IT'S ONLY NATURAL: HUMANISM'S HIGHER PURPOSE

Think ◽  
2010 ◽  
Vol 9 (24) ◽  
pp. 7-11
Author(s):  
John Shook
Keyword(s):  
Religious Beliefs ◽  
Religious Life ◽  
Purpose In Life ◽  
Religious People ◽  
Clear Cut ◽  
Higher Purpose

It's only natural to wonder about the higher purposes in one's life. Religious people sometimes argue that because they discover and enjoy a higher purpose to life, then religious beliefs appear quite natural and reasonable. This argument can be turned around, to make humanism look unnatural and unreasonable, if humanism denies any higher purpose to life. Either way, humanism seems inhumanly cold towards the very notion of ‘higher purpose’, but is this matter really so clear-cut and simple? Religious humanists stand as counter examples to the notion that a religious life is incompatible with a humanistic philosophy. Secular humanists might be said to enjoy a spiritual aspect to their lives as well, if that aspect simply means devoted pursuit of higher purposes in this life. The confusions in these sorts of arguments probably originate in the ambiguous phrase, ‘a higher purpose to life’, which can be understood in several ways. If we discriminate between the more common meanings, and consider them separately, then any real disagreement between religion and humanism should begin to emerge. People can be heard to talk about ‘having a higher purpose in life’. Some say that they seek a ‘purpose higher than life’. Others talk about wanting a ‘higher purpose for life’. In which ways can humanism endorse such talk of a ‘higher purpose’?

Specific of believers’ perception of the situation with Covid-19 epidemic: public opinion research data

2021 ◽  
pp. 113-125
Author(s):  
MAKSYM PARASHCHEVIN
Keyword(s):  
Public Opinion ◽  
Religious Beliefs ◽  
Religious Life ◽  
Research Data ◽  
The State ◽  
Religious Organizations ◽  
Religious Practices ◽  
Public Opinion Research ◽  
Critical Attitude ◽  
Religious People

Quarantine restrictions associated with the COVID-19 epidemic, except for other spheres, tightly touched upon the sphere of religious life, in particular the implementation of religious practices in a well-established way. The state tried to introduce restrictions on these practices, which, given their connection with the sphere of sacred, may have consequences in the strengthening social tensions or open resistance from believers. The situation with discontent and criticism by religious organizations took place, but the reaction from the wide masses of believers is more important. Accordingly, there is a need for fixation and tracking of such a reaction. The data obtained in the survey of the Ukrainian population indicate a greater, compared with non-religious people, the concerns of believers with the situation with the epidemic of COVID-19. This may be a consequence of both the influence of information and interpretations that believers receive in their religious organizations and the specifics of the personality and the worldview of believers associated with their religious beliefs. At the same time, the more concern with epidemic by religious persons is not connected with a more critical attitude to the actions of authorities and with the desire to full abolition of the existing restrictions.

Biomedical Ethics for Jehovah’s Witnesses and Patient Blood Management

2021 ◽  
Vol 27 (2) ◽  
pp. 49-54
Author(s):  
Sunghwan Cho
Keyword(s):  
Religious Beliefs ◽  
Biomedical Ethics ◽  
Blood Transfusions ◽  
Patient Blood Management ◽  
Blood Management ◽  
Jehovah’S Witnesses ◽  
Jehovah's Witnesses ◽  
Religious People

Jehovah’s Witnesses refuse blood transfusions according to religious beliefs, and for this reason, most hospitals and doctors have refused their treatment. There are more than 100,000 religious people in Korea, but there are few bloodless centers that can receive their treatment. So, the number of Jehovah’s Witnesses patients visiting bloodless centers in Soonchunhyang University Bucheon Hospital has been increasing every year. Despite this situation, no legal or medical countermeasure has yet been proposed against them. Therefore, I would like to take a bioethical approach based on “principles of biomedical ethics” and introduce “patient blood management” which is currently spreading in advanced medical countries.

scholarly journals ATTITUDES TOWARD DEATH AND THE RELIGIOUS CONSCIOUSNESS OF YOUTH

2019 ◽  
Vol 7 (6) ◽  
pp. 718-721
Author(s):  
Tatyana Anatolevna Fenvesh ◽  
Antonina Viktorovna Andreeva ◽  
Aleksandr Pavlovich Pavlov ◽  
Pavel Anatol`evich Starikov ◽  
Ekaterina Yur'evna Zabelina
Keyword(s):  
Religious Beliefs ◽  
Social Philosophy ◽  
Fear Of Death ◽  
Social Anthropology ◽  
Religious Ideology ◽  
Religious People ◽  
Religious Consciousness ◽  
Attitudes Toward Death ◽  
Attitude Towards Death ◽  
The Subject

Purpose of the study: this study aimed to analyze the modern representation of death by studying the attitude of religious people, mainly Christians, towards death. Methodology: On the basis of the Siberian Federal University, the authors conducted research on the attitude of student youth towards death. The questionnaire in a standardized fashion was used. Likert scale judgments were analyzed. The methodological concepts of the attitude towards the death of such authors as Philippe Ariès and Gilbert Durand, as well as the Russian cosmists, served as the prerequisite for the formation of the research hypothesis. The group of the respondent demonstrated the religious beliefs and their faith in God. The answers of the group were interpreted on the subject of their attitude towards death, the ideas of death, and the types of protection against the fear of death. Main Findings: In the course of this work, the authors determined that the majority of student youth formed a negative representation of death that does not correspond with the religious ideology. Several concepts that reflect the attitude of youth towards death and their method of fighting the fear of death are described. The authors draw a conclusion on the state of the religious consciousness of student youth that is a result of unfamiliarity with religious norms or the fusion of the traditions of various religions. Applications of this study: The study would serve as an antecedent to further investigation on people’s attitude towards death. The research results can also be applied in social anthropology, social philosophy, and sociology. Novelty/Originality of this study: The study shows the important attitude of student youth towards death and can help to form the main problems of the religious consciousness of student youth.

FAITH IN THE COURTS: RELIGIOUS DRESS AND HUMAN RIGHTS

2007 ◽  
Vol 66 (3) ◽  
pp. 657-697 ◽  
Author(s):  
Nicholas Gibson
Keyword(s):  
Human Rights ◽  
Religious Beliefs ◽  
Religious People ◽  
Current Events ◽  
Religious Dress

We live in “an age of increasingly multicultural societies”. This multiplicity of cultures brings with it diversity and differences: religious beliefs form one, but arguably an increasingly important, point of distinction within our societies today – both between religious and non-religious people and between people of different faiths. Recent and current events – local and global – emphasise the importance for society of maintaining adequate means of mediating between different and divergent interests in matters of faith.

scholarly journals Realisasi Ajaran Teologi Sosial Melalui Tradisi Ngejot di Masa Pandemi Covid-19

2021 ◽  
Vol 12 (2) ◽  
pp. 159
Author(s):  
I Wayan Sunampan Putra
Keyword(s):  
Religious Pluralism ◽  
Daily Life ◽  
Religious Life ◽  
Religious Communities ◽  
Community Life ◽  
Human Being ◽  
Human Beings ◽  
Religious People ◽  
Important Phenomenon ◽  
Religious Obligation

<em><span lang="IN">Harmony in religious life is an important phenomenon to note. Considering that several different religions have developed in Indonesia, it is necessary to apply the teachings of harmony theology. Community life under religious pluralism is not always harmonious. In daily life, several cases of disharmony of religious communities often occur. This disharmony occurs because of the lack of tolerance between religious people with one another. To bring back the attitude of tolerance, one needs to explore religious teachings. Thus, there is no longer a nerrow mind against Hindus. The theology of harmony in the Hindu perspective in this case seeks to provide teachings about the unity of mankind. </span><span lang="EN">In the Hindu perspective of harmony theology, every human being should respect his fellow human beings because they come from the same source, namely God. Harmony is a religious obligation and obedience to God, it is also a cultural guideline and customs. The synergy between the two has always greatly influenced people's perspectives and attitudes regarding various matters, including efforts to create a harmonious life in the midst of plurality.</span><span lang="EN"> </span></em>

scholarly journals Religiosity and Confirmation Bias or: How I learned to stop worrying and love preregistered direct replications.

2018 ◽  
Author(s):  
Jonathon McPhetres
Keyword(s):  
Publication Bias ◽  
Religious Beliefs ◽  
General Relation ◽  
Confirmation Bias ◽  
Total N ◽  
Religious People ◽  
Intuitive Thinking ◽  
Initial Results

Based on research suggesting that religiosity is associated with intuitive thinking and provides a sense of structure and consistency, I test the hypothesis that religiosity is associated with a stronger general susceptibility to confirmation bias when reasoning about mundane topics (total N = 2,262). Initial results across four studies were suggestive of a general relation between religiosity and confirmation bias, but two large preregistered replications failed to provide additional confirmatory evidence. While these results do suggest that religious people may have a stronger bias when evaluating information regarding their religious beliefs (Study 4), this bias does not appear to extend beyond that domain. In the context of a fitting topic (e.g. confirmation bias), this manuscript exemplifies the value of the combination of preregistration and direct replications even after conducting multiple successful conceptual replications. Psychology, like other sciences, faces severe publication bias favoring significant results. The largely non-significant results presented in this manuscript can be communicated to other researchers in the field who may wish to undertake similar research and begin where this research left off or improve upon its method.

scholarly journals Humanist Chaplains Entering Traditionally Faith-Based NHS Chaplaincy Teams

Religions ◽  
2021 ◽  
Vol 12 (9) ◽  
pp. 744
Author(s):  
Lindsay Jane van Dijk
Keyword(s):  
National Health Service ◽  
Health Service ◽  
National Health ◽  
Religious Beliefs ◽  
Patient Demographic ◽  
Religious People ◽  
Faith Based ◽  
New Development ◽  
First Time ◽  
Healthcare Chaplaincy

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.

scholarly journals RELIGIOUS MODERATION IN THE RECITATION ACTIVITY OF MUSLIMAT NU: An Effort to Prevent Religious Extremism

2021 ◽  
Vol 22 (2) ◽  
pp. 360-376
Author(s):  
Yuyun Rohmawati ◽  
Ahmad Barizi
Keyword(s):  
Qualitative Research ◽  
Religious Life ◽  
Data Display ◽  
Case Study Approach ◽  
Religious People ◽  
Study Approach ◽  
Religious Extremism ◽  
Analysis Technique ◽  
Oral Method

The lives of religious people are often in the spotlight because of complex problems. Religion which is supposed to be the source of peace, causes chaos. Hence, the moderation values must be taught in religious life to create peace. This study aims to explain the efforts and contribution of Muslimat NU Durek Hamlet, Batu City in internalizing the religious moderation values to prevent religious extremism. This is a qualitative research with a case study approach. The data are collected using observation, interviews, and documentation. The analysis technique includes data condensation, data display, conclusion drawing and verifying. The data are then verified using triangulation techniques. The results reveal that there are three efforts done by the Muslimat NU Durek Hamlet to internalize the religious moderation, namely oral method, exemplary, and monitoring. The values taught are balance, tolerance, deliberations, good prejudice and fair. Meanwhile, the contribution of religious moderation in preventing religious extremism is tolerance for differences, being friendly, polite, and doing deliberation.

Religiosity and Desired Emotions: Belief Maintenance or Prosocial Facilitation?

2020 ◽  
Vol 46 (7) ◽  
pp. 1090-1106 ◽  
Author(s):  
Allon Vishkin ◽  
Shalom H. Schwartz ◽  
Pazit Ben-Nun Bloom ◽  
Nevin Solak ◽  
Maya Tamir
Keyword(s):  
Structural Equation Modeling ◽  
Cultural Studies ◽  
Structural Equation ◽  
Religious Beliefs ◽  
Cross Cultural ◽  
Equation Modeling ◽  
Prior Work ◽  
Religious People ◽  
Belief Maintenance ◽  
Competing Hypotheses

We assessed how religiosity is related to desired emotions. We tested two competing hypotheses. First, religiosity could be associated with a stronger desire for emotions that strengthen foundational religious beliefs (i.e., more awe and gratitude and less pride). Second, religiosity could be associated with a stronger desire for emotions that promote prosocial engagement (e.g., more love and empathy and less anger and jealousy). Two cross-cultural studies supported the first hypothesis. Religiosity was related to desire for emotions that strengthen religious beliefs, but not to desire for socially engaging or socially disengaging emotions. These findings held across countries and across several different religions. A third study investigating the mechanisms of both hypotheses using structural equation modeling supported only the first hypothesis. This research extends prior work on desired emotions to the domain of religiosity. It demonstrates that the emotions religious people desire may be those that help strengthen their religious beliefs.

Accuracy of Perception of Attitude: An Intergenerational Investigation

1982 ◽  
Vol 54 (1) ◽  
pp. 271-274 ◽  
Author(s):  
Robert T. Kurlychek ◽  
Terry Steven Trepper
Keyword(s):  
College Students ◽  
Death And Dying ◽  
Purpose In Life ◽  
The Other ◽  
Fear Of Death ◽  
Future Research ◽  
Subjective Response ◽  
Probable Response ◽  
Higher Purpose ◽  
Purpose In Life Test

A group of 23 college students and a group of 21 60 + -yr.-olds responded to the Purpose-in-Life Test and the Collette-Lester Fear of Death Scale, both subjectively and in a manner they perceived the other generation would respond. Actual differences were found on two of the five measures; the older generation reported significantly higher purpose in life and less fear of personal death. Both groups rated the other as having less purpose in life and more fear of death and dying. The 60 + -yr.-old group was accurate in perceiving the college students' feeling of purpose in life, elevation of fear of personal death, and level of fear of the death of another, while the students accurately predicted the older group's ratings on the scales designed to measure the fear of dying of oneself and the feat of another's dying. A significant positive correlation was found between the raters' subjective response to Feat of Death of Others and their perceptions of the probable response of the other generation. Results, interpretations, and directions for future research are discussed.

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