet transgender children report poorer overall physical and mental health outcomes compared with their cisgender peers. We aim to describe how paediatricians perceive transgender people. SETTING: The 'Transgender Attitudes and Beliefs Scale', which consists of 29 items in three domains-human value, interpersonal comfort and sex/gender beliefs-was administered to 391 senior and resident paediatricians in Israel. The responses on a 7-point Likert scale were collapsed into two categories: a mean score of ≥6 for each domain was a 'Favourable' perception and <6 'Unfavourable'. RESULTS: Of 355 respondents (91% response rate), 221 (62%) were females, 132 (37%) were males and 2 identified as 'other'; 290 (82%) were born in 'trans-respect countries', 274 (77%) identified as secular, 223 (63%) were senior physicians and 132 (27%) were residents. Overall, 90% of the cohort scored favourably on the 'Human value' domain, 68% on 'Interpersonal comfort' and 40% on 'Sex/gender beliefs'. In the 'Interpersonal comfort' domain, being a man, birthplace in a transphobic country, identification as religious and being a senior physician were all associated with increased ORs for an unfavourable score: 2.1 (95% CI 1.3 to 3.4), 3.4 (95% CI 1.9 to 6.3), 2.4 (95% CI 1.4 to 4.2) and 1.8 (95% CI 1.1 to 3.0), respectively. In the 'Sex/gender beliefs' domain, being a man and identifying as religious had significantly increased ORs for unfavourable scores: 2.2 (95% CI 1.3 to 3.5) and 10.6 (95% CI 4.7 to 24.1), respectively. CONCLUSIONS: Negative attitudes towards transgender people are still widespread among paediatricians. Interventions are warranted to positively impact these attitudes.
Assuntos
Atitude do Pessoal de Saúde , Internato e Residência , Pediatras/psicologia , Pessoas Transgênero/psicologia , Adulto , Estudos Transversais , Características Culturais , Feminino , Humanos , Internato e Residência/estatística & dados numéricos , Israel , Masculino , Pessoa de Meia-Idade , Razão de Chances , Pediatras/estatística & dados numéricos , Religião e Sexo , Secularismo , Fatores Sexuais , Inquéritos e Questionários/estatística & dados numéricosRESUMO
OBJECTIVES: To examine secular trends in the progression of clinical and patient-reported outcomes in early RA. METHODS: A total of 2701 patients recruited to the Early Rheumatoid Arthritis Study or Early Rheumatoid Arthritis Network with year of diagnosis from 1986 to 2011. The 5-year progression rates for patients diagnosed at different points in time were modelled using mixed-effects regression; 1990, 2002 and 2010, were compared. Clinical markers of disease included the 28-joint count DAS and the ESR. Patient-reported markers included the HAQ, visual analogue scale of pain and global health, and the Short-Form 36. RESULTS: Statistically significant improvements in both 28-joint count DAS and ESR were seen over the 5 years in patients diagnosed with RA compared with those diagnosed earlier. By 5 years, 59% of patients with diagnosis in 2010 were estimated to reach low disease activity compared with 48% with diagnosis in 2002 and 32% with diagnosis in 1990. Whilst HAQ demonstrated statistically significant improvements, these improvements were small, with similar proportions of patients achieving HAQ scores of ≤1.0 by 5 years with a diagnosis in 1990 compared with 2010. Levels of the visual analogue scale and the Mental Component Scores of the Short-Form 36 indicated similar, statistically non-significant levels over the 5 years, irrespective of year diagnosed. CONCLUSION: This study demonstrates improvements in inflammatory markers over time in early RA, in line with improved treatment strategies. These have not translated into similar improvements in patient-reported outcomes relating to either physical or mental health.
Assuntos
Artrite Reumatoide/patologia , Secularismo , Índice de Gravidade de Doença , Idoso , Artrite Reumatoide/diagnóstico , Artrite Reumatoide/psicologia , Biomarcadores/análise , Avaliação da Deficiência , Progressão da Doença , Diagnóstico Precoce , Feminino , Humanos , Estudos Longitudinais , Masculino , Pessoa de Meia-Idade , Medidas de Resultados Relatados pelo Paciente , Estudos Prospectivos , Qualidade de Vida , Análise de RegressãoRESUMO
Using minority stress theory with a sample of 522 atheist people from the United States, the present study examined the associations of discrimination, proximal minority stressors (stigma consciousness, internalized antiatheism, outness as atheist), and atheist group involvement with psychological distress and self-esteem. Atheist group involvement was associated positively with outness and self-esteem, and negatively with discrimination. Structural equation modeling indicated that discrimination and stigma consciousness yielded significant positive direct relations with distress, whereas outness yielded a significant negative direct relation with distress. Relatedly, discrimination yielded a significant negative direct relation with self-esteem and outness yielded a significant positive direct relation with self-esteem. There was a significant positive unique indirect relation of antiatheist discrimination with distress via the mediating role of stigma consciousness, but no other proximal variables. Multigroup invariance testing of this model did not yield evidence that the pattern of relations of the minority stressors with mental health outcomes differed significantly between participants who were and who were not involved in an atheist group. Implications of these findings for research, practice, and advocacy are discussed. (PsycINFO Database Record (c) 2019 APA, all rights reserved).
Assuntos
Grupos Minoritários/psicologia , Secularismo , Autoimagem , Estigma Social , Estresse Psicológico/psicologia , Adolescente , Adulto , Idoso , Idoso de 80 Anos ou mais , Estudos Transversais , Feminino , Humanos , Masculino , Pessoa de Meia-Idade , Estresse Psicológico/diagnóstico , Estados Unidos/epidemiologia , Adulto JovemRESUMO
PURPOSE: The purpose of this study was to examine the associations between self-reported spiritual/religious concerns and age, gender, and emotional challenges among cancer survivors who have completed a 5-day rehabilitation course at a rehabilitation center in Denmark (the former RehabiliteringsCenter Dallund (RC Dallund)). METHODS: The data stem from the so-called Dallund Scale which was adapted from the NCCN Distress Thermometer and comprised questions to identify problems and concerns of a physical, psychosocial, and spiritual/religious nature. Descriptive statistics were performed using means for continuous variables and frequencies for categorical variables. Odds ratios were calculated by logistic regression. RESULTS: In total, 6640 participants filled in the questionnaire. Among participants, 21% reported one or more spiritual/religious concerns, the most reported concerns related to existence and guilt. Having one or more spiritual/religious concerns was significantly associated with age (OR 0.88), female gender (OR 1.38), and by those reporting emotional problems such as being without hope (OR 2.51), depressed (OR 1.49), and/or anxious (OR 1.95). Among participants, 8% stated they needed help concerning spiritual/religious concerns. CONCLUSIONS: Cancer patients, living in a highly secular country, report a significant frequency of spiritual/religious and existential concerns. Such concerns are mostly reported by the young, female survivors and by those reporting emotional challenges. Spiritual/religious and existential concerns are often times tabooed in secular societies, despite being present in patients. Our results call for an increased systemic attention among health professionals to these concerns, and a particular focus on identifying and meeting the spiritual/religious and existential concerns of women, the young and those challenged by hopelessness, depression, and anxiety.
Assuntos
Sobreviventes de Câncer/psicologia , Existencialismo/psicologia , Neoplasias/psicologia , Secularismo , Espiritualidade , Adaptação Psicológica , Ansiedade/psicologia , Transtornos de Ansiedade/psicologia , Dinamarca , Depressão/psicologia , Transtorno Depressivo/psicologia , Feminino , Humanos , Masculino , Pessoa de Meia-Idade , Religião , Inquéritos e QuestionáriosRESUMO
The article investigates discourses of 'spirituality' in the field of Health Studies, among scholarly voices and the voices of the practitioners and patients these studies reflect. It examines current trends in contemporary spirituality as well as links with debates involving science, religion and secularisation. The article argues that, in the public domain, 'spirituality' is beginning to denote a collective practice rather than an individual search for meaning. Furthermore, the article identifies some common understandings of spirituality in the context of Health Studies and health environments, such as it being a tool that can facilitate closeness and emotional exchanges. Finally, it proposes that the success and, as I will show, elevated status of 'mindfulness' in this field points to 'competing spiritualities', despite shared understandings.
Assuntos
Atenção Plena , Terapias Espirituais , Espiritualidade , Humanos , Religião e Medicina , SecularismoRESUMO
OBJECTIVE: Age at natural menopause (ANM) is considered an indicator for chronic disease and mortality risk in later life. Research suggests that ANM appears to vary across geographic regions and ethnicities. The aim of this study was to explore the secular trends and factors associated with ANM in Taiwanese women. METHODS: We used data from three cross-sectional phases of the Nutrition and Health Survey in Taiwan. In all, 4,111 women aged 35 years and over were included. Information on ANM and sociodemographics, lifestyle, and health factors were collected using household questionnaires. A Cox proportional-hazards model was used to determine the association of ANM with relevant factors, and a life table method was used to estimate median ANM. RESULTS: Life table method estimated the median ANM to be 50 years. ANM was getting later for women born in younger cohorts (hazard ratio [HR] 0.87 per 10-year difference, 95% confidence interval [CI] 0.81-0.95). ANM was also later among women who achieved higher educational levels (HR 0.91 per one-category difference, 95% CI 0.86-0.96) and who had been married (HR 0.64, 95% CI 0.42-0.96). ANM occurred later for parous than for nulliparous women. Multivariable analysis found no significant associations of ANM with age at menarche, smoking, or alcohol drinking. CONCLUSIONS: The results suggest that women in the younger cohorts, with higher educational levels, and who are parous and married may have later ANM. The trend effect of secular time and educational levels on ANM may reflect the influences of socioeconomic/nutritional status in their childhood or throughout their lifetime.
Assuntos
Menopausa , Secularismo , Adulto , Fatores Etários , Idoso , Consumo de Bebidas Alcoólicas , Estudos de Coortes , Estudos Transversais , Feminino , Nível de Saúde , Inquéritos Epidemiológicos , Humanos , Estilo de Vida , Menarca , Pessoa de Meia-Idade , Modelos de Riscos Proporcionais , Fumar , Classe Social , TaiwanRESUMO
This paper analyzes whether Brazil is experiencing a religious secularization process using data from Brazil Religion Survey conducted in 2007. Models of discrete choice are estimated to understand which individual attributes affect disaffiliation, disbelief and lack of religious practice, therefore confirming or disproving secularism hypotheses. Estimations confirm some hypotheses of the theory, for example, that having liberal opinions concerning moral and social issues is positively associated with secularism, and that lower income levels result in lower chances of disaffiliation. In addition, the profile of non-religious people, non-believers and those who do not practice religion is similar. Therefore, it is possible to affirm that there is secularization in Brazil.
Este trabalho analisa se o Brasil está passando por um processo de secularização, utilizando dados da Pesquisa sobre Religião no Brasil, conduzida em 2007. Modelos de escolha discreta foram estimados para entender quais atributos dos indivíduos afetam a desfiliação, descrença e ausência de prática religiosa, para confirmar ou refutar as hipóteses do secularismo. A estimação confirmou algumas hipóteses da teoria. Por exemplo, ter uma opinião liberal acerca de assuntos morais e sociais está positivamente associado com secularismo, enquanto níveis mais baixos de renda incorrem em menores chances de desfiliação. Além disso, o perfil dos desfiliados, descrentes e não praticantes é semelhante. Portanto, é possível afirmar que existe secularização no Brasil.
Este trabajo analiza si Brasil está pasando por un proceso de secularización, para lo cual utiliza datos de la Investigación sobre Religión en Brasil, desarrollada en 2007. Modelos de elección discreta fueron estimados para entender qué atributos de los individuos afectan la desafiliación, la incredulidad y la ausencia de prácticas religiosas, para confirmar o refutar las hipótesis del secularismo. La estimación confirmó algunas hipótesis de la teoría. Por ejemplo, tener una opinión liberal acerca de asuntos morales y sociales está positivamente asociado con el secularismo, mientras que ingresos más bajos implican menores posibilidades de desafiliación. Además, el perfil de los desafiliados, no creyentes y no practicantes es similar. Por lo tanto, es posible afirmar que existe secularización en Brasil.
Assuntos
Humanos , Urbanização , Brasil , Censos , Secularismo , Religiosos , Religião , Comportamento Social , Fatores Socioeconômicos , Características da População , EspiritualidadeRESUMO
This article explores the configurations of secularism present in the parliamentary debate on the voluntary termination of pregnancy bill in 2018, and in some specific areas of feminist activism in which secularism is discussed and promoted, collected in the period between 2015 and 2018. Based on the official transcriptions of the speeches of deputies and senators during the debates as well as participant observation in national and regional women's and feminist gatherings, we analyze the ideas that emerge in relation to the State, churches, religions, spiritualities and democracy when sexual and reproductive rights are discussed. The results confirm our hypothesis regarding the expansion of the discourse on secularism in both Chambers during 2018, with different definitions and intensities, as well as the amplification of support for existing feminist campaigns for a secular State and, in parallel, new problematizations regarding the confluence of a feminist identity with religious and/or spiritual identity.
Este artículo indaga en las configuraciones de laicidad presentes en el debate parlamentario sobre el proyecto de interrupción voluntaria del embarazo en 2018 y en algunos espacios específicos del activismo feminista en los que se discute y promueve la laicidad, relevados entre 2015 y 2018. A partir del análisis de las versiones taquigráficas de los discursos de diputados/as y senadores/as, y las observaciones participantes en encuentros de mujeres y/o feministas, analizamos las ideas que emergen sobre la relación entre Estado, iglesias, religiones, espiritualidades y democracia cuando se discuten y/o promueven derechos sexuales y reproductivos. Los resultados permiten confirmar la hipótesis sobre la profundización de la presencia del discurso de la laicidad en ambas Cámaras durante 2018, con diferentes definiciones e intensidades, y la ampliación de los apoyos a las campañas ya existentes por el Estado laico en los espacios feministas; y, en paralelo, la problematización de una identidad feminista, religiosa y/o espiritual confluyente.
Assuntos
Aborto Induzido/legislação & jurisprudência , Feminismo , Secularismo , Argentina , Feminino , Política de Saúde , Humanos , Política , Gravidez , Religião e Medicina , Direitos da MulherRESUMO
RESUMEN Este artículo indaga en las configuraciones de laicidad presentes en el debate parlamentario sobre el proyecto de interrupción voluntaria del embarazo en 2018 y en algunos espacios específicos del activismo feminista en los que se discute y promueve la laicidad, relevados entre 2015 y 2018. A partir del análisis de las versiones taquigráficas de los discursos de diputados/as y senadores/as, y las observaciones participantes en encuentros de mujeres y/o feministas, analizamos las ideas que emergen sobre la relación entre Estado, iglesias, religiones, espiritualidades y democracia cuando se discuten y/o promueven derechos sexuales y reproductivos. Los resultados permiten confirmar la hipótesis sobre la profundización de la presencia del discurso de la laicidad en ambas Cámaras durante 2018, con diferentes definiciones e intensidades, y la ampliación de los apoyos a las campañas ya existentes por el Estado laico en los espacios feministas; y, en paralelo, la problematización de una identidad feminista, religiosa y/o espiritual confluyente.
ABSTRACT This article explores the configurations of secularism present in the parliamentary debate on the voluntary termination of pregnancy bill in 2018, and in some specific areas of feminist activism in which secularism is discussed and promoted, collected in the period between 2015 and 2018. Based on the official transcriptions of the speeches of deputies and senators during the debates as well as participant observation in national and regional women's and feminist gatherings, we analyze the ideas that emerge in relation to the State, churches, religions, spiritualities and democracy when sexual and reproductive rights are discussed. The results confirm our hypothesis regarding the expansion of the discourse on secularism in both Chambers during 2018, with different definitions and intensities, as well as the amplification of support for existing feminist campaigns for a secular State and, in parallel, new problematizations regarding the confluence of a feminist identity with religious and/or spiritual identity.
Assuntos
Humanos , Feminino , Gravidez , Aborto Induzido/legislação & jurisprudência , Feminismo , Secularismo , Argentina , Política , Religião e Medicina , Direitos da Mulher , Política de SaúdeRESUMO
An exchange model of religion implies that if a secular entity such as government provides what people need, they will be less likely to seek help from supernatural entities. Controlling for quality of life and income inequality (Gini), we found that better government services were related to lower religiosity among countries (Study 1) and states in the United States (Study 2). Study 2 also showed that during 2008-2013, better government services in a specific year predicted lower religiosity 1 to 2 years later. In both studies, a combination of better government services and quality of life was related to a particularly low level of religiosity. Among countries, government services moderated the relation between religiosity and two measures of well-being, such that religiosity was related to greater well-being only when government services were low. We discuss the relation between the exchange model and other theoretical approaches to religion.