Studies linking religion and its impact on humans have increased over time with health being the most studied outcome in statistical analysis. Even so, the use of variables, models and approaches has been homogenous being applied among similar groups and places. The aim of the thesis is for that reason to investigate to what extent there is an association between religiousness and health in Cyprus (n=3 355), Finland (n=4 058), Norway (n=4 691) and Ireland (n=6 869) adjusting for potential confounders age, gender and education. Logistic regression analyses were applied, including subjective level of religiousness as predictor and good subjective general health as outcome in conjunction with the Theory of Attachment. The data is collected from The European Social Survey from 2008, 2010 and 2012. Middle religious have significant higher odds of good health than individuals that categorized by themselves as Not at all religious in Cyprus, Norway and Ireland while adjusting for age and education. Low, Middle and High religious are significantly associated with good health in Finland compared to Not at all religious. There is an association between religiousness and health in the four European countries while age and education potentially confound the relationship in Norway and Ireland.

Research supports that social connection is important in both humans and animals. In humans, having a cohesive support/social network system and healthy attachments in childhood predict low risk of later addiction (i.e. substance use disorder), as does perceived support from a religious or other cohesive community. Moreover, personal characteristics such as identifying as religious or spiritual can predict low risk for addiction, but little is known about the intersection of neuroscience and religion/spirituality in this regard. Conversely, adverse childhood experiences (ACEs) have repeatedly been shown to predict later addiction. However, the role of the body’s neuro-hormonal responses, such as the endogenous opioid and oxytocin systems in this process merits further exploration, such as how the production or deprivation of endogenous opioids impact later substance use patterns. Existing research also provides evidence that individuals decrease pursuit of interpersonal connections and social bonds when they use substances that activate opioid receptors. This has been found with both substances of abuse and medications used to treat addiction (e.g., methadone, buprenorphine, naltrexone). Research has also demonstrated that addiction often results in situations of social isolation. However, it remains to be elucidated whether the substances of abuse physiologically meet that need for connection. Importantly, research across numerous fields indicates that intentionally increasing interpersonal connection may be an effective treatment for addiction. However, less is known about how specific characteristics of communities impact the quantity, quality, or effectiveness of care and support for a person with addiction [...] / https://dc.etsu.edu/etsu_books/1292/thumbnail.jpg

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This dissertation takes a sharp methodological turn from prior research on religiousness, spirituality, and culture in organizations by making advances in the study of the structure and role of workplace religio-spiritual beliefs, combining a critical review, theory building, and two empirical sections. The research is based on the premise that the study of individual psychology has yet to address the cross-cultural and domain-specific nature of religio-spiritual beliefs that come to mind naturally in everyday work situations. First, after a case is made for the study of religio-spiritual beliefs, a critical review of the literature provides a comparison of 90 content-based measurement models, and is followed by implications for improving future measurement and research. Second, a conceptual discussion recommends a way forward for a domain-specific conceptualization of religiousness and spirituality and sets a framework for improving methodology, drawing from grounded theory, integral theory, and sense-making methodology. Third, a bottom-up exploration of the religio-spiritual beliefs induced by a variety of workplace situations is conducted through interviews of informants from six major faith traditions, plus the spiritual-but-not-religious. From the analysis, workplace situations, associated beliefs, and mental modules are structured according to the four quadrants of the Workplace Integral Model, each quadrant typified by a different workplace-grounded existential dilemma. Fourth, a higher level of religio-spiritual cognition is accessed through a sense-making methodology, revealing why and how work-related thoughts, self-concepts, and experiences become imbued with religio-spiritual significance, as illustrated in eight modes arranged on a Religio-Spiritual Sense-Making Circumplex. It is hoped that these findings can help set a foundation for future progress with research methods, measurement models, and theory building focused on the religio-spiritual thoughts of a diversity of people in the workplace. / Thesis / Doctor of Philosophy (PhD)

The role of the state in land use control was examined in general, and in relation to the land use context of Alaska. The study provides a brief overview of the history of land ownership and land control in Alaska as well as the particular difficulties attendant to the control and management of lands in Alaska. The types of land use control mechanisms and strategies available to Alaska, and their applicability to the Alaska context are examined through case studies of land use programs in Hawaii, Florida, Vermont and Oregon. Finally, the elements of Alaska's land use framework are identified in order to provide insight into the types of land use controls which might form the basis for a state land use control program for Alaska. The study concludes by offering a number of specific recommendations on the actions required to create a viable, comprehensive state land use program for Alaska. / M.S.

Compared to the general population, diabetic patients experience a higher prevalence of depression, which can often exacerbate diabetic symptoms and complicate treatment. Studies show that religion is associated with both better physical health and better psychological functioning; however, studies incorporating religion and depression among diabetic individuals are scarce. The present study addressed this gap in the literature by examining archival data from the 2008 and 2010 data waves of the Health and Retirement Study (HRS). Cross-sectional findings confirmed that stronger religiosity was positively correlated with perceived diabetes control and positive diabetes change, and negatively correlated with total number of depressive symptoms and total number of weeks depressed. Longitudinal findings confirmed that stronger religiosity in 2008 was positively correlated with perceived diabetes change in 2010 and negatively correlated with total number of depressive symptoms in 2010. Logistic regression and multiple regression analyses were performed to test four moderation models. Results showed that religiosity significantly moderated the relationship between perceived diabetes control and total number of weeks depressed. More specifically, for diabetics with low levels of religiosity, whether they believed their diabetes was under control or not did not make a significant difference in the total number of weeks depressed. However, high levels of religiosity served as a buffer against the duration of depressive symptoms but only for diabetics who perceived to have their diabetes under control. Understanding how these constructs jointly influence diabetes management and psychological functioning is critical in that medical professionals may utilize such knowledge to enhance treatment outcomes.

The existential dimension has gained importance in health studies in the last decades (Moreira-Almeida & Koenig, 2006; DeMarinis, 2008). Little Swedish research exists in this area. A pilot study was conducted in a suburban Stockholm, Church of Sweden parish. Research question was: “How does the existential dimension of health, understood as the ability to create and maintain a functional meaning-makings system, affect the person’s self-rated health and quality of life?” Theoretical framework included: health research focusing the existential dimension; public health through psychology of religion; and, object-relations theory. The mixed-methods format included semi-structured interviews, and surveys: 1) on meaning-making, and 2) Swedish pilot translation of WHOQOL-SRPB (self-rated health and quality of life including spirituality, religiousness and personal beliefs). Central results showed a positive relation between the existential health dimension and: overall ratings of physical, mental, social, and environmental health (p = .008); the overall existential health dimension and mental health (p = .008); and, social health (p = .046) and, the combined health items “How do you feel?” and “How satisfied are you with your health?” (p = .001). These results find support in WHO’s health perspective, and are linked to DeMarinis’ health dimensions and Winnicott’s understanding of potential space. Health dimensions: physical, mental, social, ecological and existential, are closely interlinked. The existential dimension is important through interaction with the others, and through its function as an autonomous health dimension. The study underlines the need for – and offers a culturally-tested method and model to explore existential needs in this secularized context.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-09-13T12:51:46Z No. of bitstreams: 1 Robson Stigar.pdf: 1249851 bytes, checksum: 14a85d801474d4dbc262ac0fb4561ece (MD5) / Made available in DSpace on 2018-09-13T12:51:46Z (GMT). No. of bitstreams: 1 Robson Stigar.pdf: 1249851 bytes, checksum: 14a85d801474d4dbc262ac0fb4561ece (MD5) Previous issue date: 2018-08-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Fundação São Paulo - FUNDASP / The work of Edgar Morin is developed on the aegis of complexity, seeking in this way to analyze reality through the various areas of knowledge. In view of this characteristic of complex thinking, it may be posited that no area of knowledge should or can be excluded from its analysis. In this sense, religiosity, although not directly addressed in the author's writings, can and should be considered as an object of investigation. In this perspective, the general objective of this study is: to analyze the way in which the religiosity in the thought of Edgar Morin is found. The investigative itinerary was guided by the following problematic: what are the assumptions of Morin's work that allow access to religiosity? For that, the biographical and philosophical route from which Morin structures his epistemological assumptions was analyzed. In this were access routes - mythical, ethical and scientific - that allow the contextualization of the theme of religiosity in the thought of the author. Thus, it is argued in this thesis that Edgar Morin's thought has a religious perspective, which is accessed through three foundations of the method by which it constitutes the epistemology of complexity: myth, ethics and science. This study does not exhaust the possibilities of research on the question of religiosity in Morin's thought. But, it is intended to enable a critical reflection on religiosity and its new configurations, in the context of contemporaneity / A obra de Edgar Morin é desenvolvida sobre a égide da complexidade, buscando desta forma analisar a realidade por meio das diversas áreas do conhecimento. Tendo em vista, esta característica do pensamento complexo, pode-se postular que nenhuma área do saber deve ou pode ser excluída de suas análises. Neste sentido, a religiosidade, apesar de não ser abordada diretamente nos escritos do autor, pode e deve ser considerada como objeto de investigação. Nesta perspectiva, o objetivo geral deste estudo é: analisar a forma pela qual se encontra a religiosidade no pensamento de Edgar Morin. O itinerário investigativo foi norteado pela seguinte problemática: quais os pressupostos da obra de Morin que permitem o acesso a religiosidade? Para tanto, analisou-se o percurso biográfico e filosófico a partir do qual Morin estrutura seus pressupostos epistemológicos. Neste foram encontradas vias de acesso – mítica, ética e científica – que permitem a contextualização do tema da religiosidade no pensamento do autor. Assim, defende-se, na presente tese: que o pensamento de Edgar Morin, possui uma perspectiva religiosa, que é acessada por meio de três fundamentos do método pelo qual constitui a epistemologia da complexidade: o mito, a ética e a ciência. Este estudo, não esgota as possibilidades de pesquisa sobre a questão da religiosidade no pensamento de Morin. Mas, pretende-se por meio deste possibilitar uma reflexão crítica sobre a religiosidade e suas novas configurações, no contexto da contemporaneidade

Made available in DSpace on 2016-07-27T13:48:51Z (GMT). No. of bitstreams: 1 Perciliana Chaves Pereira.pdf: 8433744 bytes, checksum: d75f751f681297087e07b3584621e18f (MD5) Previous issue date: 2004-03-26 / The objective of this thesis seeks to study analytically the religiousness present in the poetic writings of Cora Coralina underscoring her representative influence in the field of letters in Goiás and her multifaceted symbologies that were made possible by the re-signification of linguistic signs through which the poetess elaborates her universe of meanings. Starting with bibliographical research as a basis of support, a hermeneutic process is utilized in the de-construction of the poems being studied in order to verify the fabric of her work. Initial1y, the social-cultural enviroment lived and represented by Cora Coralina, which gives birth to the majority of her themes, is established. What is sought to be shown is how the authoress constructs by means of nature' s elements ( earth, water, vegetation, rocks) manifestations that mark the presence of the force of the sacred in her poetry elevating the profane world to this irrefutable condition by means of a rich symbology with which her verses are ornamented. Her identification with the "obscure" (workers, marginalized women, the poor, the outcast) and her symbiosis with the elements of animate (animals, plants, roots etc.) and inanimate (earth, land, rocks etc.) nature are researched. Final1y, the plausibility of Coralina s world, which via religiousness and mysticism is impregnated with diverse levels of transcendence converting that which is particular into universal, is sought to be revealed. What one seeks to disclose as a synthesis to all this examination is human essence as scrutinized by the poetess, who is a representative of the presence of the feminine being in the world. / Este trabalho tem por objetivo fazer um estudo analítico da religiosidade presente na escritura poética de Cora Coralina, destacando também sua representatividade no cenário das letras goianas e as multifaces de suas simbologias, possibilitadas pela ressignificação dos signos lingüísticos com que a poetisa elabora o universo de suas conotações. Partindo de uma pesquisa bibliográfica como suporte teórico, utiliza-se um processo hermenêutico na desconstrução dos poemas em estudo, a fim de verificar como se processa a sua tecitura. Inicialmente, situa-se o ambiente sóciocultural vivido/representado por Cora, gestador maior de suas temáticas. Procura-se mostrar que, por intermédio dos elementos da natureza: terra, água, vegetação, pedra, a autora constrói hierofanias que marcam a força do sagrado em sua poesia, alçando o mundo profano à irrefutável condição de sagrado por meio da rica simbologia com que orna seus versos. Investiga-se sobre suas identificações com os obscuros (trabalhadores, mulheres excluídas, gente humilde, marginalizados) e sobre suas simbioses com os elementos da natureza animada (animais, plantas, raízes etc.) e inanimada (terra, gleba, pedra etc). Por fim, busca-se revelar a plausibilidade do mundo coralineano que, por via da religiosidade e do misticismo, é impregnado de diversas transcendências, as quais convertem o que é local em universal. Como síntese de todas essas perquirições, tenta-se desvelar a essência humana perscrutada pela poetisa, representante do ser feminino no mundo.