Project description:This article presents data that examines the relationship between Religious orientation (Extrinsic, Intrinsic, and Quest), Religious fundamentalism, Secularism of state, Attitudes toward pre-implantation genetic diagnosis, Attitudes toward embryonic stem cells research, Attitudes toward same-sex marriage, Attitude towards adoption by same-sex couples, and Social desirability. The sample consists of 312 Italians, who completed a questionnaire containing measures of investigate construct. Participants were contacted in various places and asked to complete a questionnaire individually. Only participants who said they were Italian and Catholic were included in this dataset. All participants were informed that their responses would remain confidential. Sample demographics, descriptive statistics, and correlations among measures were provided.
Project description:Religion can have an important influence in moral decision-making, and religious reminders may deter people from unethical behavior. Previous research indicated that religious contexts may increase prosocial behavior and reduce cheating. However, the perceptual-behavioral link between religious contexts and decision-making lacks thorough scientific understanding. This study adds to the current literature by testing the effects of purely audial religious symbols (instrumental music) on moral behavior across three different sites: Mauritius, the Czech Republic, and the USA. Participants were exposed to one of three kinds of auditory stimuli (religious, secular, or white noise), and subsequently were given a chance to dishonestly report on solved mathematical equations in order to increase their monetary reward. The results showed cross-cultural differences in the effects of religious music on moral behavior, as well as a significant interaction between condition and religiosity across all sites, suggesting that religious participants were more influenced by the auditory religious stimuli than non-religious participants. We propose that religious music can function as a subtle cue associated with moral standards via cultural socialization and ritual participation. Such associative learning can charge music with specific meanings and create sacred cues that influence normative behavior. Our findings provide preliminary support for this view, which we hope further research will investigate more closely.
Project description:Background"Sacred moments" are brief periods of time in which people experience a deep interconnectedness that may possess spiritual qualities and emotions. This concept has been shown to have a positive impact on individuals' overall well-being and stress in mental health settings. The concept of sacred moments has not been studied in acute care hospital settings.ObjectiveTo better understand the occurrence of sacred moments among hospitalized patients and their healthcare workers.DesignAn exploratory qualitative study that included in-depth interviews with patients and healthcare workers at two academic medical centers in the Midwestern United States.ParticipantsHospital healthcare workers (e.g., physicians, nurses, ancillary staff) and discharged patients with a recent hospital stay.ApproachSemi-structured telephone interviews were conducted with 30 participants between August 2020 and April 2021. Interviews were recorded and transcribed before conducting thematic analysis.Key resultsBoth healthcare workers and patients reported having experienced at least one sacred moment. Interview findings were organized into three main domains including (1) several common elements described by participants as marking these moments; (2) benefits experienced by both patients and healthcare workers; and (3) suggestions for fostering sacred moments within the hospital setting.ConclusionsAmong our participants, sacred moments were extremely common with the vast majority reporting to have experienced at least one in their lifetime. These moments were described as profound and important and shared many common elements. Our findings can be used to help recognize, understand, and promote sacred moments between hospitalized patients and healthcare workers.
Project description:In the present article, based on results from a survey study in Sweden among 2,355 cancer patients, the role of religion in coping is discussed. The survey study, in turn, was based on earlier findings from a qualitative study of cancer patients in Sweden. The purpose of the present survey study was to determine to what extent results obtained in the qualitative study can be applied to a wider population of cancer patients in Sweden. The present study shows that use of religious coping methods is infrequent among cancer patients in Sweden. Besides the two methods that are ranked in 12th and 13th place, that is, in the middle (Listening to religious music and Praying to God to make things better), the other religious coping methods receive the lowest rankings, showing how nonsignificant such methods are in coping with cancer in Sweden. However, the question of who turns to God and who is self-reliant in a critical situation is too complicated to be resolved solely in terms of the strength of individuals' religious commitments. In addition to background and situational factors, the culture in which the individual was socialized is an important factor. Regarding the influence of background variables, the present results show that gender, age, and area of upbringing played an important role in almost all of the religious coping methods our respondents used. In general, people in the oldest age-group, women, and people raised in places with 20,000 or fewer residents had a higher average use of religious coping methods than did younger people, men, and those raised in larger towns.
Project description:Many people are guided by religious beliefs, but judgments of religiously and secularly motivated individuals remain unclear. We investigated reasoning about religiously versus secularly motivated characters among 5- to 10-year-olds and adults. In Study 1, theist and non-theist children reported similar attitudes toward theists; however, large differences emerged between theist and non-theist adults. Study 2 obtained similar results using a continuous, rather than forced choice, measure of preference. Additionally, Studies 2-3 tested two explanations for the stronger influence of religious background on adults' versus children's responses. Study 2 did not find strong evidence for the theistic majority account, which posits that the greater perceived prevalence of theists as compared with non-theists influenced children's responses more than adults' responses. The results of Study 3 were consistent with the intuition account, which argues that non-theist adults had effortfully overridden the teleological intuitions that may have influenced children's responses in Studies 1-2 and potentially led children to prefer characters whose beliefs were in line with children's own intuitions. The degree to which teleological intuitions persisted implicitly among adults predicted those adults' pro-theist preferences. These findings offer connections between religious judgments and other areas of social cognition, such as social preferences and teleology.
Project description:How do religious affiliation and beliefs shape vaccine attitudes and behaviors? This study examined the associations of attitudes and behaviors relevant to the flu, measles-mumps-rubella (MMR), and human-papillomavirus (HPV) vaccines with religious affiliations, as well as philosophical, spiritual, and moral beliefs. Respondents were 3005 adults from a probability-based, four-wave panel survey in the United States. Longitudinal structural equation modeling examined how religious affiliations and philosophical/moral beliefs shaped attitudes toward vaccines and actual vaccination. Stronger philosophical beliefs predicted more negative attitudes toward each vaccine and stronger moral beliefs more negative attitudes toward the HPV vaccine. Negative vaccine attitudes then predicted weaker intentions to encourage others to vaccinate and lower probability of receiving a vaccine. Theoretical and public health messaging implications are discussed.
Project description:BackgroundADHD predicts higher levels of antisocial behaviour and distress while religiosity is related to lower levels of both. This raises the hitherto unexplored question of how these variables interact.AimsThe objective of this study was to explore how religious individuals with ADHD fare in terms of these psychosocial outcomes.Method806 secular, religious and Ultra-Orthodox Jewish adults in Israel completed measures of ADHD symptoms and treatment, emotional strengths and difficulties, religious belonging, religious behaviour and antisocial behaviour.ResultsFindings supported an additive-interactive model in which religiosity (a) correlates with lower levels of ADHD symptoms and diagnosis, (b) directly relates to less antisocial behaviour and less distress and (c) moderates the negative effects of ADHD on antisocial behaviour and distress. Findings further suggest that religious observance rather than religious belonging drives most of the moderating effect of religiosity, while religious belonging rather than religious observance drives negative attitudes towards ADHD.ConclusionsImplications include the importance of treating religious individuals with ADHD in a more nuanced manner and of providing more information on ADHD to religious communities.