ライフサイエンスコーパス: spiritual

1 mong other forms of stimulation, material or spiritual.

2 fering: physical, psychological, social, and spiritual.

3 each family's spiritual needs and consult a spiritual advisor if desired by the family.

4 satisfied with spiritual care if a pastor or spiritual advisor was involved in the last 24 hrs of the

5 However, among Transoxianan nomads, spiritual and biological succession became merged.

6 tion to this condition using biopsychosocial-spiritual and ecological models and discuss various stra

7 nt quality-of-care scale and questions about spiritual and religious beliefs and needs.

8 thical aspects of physician attention to the spiritual and religious dimensions of patients' experien

9 ge, and understanding to explore and support spiritual and religious issues confronting critically il

10 ould concern themselves with their patients' spiritual and religious needs, thus indicating that this

11 t team, including an assessment of symptoms, spiritual and/or social needs, and goals of care.

12 can tolerate and about emotional, cognitive, spiritual, and family factors that underlie the request.

13 nning, and attention to physical, emotional, spiritual, and psychological distress with inclusion of

14 gies (probing deeply into the psychological, spiritual, and social contexts of illness and using heal

15 OL including cognitive, physical, emotional, spiritual, and social functioning.

16 nitoring and documentation, psychosocial and spiritual aspects of care, health professional education

17 researchers are beginning to appreciate the spiritual aspects of coping with illness.

18 ions about the nature of humans as moral and spiritual beings.

19 personal Benefit) and five (Personal Growth, Spiritual Benefit) distinct trajectories over time.

20 personal growth, interpersonal benefits, and spiritual benefits from the donation experience.

21 Sixty-six percent reported that they were spiritual but not religious.

22 Among patients, prior spiritual care (adjusted odds ratio [AOR], 14.65; 95% CI

23 for end-of-life care and a greater number of spiritual care activities performed were both associated

24 strong association between satisfaction with spiritual care and satisfaction with the total ICU exper

25 family members who rate an item about their spiritual care are different from family members who ski

26 is growing recognition of the importance of spiritual care as a quality domain for critically ill pa

27 eir perspectives on the routine provision of spiritual care by physicians and nurses.

28 rovide guidance for interventions to improve spiritual care delivered to families of critically ill p

29 Objections to spiritual care frequently related to professional role c

30 vanced cancer had never received any form of spiritual care from their oncology nurses or physicians

31 aled family members were more satisfied with spiritual care if a pastor or spiritual advisor was invo

32 erminants of higher family satisfaction with spiritual care in the ICU.

33 Family members were surveyed about spiritual care in the ICU.

34 rough explicit integration of palliative and spiritual care into critical care practice.

35 Spiritual care is associated with better patient QoL nea

36 The need for good psychosocial and spiritual care of patients and families is emphasised.

37 We propose that incorporating spiritual care of the patient and family into clinical p

38 These findings provide insight into spiritual care provider activities and provide guidance

39 Spiritual care providers and family members of patients

40 association between activities completed by spiritual care providers and family ratings of care.

41 Spiritual distress is common in the ICU, and spiritual care providers are often called upon to provid

42 Spiritual care providers commonly reported activities re

43 Spiritual care providers completed surveys reporting the

44 Spiritual care providers engage in a variety of activiti

45 Fifty-seven spiritual care providers received surveys relating to 26

46 Our goal was to evaluate the activities spiritual care providers' conduct to support patients an

47 Physicians held more negative perceptions of spiritual care than patients (P < .001) and nurses (P =

48 Participants described ideal spiritual care to be individualized, voluntary, inclusiv

49 Spiritual care was defined by patient-rated support of s

50 Ratings of spiritual care were not associated with any other demogr

51 of 356 family members (73%) who rated their spiritual care were slightly younger than family members

52 %), and nurses (85.1%) believed that routine spiritual care would have a positive impact on patients.

53 Qualitative analysis identified benefits of spiritual care, including supporting patients' emotional

54 satisfaction with care and satisfaction with spiritual care.

55 ncer, oncologists, and oncology nurses value spiritual care.

56 of-life care, but little data exist to guide spiritual care.

57 Only 25% of patients had previously received spiritual care.

58 ere associated with favorable perceptions of spiritual care.

59 ipants' characteristics and attitudes toward spiritual care.

60 am face enormous medical, psychological, and spiritual challenges.

61 h has biomedical, psychological, social, and spiritual components.

62 complex physical, psychological, social, and spiritual consequences of disease and its treatment.

63 rstanding of this belief and more explicitly spiritual conversation with the patient by his treating

64 h as for physical, psychosocial, social, and spiritual difficulties.

65 Demand for the spiritual dimension to be taken account of in the diagno

66 ing its physical, psychological, social, and spiritual dimensions.

67 eatment for psychological and existential or spiritual distress in patients with advanced cancer.

68 Spiritual distress is common in the ICU, and spiritual c

69 nd discover a richer relationship with them; spiritual distress was (newly) recognizable in patients,

70 Managing patients' therapeutic hope and spiritual distress-in addition to tighter regulation of

71 ng skills in the diagnosis and management of spiritual distress.

72 algesics to cope with their psychological or spiritual distress.

73 tent domains covered least well were social, spiritual, ethical, and family issues, as well as physic

74 Participants characterize dying as a spiritual event.

75 ality, assistance with emotional, social and spiritual experience, including issues of life completio

76 ittle is known about the prevalence of daily spiritual experiences (DSE) and how they may relate to p

77 ciation, few researchers have focused on the spiritual experiences involving dissociative states such

78 Wishes may be grounded in spiritual goals, such as peace, comfort, connections, an

79 les: Interpersonal Benefit, Personal Growth, Spiritual Growth, Quid Pro Quo, Health Consequences, and

80 of others, as well as one's own personal and spiritual growth.

81 Only a thorough anamnesis with another spiritual healer and precise identification of psychopat

82 e of a 46-year-old woman who had worked as a spiritual healer for several years and, in the course of

83 se report cannot prove a causal link between spiritual healing and development of psychosis, the pati

84 omeopathy, magnetic fields, massage therapy, spiritual healing, and supplements.

85 Religious or spiritual importance and church attendance were assessed

86 gs include cultural themes and religious and spiritual influences.

87 y enhanced environment or represent specific spiritual interventions.

88 health variables and religious well-being or spiritual involvement were much more limited.

89 ritual Well-Being Scale and a pilot Index of Spiritual Involvement.

90 For patients and families, psychosocial and spiritual issues are as important as physiologic concern

91 Spiritual issues arise frequently in the care of dying p

92 rocesses but not in communication and psycho-spiritual issues shared with patient/families.

93 Should the physician discuss spiritual issues with his or her patients?

94 ibed provide an empirical basis for engaging spiritual issues within clinical care.

95 ed planned process, embedded with social and spiritual meanings reflecting a complex preagricultural

96 terviews assessed psychosocial and religious/spiritual measures, advance care planning, and end-of-li

97 month of life (P < .01) and involvement of a spiritual mentor (P = .03).

98 It was also associated with greater spiritual need, need for care planning, and poorer patie

99 Seventy-three percent reported at least one spiritual need; 58% thought it appropriate for physician

100 tivities related to supporting religious and spiritual needs (>/= 90%) and providing support for fami

101 t any staff members had inquired about their spiritual needs (0.9% of inquiries by physicians).

102 Few had their spiritual needs addressed by the staff.

103 ient's and family's physical, emotional, and spiritual needs and clarification of realistic goals and

104 ICU, clinicians should assess each family's spiritual needs and consult a spiritual advisor if desir

105 estigated the relationship between patients' spiritual needs and perceptions of quality and satisfact

106 Many advanced cancer patients' spiritual needs are not supported by religious communiti

107 care was defined by patient-rated support of spiritual needs by the medical team and receipt of pasto

108 Support of terminally ill patients' spiritual needs by the medical team is associated with g

109 Tools for the assessment of patients' spiritual needs have been studied, and incorporation of

110 Attention to patients' religious and spiritual needs is included in national guidelines for q

111 ing the physical, psychological, social, and spiritual needs of dying patients and their families.

112 not only physical and psychosocial but also spiritual needs of patients and their families.

113 tuality from religion; describes the salient spiritual needs of patients at the end of life as encomp

114 Patients whose spiritual needs were largely or completely supported by

115 High religious coping patients whose spiritual needs were largely or completely supported wer

116 Nearly half (47%) reported that their spiritual needs were minimally or not at all supported b

117 Patients who reported that their spiritual needs were not being met gave lower ratings of

118 Eighteen percent reported that their spiritual needs were not being met.

119 Patients whose spiritual needs were not met reported lower ratings of q

120 gious community, and 72% reported that their spiritual needs were supported minimally or not at all b

121 terminal illness acknowledgment, support of spiritual needs, preference for heroics, and advance car

122 priate for physicians to inquire about their spiritual needs.

123 Most patients had spiritual needs.

124 stand how best to respond to their patients' spiritual needs.

125 g the patient's physical, psychological, and spiritual needs; assessing the patient's support system;

126 tional symptoms, request for hastened death, spiritual or existential crisis, assistance with decisio

127 imulates conversations for people of diverse spiritual orientations to respond to death in personally

128 ychologic (P < .001), social (P < .001), and spiritual (P = .03) QOL improved at 6 months.

129 and self-identification as a very religious/spiritual person were associated with lower mortality wh

130 Use was greatest for spiritual practices (80.5%), vitamins and herbs (62.6%),

131 After excluding spiritual practices and psychotherapy, 95.8% of particip

132 int family that has been used in traditional spiritual practices for its psychoactive properties by t

133 ence, and its consistency with the patient's spiritual practices suggest at least a contributory role

134 Prayer and spiritual practices were the most commonly used nonpharm

135 Coping mechanisms included religious and spiritual practices; focusing on basic needs, such as hi

136 Wishing makes individual spiritual preferences and practices more accessible.

137 sistent physical, psychological, social, and spiritual problems, which are associated with poor quali

138 oral domain, such as loyalty, authority, and spiritual purity.

139 tients and their loved ones often reflect on spiritual, religious, and existential questions when ser

140 igions that encourage material sacrifice for spiritual rewards.

141 , cultural heritage, outdoor recreation, and spiritual significance demonstrates opportunities for op

142 ncer to meet their informational, emotional, spiritual, social, or physical needs during their diagno

143 differences emerged on the Psychological or Spiritual subscales.

144 ural communities of Transoxiana was based on spiritual succession passed from teacher to disciple.

145 IMCP has clear short-term benefits for spiritual suffering and quality of life in patients with

146 ain and symptom management, psychosocial and spiritual support and bereavement follow-up.

147 ficacy, anxiety and depression, personality, spiritual support and hope was completed at the first th

148 Spiritual support by religious communities or the medica

149 everal aspects of palliative care, including spiritual support for families, emotional support for cl

150 Items receiving the lowest ratings assessed spiritual support for families, emotional support for in

151 Spiritual support from the medical team and pastoral car

152 This study examined religiousness and spiritual support in advanced cancer patients of diverse

153 gious communities or the medical system, and spiritual support is associated with better QOL.

154 ith the physical, social, psychological, and spiritual support of patients with life-limiting illness

155 f cancer, trait extroversion/neuroticism and spiritual support were significantly different between g

156 espect, family access to patient, social and spiritual support) and end-of-life care (n = 3; decision

157 ssess and manage pain, offer social work and spiritual support, and conduct interdisciplinary family

158 and symptom management and psychosocial and spiritual support, as well as diverse quality-of-life co

159 ing styles, terminal illness acknowledgment, spiritual support, preference for heroics, and advance c

160 rviewed at baseline regarding religiousness, spiritual support, QOL, treatment preferences, and advan

161 family members are isolated from social and spiritual support.

162 ; e) symptom management and comfort care; f) spiritual support; and g) emotional and organizational s

163 onvincingly traced back to the formerly used spiritual techniques) along with depressive symptoms and

164 eeds have been studied, and incorporation of spiritual themes into treatment has shown some promise.

165 have their caregivers include the patient's spiritual values in their health care, and the well-docu

166 Cultural and spiritual values of patients and families may differ mar

167 ontrol condition for the primary outcomes of spiritual well-being (b = 0.39; P <.001, including both

168 spital Anxiety and Depression Scale [HADS]), spiritual well-being (measured via the FACIT-Spiritual W

169 th (n=56), advocacy and informed (n=55), and spiritual well-being (n=21).

170 ng (P < .015), social well-being (P < .004), spiritual well-being (P < .009), and distressed mood (P

171 < .001), dyadic satisfaction (P < .05), and spiritual well-being (P < .05) and more loneliness (P <

172 (r=0.40, p<0.0001) but not in those high in spiritual well-being (r=0.20, p=0.06).

173 re for hastened death in participants low in spiritual well-being (r=0.40, p<0.0001) but not in those

174 0.39; P <.001, including both components of spiritual well-being (sense of meaning: b = 0.34; P = .0

175 of life (QOL), fatigue, distressed mood, and spiritual well-being among a multiethnic sample of breas

176 Significant correlations were seen between spiritual well-being and desire for hastened death (r=-0

177 s the need for brief interventions targeting spiritual well-being and meaning for patients with advan

178 The primary outcome measures were spiritual well-being and overall quality of life, with s

179 showed significantly greater improvement in spiritual well-being and quality of life and significant

180 Primary outcome measures assessed spiritual well-being and quality of life; secondary outc

181 Spiritual well-being and sense of meaning are important

182 in quality of life, anxiety, depression, and spiritual well-being compared with UC alone.

183 Spiritual well-being offers some protection against end-

184 spiritual well-being (measured via the FACIT-Spiritual Well-Being scale [FACIT-Sp]), hospitalizations

185 n Registry were administered the self-report Spiritual Well-Being Scale and a pilot Index of Spiritua

186 tional assessment of chronic illness therapy-spiritual well-being scale, the Hamilton depression rati

187 Physical, psychological, social, and spiritual well-being was assessed before HCT, 6 months,

188 Spiritual well-being was improved in UC + PAL versus UC-

189 of multiple regression analyses showed that spiritual well-being was the strongest predictor of each

190 well being, social support, emotional state, spiritual well-being, and quality of life).

191 We aimed to assess the relation between spiritual well-being, depression, and end-of-life despai

192 tandardized measures of HRQOL and growth and spiritual well-being.

193 s an approach to enhance quality of life and spiritual well-being.

194 ding assessments of physical, emotional, and spiritual wellbeing and quality of life) given six times