ライフサイエンスコーパス: religious

1 el whose population is largely rightwing and religious.

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

3 nt reported that they were spiritual but not 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 fers consequences of discrimination based on religious affiliation, controlling for potentially confo

7 specific racial/ethnic minority or minority religious affiliations were less likely to participate i

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

9 re entirely objective, devoid of polemics or religious allusions, and address evolutionary questions

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

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

12 elatin-based products is required to address religious and cultural concerns, because porcine and bov

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

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

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

16 at more people identify as spiritual but not religious and more people are not attending religious se

17 Religious and nonreligious participants did not differ i

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

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

20 the rapid emergence of a highly influential religious and political center at Chaco Canyon.

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

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

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

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

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

26 The first is changing patterns in religious and spiritual identification.

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

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

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

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

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

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

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

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

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

36 Meat adulteration may lead to religious apprehensions, financial gain and food-toxicit

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

38 Religious attendance and denomination did not significan

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

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

41 There is no religious bar for organ donation.

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

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

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

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

46 Religious belief is often thought to motivate violence b

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

48 ore important than the particular content of religious belief to the initial rise of social complexit

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

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

51 te bottom-up perceptual processes in shaping religious belief, suggesting that individual differences

52 major source of conflict between science and religious belief.

53 ding the cognitive and neural foundations of religious belief.

54 te to the global presence and variability of religious belief.

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

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

57 Other studies identified religious beliefs and ethnicity as potentially influenci

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

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

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

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

62 h evidence supports the idea that particular religious beliefs and ritual forms can galvanize social

63 When a link was found between individuals' religious beliefs and uptake, findings indicated that mi

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

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

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

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

68 Religious beliefs were an important driver in the way pe

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

70 ucts (e.g., strong but nonmoral attitudes or religious beliefs), are perceived as universally and obj

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

72 ntion to developmental accounts of prosocial religious beliefs.

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

74 evidence for a moral effect of specifically religious beliefs.

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

76 otions, characteristic of major cultural and religious celebrations.

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

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

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

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

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

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

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

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

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

86 oportion of the population affiliated with a religious congregation.

87 very important with respect to economic and religious considerations.

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

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

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

91 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

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

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

94 Religious coping and self-identification as a very relig

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

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

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

98 Religious coping had a marginal association with hyperte

99 Positive religious coping in patients with advanced cancer is ass

100 ormation on religious service attendance and religious coping in the Nurses' Health Study II.

101 High religious coping patients whose spiritual needs were lar

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

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

104 iation between religious service attendance, religious coping, and hypertension is unclear.

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

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

107 The Brief RCOPE assessed positive religious coping.

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

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

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

111 tion-focused, meaning-focused, and spiritual/religious coping.

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

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

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

115 e sensitive nature of MITS inevitably evokes religious, cultural, and ethical questions influencing t

116 against immigrants driven by perceptions of religious differences.

117 enched beliefs in political, scientific, and religious discourse.

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

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

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

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

122 With data comprising 22 y of religious diversity worldwide, we show across multiple s

123 olutionary trajectories generate and channel religious diversity.

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

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

126 documented almost exclusively among politico-religious elites(4)-specifically within polygynous and p

127 en by injured persons, likely as a result of religious empathy.

128 iations between area-level constructs of the religious environment (e.g., denomination-specific churc

129 o points of interest such as restaurants and religious establishments, connecting 56,945 census block

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

131 ic health surveillance and response at these religious events.

132 f possible globalisation from mass-gathering religious events.

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

134 nsent to conduct the MITS procedure involves religious factors associated with timing of burial, use

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

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

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

138 onal intuition, trust in the study team, and religious faith.

139 based foods may modify the health effects of religious fasting from MDE products.

140 Religious festivals attract a large number of pilgrims f

141 gal pitfalls related to the First Amendment (religious freedom), Eighth Amendment (cruel and unusual

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

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

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

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

146 likely to participate in Christian or Muslim religious groups and rituals, even several years after t

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

148 and uptake, findings indicated that minority religious groups tended to have lower probabilities of u

149 nvestors, conspiracy theorists, journalists, religious groups, and political constituencies.

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

151 tecting tissue origin is also important from religious, health, and commercial perspectives.

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

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

154 es whether Catholic hospitals disclose their religious identity and health care practices based on th

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

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

157 Religious individuals more frequently want aggressive me

158 urning to social relationships that arise in religious institutions.

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

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

161 Religious involvement has been associated with improved

162 dge Test living donation subscale, R3KT) and religious (Islamic Knowledge of Living Organ Donation, I

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

164 Biomedical and religious knowledge affects organ donation attitudes amo

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

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

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

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

169 Religious leadership in Israel, with its formidable poli

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

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

172 with women who never or almost never attend religious meetings or services, women attending less tha

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

174 Racial/ethnic and religious minority categories were blinded to preserve a

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

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

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

178 he procedure is in tension with cultural and religious norms in many of the countries where CHAMPS wo

179 arital status (SHR [95% CI]: 0.6 [0.4-0.9]), religious objection to LDKT (SHR [95% CI]: 0.6 [0.4-1.0]

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

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

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

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

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

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

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

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

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

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

190 Religious or spiritual importance and church attendance

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

192 ond mere self-interest-regardless of ethnic, religious, or national group borders.

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

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

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

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

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

198 rom postmortem tissue obtained from the Rush Religious Orders Study (RROS) cases with a premortem cli

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

200 d neuropathology data were acquired from the Religious Orders Study and Rush Memory and Aging Project

201 MCC-SP to analyze one real dataset from the Religious Orders Study and the Memory and Aging Project,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

216 A-NCI) and low (LA-NCI) brain Abeta from the Religious Orders Study.

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

218 ved from a community-based cohort study, the Religious Orders Study.

219 Participation in religious organizations may offer mental health benefits

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

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

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

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

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

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

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

227 iolent conflict, in turn, might fuel greater religious participation.

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

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

230 ht on the reproductive agendas that underlie religious patriarchy.

231 And could a non-religious person achieve the same benefit via regular pa

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

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

234 Religious physicians were more likely to assess quality

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

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

237 Fasting is a religious practice to which the faithful comply strictly

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

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

240 The study adds to the evidence that religious practices are correlated with a broad swath of

241 approach to demonstrate associations between religious practices early in the life course (regular se

242 approach to demonstrate associations between religious practices early in the life-course (regular se

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

244 ening our understanding of which elements of religious practices promote health (specifically, is it

245 arpen our understanding of which elements of religious practices promote health.

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

247 rnmental control, constraints in daily life, religious practices, and exposure to threats.

248 Religious pronouncements, recognition of health prioriti

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

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

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

252 n of meat, dairy, and egg (MDE) products for religious purposes influences cardiometabolic health bio

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

254 atient requesting a bloodless transplant for religious reasons, and 2 cases arose from age discrimina

255 patients reject venipuncture for cultural or religious reasons.

256 84% of the worldwide population, identify as religious, religion is arguably one prevalent facet of c

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

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

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

260 ence consistently shows associations between religious service attendance and reduced mortality risk,

261 that might underlie the association between religious service attendance and reduced risk of mortali

262 pertensive women who provided information on religious service attendance and religious coping in the

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

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

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

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

267 In conclusion, religious service attendance was modestly associated wit

268 Religious service attendance was self-reported in 1992 a

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

270 rolled for sociodemographic characteristics, religious service attendance, maternal attachment, and p

271 The association between religious service attendance, religious coping, and hype

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

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

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

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

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

279 religious and more people are not attending religious services in physical buildings?

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 Women who attended religious services were less likely to develop hypertens

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

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

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

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 t Christians value thoughts and prayers from religious strangers and priests, while atheists and agno

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

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

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

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

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

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

296 n causal mechanisms underpins scientific and religious thought.

297 tuals that facilitate the standardization of religious traditions across large populations(25,26) gen

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

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

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