Witnessing death does not necessarily relieve the dis-comfort of death: analysis of the relationship between religiosity and thanatophobia in medicine undergraduate students

Introduction: It is known that very few issues related to death and religiosity/spirituality are addressed during medical graduation. Understanding the process of death and dying is still a problem for medical students before the terminal condition of a patient. Probably the medical students of the fifth graders overestimate their abilities, probably because they have not yet had contact with terminally ill patients or because they have not graduated, they do not take responsibility for the death of a patient they are following. In Brazil, many students believe that the topic of spirituality influences health, but they do not feel prepared to address this issue with patients. Objective: It was to analyze whether there is a relationship between religiosity and thanatophobia in medical students. It also analyzed whether there was a correlation between fear of death and specific religions, sex and age, and the index of religiosity with sex and age. Methods: Followed a prospective observational cross-sectional model, following the STROBE clinical research rules. This study was analyzed and approved by the Research Ethics Committee (CEP) according to a substantiated opinion number 2,031,705, and obtaining the patient's consent. Results: A total of 542 students (61.2% of the total) answered the questionnaire. Most were female (65.7%) and with a mean age of 22.31 (ranging from 17 to 39 years). The majority of students have a religion (90.1%) and 90.4% considered it important to address the issue of death and religiousness during graduation. In this study, it was observed that most students, in addition to having some kind of religion, consider it important to address the themes highlighted during the course. This was similar to the findings in other studies. There was no statistically significant relationship between having a religion and being less afraid of death. However, students with higher levels of intrinsic religiosity showed greater discomfort when dealing with terminal patients. Furthermore, no studies comparing these two subjects were found. It was also found in this research that students with high levels of religiosity consider it more important to address the issues in question, with the majority being female students. Conclusion: It is necessary to include the topic in the medical academy, and it is essential to prepare a more humanistic and dedicated professional for patients, whether active or palliative treatment.

Effects of the COVID-19 Pandemic on the Spiritual and Mental Well-Being of ICU Surrogates and their Treatment Preferences

Aspects of religiosity and spirituality (R/S) are associated with alleviating stress and influencing the treatment decision-making process in surrogates of patients in the intensive care unit (ICU). The COVID-19 pandemic has affected the mental health of the population, but no significance has been established with spiritual well-being. This study hypothesized that the pandemic negatively affected surrogate spiritual well-being in a relationship mediated by a surrogate’s intrinsic religiosity, religious coping, and non-organizational religiosity. It was also hypothesized that surrogates would desire less aggressive treatments and have lower goals of patient function due to the pandemic. Baseline surrogate survey data using the FACIT-sp, Brief RCOPE and Durel scales, as well as answers to questions regarding treatment preferences and goal of patient function from the Chaplain Family Project were used in this study along with the pandemic status of the surrogate at the time of interview. There were 100 surrogates interviewed prior to the pandemic and 82 interviewed during the pandemic with a mean age of 54.5 and 53.8 years, respectively, who were mostly white (82.0% and 75.6%, respectively), female (72.0% and 72.0%, respectively), and on average had obtained at least an associate degree. There was a significantly greater preference for aggressive, life-sustaining interventions (LSIs) over relief of pain (26.1% pre-pandemic to 40.9% during pandemic, p=0.0494) and a significantly fewer proportion of patient-surrogate advance conversations (66.7% to 51.9%, p=0.0435) in the during pandemic group. There was no statistical difference found in spiritual well-being, intrinsic religiosity, religious coping, non-organizational religiosity (NOR), treatment preferences, nor patient function goals between the pandemic status groups, when controlling for surrogate demographics and previous patient advance care planning. A longitudinal study should further investigate the possible effect of the pandemic upon surrogate spiritual well-being and ICU decisions and experiences for greater clarity.

DOES INTRINSIC RELIGIOSITY MODERATE BETWEEN THE SELF-ASSESSMENT SYSTEM AND TAX EVASION? A RESEARCH-BASED ON GENDER

<p class="JurnalASSETSABSTRAK"><strong>ABSTRACT</strong></p><p>This study aims to examine the effect of the self-assessment system on tax evasion and the effect of intrinsic religiosity moderation on the relationship between the self-assessment system and tax evasion. This study also differences in the influence of gender on the effect of the self-assessment system on tax evasion. This research method uses moderated regression analysis (MRA) and an independent sample t-test. The results show that the self-assessment system had a negative effect on tax evasion. Meanwhile, intrinsic religiosity does not moderate the relationship between the self-assessment system and tax evasion. There are no gender differences at the level of the self-assessment system, intrinsic religiosity, and tax evasion.</p><p class="JurnalASSETSABSTRAK"><strong><em>ABSTRAK</em></strong><em></em></p><p><em>Penelitian ini bertujuan untuk menguji pengaruh self-assessment system terhadap tax evasion dan efek moderasi religius intrinsik pada hubungan self-assessment system dengan tax evasion. Penelitian ini juga menganalisis perbedaan gender pada tingkat self-assessment system, religius intrinsik dan tax evasion. Metode penelitian ini menggunakan analisis moderated regression analysis (MRA) dan independent sample t-test. Hasil penelitian menunjukkan bahwa self-assessment system berpengaruh negatif terhadap tax evasion. Religius intrinsik tidak memoderasi hubungan self-ssessment system dengan tax evasion. Tidak terdapat perbedaan gender pada tingkat self-assessment system, religius intrinsik dan tax evasion.</em></p>

The relationship between religious beliefs and mental state, care burden, and quality of life in parents of infant patients with congenital heart disease

Objective: To evaluate the relationship between religious beliefs and mental state, care burden, and quality of life in parents of infantile patients with CHD. Methods: A cross-sectional study was conducted at a provincial hospital in Fujian, China. In this study, 114 parents of infant patients with CHD were successfully enrolled. Data were collected using the Duke University Religion Index, Hospital Anxiety and Depression Scale, Zarit Caregiver Burden Interview, and 36-Item Short-Form Health Survey. Results: The organisational religious activity, non-organisational religious activity, and intrinsic religiosity of parents were significantly related to the care burden and quality of life, and the two dimensions of non-organisational religious activity and intrinsic religiosity of parents were significantly related to their anxiety symptoms. No association was found between parents’ religious beliefs and their depressive symptoms. Among Buddhist parents, non-organisational religious activity and intrinsic religiosity reduced the care burden and improved quality of life. Among Christian parents, organisational religious activity and non-organisational religious activity were found to reduce the care burden, while organisational religious activity and intrinsic religiosity were found to improve quality of life. There was no correlation between the sub-dimensions of religious beliefs and a negative impact on the care process in Muslim parents. Conclusion: Religious beliefs have a protective effect on the parents of infant patients with CHD. They help relieve parents’ anxiety, reduce their care burden, and improve their quality of life. In addition, different religious beliefs have different dimensions of influence on caregivers.

Spiritual Motivations to Practice Medicine: A Survey of Cancer Care Providers

Background: There is increased interest in the role of spirituality in the cancer care context, but how it may inspire individuals to pursue a career as a healthcare provider is unknown. We sought to determine the relationship between intrinsic religiosity, religious identity, provider role, and spiritual motivations to practice medicine. Methods: A cross-sectional survey was administered to healthcare providers at a large, Midwest Comprehensive Cancer Center. The relationship between provider type, intrinsic religiosity, religious identity, and spiritual motivations to practice medicine was assessed with binary logistic regression. Results: Among 340 participants, most were female (82.1%) or Caucasian (82.6%) and identified as being religious (57.5%); median age was 35 years (IQR: 31-48). Providers included nurses (64.7%), physicians (17.9%), and “other” (17.4%). Compared with physicians, nurses were less likely to agree that they felt responsible for reducing pain and suffering in the world (OR: 0.12, p = 0.03). Similarly, “other” providers were less likely than physicians to believe that the practice of medicine was a calling (OR: 0.28, p = 0.02). Providers with a high self-reported intrinsic religiosity demonstrated a much greater likelihood to believe that the practice of medicine is a calling (OR:1.75, p = 0.001), as well as believe that personal R&S beliefs influence the practice of medicine (OR:3.57, p < 0.001). Provider religious identity was not associated with spiritual motivations to practice medicine (all p > 0.05). Conclusion: Intrinsic religiosity had the strongest relationship with spiritual motivations to practice medicine. Understanding these motivations may inform interventions to avoid symptoms of provider burnout in cancer care.

Are atheist consumers less ethical? Investigating the role of religiosity and atheism on consumer ethics

Purpose There is a perception that non-religious consumers are less ethical than religious consumers. Studies found prejudices against atheists around the world and assumed that those who committed unethical behavior were more likely to be atheists. Hence, first, the purpose of this study is to investigate the effect of consumers’ intrinsic religiosity, extrinsic religiosity and atheism on consumers’ ethical beliefs. Second, this study attempts to segment consumers and identify differences between these segments. Design/methodology/approach Using data from 235 study participants in the USA and 531 in Vietnam. Subsequently, a two-step cluster approach was used to identify segments within these samples. Findings The study results show consumers’ intrinsic religiosity negatively influences all consumers’ unethical beliefs. Similarly, atheism also negatively influences all consumers’ unethical beliefs. This study also complements other studies exploring consumer ethics in developing countries. In addition, the segmentation analysis produced unique segments. The results from both samples (USA and Vietnam) indicated that non-religious consumers are less likely to accept various unethical behaviors compared to religious consumers. Religious consumers are not necessarily more ethical and atheism consumers are not necessarily less ethical. In the end, are implications for business ethics, religious and non-religious leaders on how to view the impact of beliefs on consumer ethical behaviors. Originality/value This is one of the first few studies investigating the impact of atheism on consumer ethics. The results of this study further extend the knowledge of study in consumer ethics by comparing consumers’ religiosity and atheism.

THE SANCTIFIED AND THE NON-SANCTIFIED: WHY INTRINSIC MUSLIM CONSUMERS OFTEN DIGRESS THE HALAL CONSUMPTION ETHICS?

West African researchers have investigated consumption and religious beliefs to explain the weight of religion on individuals’ consumption behavior. However, studies that investigated intrinsic religious beliefs and consumption in the context are not common. The purpose of this research is to explore how intrinsic religious beliefs shape the Muslim consumer behavior in the sector of beverages. The approach is a quantitative one and based on a post-positivist stance. The results show that Muslims intrinsic religiosity has some sensitive effects on consumer behavior in a multi-religious environment tinted by extreme poverty, and a strong cultural heritage of consumption. Thus, the intrinsic religious beliefs effects on consumer behavior are sometimes characterized by some non-tolerant and violent attitude from the part of some consumers. Keywords: Intrinsic Religiosity, Consumer Behavior, Islamic Ethics, Non-Alcoholic Drinks, Marketing.

Instrinsic Religiosity mempengaruhi Niat Beli Produk Halal

This study aims to determine the effect of Intrinsic Religiosity, Knowledge of Halal Products on Intention to Purchase Halal Products with Halal Product Awareness as a mediating variable. The technique used is purposive sampling technique. The results showed that the intrinsic religiosity variable had a significant effect on the intention to buy halal products, the intrinsic religiosity variable and knowledge of halal products had a significant effect on halal product awareness. The variable knowledge of halal products is not significant to the variable of purchase intention of halal products. Halal product awareness mediates intrinsic religiosity and knowledge of halal products on the purchase intention of halal products produk.