ライフサイエンスコーパス: religious

1 these: the economic, the political, and the religious.

2 nt reported that they were spiritual but not religious.

3 el whose population is largely rightwing and religious.

4 Selection out of religious activities could be a significant contributor

5 driven by depressed persons' dropping out of religious activities is not clear.

6 nclude parental expectations and monitoring, religious activity, and sociopolitical factors, such as

7 Religious affiliation is associated with less suicidal b

8 Further study about the influence of religious affiliation on aggressive behavior and how mor

9 Furthermore, subjects with no religious affiliation perceived fewer reasons for living

10 eligion or described themselves as having no religious affiliation were compared in terms of their de

11 fers consequences of discrimination based on religious affiliation, controlling for potentially confo

12 Potential predictors were age, sex, religious affiliation, importance of religious beliefs,

13 mmitted suicide than subjects who endorsed a religious affiliation.

14 behaviors, levels of religious devotion, and religious affiliation.

15 even more egocentric when reasoning about a religious agent's beliefs (e.g., God).

16 Race/ethnicity and religious ancestry were based on self-report.

17 sions is a result of many factors, including religious and cultural beliefs.

18 care must be validated, taking into account religious and cultural differences, as well as variabili

19 xperiments seem to arbitrarily depend on the religious and economic interests of the administration.

20 pecies is important not only for economical, religious and health reasons, but also, it is important

21 Correlations of religious and nonreligious coping methods were neither c

22 Religious and nonreligious coping were moderately correl

23 Religious and nonreligious participants did not differ i

24 tion and the ensuing cultural divide between religious and nonreligious societies and subcultures.

25 hear more persistent music, which was often religious and patriotic compared to those with a structu

26 te change, public opinion is polarized along religious and political lines.

27 es including: sexual orientation, ethnicity, religious and political views, personality traits, intel

28 genous origin with legal status in Brazil in religious and scientific settings.

29 at the same general mechanisms underlie both religious and secular effects.

30 So when religious and secular values are at odds, we need a meme

31 of-life settings include cultural themes and religious and spiritual influences.

32 ly reported activities related to supporting religious and spiritual needs (>/= 90%) and providing su

33 Attention to patients' religious and spiritual needs is included in national gu

34 Coping mechanisms included religious and spiritual practices; focusing on basic nee

35 for Christian church leaders on scientific, religious, and cultural aspects of male circumcision (in

36 reasing influence of conservative political, religious, and cultural forces around the world threaten

37 their loved ones often reflect on spiritual, religious, and existential questions when seriously ill.

38 to be married, richer, better educated, more religious, and healthier, all of which have well-documen

39 culture, which were of considerable social, religious, and medical significance, and help elucidate

40 avoid invasive autopsy would have cultural, religious, and potential economic benefits.

41 d modern cooking-fuels access) and cultural, religious, and social factors explain more detailed emis

42 ; 2) forbidden thoughts: aggression, sexual, religious, and somatic obsessions and checking compulsio

43 Physicians who were male, those who were religious, and those who had personal objections to mora

44 ng donor autonomy, external reassurance, and religious approval), needing social support (avoiding fa

45 Religious attendance and denomination did not significan

46 slam has been debated for decades, with most religious authorities sanctioning both living-organ and

47 th those of various contemporary secular and religious authorities.

48 cial difficulty, and less likely to report a religious background or preference.

49 There is no religious bar for organ donation.

50 alysis reveals 3 psychological dimensions of religious belief (God's perceived level of involvement,

51 ngths unknown to the physician (n = 24), and religious belief (n = 19).

52 in demonstrating that specific components of religious belief are mediated by well-known brain networ

53 The case of a patient with a strong religious belief in a miraculous cure of metastatic panc

54 uments on mentalizing, cognitive biases, and religious belief is currently not as strong as the write

55 Religious belief is often thought to motivate violence b

56 It was positively associated with the religious belief of Christianity [AOR = 1.73, 95% CI: 1.

57 yin-yang balance is often misunderstood as a religious belief or a principle of lifestyle.

58 temporary psychological theories that ground religious belief within evolutionary adaptive cognitive

59 lah (God), who is the ultimate arbitrator of religious belief, changes the relative value of Jewish I

60 major source of conflict between science and religious belief.

61 ding the cognitive and neural foundations of religious belief.

62 /weekend shifts and more often by those with religious beliefs (odds ratio, 1.05; 95% CI, 1.01-1.08;

63 Personality (BFI-10), religious beliefs (SBI-15), social support (MOS), the me

64 Other studies identified religious beliefs and ethnicity as potentially influenci

65 l cadaveric donors' concerns regarding their religious beliefs and mistrust of the health care system

66 care scale and questions about spiritual and religious beliefs and needs.

67 explain how a package of culturally evolved religious beliefs and practices characterized by increas

68 thesis is grounded in the idea that although religious beliefs and practices originally arose as nona

69 In turn, prosocial religious beliefs and practices spread and aggregated as

70 associated with support were the strength of religious beliefs and the perception that patients with

71 tion, we suggest that failure to acknowledge religious beliefs as motivationally causal for suicide t

72 me reluctance to donate based on cultural or religious beliefs especially offends principles of liber

73 Age, specialty, ICU experience, and religious beliefs of the physicians were significantly a

74 prosociality, this is the first study to tie religious beliefs to large-scale cross-national trends i

75 Religious beliefs were an important driver in the way pe

76 Norenzayan et al. propose that religious beliefs with incidental prosocial effects prop

77 s significantly related to male sex, lack of religious beliefs, and general beliefs about the sufferi

78 teeming with breathtaking theodiversity--in religious beliefs, behaviors, and traditions, as well as

79 blood usage for all patients, regardless of religious beliefs, is being successfully adopted at an i

80 e, sex, religious affiliation, importance of religious beliefs, recent death of a relative, specialty

81 ly because of poor polio risk perception and religious beliefs.

82 evidence for a moral effect of specifically religious beliefs.

83 ntion to developmental accounts of prosocial religious beliefs.

84 rmed only by trained full-time priests using religious calendars and occupying temples built by corve

85 aks sharply online during major cultural and religious celebrations, regardless of hemisphere locatio

86 otions, characteristic of major cultural and religious celebrations.

87 rom tensions of the day to singing, dancing, religious ceremonies, and enthralling stories, often abo

88 rigins and their own particular cultural and religious characteristics-North African Muslims and Seph

89 inal study of aging and dementia composed of religious clergy (Religious Orders Study).

90 Religious commitment for LDS church members was determin

91 itically driven commitment, people with high religious commitment may be particularly prone to mechan

92 ed membership records to obtain a measure of religious commitment that is not self-reported.

93 Using active (high religious commitment) LDS as the reference group, the le

94 as the reference group, the less-active (low religious commitment) LDS group had relative risks of su

95 nverse association between suicide rates and religious commitment.

96 The Parsis are one of the smallest religious communities in the world.

97 Spiritual support by religious communities or the medical system was signific

98 tients' spiritual needs are not supported by religious communities or the medical system, and spiritu

99 iving social support more from membership in religious communities than younger patients.

100 were minimally or not at all supported by a religious community, and 72% reported that their spiritu

101 unvaccinated young adults affiliated with a religious community.

102 is important and can be facilitated through religious, community, friendship or family networks.

103 Arab-Muslim patients' religious concerns also suggest the need for cultural co

104 very important with respect to economic and religious considerations.

105 these proportions attest to a high level of religious conversion (whether voluntary or enforced), dr

106 e abuses they had suffered, including forced religious conversion, torture, and sex slavery.

107 greater hospice utilization and, among high religious copers, less aggressive care at EoL.

108 ation (AOR, 1.26; 95% CI, 1.06 to 1.49), and religious coping (AOR, 4.79; 95% CI, 1.40 to 16.42) were

109 ctors significantly associated with positive religious coping and any end-of-life outcome at P < .05

110 ity, such as intrinsic religiosity, positive religious coping and one related to following Islamic et

111 Religious coping and self-identification as a very relig

112 ttle is known about the associations between religious coping and the use of intensive life-prolongin

113 Negative religious coping appears, however, to be related to lowe

114 A high level of positive religious coping at baseline was significantly associate

115 Positive religious coping in patients with advanced cancer is ass

116 To identify positive and negative religious coping methods and personal characteristics as

117 High religious coping patients whose spiritual needs were lar

118 Persons with RA (n = 181) completed a religious coping questionnaire, 6 subscales from a nonre

119 e proxy/durable power of attorney), positive religious coping remained a significant predictor of rec

120 The Brief Religious Coping Scale (RCOPE) assessed positive religio

121 Scores of all negative religious coping subscales were positively associated wi

122 The scores of all positive religious coping subscales were positively related to th

123 of spirituality in studies of spirituality, religious coping, and mental health.

124 y can promote mental health through positive religious coping, community and support, and positive be

125 maging to mental health by means of negative religious coping, misunderstanding and miscommunication,

126 The Brief RCOPE assessed positive religious coping.

127 nders and repeated according to median-split religious coping.

128 gious Coping Scale (RCOPE) assessed positive religious coping.

129 ion of a Do Not Resuscitate (DNR) order, and religious coping.

130 ligent design (ID)-the latest incarnation of religious creationism-posits that complex biological fea

131 ntrol resources ("strength"), we submit that religious cues make people feel observed, giving them "r

132 extensive bioweapons program and a Japanese religious cult sought to launch an anthrax attack on Tok

133 n of religious practice behaviors, levels of religious devotion, and religious affiliation.

134 al psychology, but contend that we need more religious diversity and methodological diversity as well

135 es the evolution of human cooperation, ethno-religious diversity has been considered to obstruct it,

136 gy, and discuss three cultural dimensions of religious diversity in relation to psychological process

137 of belief are possible and advantageous when religious diversity starts interacting with coalitional

138 olutionary trajectories generate and channel religious diversity.

139 lestinians and Israelis which is marked by a religious divide.

140 ch labor market to identify and measure this religious effect.

141 utobiographical, mathematical, geographical, religious, ethical, semantic, and factual.

142 ic health surveillance and response at these religious events.

143 ning vaccine, 1 (2%) was unvaccinated due to religious exemption, and 1 (2%) had unknown vaccination

144 change was seen in states that offered only religious exemptions or that had medium and difficult ex

145 Although no religious exemptions were cited, only 2 case patients ha

146 xemption rates than states that offered only religious exemptions, and states that easily granted exe

147 asis on the cognitive and affective basis of religious experience within personality and social psych

148 Patients frequently rely on religious faith to cope with cancer, but little is known

149 fication has direct impact on public health, religious faith, fair-trades and wildlife.

150 Differences in religious faith-based viewpoints (controversies) on the

151 ifts in cognition attributable to short-term religious fasting.

152 Religious festivals attract a large number of pilgrims f

153 for timing agricultural activity and fixing religious festivals.

154 hemorrhage who refused all blood products on religious grounds.

155 a clear correlation between affiliation to a religious group and better outcomes in terms of mental a

156 an enigmatic Eastern Orthodox Old Believers religious group relocated to Siberia in seventeenth cent

157 ir gifts to a member of a specific racial or religious group, but three quarters would support kidney

158 bers of a particular sex, racial, ethnic, or religious group.

159 ing than those infecting one's own family or religious group.

160 ts on the basis of membership in a racial or religious group.

161 n's ability to foster social cohesion within religious groups has been a key factor in the human tran

162 s often do not prevent conflict within their religious groups.

163 cardinal health-care processes; cultural and religious histories that respect and revere scholarship,

164 Across all countries, parents in religious households reported that their children expres

165 liefs are correlated with both political and religious identity for stem cell research, the Big Bang,

166 h must also include the cultural, political, religious/ideological, and social-organizational factors

167 Religious individuals more frequently want aggressive me

168 ifs on pottery to the social, political, and religious institutions of the Olmec.

169 urning to social relationships that arise in religious institutions.

170 driven by historical episodes of social and religious intolerance, that ultimately led to the integr

171 tual analyses are needed to move research in religious involvement and mortality to the next level.

172 Religious involvement has been associated with improved

173 tanding to explore and support spiritual and religious issues confronting critically ill patients and

174 involves economic, health, quality and socio-religious issues.

175 erceived emotion, and doctrinal/experiential religious knowledge), which functional MRI localizes wit

176 e did a study to establish whether educating religious leaders about male circumcision would increase

177 nt upon the medical community, political and religious leaders and the media to educate the public ap

178 we think that the process of working through religious leaders can serve as an innovative model to pr

179 INTERPRETATION: Education of religious leaders had a substantial effect on uptake of

180 Religious leadership in Israel, with its formidable poli

181 d hunter-gatherers, likely characterized the religious lives of many ancestral humans, and is often p

182 potential demands an increased awareness of religious matters by practitioners in the mental health

183 ound in all human cultures and is central to religious, military, and political activities, which req

184 of Iraq and Syria (ISIS) attacked the Yazidi religious minority living in the area of Mount Sinjar in

185 ssociations between prenatal exposure to the religious month of Ramadan and body anthropometry among

186 , and those who described themselves as more religious, more opposed to healthcare rationing, and mor

187 g medicine-men, mediums, and the prophets of religious movements, recur across human societies.

188 hemselves with their patients' spiritual and religious needs, thus indicating that this part of their

189 In this study, we treated 26 patients with religious objection to blood products with autologous st

190 racism and discrimination, medical mistrust, religious objections to living donor KT), psychosocial c

191 Analysis of individual differences in religious observance in a Belizean community showed that

192 eat human interest for social, personal, and religious occasions.

193 Neither participation in religious or community activities nor having a confidant

194 ation exceptions (accommodation states where religious or moral beliefs must be taken into considerat

195 procedure to which the physician objects for religious or moral reasons.

196 ntact with social ties, and participation in religious or other social groups.

197 onmedical exemptions to school requirements (religious or personal belief).

198 ol immunization requirements on the basis of religious or personal beliefs (ie, nonmedical exemptions

199 ad nonmedical exemptions (eg, exemptions for religious or philosophical reasons, as opposed to medica

200 s and vaccine risks, historical experiences, religious or political affiliations, and socioeconomic s

201 The interviews also revealed religious or ritual obstacles, stigma and discrimination

202 Religious or spiritual importance and church attendance

203 nd commercial interests as well as personal, religious, or cultural beliefs may conflict with disease

204 bjects (mean age = 87.9 years) from the Rush Religious Order Study (n = 491) and Memory and Aging Pro

205 , and MCI in 636 autopsied subjects from the Religious Order Study and the Rush Memory and Aging Proj

206 hout idiopathic Parkinson's disease from the Religious Order Study, a longitudinal clinical-pathologi

207 a available for deceased participants of the Religious Orders Study (n = 492) and the Rush Memory and

208 The Religious Orders Study (ROS) and Rush Memory and Aging P

209 This study analyzed data from the Religious Orders Study (ROS), Memory and Aging Project (

210 emistry data from 243 AD participants in the Religious Orders Study and Memory and Aging Project, we

211 dementia from 2 cohort studies of aging, the Religious Orders Study and the Memory and Aging Project,

212 ed autopsy collection of 821 brains from the Religious Orders Study and the Rush Memory and Aging Pro

213 rt, including 725 deceased subjects from the Religious Orders Study and the Rush Memory and Aging Pro

214 Using 1709 subjects (697 deceased) from the Religious Orders Study and the Rush Memory and Aging Pro

215 included 483 autopsied participants from the Religious Orders Study and the Rush Memory and Aging Pro

216 of one of two cohort studies of ageing (The Religious Orders Study and the Rush Memory and Aging Pro

217 al cohort studies of aging and dementia (the Religious Orders Study and the Rush Memory and Aging Pro

218 More than 2,500 persons participating in the Religious Orders Study or the Memory and Aging Project a

219 jects in the Rush Alzheimer's Disease Center Religious Orders Study were analyzed for associations be

220 s, priests and brothers participating in the Religious Orders Study who agreed to annual neurological

221 of aging (Rush Memory and Aging Project and Religious Orders Study) and had agreed to brain autopsy.

222 g and dementia composed of religious clergy (Religious Orders Study).

223 Subjects were 404 persons in the Religious Orders Study, a cohort study of aging, who und

224 ation of negative affect to mortality in the Religious Orders Study, a longitudinal cohort study of o

225 function in 31 persons participating in the Religious Orders Study, a prospective, longitudinal clin

226 c studies, Rush Memory and Aging Project and Religious Orders Study, completed a mean of 7.5 annual e

227 al cohort studies of aging and dementia, the Religious Orders Study, which began in 1993, and the Rus

228 airment, MCI, or AD from the Rush University Religious Orders Study.

229 ) from the Rush Memory and Aging Project and Religious Orders Study.

230 Participation in religious organizations may offer mental health benefits

231 t of confounders, increased participation in religious organizations predicted a decline in depressiv

232 ted with younger age (p < 0.0001), not being religious (p = 0.001), having an HIV-positive stable par

233 tivity for justice in everyday life than non-religious parents.

234 female; mean age, 63) with greater levels of religious participation were more likely to be female an

235 , social network size, frequency of contact, religious participation, and participation in other soci

236 evious studies have linked suicide risk with religious participation, but the majority have used ecol

237 D event rates across self-reported levels of religious participation, prayer/meditation, and spiritua

238 ore research is needed on the collective and religious parts of the moral domain, such as loyalty, au

239 in a Belizean community showed that the most religious (pastors and church workers) reported more ill

240 ht on the reproductive agendas that underlie religious patriarchy.

241 imes questioned by scientific, political, or religious personalities.

242 of brain death criteria; racial, ethnic, and religious perspectives on organ donation; and physician

243 Religious physicians were more likely to assess quality

244 Annually, millions of Muslims embark on a religious pilgrimage called the "Hajj" to Mecca in Saudi

245 , the benefits of economic exchange increase religious pluralism and social interactions with out-gro

246 We find little evidence of political or religious polarization regarding nanotechnology and gene

247 udy estimates indicate that higher levels of religious practice are inversely associated with the ear

248 d cannabis was not associated with levels of religious practice behaviors among youths exposed to the

249 actual drug use, expressed as a function of religious practice behaviors, levels of religious devoti

250 ustrate, for each unit increase in levels of religious practice behaviors, there was an associated re

251 pportunity to smoke among youths involved in religious practice were also confirmed.

252 ft from small foraging bands and their local religious practices and beliefs to large and complex gro

253 s that are beneficial to humans and how some religious practices increase parasite risk.

254 Furthermore, we propose the hypothesis that religious practices that more strongly regulate female s

255 The target article develops an account of religious prosociality that is driven by increases in se

256 But what are the prospects for nonparochial "religious prosociality"?

257 Expanding on laboratory research on religious prosociality, this is the first study to tie r

258 h patients who refuse blood transfusions for religious reasons have provided valuable lessons and rai

259 patients reject venipuncture for cultural or religious reasons.

260 84% of the worldwide population, identify as religious, religion is arguably one prevalent facet of c

261 tes from Oaxaca, Mexico, document changes in religious ritual that accompanied the evolution of socie

262 riest advised her to collect the strands for religious rituals ( Fig 1 ).

263 However, many religious rituals may increase rather than decrease perf

264 iously observed inverse correlations between religious service attendance and psychopathology during

265 We evaluated associations between religious service attendance and suicide from 1996 throu

266 were used to examine the association between religious service attendance and suicide, adjusting for

267 ars) on the likelihood of change in level of religious service attendance from childhood to adulthood

268 Increase in religious service attendance over time was also signific

269 In this cohort of US women, frequent religious service attendance was associated with a signi

270 Religious service attendance was self-reported in 1992 a

271 ts (marital status, social network size, and religious service attendance) showed the strongest prote

272 ode (MDE) predicted a subsequent decrease in religious service attendance.

273 ate of suicide compared with never attending religious services (hazard ratio, 0.16; 95% CI, 0.06-0.4

274 Infrequent attendance at religious services (less than once per month) was associ

275 that women are more likely to stop attending religious services after onset of depression.

276 protective association between attendance at religious services and depression, the extent to which t

277 y shown an association between attendance at religious services and lower all-cause mortality, but th

278 Only 29% attended religious services at least once per week.

279 set MDE or no lifetime MDE to stop attending religious services by the time of the first adult follow

280 d in the Nurses' Health Study, attendance at religious services once per week or more was associated

281 together with other R/S variables, attending religious services several times per week was associated

282 or spirituality, frequency of attendance at religious services, and denomination (all participants w

283 found in villages, densely populated cities, religious sites, and protected forest areas.

284 y examine the possible relationships between religious social support systems and other dimensions of

285 postpone their deaths to survive significant religious, social, or personal events.

286 t also suggests different ways of describing religious socialization and of viewing assertions about

287 aseline interviews assessed psychosocial and religious/spiritual measures, advance care planning, and

288 ous coping and self-identification as a very religious/spiritual person were associated with lower mo

289 nd ventromedial frontal cortex, while sexual/religious symptoms had a specific influence on ventral s

290 We explore this issue through the case of religious syncretism.

291 Here, we assess how Islam as a religious system shapes medical practice, and how Muslim

292 onal vulnerability, respecting cultural, and religious taboos).

293 In cases of chronic disease, religious texts allow fasting to be broken.

294 however, that the United States may be more religious than can be accounted for by parasite-stress.

295 n causal mechanisms underpins scientific and religious thought.

296 reported adherence to a wide array of world religious traditions including Christianity, Hinduism an

297 The evolution of religious traditions may be partially explained by out-g

298 Valley, saw the emergence of highly similar religious traditions with an unprecedented emphasis on s

299 icians have adopted a set of ethics based on religious values and historical teachings.

300 ns, 3) psychological issues and cultural and religious values, and 4) external features and pressures

301 ciations between mental health variables and religious well-being or spiritual involvement were much