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At least 1,153 records · Page 64Linked to original sources
PubMed1999

Jeff Levin, MPH, PhD. The power of love. Interview by Bonnie Horrigan.

Jeff Levin is an epidemiologist and writer living in Kansas. He was trained in religion, sociology, public health, preventive medicine, and gerontology at Duke University, the University of North Carolina, the University of Texas Medical Branch, and the University of Michigan. From 1989 to 1997 he served on the faculty of the Department of Family and Community Medicine at Eastern Virginia Medical School in Norfolk, Va. Dr Levin pioneered basic research on the epidemiology of religion. He has been funded by several National Institute of Health (NIH) grants, totaling more than $1 million in support. He has also received funding from private sources including the American Medical Association and the Institute of Noetic Sciences. Dr Levin is a senior research fellow of the National Institute for Healthcare Research; an advisory board member of the Center on Aging, Religion, and Spirituality; and past president of the International Society for the Study of Subtle Energies and Energy Medicine. He has been chair of the NIH Working Group on Quantitative Methods in Alternative Medicine, is a former member of the NIH Workgroup on Measures of Religiousness and Spirituality, and is a member of the editorial boards of several peer-reviewed scientific journals including Alternative Therapies. Dr Levin is the author of more than 110 scholarly publications, including 5 books. These include his edited book Religion in Aging and Health (Sage Publications); the newly published Essentials of Complementary and Alternative Medicine (Lippincott, Williams & Wilkins), which he edited with Dr Wayne Jonas; and the forthcoming God, Faith, and Health (John Wiley & Sons). Alternative Therapies interviewed Dr Levin at his home in Topeka, Kan, where he lives with his wife, Dr Lea Steele Levin.

Complementary Therapies↗
PubMed1996

[Bioethical issues in contemporary medical sciences].

Unprecedented advances in the natural sciences and in medical technology bring many moral issues unknown to previous generations. Very often in their medical practice physicians face problems in which the basic role is played by moral commitment. In this context, a set of qualitatively new questions emerges: Should we continue medical treatment when the patient asks that it be discontinued? Must we preserve the life of the irreversibly comatose patients? How to assess moral aspects of various forms of donating organs for transplants in evolving social-cultural situation? Does any religion provide a definition of biological death that would be inconsistent with the definition provided by the medical sciences? To answer such ethical questions that emerge in our evolving culture, there is an urgent need for interdisciplinary discussions developed by scientists, philosophers, and theologians. In a philosophically justified attitude of Christian personalism, any life has an unique value, though it cannot be regarded as an absolutely highest value (The Catechism of the Catholic Church, p. 2289). The donation of the organs should be regarded as an act of love. To be an act of human person, the decision of donation should be expressed in a free and deliberate, manne. In this perspective, the principle of the presumed consent is assessed critically because it implies hierarchy of values in which pure pragmatism is appreciated more than the love to our neighbours (The Catechism... p. 2296). Certainly, the standpoint of pragmatism as such must not be assessed negatively; the sacredness of life, its dignity, God-dependence and objective value cannot be, however, adequately expressed in purely pragmatic terms. The latter categories are basic also in providing Christman answer to may ethical questions raised in contemporary medical sciences.

Attitude to Health↗
PubMed1987

Health education and sensitivity to cultural, religious, and ethnic beliefs.

Health education at times can conflict with the cultural, religious, and ethnic backgrounds of students. This article examines the dilemma by using the religious teachings of Judaism to illustrate conflicts that can arise. Other cultures, religions, and ethnic origins are discussed, and some dilemmas health educators face with these groups are described. Suggestions for health educators are offered to prevent health instruction from leading to conflict between home and school concerning cultural, religious, and ethnic values.

Asian↗
PubMed1987

Henri Hubert, racial science and political myth.

Henri Hubert developed early Durkheimian critiques of racial sciences such as anthroposociology from his perspective as an archeologist, historian, and ethnographer of primitive European religions. His major works on the "primitive" Celts and Germans continue these critiques of racism. But Hubert also engaged in the political mythologizing of French national identity by trading in the republican myth of "celtisme."

Anthropology, Cultural↗
PubMed1983

Predicting contraceptive behavior from attitudes: a comparison of within- versus across-subjects procedures.

Within- versus across-subjects procedures for predicting behavior from attitudes were contrasted. Each procedure requires a comparison among attitudes in order to generate a prediction; the comparison is either among the same attitudes held by different people (across subjects) or among different attitudes held by the same person (within subject). It was hypothesized that the within-subject model provides a more adequate explanation of behavior from attitudinal constructs and, hence, more accurate prediction of behavior from attitudes than does the across-subjects model. To test this view, a sample of 349 married couples was administered a questionnaire containing measures of three attitudinal components--affect, cognition, and conation--toward each of four contraceptive methods--oral contraceptives, IUD, diaphragm, and condoms. Contraceptive behavior was assessed 1 year later. In support of the hypothesis, the within-subject predictions bore a significantly stronger relation to the behavioral criteria than did the across-subjects predictions. This effect was consistent for each of the three components of attitude, for the prediction of behavior and behavioral intention, for male and female respondents, and for a variety of contraceptive behaviors. In addition, both the within- and the across-subjects analyses demonstrated a clear rank ordering in the predictive validity of the three attitudinal components: Conation was a better predictor of behavior than was affect, which, in turn, was better than cognition.

Affect↗
PubMed1985

The brain-life theory: towards a consistent biological definition of humanness.

This paper suggests that medically the term a 'human being' should be defined by the presence of an active human brain. The brain is the only unique and irreplaceable organ in the human body, as the orchestrator of all organ systems and the seat of personality. Thus, the presence or absence of brain life truly defines the presence or absence of human life in the medical sense. When viewed in this way, human life may be seen as a continuous spectrum between the onset of brain life in utero (eight weeks gestation), until the occurrence of brain death. At any point human tissue or organ systems may be present, but without the presence of a functional human brain, these do not constitute a 'human being', at least in a medical sense. The implications of this theory for various ethical concerns such as in vitro fertilisation and abortion are discussed. This theory is the most consistent possible for the definition of a human being with no contradictions inherent. However, having a good theory of definition of a 'human being' does not necessarily solve the ethical problems discussed herein.

Aborted Fetus↗
PubMed2006

God as other, God as self, God as beyond: a cognitive analytic perspective on the relationship with God.

A case is made for the importance of working with religious material psychotherapeutically whilst at the same time being attentive to the pitfalls that may arise in doing so. A clinical vignette is presented illustrating some of these difficulties. Connections between constructions of self, other, and God are discussed using reciprocal roles, a concept from cognitive analytic therapy (CAT). A perspective offering a multiple and 'voiced' nature of self is explored; parallels are drawn with descriptions of God; and therapeutic implications are discussed.

Cognitive Science↗
PubMedDate not supplied

Reclaiming our moral tradition. Catholic teaching calls us to accept the limits of medical technology.

The success of science and medical technology has led to medical brinkmanship, pushing aggressive treatment as far as it can go. But medicine lacks the precision necessary for such brinkmanship to succeed, and the resulting cycle of expectation and disappointment in technology has, in part, led to an increasing acceptance of euthanasia and assisted suicide, linked closely with advocacy for patient autonomy. At the opposite extreme lies medical vitalism, which refers to attempts to preserve the patient's life in and of itself without any significant hope for recovery. The Catholic moral tradition offers a middle ground, well expressed in the 1994 Ethical and Religious Directives for Catholic Health Care Services. The tradition does not deny the good of technology or state that some lives are not worth living. Rather, it calls us to accept the fact that medical technology has limits. In reclaiming this tradition, we reclaim the naturalness of death. Reclaiming the tradition has practical consequences for the use of life-prolonging technology at the end of life and for end-of-life decision making. These can be placed in three broad categories: the Christian understanding of care, the ambiguity inherent in end-of-life decision making, and the task of Christian formation.

Catholicism↗
PubMed1976

Taboo and Malay tradition.

According to Malinowski there are no peoples, however primitive, without religion and magic; nor are there any societies lacking either in the scientific attitude or in science (Blumberg 1963). Magic and taboo are resorted to when through the normal use of science, or rational techniques, man is unable to control unpredictable events important to him. Where there is difficulty in predicting the outcome of behaviour, where the results of action are not consonant with effort, where there are great limitions on man's knowledge of vital issues, magical techniques are employed--in short, where circumstances of life are uncertain, uncontrolled and unknown. Magic and animism are systems of thought which give not only the explanation of a single phenomenon, but make it possible to comprehend the totality of the world from one point, as a continuity. Of the three systems of thought--animistic, religious and scientific--animism is perhaps the most consistent and the most exhaustive, the one which explains the world in its entirety.

Adolescent↗
PubMed1987

Norway.

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Agriculture↗