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301.
Previous research investigating attentional bias has produced intriguingly equivocal results. The present large-scale study
explored attentional bias in subjects diagnosed with obsessive-compulsive disorder (OCD) and in a control group (n = 80) using the Emotional Stroop Test. Results clearly indicated poorer performances across the board amongst patients diagnosed
with OCD compared to the control group, particularly in the case of anxiety-related stimuli. This paper discusses, in the
light of current models of attentional bias towards threat in anxiety disorders, the processes whereby attentional bias towards
anxiety stimuli might play a vital role in the causation and maintenance of OCD. 相似文献
302.
Margaret P. Wardlaw 《Journal of religion and health》2011,50(1):62-74
Modern medicine serves a religious function for modern Americans as a conduit through which science can be applied directly
to the human body. The first half of this paper will focus on the theoretical foundations for viewing medicine as a religious
practice arguing that just as a hierarchical structured authoritarian church historically mediated access to God, contemporary
Western medicine provides a conduit by which the universalizable truths of science can be applied to the human being thereby
functioning as a new established religion. I will then illustrate the many parallels between medicine and religion through
an analysis of rituals and symbols surrounding and embedded within the modern practice of medicine. This analysis will pay
special attention to the primacy placed on secret interior knowledge of the human body. I will end by responding to the hope
for a “secularization of American medicine,” exploring some of the negative consequences of secularization, and arguing that,
rather than seeking to secularize, American medicine should strive to use its religious features to offer hope and healing
to the sick, in keeping with its historically religious legacy. 相似文献
303.
Corinne Crammer Chiewkwei Kaw Ted Gansler Kevin D. Stein 《Journal of religion and health》2011,50(1):92-107
We examined associations between spiritual well-being and CAM use among 4,139 cancer survivors. We also explored the classification
of religious/spiritual practices (R/S) as CAMs and alternative subscale structures of the Functional Assessment of Chronic
Illness Therapy—Spiritual Well-being (FACIT-Sp). We evaluated three aspects of spirituality, Faith, Peace, and Meaning, and
use of 19 CAMs in 5 domains. Mind–body methods were subdivided into R/S and non-R/S. All FACIT-Sp factors were associated
with CAM use, but in different directions: Meaning and Faith were positively associated; Peace was negatively associated.
Peace was negatively associated with R/S CAMs, but not non-R/S CAMs. The prevalence of CAM use dropped from 79.3 to 64.8%
when R/S items were excluded. These findings confirm an association between spiritual well-being and CAM use, including some
non-R/S CAMs, and provide evidence of the benefits of using the three-factor FACIT-Sp solution and treating R/S CAMs as a
separate category. 相似文献
304.
Neal Krause 《Journal of religion and health》2011,50(1):20-35
A growing body of research suggests that religion may exert a beneficial effect on both physical and mental health. Unfortunately,
the rapid growth of this literature has made it difficult to get a clear picture of what has been accomplished. This issue
is addressed by presenting a conceptual model that focuses on the needs that are satisfied by religion. In the process, an
effort is made to show how this conceptual scheme can be used to add greater coherence to the field. 相似文献
305.
306.
307.
Cereste HX 《Journal of religion and health》2011,50(3):527-542
A female physician who was serving as a first-year medicine resident in Manhattan in September 2001 writes this paper. It
details her experience of signing up for military service as a result of the September 11th attack on the United States. She
lays out the surroundings, atmosphere, and reactions of those around her during the attack and details her own personal motivations
for joining the military, her need to take control and help those in need heal while also trying to heal herself. Grateful,
yet haunted by her experience, she provides an intimate glimpse into her time serving as a combat physician at a trauma hospital
in Balad, Iraq during the 2007 military surge. A trained geriatrician and palliative care physician she recounts the stories
of several patients that have forever shaped her life and explores the contradictions and ethical challenges she faced while
caring for them ultimately struggling with the uncertainty of whether what she was truly doing was good for those she served
or herself. 相似文献
308.
309.
This paper investigates a generalized version of inquisitive semantics. A complete axiomatization of the associated logic is established, the connection with intuitionistic logic and several intermediate
logics is explored, and the generalized version of inquisitive semantics is argued to have certain advantages over the system
that was originally proposed by Groenendijk (2009) and Mascarenhas (2009). 相似文献
310.
Arvid Båve 《Journal of Philosophical Logic》2011,40(1):103-111
I here argue that Ted Sider's indeterminacy argument against vagueness in quantifiers fails. Sider claims that vagueness entails
precisifications, but holds that precisifications of quantifiers cannot be coherently described: they will either deliver
the wrong logical form to quantified sentences, or involve a presupposition that contradicts the claim that the quantifier
is vague. Assuming (as does Sider) that the “connectedness” of objects can be precisely defined, I present a counter-example
to Sider's contention, consisting of a partial, implicit definition of the existential quantifier that in effect sets a given
degree of connectedness among the putative parts of an object as a condition upon there being something (in the sense in question)
with those parts. I then argue that such an implicit definition, taken together with an “auxiliary logic” (e.g., introduction
and elimination rules), proves to function as a precisification in just the same way as paradigmatic precisifications of,
e.g., “red”. I also argue that with a quantifier that is stipulated as maximally tolerant as to what mereological sums there
are, precisifications can be given in the form of truth-conditions of quantified sentences, rather than by implicit definition. 相似文献