From the perspective of mysticism, the interpretation of zuowang 坐忘 as the breath-meditation technique with a transcendental goal establishes the religious basis of Zhuangzi’s cultivation. In ...contrast, most Chinese scholars argue instead that zuowang is primarily the mental state independent of meditative techniques, and that the techniques are devoid of philosophical significance. The pivot of the two seemingly irreconcilable views is the holistic concept of qi 氣. Combining the two interpretations can lead to a consummate understanding. There is an innate connection between the physical and nonphysical qi, and the latter can be considered as the root and basis. Deep exploration of the mysticism paradigm represented by Harold Roth reveals that the interpretation of meditative techniques is a necessary step in gaining mystical experiences not contradictory to the one that construes it as mental cultivation. The mind–body transformation shows that the pursuit of authenticity and wholeness of humanity can broaden one’s concern with fellow human beings and other realms of existence, as the same process is followed in the perpetual growth and change of the universe. This allows us to experience resonance with the universe toward the goal of “the unity of self” so to speak. The religiousness of Zhuangzi’s cultivation is, thus, substantiated.
The article discusses problems related to the educational crisis caused by the COVID-19 pandemic. The crisis hit the whole society, but it especially affected disadvantaged groups by increasing the ...existing social inequalities. The article, moreover, analyses factors influencing various ways of experiencing the pandemic and its effects by particular groups of students, as this age group was most severely affected by the pandemic. Contrary to adults, almost all students were transferred to the remote education for a prolonged period of time. This article presents first of all a subjective assessment of the period of remote education made by students, their understanding of the situation, how they assessed teachers, parents and their colleagues. Next, the article points to both the protective and risk factors related to experiencing crises, especially in the context of family and religiousness. Finally, the article illustrates how the pandemic deepened the existing social problems rather than created new ones, primarily affecting the most vulnerable groups.
The prevalence of dementia is increasing globally as populations grow older. Moderate and severe dementia are the main reasons for older people entering long-term care in Finland, and the vast ...majority of nursing home residents have it. Regarding mild dementia, religiousness is known to slow the progress of the disease, offer solace, and maintain a life-long identity. However, we know practically nothing about the religiousness of people with severe dementia. This study sought to fill the gap by interviewing Lutheran chaplains working in Finnish nursing homes. The data were subjected to qualitative content analysis to understand: (I) how people with severe dementia may express their remaining religiousness and (II) how the chaplains asserted the religiousness of people whom their words often did not reach. The clearest expressions of religiousness found were bodily, including expressions of emotions and fumbling liturgical movements. The chaplains utilized prayer services, active presence, and generational intelligence to respond to residents’ religiousness. The main conclusion is that people with severe dementia can express their faith and are eager to practice it when opportunities are provided to do so. Our research challenges care providers and religious communities to better acknowledge the religiousness of people with severe dementia.
•This study examined the relationship between religiousness and anxiety.•Three groups were made based on religious affiliation, attendance and commitment.•These groups did not differ regarding the ...prevalence of specific anxiety disorders.•Also, no significant differences in anxiety severity were found over time.•Behavioral measures of religion may be related to both more and less anxiety.
Religion can be an important aspect in life for people and may therefore be important to consider in anxiety disorders. However, there has been limited research into the longitudinal relationship between religiousness and the prevalence of anxiety disorders or anxiety severity and no such research up to date looking at specific anxiety disorders.
We made use of data from the Netherlands Study of Depression and Anxiety (NESDA), a large clinical cohort study, including 2981 participants at baseline. Based on religious affiliation, commitment to affiliation and religious attendance at baseline as demographic variables, three groups (non-affiliated; affiliated, low commitment/attendance; affiliated, higher commitment/attendance) were compared regarding the prevalence of specific anxiety disorders and anxiety severity at baseline and at two, four, six, and nine years follow-up. For the analyses, we used graphs and Linear Mixed Models.
Overall, no differences were found for the prevalence of specific anxiety disorders and of comorbidity between anxiety disorders or comorbidity with depressive disorders. Furthermore, results showed no differences between the groups regarding the anxiety severity over time.
The main limitations relate to the operationalization of religiousness based on demographic variables at baseline.
On a population level, being religiously affiliated with more or less commitment/attendance does not seem to protect against specific anxiety disorders or more anxiety symptoms, nor is it a risk factor. Further research should focus on more internal religious aspects, and more specifically on anxiety in specific groups of religious people or people with specific religion related anxiety.
ObjectiveGiven the importance of issues such as spirituality in the sports community, this study is trying to analyze the impact of moral ideology on tendency toward spirituality among the province's ...athletes Premier League. MethodologyThe present research purpose and cross - is a correlation. The populations in this study are all league players in Isfahan province. Number of athletes has been estimated as 400 people. 196 Cochran based on sampling as a statistical sample were randomly selected. Instruments included religiosity questionnaire Karami and Shaeeri (2008), classification questionnaire moral ideology by Forsyth (1990) consists of idealism and moral relativism law to verify the idealism and moral laws of relativity was used. Face and content validity of the questionnaire was confirmed by experts in sports management. Cronbach's alpha and test-retest reliability in a preliminary study on the amount of (0.88 and 0.93) was calculated. To analyze the data, descriptive and inferential statistics were used. Data analysis was SPSS version 22. ResultsThe findings showed that the value of 0.505 is the result of moral ideology can justify fifty percent of the athlete's approaches to spirituality. According to the results on the influence of moral ideology on tendency toward spirituality among league players Isfahan, Recommended organizations, to strengthen the moral ideologies and approaches to spirituality to strengthen ethics in athletes have effort.ConclusionAccording to the results of research on the effect of moral ideologies on the tendency to spirituality among athletes, it is suggested that the responsible organizations try to strengthen moral ideologies and morality in the tendency to spirituality among athletes, while institutionalizing idealism in athletes. Sports managers should hold spiritual psychology workshops and in order to institutionalize the rule of law in athletes, encourage coaches and athlete managers to respect the rule of law. In general, it can be acknowledged that there is a direct and strong relationship between moral ideologies and the tendency towards spirituality among athletes, so athletes need a moral teacher as much as they need to learn sports science and technology; because the art of heroism requires a complete course of mental and physical construction to achieve success and continuity. If sports can adapt to these lines, then the athlete can be induced to find a healthy life with good morals along with sports, so the need to pay attention to moral training for sports coaches and also to develop courses called applied ethics. In sports, it seemed necessary, so it seems that the more dynamic and idealistic athletes are, the deeper and more institutionalized the level of meaning in them, leading to the creation of a strong person for society in order to become a role model for adolescents and The youth will become a community. The need to pay attention to moral teachings for players in sports seemed necessary.
The present research proposes that individuals who are socially excluded can turn to religion to cope with the experience. Empirical studies conducted to test this hypothesis consistently found that ...socially excluded persons reported (a) significantly higher levels of religious affiliation (Studies 1, 2, and 4) and (b) stronger intentions to engage in religious behaviors (Study 2) than comparable, nonexcluded individuals. Direct support for the stress-buffering function of religiousness was also found, with a religious prime reducing the aggression-eliciting effects of consequent social rejection (Study 5). These effects were observed in both Christian and Muslim samples, revealing that turning to religion can be a powerful coping response when dealing with social rejection. Theoretical and practical implications of these findings are discussed.
We use data from a nationally representative survey to analyze anti-atheist sentiment in the United States in 2014, replicating analyses from a decade earlier and extending them to consider the ...factors that foster negative sentiment toward other non-religious persons. We find that anti-atheist sentiment is strong, persistent, and driven in part by moral concerns about atheists and in part by agreement with cultural values that affirm religiosity as a constitutive moral grounding of citizenship and national identity. Moral concerns about atheists also spill over to shape attitudes toward those who are spiritual but not religious (SBNRs) and influence evaluations of the recent decline in religious identification. Americans have more positive views of SBNRs than of atheists, but a plurality of Americans still negatively evaluate the increase in the percentage of Americans who claim no religious identification (nones). Our analyses show the continuing centrality of religiously rooted moral boundary-making in constituting cultural membership in the American context.
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