The Greying Church: The Impact of Life Expectancy on Religiosity

Many churches are concerned about older and dwindling congregations. We develop a theoretical framework to explain not only the downward trend in church attendance, but also the increase in the proportion of older people in the congregations. Religiosity depends positively on the expected social and spiritual benefits attached to religious adherence, as well as the probability of entering heaven in the afterlife. While otherworldly compensation in terms of salvation and spiritual benefits motivates religiosity, the costs of formal religion in terms of time allocated to communal activities and foregone income work in the opposite direction. We show that higher life expectancy discounts expected benefits in the afterlife and is hence likely to lead to postponement of religiosity. For this reason, religious organizations should be prepared to attract older members to their congregations, while emphasizing contemporaneous religious benefits to increase overall church attendance.

El problema de una sensibilización del campo de la moralidad en la filosofia trascendental de Kant

La problemática de la investigación se plantea en el contexto de la filosofía trascendental de Kant, en relación al modo en que es en general posible para nosotros representarnos el ámbito de la moralidad. Nuestra comprensión natural o preteórica del funcionamiento del lenguaje parece llevarnos a entender el significado de nuestras palabras en términos de la relación que se establece entre el signo lingüístico y el objeto: nuestros términos lingüísticos están en el lugar del objeto extralingüístico a que refieren y que constituye su significado. A nuestro modo de ver, la afirmación kantiana relativa a que todo nuestro conocimiento comienza con la experiencia, es decir, con aquello que procede de los sentidos, parece estar apuntando a esta intuición fundamental. Ahora bien, la cuestión que cabe plantearse es: de acuerdo con este modelo de significación, ¿cuál es el significado de nuestros términos morales? Si, con Kant, aceptamos que el concepto de deber moral exige el cumplimiento (u omisión) incondicionado de una acción y que, precisamente por las exigencias de universalidad y necesidad que le son inherentes, tal concepto es inderivable de la experiencia, cabe preguntarse cuál es el significado del concepto de deber en sentido moral (y, en general, de los términos morales) y de qué manera somos capaces de representárnoslo. Mi investigación ha pretendido esclarecer precisamente en qué sentido debe entenderse la afirmación kantiana de que en la reflexión sobre la corrección moral de nuestras acciones, para representarnos las exigencias de universalidad y necesidad que son propias del concepto de deber moral, nos servimos analógicamente del concepto de naturaleza, así como analizar la plausibilidad de la propuesta kantiana misma.

Reversibility of cardiac fibrosis in mice chronically infected with Trypanosoma cruzi, under specific chemotherapy

This investigation was performed to verify the effect of specific chemotherapy (Benznidazole or MK-346) on the inflammatory and fibrotic cardiac alterations in mice chronically infected with the strains 21 SF (Type II) and Colombian (Type III) of Trypanosoma cruzi. To obtain chronically infected mice, two groups of 100 Swiss mice each, were infected with either the 21 SF or the Colombian strain (2x 10 [raised to the power of] 4 and 5x 10 [raised to the power of] 4 blood forms respectively). The rate of morality in the acute phase was of 80% for both groups. Twenty surviving mice chronically infected with the 21 SF strain and 20 with the Colombian strain were then divided in treated and untreated groups. Excluding those that died during the course of treatment, 14 mice chronically infected with the 21 SF strain and 15 with the Colombian strain were evaluated in the present study. Chemotherapy was performed with Benznidazole (N-benzil-2-nitro-1-imidazolacetamide) in the dose of 100mg/k.b.w/day, for 60 days, or with the MK-436(3(1-methyl-5 nitroimidazol-2-yl) in two daily doses of 250 mg/k.b.w, for 20 days. Parasitological cure tests were performed (xenodiagnosis, haemoculture, subinovulation of the blood into newborn mice), and serological indirect immunofluorescence test. The treated and untreated mice as well as intact controls were killed at different periods after treatment and the heart were submitted to histopathological study with hematoxilineosin and picrosirius staining; ultrastructural study; collagen immunotyping, fibronectin and laminin identification by immunofluorescence tests. Results: the untreated controls either infected with 21 SF or Colombian strain, showed inflammatory and fibrotic alterations that were mild to moderate with the 21 SF strain and intense with the Colombian strain. Redpicrosirius staining showed bundles of collagen in the interstitial space and around cardiac fibers. Increased deposits of mitritial components and collagen fibers, macrophages and fibroblasts appeared at the ultra structural examination. Deposits of fibronectin, laminin, pro-III and IV collagens were seen, most intense in those infected with the Colombian strain. Treated nice, parasitologically cured, presented clear-cut regression of the inflammatory lesions and of the interstitial matrix thickening. Mice infected with the Colombian strain and treated with MK-436, was parasitologically cured in 5/6 cases and showed mild inflammatory infiltration and fibrosis. The mice treated with Benznidazole (Colombian strain) did not cure and showed moderate fibrosis and inflammation. Treatment of the nice infected with the 21 SF with Benznidazole determined parasitological cure of all animals, that showed mild inflammation and fibrosis of the myocardium. The cured mice of all groups and treated but uncured showed collagen degradation at electronmicroscopy and decrease of immunofluorescence pattern of the matrix.

Classificació i importància dels elements paisatgístics del territori Tsimane' segons la percepció local

En aquesta tesis es presenten els resultats de la investigació duta a terme a les comunitats indígenes Tsimane’ de l’Amazònia boliviana. La investigació estudia la percepció dels indígenes sobre l’etnoclassificació del seu territori. S’estableix una clau de classificació i es determina la importància dels elements paisatgístics del territori Tsimane’ segons la percepció local. Aquesta informació permetrà integrar el coneixement local dins dels programes de desenvolupament integral i de planificació territorial en l’Amazònia Boliviana. L’estudi conclou que la població Tsimane’ classifica els elements paisatgístics del seu entorn en 89 taques conformades per una espècies arbòria dominant i que estan incloses en un o més dels nou paisatges identificats: Därsi Därä, Sajras, Sinues Ojñi’, Mayes, Múcúya, Tsäquis Därä, Cum, Tajñi’ i Jaman. A partir d’un anàlisi multicriteri s’ha determinat una importància total per cada paisatge segons els següents criteris d’importància: diversitat de taques, activitats econòmiques realitzables, presència espiritual, percepció individual i importància relativa segons els altres paisatges. Així doncs s’ha trobat que el paisatge més important és el Därsi Därä (bosc primari caracteritzat per un estrat arbori superior a 50 metres d’altura). També s’han analitzat les dades discernint segons el gènere de l’entrevistat i segons la proximitat de les comunitats estudiades a la ciutat més propera.

Self-identity and religion/spirituality

Although medicine is practised in a secular setting, religious and spiritual issues have an impact on patient perspectives regarding their health and the management of any disorders that may afflict them. This is especially true in psychiatry, as feelings of spirituality and religiousness are very prevalent among the mentally ill. Clinicians are rarely aware of the importance of religion and understand little of its value as a mediating force for coping with mental illness. This book addresses various issues concerning mental illness in psychiatry: the relation of religious issues to mental health; the tension between a theoretical approach to problems and psychiatric approaches; the importance of addressing these varying approaches in patient care and how to do so; and differing ways to approach Christian, Muslim, and Buddhist patients. This is the first book to specifically cover the impact of religion and spirituality on mental illness.

Changing Religiosity, Changing Politics? The Influence of 'Belonging' and 'Believing' on Political Attitudes in Switzerland

Starting from theories of secularization and of religious individualization, we propose a two-dimensional typology of religiosity and test its impact on political attitudes. Unlike classic conceptions of religiosity used in political studies, our typology simultaneously accounts for an individual's sense of belonging to the church (institutional dimension) and his/her personal religious beliefs (spiritual dimension). Our analysis, based on data from the World Values Survey in Switzerland (1989-2007), shows two main results. First, next to evidence of religious decline, we also find evidence of religious change with an increase in the number of people who "believe without belonging." Second, non-religious individuals and individuals who believe without belonging are significantly more permissive on issues of cultural liberalism than followers of institutionalized forms of religiosity.

The Original Risk: Over-Theologizing Ethics and Under-Theologizing Sin

The project of articulating a theological ethics on the basis of liturgical anthropology is bound to fail if the necessary consequence is that one has to quit the forum of critical modern rationality. The risk of Engelhardt's approach is to limit rationality to a narrow vision of reason. Sin is not to be understood as the negation of human holiness, but as the negation of divine holiness. The only way to renew theological ethics is to understand sin as the anthropological and ethical expression of the biblical message of the justification by faith only. Sin is therefore a secondary category, which can only by interpreted in light of the positive manifestation of liberation, justification, and grace. The central issue of Christian ethics is not ritual purity or morality, but experience, confession and recognition of our own injustice in our dealing with God and men.

« L'esthétique du chant dans la piété calviniste aux premiers temps de la Réforme (1536-1545) »

Contrairement aux idées reçues, l'esthétique assume bien une fonction dans les formes rituelles adoptées par les Eglises issues de la Réforme calviniste. Mais il revient moins à l'image, considérée avant tout comme une source de distraction, qu'à la musique de porter cette dimension dans la piété réformée. Retraçant la formation de la pensée calvinienne sur la question des rapports entre culte et musique entre 1536 et 1543, cette étude montre comment le théologien en vient durant ces années à considérer que le chant des psaumes permet de concilier dans la dévotion, un processus cognitif, guidé par le sens des paroles, et un mouvement affectif, suscité par la mélodie. C'est, aux yeux de Calvin, de la jonction de ces deux dynamiques que naît l'élévation spirituelle à laquelle le culte doit conduire. Notwithstanding common belief, aesthetics had an important function in ritual forms implemented by Reformed Calvinist Churches. The impact of aesthetics on reformed piety rested less on images, considered to be a source of distraction, than on music. By reconsidering the evolution of Calvin's thoughts on the relationship between music and religious services between 1536 and 1543, this study reveals how Calvin came to consider that by singing the psalms, Christians could conciliate in prayer a cognitive process which was to be guided by both the meaning of the words and the emotions triggered by the tune. For Calvin, the spiritual elevation to which religious services should lead was to emerge from the conjunction of these two impetuses.

« The Aesthetics of Song in Calvinist Piety in the Early Reformation (1536-1545) »

Contrary to common belief, aesthetics had an important function in ritual forms implemented by Reformed Calvinist Churches. The impact of aesthetics on Reformed piety rested less on images, considered to be a source of distraction, than on music. By reconsidering the evolution of Calvin's thoughts on the relationship between music and religious services between 1536 and 1543, this study reveals how Calvin came to consider that, by singing psalms, Christians in their devotion could conciliate both a cognitive process guided by the meaning of the words and an affective response triggered by the tune. For Calvin, the spiritual elevation to which religious services should lead was to emerge from the conjunction of these two impetuses.

Report of the National Advisory Committee on Palliative Care

Over thirty years ago, Prof. John Hinton voiced his criticisms of the standard of medical care offered to patients with advanced and life-threatening conditions. In the decades that followed, we have witnessed a remarkable renaissance in terms of our understanding of the needs of patients in the final stages of life. Developments in therapeutics and in our knowledge of pain and symptom management have spearheaded a quiet but very effective revolution. In parallel with developments in medical science, we have developed a much deeper understanding of the complex psychosocial and spiritual needs of patients and their families, as they seek to cope with the pain and suffering associated with progressive and inevitable loss Download the Report here

End-of-Life Care for Older People in Acute and Long-Stay Care Settings in Ireland

The National Council on Ageing and Older People (NCAOP) and the Irish Hospice Foundation (IHF) are pleased to present this report, End-of-Life Care for Older People in Acute and Long-Stay Care Settings in Ireland. The report details the results of research that focuses, for the first time in Ireland, on the quality oflife and quality of care at the end-of-life for older people in various care settings including acute hospitals, public extended care units, private nursing homes, voluntary nursing homes and welfare homes. The report provides a new model for care at the end-of-life which goes beyond specialist palliative care provision to embrace a compassionate approach that supports older people who are living with, or dying from, progressive, chronic and life-threatening conditions, and attends to all their needs: physical, psychological,social and spiritual. Download document here

Cos i espiritualitat : in-corporant rituals i creences en les noves formes de religiositat

El fenomen de les noves religions posa de relleu la importància del cos i les emocions com a elements constitutius de la subjectivitat. En aquest treball s'estudia el procés de construcció de la identitat espiritual, a través de la in-corporació de nous valors i creences, i de la corporeïtzació dels rituals. Es parteix d'una aproximació etnogràfica, a través d'un treball de camp al sí d'un grup d'orientació oriental. A partir de l'observació participant i la celebració d'entrevistes, es proposa analitzar com es forja l'espiritualitat. En tant que experiència corporal, es posa de manifest la rellevància de les emocions en els processos d'interacció i socialització de la persona en un grup donat.

La constitució de la naturalesa moral de l'home

En aquest treball filosòfic pretenem reflexionar sobre l'origen natural del fet moral, tot fent una comparació amb fets culturals, com ara, els Drets Humans o la mutilació genital femenina. La conclusió és que la moral es basa en el sentit dels comportaments més que no els comportaments en si mateixos.

PHA supports World Hospice and Palliative Care Day

Saturday 8 October 2011 marks World Hospice and Palliative Care Day. The Public Health Agency would like to celebrate and support hospice and palliative care around the world by raising awareness and understanding of the needs - medical, social, practical and spiritual - of people living with a life-limiting illness, and their families.This year's World Hospice and Palliative Care Day theme is 'Many diseases, manylives, many voices - palliative care fornon-communicableconditions'.The theme will focus on how people living with conditions thatare notinfectious can benefit from palliative care.Non-communicable diseases (NCDs), which include cardiovascular diseases, cancers, chronic respiratory conditions and diabetes, make up60% of deaths worldwide. The majority of thesedeaths occur in low and middle income countries, where palliative care is often not available. To get involved in World Hospice and Palliative Care Day, log on to www.worldday.org/get-involved/ which gives you ideas and suggestions on what you can do on the day to support people living with life-limiting illnesses, and their families.Mary Hinds, Director of Nursing and Allied Health Professions, PHA, and Chair of the Implementation Process for End of Life Care in Northern Ireland, said: "Good quality palliative and end of life care will be important for us all. 'Living Matters, Dying Matters' is a five year strategy for palliative and end of life care in Northern Ireland, established to ensure that any person living with a life-threatening illness lives well and dies well, irrespective of their condition or care setting. "It has been encouraging to see the plans being taken forward by the Health and Social Care Trusts in partnership with local hospices and other providers, and involving local people."We aim to ensure that people receiving palliative care, their families and carers, are provided with high quality care across all settings and conditions, and are supported to enjoy a good quality of life, maximising their potential through the course of their illness."There is still some progress to be made within the context of the review of health and social services. We are looking for statutory and voluntary services to work together to make a significant difference in improving access to high quality services for those with life-limiting conditions, and to develop innovative approaches to care."

Christians, Muslims, Jews, and their religions

Depending on the context, Christians, Muslims and Jews have constructed their own religion, perceived the religions of others, and articulated relations between religions in different ways. This paper examines the rise in history of the three communities, which came to identify themselves through their religions and have been highly sensitive to differences. It indicates common features and parallels of which adherents may have been more or less conscious. The central question in such research is what persons and groups mean in particular situations when they call themselves Christian, Muslim or Jewish. The variety of personal and group identities in the three religious communities has been concealed partly by religious leaderships concerned with the survival of their flocks, and partly by the use of the general concepts of Christianity, Islam and Judaism with which believers have been called to identify. These concepts have shut people into separate religious pigeonholes and could thus be used to support ethnic, social and other rivalries. This pigeonholing has also confronted more spiritually-oriented people with problems of social identity, religious belonging and spiritual authenticity.