Structural Pluralism for Medicine and Religion

2018 ◽  
Author(s):  
Michael J. Balboni ◽  
Tracy A. Balboni
Keyword(s):  
Spiritual Care ◽  
Common Good ◽  
Structural Pluralism ◽  
Intermediate Space ◽  
Testing Trial ◽  
Structural Space ◽  
Practice Of Medicine ◽  
Public Evaluation ◽  
Scientific Testing ◽  
To Receive

A spirituality of immanence has privatized other spiritual traditions in the practice of medicine. This creates social structures that make it increasingly difficult for patients to receive spiritual care from within their own spiritual traditions. Structural pluralism identifies and challenges the hegemony of immanence by imagining an alternative way to practice medicine. This form of pluralism argues for an intermediate space for communal traditions to hold structural space within the deep practices of medicine, thus upholding the tradition-dependent nature of spirituality and spiritual care, maintaining that spirituality in medicine must protect religious freedom against all forms of spiritual coercion, and identifying an incremental and scientific manner to move from the structures of immanence to pluralism. This proposal calls for a gradual unfolding through scientific testing, trial, and public evaluation toward the common good to enhance spiritual care for patients facing serious illness without imposing religion on patients or clinicians.

scholarly journals hubungan sekolah dengan masyarakat

2020 ◽  
Author(s):  
Rahmah Yulia
Keyword(s):  
Common Good ◽  
Relationship Building ◽  
The Common Good ◽  
School Programs ◽  
The Common ◽  
To Receive ◽  
The Relationship

The relationship between the school and the community is the fabric of interaction that the school strives to receive in the midst of the community to get aspirations, sympathy from the community. And striving for good cooperation between schools and the community for the common good, or specifically for the relationship building schools, is to make the school programs concerned so that the schools can continue to exist.

scholarly journals Hubungan sekolah dengan masyarakat

2019 ◽  
Author(s):  
Rahmah Yulia
Keyword(s):  
Common Good ◽  
Relationship Building ◽  
The Common Good ◽  
School Programs ◽  
The Common ◽  
To Receive ◽  
The Relationship

The relationship between the school and the community is the fabric of interaction that the school strives to receive in the midst of the community to get aspirations, sympathy from the community. And striving for good cooperation between schools and the community for the common good, or specifically for the relationship building schools, is to make the school programs concerned so that the schools can continue to exist.

Spirituality and end-of-life experiences: Meeting the spiritual needs of the dying

2021 ◽  
pp. 413-434
Author(s):  
Peter Fenwick ◽  
Bruno Paz Mosqueiro
Keyword(s):  
End Of Life ◽  
Spiritual Care ◽  
Life Experience ◽  
Scientific Evidence ◽  
Spiritual Needs ◽  
Spiritual Experiences ◽  
Life Care ◽  
Practical Guidance ◽  
To Receive

Most patients in palliative care report that it is very important to receive health care that is respectful, compassionate, and culturally sensitive to their spiritual needs. Providing spiritual care to people approaching the end of life and understanding that their mental and spiritual experiences constitutes a key aspect to providing a more effective treatment and quality of life at this moment. End-of-life experience (ELE) provide comfort, and represents a source of spirituality and meaning to the dying. Spiritual experiences also give hope, meaning, and strength to family members and healthcare professionals dealing with terminal conditions and suffering. This chapter reviews the scientific evidence about ELEs and discusses the potential clinical implications of these experiences to healthcare practice. Different patients’ vignettes are presented to illustrate and provide practical guidance to understanding and addressing ELE and spiritual care in end-of-life care settings.

scholarly journals Provision of Spiritual Care to Patients With Advanced Cancer: Associations With Medical Care and Quality of Life Near Death

2010 ◽  
Vol 28 (3) ◽  
pp. 445-452 ◽  
Author(s):  
Tracy Anne Balboni ◽  
Mary Elizabeth Paulk ◽  
Michael J. Balboni ◽  
Andrea C. Phelps ◽  
Elizabeth Trice Loggers ◽  
...  
Keyword(s):  
Quality Of Life ◽  
Pastoral Care ◽  
Medical Care ◽  
Religious Coping ◽  
Spiritual Care ◽  
Spiritual Needs ◽  
Medical Team ◽  
Aggressive Care ◽  
To Receive

Purpose To determine whether spiritual care from the medical team impacts medical care received and quality of life (QoL) at the end of life (EoL) and to examine these relationships according to patient religious coping. Patients and Methods Prospective, multisite study of patients with advanced cancer from September 2002 through August 2008. We interviewed 343 patients at baseline and observed them (median, 116 days) until death. Spiritual care was defined by patient-rated support of spiritual needs by the medical team and receipt of pastoral care services. The Brief Religious Coping Scale (RCOPE) assessed positive religious coping. EoL outcomes included patient QoL and receipt of hospice and any aggressive care (eg, resuscitation). Analyses were adjusted for potential confounders and repeated according to median-split religious coping. Results Patients whose spiritual needs were largely or completely supported by the medical team received more hospice care in comparison with those not supported (adjusted odds ratio [AOR] = 3.53; 95% CI, 1.53 to 8.12, P = .003). High religious coping patients whose spiritual needs were largely or completely supported were more likely to receive hospice (AOR = 4.93; 95% CI, 1.64 to 14.80; P = .004) and less likely to receive aggressive care (AOR = 0.18; 95% CI, 0.04 to 0.79; P = .02) in comparison with those not supported. Spiritual support from the medical team and pastoral care visits were associated with higher QOL scores near death (20.0 [95% CI, 18.9 to 21.1] v 17.3 [95% CI, 15.9 to 18.8], P = .007; and 20.4 [95% CI, 19.2 to 21.1] v 17.7 [95% CI, 16.5 to 18.9], P = .003, respectively). Conclusion Support of terminally ill patients' spiritual needs by the medical team is associated with greater hospice utilization and, among high religious copers, less aggressive care at EoL. Spiritual care is associated with better patient QoL near death.

scholarly journals Spiritual Care of the Sick

2017 ◽  
Vol 84 (3) ◽  
pp. 220-225 ◽  
Author(s):  
Fr. Juan R. Vélez
Keyword(s):  
Spiritual Care ◽  
Religious Beliefs ◽  
Religious Affiliation ◽  
Spiritual Healing ◽  
Spiritual Needs ◽  
To Receive

In the Gospel we see how people bring the sick to Christ to be healed. As physicians, nurses, and chaplains we are God's instruments bringing physical and spiritual healing to the sick. It is important for those of us who care for the sick to ask them about their religious affiliation and spiritual needs, and then following their cues and in a respectful way to encourage them to pray and, in the case of Catholics, to receive the sacraments. We should also pray for our patients, and when we think they would like it, to pray with them. Summary Physicians and nurses, not only chaplains, should ask patients about their religious beliefs, offer to find spiritual assistance for them, and when appropriate pray with them.

scholarly journals Spiritual care-related opinions and practices of nursing studentsHemşirelik öğrencilerinin manevi bakıma ilişkin görüş ve uygulamaları

2017 ◽  
Vol 14 (1) ◽  
pp. 666 ◽  
Author(s):  
Tülay Sağkal Midilli ◽  
Aslı Kalkım ◽  
Şafak Dağhan
Keyword(s):  
Nursing Students ◽  
Nursing Faculty ◽  
Spiritual Care ◽  
Descriptive Study ◽  
Health Sciences ◽  
Female Students ◽  
Spiritual Needs ◽  
Teaching Staff ◽  
Study Population ◽  
To Receive

This present study was aimed at investigating the spiritual care-related views and practices of students.This descriptive study was conducted between March 2016 and June 2016 at a faculty of health sciences and a nursing faculty. The study population comprised 384 fourth-year nursing students studying in the aforementioned two faculties. Of these 384 students, 292 were included in the study sample.The mean age of the participants was 22.83 ± 1.57. Of the participants, 81.8% were female, 97.6% were single, 55.1% were nursing faculty students and 6.8% were nurses. The rate of the students who stated that they were knowledgeable about spiritual care was 57.9%, and 64.3% (n = 169) of them obtained this knowledge from the faculty. Of the students, 94.1% stated that the patient should be provided with spiritual care, 71.2% said that they were not guided by the teaching staff or responsible nurses on the provision of spiritual care, and 50.7% said that they were not able to meet the spiritual needs of individuals/patients. Of the students, 65.1% did not take lessons about spiritual care in the school they were studying, 69.9% considered themselves incompetent in providing spiritual care to their patients and 81.8% wanted to receive training in spiritual care. In the present study, the rate of those who stated that they were able to meet spiritual requirements of patients was higher among female students (x2 = 7.699, p = 0.006), those attending the nursing faculty (x2 = 8.797, p = 0.003) and those who took courses on spiritual care (x2 = 18.882, p = 0.001). The rate of those who stated that the provision of spiritual care was necessary was higher among those who wanted to receive education on spiritual care (x2 = 17.382, p = 0.001) and those attending the nursing faculty (x2 = 5.549, p = 0.018).It is considered necessary that colleges or faculties should have courses on spiritual care, that students’ lack of spiritual care-related knowledge should be dealt with, and that students should be supported and provided opportunities so that they can give spiritual care to patients they look after. ÖzetBu araştırmada hemşirelik bölümünde öğrenimine devam etmekte olan son sınıf öğrencilerin manevi bakıma ilişkin görüş ve uygulamalarının incelenmesi amaçlanmıştır.Tanımlayıcı tipteki araştırma, bir sağlık bilimleri fakültesi ve bir hemşirelik fakültesinde, Mart-Haziran 2016 tarihleri arasında gerçekleştirilmiştir. Araştırmanın evrenini iki fakültede öğrenim gören 384 dördüncü sınıf hemşirelik öğrencileri oluşturmaktadır. Araştırmanın örneklemine 292 öğrenci dâhil edilmiştir.Araştırmaya katılan öğrencilerin yaş ortalaması 22.83 ± 1.57, %81.8’i kadın, %97.6’sı bekar, %55.1’i hemşirelik fakültesi öğrencisi ve %6.8’i hemşire olarak çalışmaktadır. Öğrencilerin %57.9’u manevi bakım konusunda bilgisi olduğunu ve bilgisi olanların (n=169) %64.3’ünün bu bilgiyi fakültesinden aldığını belirtmiştir. Öğrencilerin %94.1’i bireye /hastaya manevi bakım vermenin gerekli olduğunu, %71.2’si manevi bakım verme konusunda öğretim elemanı ya da sorumlu hemşiresi tarafından yönlendirilmediğini ve %50.7’si bireylerin /hastaların manevi gereksinimlerini karşılayamadığını belirtmiştir. Öğrencilerin %65.1’i eğitim gördüğü fakültede manevi bakımla ilgili ders almadığını belirtmiştir. Öğrencilerin %69.9’unun hastalarına manevi bakım verme konusunda kendilerini yeterli olarak görmedikleri ve %81.8’inin manevi bakım konusunda eğitim almak istediği belirlenmiştir. Araştırmada kız öğrencilerde (x2=7.699, p=0.006), hemşirelik fakültesinde öğrenim görenlerde (x2=8.797, p=0.003) ve manevi bakımla ilgili ders alanlarda (x2=18.882, p=0.001) bireylerin / hastaların manevi gereksinimlerini karşılayabildiklerini belirtenlerin daha fazla olduğu saptanmıştır. Manevi bakımla ilgili eğitim almak isteyenlerde (x2=17.382, p=0.001) ve hemşirelik fakültesinde öğrenim görenlerde (x2=5.549, p=0.018)  manevi bakım vermenin gerekli olduğunu düşünenlerin oranının daha fazla olduğu görülmüştür.Hemşirelik eğitimi veren yüksekokul veya fakültelerde manevi bakım konusunda derslerin verilmesi, öğrencilerin bu konudaki eksik bilgilerinin giderilmesi ve öğrencilerin bakım verdiği bireylere/hastalara manevi bakımı sağlayabilmeleri için fırsatların sağlanması ve desteklenmelerinin gerektiği görülmektedir.

Telemedicine and the Information Highway

2011 ◽  
pp. 178-219
Author(s):  
Bruno Lavi ◽  
Zeev Rothstein
Keyword(s):  
20Th Century ◽  
Medical Data ◽  
Technological Aspect ◽  
Radio Communication ◽  
Electronic Technology ◽  
Information Highway ◽  
Organizational Planning ◽  
Practice Of Medicine ◽  
Transfer Of Information ◽  
To Receive

Health systems broaden their importance in the midst of the ongoing international communications revolution. Health services are a natural candidate to become an integral part of the “information highway”. Terms such as telemedicine, telehealth, teleradiology, and teledermatology have been integrated into technical and academic jargon and have become the object of research and organizational planning. Telemedicine is the utilization of electronic technology to send medical data from one location to another. Supporting technology may be anything from a simple telephone, to complex communication satellite, and modern, videoconference equipment. The term telemedicine is used to define the practice of medicine through communication technology. These two ancient words, medicine and communication, were first linked at the beginning of the 20th century, when ships used radio communication to receive medical assistance. It was only in the early 1960s, however, that link became truly significant. When we discuss communication from the technological aspect, we refer to the means permitting widespread transfer of information.

Teaching Psychiatry to Medical Students: A Lesson for the Teacher

1971 ◽  
Vol 2 (1) ◽  
pp. 81-89 ◽  
Author(s):  
Alan M. Lazerson
Keyword(s):  
Medical Students ◽  
Evaluation Process ◽  
Evaluation Procedures ◽  
Practice Of Medicine ◽  
Second Year ◽  
Delayed Recognition ◽  
Teaching Psychiatry ◽  
Definition Of ◽  
Teaching Learning ◽  
To Receive

As in the clinical practice of medicine, crises are common events in the lives of those who teach. When these are viewed as episodes in the development and continuation of a teaching-learning situation, they serve to focus attention on the entire learning process. The refusal by a section of second year medical students to sign their psychiatry quiz papers is taken as such an event and is scrutinized to help define the task of a teacher of psychiatry in an era of confrontation. With a conceptual focus on the dyad of teacher and student, and a consideration of the collaborative definition of goals, content, methods and evaluation procedures, the author describes his delayed recognition of the full impact of the milieu on the students. Their perception of the evaluation process and the necessity to involve them in it is described. Such elements as work overload, a minimization of the relative importance of psychiatric learning, an understandable fear and mistrust of authority are considered, as are the students' wishes to be good physicians and to receive feedback. A solution to this problem which resolved the crisis and prevented its recurrence is outlined. Such post facto learning by the teacher fosters the activity of the intuitive and cognitive processes in him, and permits him to form new perceptions of the teaching process.

scholarly journals Self-Care and Self-Discipline through Qi Gong

2014 ◽  
Vol 1 (1) ◽  
Author(s):  
Steven Aung
Keyword(s):  
Chinese Medicine ◽  
Traditional Chinese Medicine ◽  
Self Care ◽  
Self Awareness ◽  
Qi Gong ◽  
Whole Person ◽  
Practice Of Medicine ◽  
Valuable Method ◽  
To Receive

Objectives: One of the most important aspects of Qi Gong practice is to understand self-care and self-discipline as a practitioner’s service both to themself and to others. Self-care and self-discipline is physical, mental, and spiritual. By understanding one’s responsibility in this way, practitioners are free to practice medicine as a relationship between themselves and patients, helping them to become a healer.Methods: Traditional Chinese Medicine as a philosophy and practice will be introduced in the context of developing a successful Qi Gong practice. Basic Qi Gong techniques in posture, movement, breathing, phonation, and visualization will be demonstrated interactively. Increasing self-awareness will be emphasized, so that practitioners can use Qi Gong techniques to develop healing skills in their medical practice.Results: Although it requires long-term commitment to receive many of the deeper rewards of a dedicated Qi Gong practice, many of the early benefits are possible with only a modest investment in performing proper Qi Gong techniques. Practitioners will learn to increase their mindfulness and concentration, and understand the value of self-care and self-discipline. Through short practice sessions, the utility of Qi Gong in improving healing will become evident to the novice and initiated alike.Conclusions: Qi Gong is a series of ancient techniques from Traditional Chinese Medicine that promote self-care and self-discipline as a service to oneself and others. Qi Gong is a valuable method for taking care of oneself, and also allows practitioners to transfer its benefits to patients during the compassionate practice of medicine. It forms a foundation for whole person care by strengthening practitioners to provide healing to patients on the physical, mental, and spiritual levels.

scholarly journals Stay-at-Home Orders and the Common Good

2020 ◽  
pp. 002436392095165
Author(s):  
Cynthia Jones-Nosacek
Keyword(s):  
Common Good ◽  
Death Rate ◽  
Healthcare Systems ◽  
The Common Good ◽  
The Poor ◽  
The Us ◽  
The Common ◽  
To Receive ◽  
Essential Service ◽  
At Home

COVID-19, also known as SARS-CoV-2, began in Wuhan, China, late November or early December, 2019 and has since spread rapidly throughout the globe, being declared a health emergency of international concern a month later and a pandemic on March 11, 2020. It is highly contagious with a death rate up to twelve times that of the flu, even higher where the healthcare systems have been strained. To reduce the spread, states have implemented stay-at-home declarations, limiting social gatherings, and closing churches. However, some have argued that churches are an “essential service” and should be reopened in order that the faithful to be able to receive the sacraments, in particular the Eucharist. I will argue that this goes against the Catholic doctrine of the common good and care for the poor and vulnerable. Summary: COVID-19 has caused a pandemic strained health care resources. In response, the US instituted stay-at-home orders which included the closing of places of worship. Within reason, this falls under the Catholic doctrine of the common good and caring for the poor and vulnerable.

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