Les techniques biomédicales en matière d’assistance médicale à la procréation conçues dans l’objectif de pallier l’infertilité médicale peuvent-elles évoluer de manière à être utilisées pour remédier à l’infertilité sociale ?

Medically assisted procreation includes techniques that may allow infertile couples to procreate. However, the application of 2011 bioethics law reveals lots of paradox and high-risk behaviors which arouse the question of the relevance and advisable aspect of its opening to all women.     

Coping with diversity in Religious Education: an overview

As a result of secularisation and increasing religious diversity, several European nation have states adapted their policy with regard to the organisation of Religious Education (RE) (or its equivalent) in state schools (schools funded and established by the state). In this article, different strategies will be outlined and evaluated: (1) the shift from confessional/catechetical to semi-confessional RE; (2) the possibility of exemption; (3) the organisation of an alternative, non-confessional, subject; (4) the expansion of RE subjects (multi-religious RE); (5) the shift from confessional to non-confessional RE; (6) the integration of information about religions in other school subjects. Based on a human rights perspective, the author argues why some of these strategies are preferable to others.     

Psychiatrists and community partners examine religion and spirituality

ABSTRACT

The commentary reflects on the definition of spirituality and religion and further implications for the practice of psychiatry. These include the possibilities to partner with spiritual and religious practitioners to support education and research, provide access to care for people with or at risk of mental ill health, and also consider how to the reduce the risks to the well-being of vulnerable people and families from some practices and settings. The World Psychiatric Association sees the possibilities for collaborating with its member societies and community partners including service users and family carers to develop resources on working with faith groups and spiritual healers in high- and low-income countries.     

Psychiatry and religion: consensus reached!

ABSTRACT

In December 2015 the Executive Committee of the World Psychiatric Association accepted a position statement on spirituality and religion in psychiatry. In this contribution the author will (briefly) sketch the background of the development of this position statement, and the criteria it needs to fulfil. The aim of the final result will be explained, and some desiderata with regard to its future will be expressed. The full text of the Position Statement as it has been published in World Psychiatry (February 2016) is added as appendix (permission granted by the editor).     

From darkness to light: children speak of divine encounter

Abstract

Studies have shown that children share both positive and dark spiritual experiences. The former dominates the literature but whilst the need to address the dark side of spirituality has been raised it has not, as yet, been dealt with as widely as the more positive aspects. This paper draws on an empirical study with 44 children aged 8–11 who were interviewed in school after visiting a sacred space. Three key themes arising from their conversations are covered in this paper: divine encounter; physical feelings and fear. It is argued that the most appropriate way of understanding these phenomena is to draw on different fields and disciplines, notably although not exclusively, theology, psychoanalysis, psychology and neuroscience. The paper concludes that it is important to recognise both the light and dark and the blurred boundaries between them, in addition to different ways of perceiving them, in order to understand the whole child.     

Cultivating Christians: North American family cultures and religious identity formation

North American Christian families face many challenges as they try to live faithfully in an intercultural, multi-religious, secularising world, particularly with regard to the formation of religious identity in children. Answering the question of how children become Christian is more complicated today than it was for previous generations because adults cannot assume that the Christian vestiges of a civil religion will be sufficient to help children embrace a robust sense of themselves as God’s beloved and called people in a divinely created world. Thus, this essay explores what social science research and theological reflection might offer religious leaders as frameworks and tools for encouraging family cultures that cultivate young Christians, focusing particularly on strategies for sharing religious language, communicating beliefs and values, modelling spiritual practices, encountering symbolic images, and participating in congregational life.     

Does religious priming increase the prosocial behaviour of a Japanese sample in an anonymous economic game?

We examined the effect of religious priming on a Japanese sample in an anonymous dictator game whereas previous studies on religious priming on prosociality had mainly been conducted within Western contexts. The current study attempted to examine whether religion increases prosocial behaviour in a Japanese sample through the replication of ‘God is Watching You’ (Shariff & Norenzayan, 2007) where it was found that participants primed with religion‐related words and secular justice‐related words behaved more prosocially than participants primed with neutral words in an anonymous dictator game. The current experiment was conducted with Japanese students (n = 106) to examine whether the results of the original study could be applied to Japanese people. The results showed that among the three priming conditions (control, religion, secular justice), there was no difference in the amount of money participants allocated to anonymous strangers, although in the secular justice priming condition, theists allocated more money than atheists. The results might be due to the fact that the religious priming words used in the original study did not precisely activate the propositional network of religion that Japanese participants have. More culture‐specific studies are necessary to examine how religious priming works for non‐Westerners.     

Relationship between religious beliefs and post-traumatic growth in patients with cancer in southeast of Iran

Information about religious beliefs and post-traumatic growth is limited in Iranian cancer patients. This study was conducted to determine the relationship between religious beliefs and post-traumatic growth among cancer patients in Iran. This correlational study included a convenience sample of 200 eligible cancer patients who were hospitalized in the oncology wards and outpatient clinics. Using Post-traumatic Growth Inventory (PTGI) and Religious Beliefs Scale, data were collected. Findings showed that, the total mean score of PTG was 93.81 (SD?=?15.25). Among the categories, the lowest score belonged to “appreciation of life” component (7.67±1.99), and the highest score belonged to “spiritual change” component (67.49 ± 17.78). The mean score of Religious Beliefs Scale was 67.20 (12.35). Post-traumatic growth positively correlated with religious beliefs (r?=?.345; p?=?.001). The results suggest that, information about religious beliefs and post-traumatic growth should be included in the continuous and in-service education of cancer patients and nurses who work with them.     

Narrow lanes and their effect on drivers’ behaviour at motorway roadworks

In recent years, more use of narrow lanes as a temporary traffic management scheme (TTMS) on UK motorway roadwork sections has been made. The rationale is to free up carriageway space, especially for sites with high traffic demands needing repairs. What remains to be determined is the impact of this work on traffic operation. This is important due to the need to manage traffic operational turbulence which could affect the capacity as well as safety levels in roadwork sections. Site observations (mainly using camcorders from overhead bridges) were made which uncovered two discernible patterns of driving behaviour where narrow lanes are implemented at roadworks, especially when heavy goods vehicles (HGVs) are present: (i) “avoiding” passing/overtaking HGVs travelling in the adjacent lanes and (ii) lane “repositioning” while passing/overtaking which might cause some turbulence to traffic operation. From one site, almost half of the passenger car drivers (including small vans) who were following a HGV on the adjacent lanes were avoiding passing that HGV. Also, nearly three quarters of the observed passenger cars, the passenger car drivers tried to position their vehicles as far away as possible, laterally, from the adjacent HGV while passing/overtaking that HGV in order to widen the lateral gap between their vehicles and the HGV. This resulted in driving too close to the edge of the road markings of their current lane away from the HGV. Therefore, this paper aims to report on the “avoiding” and lane “repositioning” behaviours to help inform traffic management teams/designers using narrow lanes as TTMS and make them aware of such behaviours (especially for motorway sections carrying high percentages of HGVs). Also, the finding from these observations were used in the development of a new micro-simulation model in order to evaluate the effect of such turbulence.     

Validation of a reflective thinking instrument for third-year undergraduate nursing students participating in high-fidelity simulation

Background: nursing students are required to think reflectively in both real and simulated clinical practice. Although the Reflective Thinking instrument is reliable in its measurement of reflective thinking, its validity is unknown. Method: confirmatory factor analysis was undertaken in an iterative manner within a non-equivalent control-group study to measure nursing students’ reflective thinking and satisfaction with high-fidelity simulation. The validity and reliability of the Reflective Thinking instrument was tested. Results: the resulting instrument consisted of 15 items across four factors. The final model was plausible as it demonstrated ‘goodness of fit’; however, it had neither convergent or discriminatory validity, nor reliability. Internal consistency was fair to reasonable for the four subscales. Conclusion: the testing of the Reflective Thinking instrument using confirmatory factor analysis is a vital initial step in the modification of this instrument. Further development using exploratory factor analysis will enhance the instrument’s relevance within high-fidelity simulation.