Non-religious Beliefs Research Articles

Exploring the Role of Spirituality in Healing: A Case Study of Patients at Bekwai Municipal Hospital, Bekwai, Ghana

Spirituality and its relationship to health and healing has been a topic of interest across cultures and religious traditions. While spirituality is a broad concept, for many it involves a connection to a higher power or search for meaning and purpose. This study explored the role of spirituality in the healing process from the perspective of patients receiving care at Bekwai Municipal Hospital, Bekwai, Ghana. A mixed method approach was used, incorporating the administering of questionnaires and interviews with 58 patients from various religious and spiritual backgrounds, including Christianity, Islam, African Traditional Religion, and non-religious beliefs. The results showed high levels of spirituality among patients, with most engaging in spiritual or religious practices like prayer, meditation, and music to cope with illness. The study furthermore showed that the majority believed these practices positively contributed to their healing process. From the study, it was also established that while definitions of spirituality varied, common themes of inner peace, transcendence, and connection to a higher power emerged. Furthermore, it was noted that both religious and non-religious patients described drawing strength and meaning from their spiritual worldviews. Healthcare staff also acknowledged the importance of addressing patients’ spiritual needs. This study provides insights into how spirituality is a significant part of the healing experience for many patients in Ghana. By exploring diverse spiritual and religious perspectives, this study highlights opportunities for more holistic and culturally sensitive care that meets patients’ spiritual as well as medical needs. Further research could continue investigating the mechanisms through which spirituality may support health and well-being. Keywords: Religion, Spirituality, Patients, Healing

Self-described religious and spiritual identities of patients receiving gender-affirming surgeries: Implications for chaplaincy practice

Studies of the U.S. population in general and transgender and gender diverse (TGD) communities specifically suggest that religion and spirituality (R/S) can function in both positive and negative ways, including on health outcomes. Patients recovering from gender-affirming surgeries were asked by chaplains, during the course of spiritual care visits, to describe their R/S identities in their own words. Seventy-five responses were included in the study and were coded. Six themes and 10 sub-themes were identified. The themes were (1) centeredness in self; (2) transcendent belief system; (3) non-religious belief systems; (4) importance of prayer; (5) R/S identity and practice as fixed and consistent; and (6) R/S identity and practice as flexible, contextual, and transforming. The findings broadly reflected national data about R/S belonging, including trends related to the growing share of the population that identifies as atheist, agnostic, or spiritual but not religious; ambivalent relationships with R/S communities due to transphobia; and R/S beliefs and practices as supportive. Implications for chaplaincy practice are discussed, including the need for chaplains to understand both demographic trends and the intersections of R/S and transphobia.

Commemoration of body donors in a religiously diverse society: A tale of two Korean medical schools.

Although a diversity of religions exists in South Korea, with Buddhism and Christianity (Protestantism and Catholicism) being the two main faiths, Korean beliefs are deeply rooted in Confucianism. Despite the notion that the Confucian norm of filial piety discourages body donation to medical science, there has been a mindset shift in favor of body donation, driven by a heightened awareness of the body bequest programs and the care and dignity accorded to the altruistic body donors, together with the institution of commemorative services to honor them. As spirituality and religion are known to be factors that influence body donation, how religious- and non-religious-based memorial services are held to honor the donors as exemplified by two Korean medical schools-from a public university with no religious affiliation and from a Protestant-based university-are described here. The key concept of expressing gratitude and respect for the donors and their family members has positively impacted body bequest programs in this multi-religious society. Commemorative services held to pay tribute to the altruistic body donors may play an important role in inspiring a humanistic spirit in students, regardless of religious or non-religious beliefs, as exemplified by the two Korean medical schools. The takeaway here is that the elevation of spirituality in memorial services effectively resonates with society, thereby demonstrating the impact of spiritual principles independent of religious influence.

Discretionary policing: following religious beliefs or operational guidelines, decision-making, and citizen engagement

In an Australian context, there is little research which examines whether officers following a religion will place religious ideologies beyond professional guidelines and whether there are differences between religious and non-religious officers regarding decision-making and use of discretion. This raises questions about how religious and non-religious officers will engage with citizens whose identities may be similar to, or different from the responding officer, and, whether the citizen’s identity challenges an officer’s religious ideologies; thereby shaping police-citizen interaction. Whether religious or non-religious police officers are more likely to police equitably is an area of research that needs systematic enquiry; especially given that officers who are religious could apply discretional policing when adhering to religious beliefs or practices during decision-making, and, conversely, officers who are non-religious, could apply discretional adherence to organizational rules, regulations, and police training. As such, this preliminary, exploratory study sought to address this gap in knowledge. Analyzing data collected from a sample of officers (N = 1425) working in one Australian police organization, this study provides insight into how religious or non-religious beliefs shapes officers’ discretional decision-making, and citizen engagement.

The Association Between Religious Belief and Postoperative Psychological Status and Quality of Life of Parents of Children with Congenital Heart Disease: A Single Center Experience in Southeast China.

This study aimed to investigate the association of religious belief on the postoperative psychological status and quality of life of parents of children with congenital heart disease (CHD). This was a cross-sectional study conducted at a provincial children's hospital in Fujian Province, China. Parents of postoperative children with CHD in the early postoperative period were included in this study between January 2020 and September 2020. The parents were divided into a religious belief group (n = 39) and a nonreligious belief group (n = 42) depending on whether they had religious beliefs. The Religious Coping Questionnaire, WHOQOL-BREF scale, Self-rating depression scale (SDS), and Self-rating anxiety scale (SAS) were used to evaluate psychological status and quality of life. The results showed that the SDS and SAS scores in the religious belief group were significantly lower than those in the nonreligious belief group (P = 0.012 and P = 0.003, respectively). The WHOQOL-BREF scale results showed that the religious belief group's score was significantly higher than those in the nonreligious belief group on the subscale scores of physiology, psychology, social relations, and environment on the WHOQOL-BREF. The total score of quality of life in the religious belief group was significantly higher than that in the nonreligious belief group. Religious belief was associated with lower SDS score (β = - 0.324, P = 0.005) and SAS score (β = - 0.245, P = 0.026), while religious belief was positively correlated with the score of WHOQOL-BREF (β = 0.506, P < 0.001). In this study, we concluded that comparing to those with no religious beliefs, parents with religious belief experienced more positive emotions and higher quality of life when taking care of children in the early postoperative period after congenital heart surgery.

Shaping individual paths for decision-making: a fuzzy set approach of religious and humanistic beliefs leading to the (non)acceptance of euthanasia

PurposeWhile the influence of individual beliefs on decision-making has been widely acknowledged, the interaction of different types of beliefs remains an under-researched topic. This study analyses how the simultaneous influence of religious beliefs and nonreligious beliefs shapes individual decision-making. This study aims to contribute to inform organizational decisions on topics potentially associated with these two types of beliefs, including corporate social responsibility matters. This study also aims to provide insights to ethical decision-making in situations of absence of social consensus, a subject that is relevant for individuals, organizations and policymakers.Design/methodology/approachThis study uses fuzzy set qualitative comparative analysis to identify how different configurational groupings of Christian beliefs and humanistic beliefs lead to the acceptance or nonacceptance of euthanasia in a sample of individuals who identify as Catholic.FindingsAmong individuals sharing a Catholic religious affiliation, the authors identify three different configurations of beliefs – Cultural Catholics (religious beliefs are absent and humanistic beliefs are present), Observant Catholics (religious beliefs are present and humanistic beliefs are irrelevant) and Secular Catholics (both religious beliefs and humanistic beliefs are present).Originality/valuePrevious research has put forward the role of religion-related variables, such as religious affiliation and level of religiosity, for views on euthanasia. This study provides a more detailed analysis of the role of belief systems, identifying how different configurational groupings of beliefs lead to a decision grounded in moral and ethical considerations but for which there is an absence of social consensus.

The constitutional standing of philosophical and non-religious beliefs in Bulgaria

This paper explores freedom of philosophical and non-religious beliefs in Bulgaria. It outlines the constitutional framework of this freedom both in the contemporary Bulgarian constitutional model based on the current 1991 Constitution and in Bulgarian constitutional history as well as previous fundamental laws – the 1879, 1947, and 1971 Constitutions. The paper explores both the legal and socio-legal aspects of freedom of philosophical and non-religious beliefs, analysing the role of normative ideologies in the context of secularism – specifically, the largely secular Bulgarian society. The paper demonstrates the relationship between freedom of philosophical and non-religious beliefs and freedom of religion in Bulgaria. Attention is devoted to organised philosophical and non-religious beliefs. The article explains why freedom of philosophical and non-religious beliefs is protected as an individual and not as a collective right. The paper also explores the practical problems of the philosophical and non-religious beliefs in Bulgaria.

Parental religiosity is associated with changes in youth functional network organization and cognitive performance in early adolescence

Parental religious beliefs and practices (religiosity) may have profound effects on youth, especially in neurodevelopmentally complex periods such as adolescence. In n = 5566 children (median age = 120.0 months; 52.1% females; 71.2% with religious affiliation) from the Adolescent Brain Cognitive Development study, relationships between parental religiosity and non-religious beliefs on family values (data on youth beliefs were not available), topological properties of youth resting-state brain networks, and executive function, inhibitory control, and cognitive flexibility were investigated. Lower caregiver education and family income were associated with stronger parental beliefs (p < 0.01). Strength of both belief types was correlated with lower efficiency, community structure, and robustness of frontoparietal control, temporoparietal, and dorsal attention networks (p < 0.05), and lower Matrix Reasoning scores. Stronger religious beliefs were negatively associated (directly and indirectly) with multiscale properties of salience and default-mode networks, and lower Flanker and Dimensional Card Sort scores, but positively associated with properties of the precuneus. Overall, these effects were small (Cohen’s d ~ 0.2 to ~ 0.4). Overlapping neuromodulatory and cognitive effects of parental beliefs suggest that early adolescents may perceive religious beliefs partly as context-independent rules on expected behavior. However, religious beliefs may also differentially affect cognitive flexibility, attention, and inhibitory control and their neural substrates.

Achieving pluralism? A critical analysis of the inclusion of non-religious worldviews in RE policy in England and Wales after R (Fox) v Secretary of State for Education

ABSTRACT In 2015, the High Court ruled that the British Government had made ‘a false and misleading statement of law’ when it claimed a Religious Studies (RS) GCSE syllabus that excluded the systematic teaching of non-religious worldviews like humanism would meet the statutory requirements for teaching Religious Education (RE) at Key Stage 4. This was because the narrowly religious specification of the syllabus would permit RE teaching that constituted a failure in the state’s duty to ‘take care that information or knowledge included in the curriculum is conveyed in a pluralistic manner’ and ‘accord equal respect to different religious convictions, and to non-religious belief’. This duty, enshrined in international human rights law via Article 2 of Protocol No. 1 to the European Convention on Human Rights and given further effect in UK law by the Human Rights Act, has underpinned every case regarding RE to come before the European Court of Human Rights. However, to date, Fox v Secretary of State for Education is the only domestic case law to deal with the subject in England or Wales. This paper examines the legal implications of the Fox judgment, before turning to a critical policy analysis of its influence on RE policy in England and, more recently, Wales.

Weltanschauungsfreiheit und Toleranz

»Weltanschauung« is an iridescent composite term that has made various careers – in intellectual discourses as well as in everyday language, in philosophy as well as in politics. Moreover, the word has become a specifically German-language and initially also specifically German legal term, which was and is used in the context of religious freedom. The fundamental right of individual »orientation towards meaning« (»Sinnorientierung«), formulated with the help of the worldview concept, puts religious and non-religious background beliefs in the same perspective. In this perspective, which can be interpreted in terms of cultural philosophy, the ideological neutrality (»weltanschauliche Neutralität«) of the democratic constitutional state and tolerance as a civic virtue also become issues.

The meanings of God: reply to four critics

ABSTRACT In this article, I briefly reply to four critics who have critically engaged with my book God, Soul and the Meaning of Life in a special issue of the International Journal of Philosophy and Theology. I view them mainly as addressing the ‘meaning’ of God in three distinct senses, namely, in terms of how best to understand the word ‘God’ and related terms such as ‘the spiritual’, whether God is central to what gives our lives a particular sort of final value, and how beliefs about God might be central to interpreting what on the face of it are non-religious beliefs and practices in contemporary Western society. My remarks are intended to continue the dialogue about these definitional, axiological, and hermeneutic meanings of God.

The Development of Non-Religious Pastoral Support in the UK

In UK society today, over half of the adult population identify as ‘non-religious’. Of those, about three quarters describe themselves as very or extremely non-religious. The ‘non-religious’ can be seen not merely as those without religion but as people with seriously and sincerely held non-religious beliefs. Responding to this situation, Humanists UK set up the Non-Religious Pastoral Support Network to meet the need for non-religious pastoral care. In healthcare and prisons, they have trained hundreds of volunteers to offer an active listening service based on a humanistic Carl Rogers approach, conduct ceremonies, improve education, and provide advocacy, all grounded in non-religious worldviews. Those completing an appropriate Master’s degree have been successfully recruited by the National Health Service into paid professional roles. However, the Prison Service and Armed Forces still restrict such recruitment to people with religious beliefs. Further progress will be enhanced by using more respectful and inclusive language (rather than ‘nones’ and ‘chaplaincy’), promoting equality in recruitment, and adopting a person-centred approach where service users determine their pastoral and spiritual care priorities.

Humanist Chaplains Entering Traditionally Faith-Based NHS Chaplaincy Teams

Healthcare chaplaincy in the National Health Service (NHS) has rapidly changed in the last few years. Research shows a decline of people belonging to traditional faith frameworks, and the non-religious patient demographic in the NHS has increased swiftly. This requires a different approach to healthcare chaplaincy. Where chaplaincy has originally been a Christian profession, this has expanded to a multi-faith context. Over the last five years, humanists with non-religious beliefs have entered the profession for the first time, creating multi-faith and belief teams. As this is a very new development, this article will focus on literature about humanists entering traditionally faith-based NHS chaplaincy teams within the last five years in England. This article addresses the question “what are the developments resulting from the inclusion of humanist chaplains in healthcare chaplaincy?” Topics arising from the literature are an acknowledgement of a changing healthcare chaplaincy field, worries about changing current practices and chaplaincy funding, the use of (Christian) language excluding non-religious people and challenging assumptions about those who identify as non-religious.

Conscientious Objection (Georgian Approach – Case of “id Cards”)

The article concerns the legal issues of the “Conscientious objection”, primarily that of substantiation of the question –whether an individual’s act, motivated by religious or non-religious beliefs and denying to observe certain legal requirements, will gain legal protection; The Author represents all related issues, factors and circumstances, that should be taken into account and the corresponding scheme of the analysis and substantiation, with several important crossroads. By the Author, it is too important to fi nd a good, proper direction on each stage and continue until the following crossroad. The Author shows, what these crossroads are in practice, and issues that should be discussed and analyzed on each stage. Through this prism the Georgian legal approach is analyzed in the article, namely, the decision of the Georgian Constitutional Court of June 4, 2020, so called “a case of ID cards” – Nana Sepiashvili and Ia Rekhviashvili v. Parliament of Georgia and Minister of Justice of Georgia. The case concerns the applicant’s denial to receive and use new ID card, containing electronic chip. For the applicants, the electronic chip represents the effective mean for massive control over the people. They share the widespread orthodox Christians’ opinion, that chip represents the sign of the Beast, despite the fact, that Holly Synod of Georgian Orthodox Church disclaimed such an opinion. There is shown in the article, what issues and questions have been considered and examined by the Constitutional Court, in which way and succession; By Author, The Court took a very delicate approaches and was able to fi nd a very proper way of substantiation in spite of multiplicity of the pro et contra arguments, different factors and controversial issues. The Author concludes, that the Georgian approach is in line with the European and American case-law, but, at the same time, it develops a new principle and methodology, that facilitates the proper adjudication of the “conscientious objection” cases and reaching a fair balance between the individual rights and public interests. To the Author, the Georgian Constitutional Court has further developed already existing approaches, particularly, in the direction of positive obligation of a State. The Court differentiated the positive obligation of a State in the process of elaborating the new legislation and positive obligation which may arise after the legislation became operative. The first one implies an obligation to predict the risk of appearance of a conscientious objection towards new legislation, possible negative side effects in case of disobedience, inter alia, the burden, that can be imposed over an individual’s religious rights, and, finally, to make relevant exemptions from new regulations, if reasonable and necessary. But the second one implies a positive obligation of a State to respond adequately the de facto situation and administer all necessary measures in order to eliminate the damage and other negative effects that individual suffers as result of disobedience based on his/her belief. In the abovementioned case, the Court saw the State’s positive obligation to respond the de facto situation notwithstanding the fact, that it did not fi nd the challenged law unconstitutional.

Psychedelic perceptions: mental health service user attitudes to psilocybin therapy

IntroductionDespite the rapid advance of psychedelic science and possible translation of psychedelic therapy into the psychiatric clinic, very little is known about mental health service user attitudes.ObjectivesTo explore mental health service user attitudes to psychedelics and psilocybin therapy.MethodsA questionnaire capturing demographics, diagnoses, previous psychedelic and other drug use, and attitudes to psychedelics and psilocybin therapy was distributed to mental health service users.ResultsNinety-nine participants completed the survey (52% female, mean age 42 years). The majority (72%) supported further research, with 59% supporting psilocybin as a medical treatment. A total of 27% previously used recreational psilocybin, with a male preponderance (p = 0.01). Younger age groups, those with previous psychedelic experience, and those with non-religious beliefs were more likely to have favourable attitudes towards psilocybin. A total of 55% of the total sample would accept as a treatment if doctor recommended, whereas 20% would not. Fewer people with depression/anxiety had used recreational psychedelics (p = 0.03) but were more likely to support government funded studies (p = 0.02). A minority (5%) of people with conditions (psychosis and bipolar disorder) that could be exacerbated by psilocybin thought it would be useful for them. One fifth of the total sample viewed psychedelics as addictive and unsafe even under medical supervision. Concerns included fear of adverse effects, lack of knowledge, insufficient research, illegality, and relapse if medications were discontinued.ConclusionsThe majority supported further research into psilocybin therapy. Younger people, those with previous recreational psychedelic experience, and those with non-religious beliefs were more likely to have favourable attitudes towards psilocybin therapy.

How To Hang A Door: Picking Hinges for Quasi-Fideism

Abstract: In the epistemology of the late Wittgenstein, a central place is given to the notion of the hinge: an arational commitment that provides a foundation of some sort for the rest of our beliefs. Quasi-fideism is an approach to the epistemology of religion that argues that religious belief is on an epistemic par with other sorts of belief inasmuch as religious and non-religious beliefs all rely on hinges. I consider in this paper what it takes to find the appropriate hinge for a quasi-fideist approach to the epistemology of religion.

The Political Choice of Orthodox Believers in Russia: Strengths and Limitations of Qualitative and Quantitative Approaches to Research

Previous studies have shown that religiosity is a heterogeneous concept combining identities, practices, and beliefs. At the same time, most of these studies are based on a quantitative methodology. It allows a relationship between religiosity and the political choice of believers to be found, but imposes a limitation on the analysis. The quantitative methodology does not control the interactions of aspects of religiosity, and cannot explain the discovered relationships. This paper proposes an alternative research strategy, specifically, (1) the proposed model allows an analysis of the multiple influences of both religious and non-religious identities, practices and beliefs, and that (2) the qualitative data collected from in-depth interviews with believers complements previous research of the mechanisms of religious influence on political choice. A subjective assessment of one’s position and the actions of the authorities are the most important aspects to the voter (the role of beliefs). An assessment leads to a political choice when (1) a group-identity intensifies the significance of the political problem and poses questions for the individual, and (2) a set of norms and practices provides clues on how to solve a problem. An empirical test of the model was carried out in 2019 in three settlements in the Lipetsk region. The findings illustrate the sufficient potential of the chosen research strategy. The different political choice among respondents, who were expected to have the same political attitudes by quantitative indicators, are explained through the choice of motives and context.

Vegan YouTubers Performing Ethical Beliefs

In Great Britain, “religion or belief” is one of nine “protected characteristics” under the Equality Act 2010, which protects citizens from discrimination in the workplace and in wider society. This paper begins with a discussion about a 2020 ruling, “Jordi Casamitjana vs. LACS”, which concluded that ethical vegans are entitled to similar legal protections in British workplaces as those who hold philosophical religious beliefs. While not all vegans hold a philosophical belief to the same extent as Casamitjana, the ruling is significant and will be of interest to scholars investigating non-religious ethical beliefs. To explore this, we have analysed a sample of YouTube videos on the theme of “my vegan story”, showing how vloggers circulate narratives about ethical veganism and the process of their conversion to vegan beliefs and practices. The story format can be understood as what Abby Day has described as a performative “belief narrative”, offering a greater opportunity to understand research participants’ beliefs and related identities than, for example, findings from a closed-question survey. We suggest that through performative acts, YouTubers create “ethical beliefs” through the social, mediatised, transformative, performative and relational practice of their digital content. In doing so, we incorporate a digital perspective to enrich academic discussions of non-religious beliefs.

Conscientious Objection (European and American approaches)

The Article concerns the legal issues, connected with the situation, when a person (or group of people) disobey requirements of the Law or other State regulations on the basis of religious or nonreligious belief. The Author analyses almost all related issues – whether imposing certain obligation on individuals, to which the individual has a conscientious objection based on his/her religious beliefs, always represents interference with his/her religion rights, and if it does, then what is subject of the interference – forum integrum or forum externum; whether neutral regulation, which does not refer to religion issues at all, could ever be regarded as interference into someone’s religious rights; whether opinion or belief, on which the individual’s objection and the corresponding conduct is based, must necesserily represent the clear “manifest” of the same religion or belief in order to gain legal protection; what is regarded as “manifest” of the religion or other belief in general and whether a close and direct link must exist between personal conduct and requirements of the religious or nonreligious belief; what are the criteria of the “legitimacy” of the belief; to what extent the following factors should be taken into consideration : whether the personal conduct of the individual represents the official requirements of corresponding religion or belief, what is the burden which was imposed on the believer’s religious or moral feelings by the State regulation, also, proportionality and degree of sincerity of the individual who thinks that his disobidience to the Law is required by his/her religious of philosofical belief. The effects (direct or non direct) of the nonfulfilment of the law requirement (legal responsibility, lost of the job, certain discomfort, etc..) are relevant factors as well. By the Author, all these circumstances and factors are essencial while estimating, whether it arises, actually, a real necessity and relevant obligation before a state for making some exemptions from the law to the benefi t of the conscientious objectors, in cases, if to predict such an objection was possible at all. So, the issues are discussed in the prism of the negative and positive obligations of a State. Corresponding precedents of the US Supreme Court and European Human Rights Court have been presented and analysed comparatively by the Author in the Article. The Article contains an important resume, in which the main points, principal issues and conclusion remarks are delivered. The Author shows, that due analysis of the legal aspects typical to “Conscientious objection” is very important for deep understanding religious rights, not absolute ones, and facilitates finding a correct answer on the question – how far do their boundaries go?

Spiritual Beliefs of Jordanian Adult Patients Receiving Palliative Care.

This study aimed to explore spiritual beliefs held by Jordanian patients receiving palliative care. In order to accomplish this aim, three objectives were specified: 1) identify the spiritual beliefs of adult patients receiving palliative care, 2) to develop an Arabic version of the beliefs and values scale, and 3) to identify the perception of spirituality of adult patients receiving palliative care. Cross-sectionaldescriptive research design was used to describe the spiritual beliefs. The response rate was 70%; non-probability convenience sampling method was used for (N = 119) adult palliative patients who are receiving care at specialized oncology Center in Jordan. The findings revealed that the spirituality religious beliefs aspect total mean score (3.38 ± .33) was higher than the spirituality non-religious beliefs aspect total mean score (2.49 ± .50). There was a significant impact on enhancing spirituality score with patient who had attended a course about spirituality (p = .007) or had been visited by religious adviser (p = .022). Statistically significant differences were found between the religious beliefs score and age (p = .014), educational level (p = .015), and the patient who had attended a course about spirituality (p = .27). The conceptualizations of spirituality highly cultural are marked, and it differs from populations to others; it appears that spirituality among Middle East population is different than Western populations.