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Oza, Preeti. "BUDDHISM IN MODERN INDIA: ASSERTION OF IDENTITY AND AUTHORITY FOR DALITS (SOCIAL CHANGES AND CULTURAL HISTORY)". GAP BODHI TARU - A GLOBAL JOURNAL OF HUMANITIES 2, n.º 3 (8 de dezembro de 2019): 46–49. http://dx.doi.org/10.47968/gapbodhi.230010.
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In the Lotus Sutra (the first Sutra introduced into China and Vietnam from India), the Buddha is described as the most respected and loved creature who walked on two feet. This was precisely the reason why Dalits in India have started the Navayana Buddhism or the Neo- Buddhist movement which is a very socially and politically engaged form of Buddhism. For Dalits, whose material circumstances were very different from the ainstream upper castes, the motivation always remained: to learn about suffering and to reach its end, in each person‘s life and in society. Many of them have turned to Dhamma in response to the Buddha‘s central message about suffering and the end of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur converted under the olitical influence of Babasaheb Ambedkar, the author of India‘s constitution, to denounce caste oppression. They became Buddhist for political and spiritual reasons, and today, the implications of their actions continue to unfold in many ways. Their belief in the four seals of Buddhism – All compounded things are impermanent, All emotions are the pain, All things have no inherent existence and Nirvana is beyond concepts, have made them renounce the atrocities and injustice of Hindu savarnas which were carried on since last many centuries. It is well known that Buddha began his investigation into the mysteries of life by his acute awareness of the painful aspects of his immediate experiences. His encounter with the disease, old age, death, and its sorrowful effects were instrumental in developing a whole philosophy based on the fact of suffering (duḥkha).In his book The Buddha and His Dhamma, Dr. Ambedkar has proposed his concept of Navaya Buddhism which was not very similar to the mainstream traditional Buddhism. His idea was more to discard the practices of karma, rebirth in an afterlife, or related rituals and to use religion in terms of class struggle and social equality. He adopts science, activism, and social reform as a form of Engaged Buddhism. Many critics have identified this phenomenon as a synthesis of the ideas of modern Karl Marx into the structure of ideas by the ancient Buddha. ―Whenever the ethical or moral value of activities or conditions is questioned, the value of religion is involved; and all deep-stirring experiences invariably compel a reconsideration of the most fundamental ideas, whether they are explicitly religious or not.‖ (Encyclopaedia of Religion and Ethics). This paper tries to discuss the role of Buddhism in Modern Indian social problematic reference to context.
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Singh, Anand. "Female Donors at Sārnāth: Issues of Gender, Endowments, and Autonomy". International Review of Social Research 9, n.º 1 (1 de junho de 2019): 6–17. http://dx.doi.org/10.2478/irsr-2019-0002.
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Abstract Buddhism has different threads of traits to be explored and scrutinized. One of the important aspects is to know role and status of women in Buddhism through their visual representations in religious ceremonies, donations of the images, etc. The role, rank and implications of their participation in religious ceremonies is matter of inquiry. In particular, it is quite stimulating to know that their engagement in religious activities are egalitarian or highly gendered. Sārnāthwas intentionally chosen by the Buddha as the place of his first sermon and its importance in Buddhism became unforgettable till it was finally destroyed in the medieval period. The role of women in religious activities started in the age of the Buddha.This sacred complex shows the gender variances in ritualistic participation and donations. Here, the influence of Buddhism on women’s autonomy in spiritual/sacredengrossment is a subject of contemplation.
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Rodicheva, Irina, e Olga Novikova. "Genesis of Buddhism in Japan: The Age of Nara – The Tokugawa Period". Ideas and Ideals 13, n.º 4-1 (27 de dezembro de 2021): 42–56. http://dx.doi.org/10.17212/2075-0862-2021-13.4.1-42-56.
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This article considers the genesis and development of Buddhism in Japan from the age of Nara to the Tokugawa period. Revealing the problems of the first six philosophical and religious schools of academic Buddhism, namely Kusha, Sanron, Jōjitsu, Hosso, Risshu and Kegon, the authors of the article sought to fully explore the basic foundations of the philosophy of each of them, delve into the linguistic nuances of Japanese and Sanskrit terms, touching on such aspects like dharma, dukha, anatmavada, shunyata or emptiness, the "two truths" of the Buddha's teachings, etc. The text focuses on the role of Buddhism in the Nara period, it explores the main purpose of monks and the system of "local" temples which was not only an intellectual support of that era, but also played the role of an important military force. Drawing an analogy with the philosophy of the Rinzai-shu and Soto-shu schools, the authors analyze the expansion of the line of succession in Zen by monitoring the formation of groups of thinkers, their development and emergence of cultural capital through long-term discussions and continuous reflection over several generations. The work pays special attention to significant figures in Japanese Buddhism, it outlines the role of philosophical creativity, examines the social and religious transformations that occur over different eras and periods. The question of redistribution of power and basic economic resources, suppression of Buddhism, emergence of anti-Buddhist positions and formation of new doctrines are touched upon. As a result of the study, the genesis of Buddhism was described through the prism of Japanese culture, the trajectory of its development from inception to transformation processes in new trends as well as social phenomena that sometimes gave rise to a creative or destructive tendency and influenced the course of history. The authors note that Japanese society that tends to a greater extent towards abstraction and aesthetic pleasure managed to assimilate to the new realities of life and new teachings with pinpoint accuracy, transforming Buddhism into its culture and polishing and refining it in the Japanese style.
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Arpana Raj. "Resurgence of Buddhism in Indian and Chinese Diplomacy". Creative Launcher 7, n.º 2 (30 de abril de 2022): 20–30. http://dx.doi.org/10.53032/tcl.2022.7.2.03.
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In this globalized and information age, it requires to move ahead with the time and bring required changes in the methods of diplomacy. Both India and China are trying to make use of their status as ancient and rich civilizations for the revival of age-old linkages based on cultural and religious exchanges. Both the countries are preaching the lessons of Peace and Harmony in their foreign policy and trying to make use of the Buddhist wave as cultural diplomacy. The resurgence of Buddhism led to the use of Buddhism as a cultural bridge between countries and has become the need of the hour. Moreover, as Asia is a highly religious region both India and China are making their Buddhist links a tool of cultural diplomacy. This paper would analyze how India and China are making use of Buddhism as an instrument of cultural diplomacy in a competitive manner. As both the countries are planning to gain an upper hand in the region, keeping their advantages and constraints in mind, the paper would highlight their prospects and constraints in using Buddhism and Spiritual diplomacy as a soft power for their political end.
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Tapanya, Sombat, Richard Nicki e Ousa Jarusawad. "Worry and Intrinsic/Extrinsic Religious Orientation among Buddhist (Thai) and Christian (Canadian) Elderly Persons". International Journal of Aging and Human Development 44, n.º 1 (janeiro de 1997): 73–83. http://dx.doi.org/10.2190/enqg-hnv4-5g0d-cq88.
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An investigation of the relationship between Allport's concept of religious orientation and worry was conducted with samples ( N = 104) of elderly Buddhist Thais and Christian Canadians. Participants ranged in age between sixty-five and ninety years old (mean = 71). A multiple regression analysis revealed that overall for both Buddhists and Christians an intrinsic orientation toward religion was associated with lesser worry. Furthermore, an extrinsic orientation among Buddhists, in contrast to Christians, was found to be linked to greater worry. These results were discussed in the context of the practice and beliefs of Buddhism and Christianity.
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Krisztina, Teleki. "BUDDHIST MONASTERIES AND STATE SUPPORT IN MONGOLIA A BRIEF OVERVIEW". Philosophy and Religious Studies 22, n.º 541 (9 de fevereiro de 2020): 95–99. http://dx.doi.org/10.22353/prs20201.9.
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During the history of Mongolian Buddhism the State has always significant role in supporting religion and monasteries. Möngke Khan held the first religious dispute of Buddhist, Muslim and Christian monks in the 13th century and gently allowed all foreign devotees to practice their own religion and pray for the Mongolian State. This Mongolian court`s relationship deepened with Buddhism during the period of Khubilai Khan (13th century), Altan Khan and Ligdan Khan (16th century, 17th century), Avtai Sain Khan (16th century), and also with the Khalkha Khans during the Manchu period. The Eighth Bogd Jebtsundamba Khutugtu became the Bogd Khaan, the theocratic king of the sovereign Mongolia (1911-1921): his realm brought the Golden Age of Mongolian Buddhism and monasteries. The only political formation that ceased Buddhism and the operation of monasteries was socialism, when only one monastery, Gandantegchenlin Monastery could run operation from 1944 until the democratic changes in 1990 when religious practices became free again. The presentation will cite some examples from the supportive relation and fruitful cooperation of emperors, khans, nobles, statesmen with Buddhist monasteries, monk communities and monks, and also mention some present-day problems including similarities and differences. For instance, during the Manchu period monks were released from ‘state oblige’ including military services and taxation. In the 1930s when socialism started monks were enrolled to the army. Those monks, who did not want to perform military service had to pay military tax. Monks were registered based on their ranks, age, and incomes in the 1920s-1920 as the State and Religion become totally separated, and finally religion was ceased, and monasteries were destroyed. Religious practices became are free again in the 1990s, many monasteries were rebuilt, new monasteries were founded, and the number of monks is increased. However, as monasteries are handled equal to other organizations and enterprises they pay tax. Monks themselves have military obligation and pay different types of taxes. The presentation will raise some ideas about the old, current and future relations of the State and Monast
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Bicheev, Baazr A. "Два «Царя дхармы» одного текста наставлений". Oriental Studies 13, n.º 3 (24 de dezembro de 2020): 629–39. http://dx.doi.org/10.22162/2619-0990-2020-49-3-629-639.
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Introduction. The Story of Usun Debeskertu Khan is a notable monument of old Oirat literature. Its popularity and wide distribution are evidenced by numerous manuscript copies stored by scientific institutions of Russia, Mongolia and China. It consists of instructions attributed to the Tibetan King Tri Ralpacan referred to as the last ‘Dharma King’ of the ancient royal dynasty of Tibet. During his reign, he was able to strengthen the country’s nationhood, dismiss China’s protectorate, and get Buddhism established as the state religion. Indirectly, these events are reflected in the text of his homilies. However, this work was created not during his lifetime but much later — in the 15th century. Ralpacan’s death marked the end of the era of ‘religious kings’, and the country started disintegrating into a vast number of small principalities. The process of active revival and reformation of Buddhism would begin only in the 15th century directed by Je Tsongkhapa and further sustained by the emerged institution of the Dalai Lamas. And it is during this period that the book of Ralpacan’s homilies was compiled. In the mid-17th century, those were translated into Oirat by the famous Khoshut ruler Güshi Nomin Khan recognized in Tibet as a ‘Dharma King’. This circumstance makes it possible to consider the creation of the Oirat translation from the viewpoint of historical events that were taking place in the mid-17th century in Tibet and Dzungaria, as well as to reveal its actual contents. So, a textual space of one didactic text known in Mongolic literatures as The Story of Usun Debeskertu Khan connects names of two great ‘Dharma Kings’ — and two epochs of ‘religious kings’ of Tibetan Buddhism. Goals. The article seeks to introduce the Oirat text of The Story into scientific circulation, and analyzes its historical contents identifying the historical component of the work. Methods. Comparative historical analysis proves a key research method. Despite repeated publications of the text, the latter was never essentially analyzed for historical aspects. Results. And the analysis conducted shows that 1) Tibetan King Ralpacan’s homilies are based on the ‘two principles (guidelines)’ finally adopted in his era, 2) religious and secular norms proclaimed by the text attest to that Buddhism had been thus established as the state religion of Tibet, 3) the fact the text of Tibetan King Ralpacan’s homilies was translated into Oirat by Güshi Nomin Khan implies the latter should be equally revered as a ‘Dharma King’.
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Barua, Ankur. "Revisiting the Gandhi–Ambedkar Debates over ‘Caste’: The Multiple Resonances of Varņa". Journal of Human Values 25, n.º 1 (6 de dezembro de 2018): 25–40. http://dx.doi.org/10.1177/0971685818805328.
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While Gandhi and Ambedkar hold similar standpoints on the relation between religious orderings of the world and shapes of social existence, they sharply diverge, on certain occasions, regarding the question of what the crucial terms ‘caste’ and varņa refer to, so that they often seem to be talking past each other. Gandhi sought to cut through various traditional forms of Hindu socio-religious practices and develop a Hinduism which is grounded in the values of universal peace, love and benevolence. Ambedkar too rejected aspects of familiar historical varieties of Buddhism and configured a new vehicle whose goals were to be more specifically material than spiritual. However, while both Gandhi and Ambedkar thus sought to uncover the revitalizing impulses of religious ideals, they operated with different imaginations of the type of polity that would emerge from this social reconstruction. For Gandhi, the reinvigorated socio-religious whole would be structured by an ideal notion of varņa in which there would be no enmity among the interdependent units. For Ambedkar, in contrast, the vocabulary of varņa was irredeemably corrupted through its enmeshment in millennia-old structures of hierarchy, so that its employment would not generate sufficient momentum to break through entrenched systems of oppression.
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Faller, Jossiana Wilke, Elen Ferraz Teston e Sonia Silva Marcon. "Old age from the perspective of elderly individuals of different nationalities". Texto & Contexto - Enfermagem 24, n.º 1 (março de 2015): 128–37. http://dx.doi.org/10.1590/0104-07072015002170013.
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The study aimed to understand how elderly from several nationalities who reside in Brazil conceive the old age and experience the aging process. It was used the Symbolic Interactionism and the Grounded Theory as a theoretical and methodological strategy. The informants were 33 elderly people who reside in Foz do Iguaçu-PR. The results show an old age conception marked by chronological, physical, psychological, behavioral aspects and also by the presence of disease, dependence, inability to work and by situations experienced over the years in the Brazilian context. The way to experience the old age is influenced by the homeland culture, but is related to the quality and to the conditions of life (autonomy, physical and financial dependence), the work valorization, the religious precepts and the family ties/relationships. It was concluded that to conceive and experience the old age, besides the cultural aspects, it's focused on the experiences and singular interactions occurred over the years and that gain significant contours according to the context and the time of life.
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Brzeziński, Mirosław. "The Value of Old Age in the Teaching of Pope Francis". Religions 14, n.º 12 (27 de novembro de 2023): 1463. http://dx.doi.org/10.3390/rel14121463.
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The demographic changes taking place before our eyes regarding the structure of our society show that the proportion of older people is increasing quite rapidly. Very often these are people who want to be involved in the life of the family, society, and the Church, although their presence and involvement is not always viewed positively by the younger generations. On the other hand, the time of old age is a difficult time with many challenges, such as loss of health, and consequently the elderly need the support of the younger generations. This reality is also recognised by Pope Francis, and it could be said that the problem of the elderly is close to his heart. An expression of the importance and value of older people is, for example, his frequent meetings with older people, the establishment of a World Day for Grandparents and Older Persons, or the series of catechesis on old age and the value of this time in people’s lives delivered in 2022. Taking into account these aspects of social change and based on the totality of Pope Francis’ teachings addressed to the elderly, we wish to highlight distinctive elements emphasising the value of the elderly in the life of the family, society, and the Church. Starting from the presentation of the family as the best and natural environment for living during the time of old age, these teachings highlight older people as “guardians” of roots and values, the importance of intergenerational dialogue and a type of “covenant of generations”, and the importance of older people in the life of the Church. An important element of Francis’ teachings on old age is to identify this period as a “time of grace”, a time of looking at life from the perspective of the years and trying to take stock of it, and a time of thanksgiving. All of this is done to emphasise the importance and value of the time of old age and to see and appreciate their presence in the life of the family, society, and the Church.
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Saripah, Ipah, Imam Tabroni, Gonzales Armando e Lucas Maria. "Number Board Media To Stimulate Symbolic Thinking Ability In Children 5-6 Years Old". Journal of Computer Science Advancements 1, n.º 2 (30 de agosto de 2023): 113–23. http://dx.doi.org/10.55849/jsca.v1i2.476.
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The child will experience a very important golden period and cannot be missed until he is 3 years old. The reason is that during these times, children's cognitive abilities are still growing and developing rapidly. In fact, about 80% of children's cognitive skills occur optimally in the first 3 years of life, and up to 90% of their abilities will continue to develop until they reach the age of 5 years. Media is a tool that can be used as an intermediary in stimulating all aspects of development in early childhood, both aspects of moral and religious values, physical-motor aspects, language aspects, social-emotional aspects and cognitive aspects. To stimulate all aspects of early childhood development cannot be separated from learning media because for early childhood learning is done through playing using learning media both real media, audio media, visual media, surrounding environmental media and audio visual media, so that learning activities for children early age runs effectively. This article will discuss how the influence of the number board media in stimulating the symbolic thinking skills of children aged 5-6 years in Sumurugul Village
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Francis, Leslie J. "Churchgoing and Christian Ethics: an Empirical Study among 13- to 15-Year-Old Students in England and Wales". Journal of Empirical Theology 33, n.º 2 (14 de dezembro de 2020): 197–219. http://dx.doi.org/10.1163/15709256-12341410.
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Abstract This study explores the connections between churchgoing and two fields of Christian moral values (sex-related and substance-related) among 23,714 13- to 15-year-old students in England and Wales who self-identified as either Christian or as of no religion. Bivariate crosstabulation identifies clear patterns of association. Multiple regression analyses confirm that the associations persist after controlling for personal factors (sex and age) and for psychological factors (extraversion, neuroticism, and psychoticism). Multiple regression analyses also suggest that additional variance is explained when two aspects of intrinsic religiosity are added to the model (personal prayer and belief in God) and that much of the variance accounted for by churchgoing is mediated through these aspects of intrinsic religiosity. These findings illuminate the connection between the Christian community and communities of moral values.
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Zhang, Dongxu, Xueliu Liu e Wei Mo. "Comparison of Soundscape Evaluation in Forest-Type and Urban-Type Han Chinese Buddhist Temples". Forests 14, n.º 1 (1 de janeiro de 2023): 79. http://dx.doi.org/10.3390/f14010079.
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Soundscapes are one of the main means of creating a religious atmosphere in Han Chinese Buddhist temples, which are the most important religious sites in China. This paper selected several representative forest-type and urban-type Han Chinese Buddhist temples and employed a questionnaire and sound level measurement methods to conduct a comparative analysis of four aspects of acoustic environment evaluation, i.e., quietness, comfort, harmony, and sound preference, to identify and compare the characteristics of respondents’ soundscape evaluation in these two types of temples. The results showed that compared with urban-type temples, respondents found the acoustic environment in forest-type temples to be quieter, more comfortable and more harmonious with the religious atmosphere. The sound level, measured with the questionnaire and respondents’ social characteristics, such as age, occupation, level of education, purpose and frequency of visiting the temples, and attitude towards Buddhist thought, influenced their soundscape evaluation of urban-type and forest-type temples to different degrees. Among the various kinds of sounds in the temple, natural sounds, such as the sounds of flowing water, birds and insects, and rustling leaves, were preferred in forest-type temples, while Buddhism-related human-made sounds, including chanting and background music, were preferred in urban-type temples.
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Hamrin-Dahl, Tina. "The philosophy of nature as a springboard into social realism: about Ibsen's Emperor and Galilean and a post-secular interpretation of the drama by Hilda Hellwig". Scripta Instituti Donneriani Aboensis 24 (1 de janeiro de 2012): 89–110. http://dx.doi.org/10.30674/scripta.67411.
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Friedrich von Schelling was a significant cultural influence when Henrik Ibsen lived in Germany in the 1850s. However, because of Schelling’s Naturphilosophie, which stood out as irreconcilable with the scientific philosophy of the positivists, Schelling came to be more and more neglected after the mid-nineteenth century. His pronounced idealism, belief in God, and metaphysical comments were branded ‘old-fashioned’ soon after his death. Today, Schelling is mentioned in contexts where ideas about ‘mindfulness’ are of importance. In 1979 a clinic for Mindfulness-Based Stress Reduction (MBSR) was founded and although originally articulated as an element of Buddhism, it is pointed out by committed practitioners that there is nothing inherently religious about mindfulness. It is however about integrating the healing aspects of Buddhist meditation practices with the concept of psychological awareness and healing. To a high degree in Western countries, psychotherapists have adapted and developed mindfulness techniques. When it comes to metaphysics, Schelling’s influence on the religious ideas that were accepted by Ibsen was never acknowledged. This text will throw some light upon Schelling as a source of inspiration for Ibsen and his milieu. Is it so, that Schelling’s ideas not until our ‘post-secular’ epoch have come into their own? Ibsen producers and actors are familiar with ‘New World Mindfulness’ and the history of mindfulness in the West.
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Facure, N. O., C. m. b. Toniolo e M. Maeda. "Psychosocial approach of epilepctic patients". Arquivos de Neuro-Psiquiatria 50, n.º 4 (dezembro de 1992): 486–90. http://dx.doi.org/10.1590/s0004-282x1992000400011.
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Psychosocial aspects of patient's life were analysed in 30 patients with epilepsy aged over 18 years old. At this age people usually are apt by themselves to exert several psychosocial activities. Professional, familial, social, scholar, affective, sexual and religious activities were evaluated in our group of patients. Results evidence that epileptic patients studied show several kinds of difficulties in their psychosocial adjustment.
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Dyer, Jeffrey. "Popular Songs, Melodies from the Dead: Moving beyond Historicism with the Buddhist Ethics and Aesthetics of Pin Peat and Cambodian Hip Hop". Religions 11, n.º 11 (22 de novembro de 2020): 625. http://dx.doi.org/10.3390/rel11110625.
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This article illustrates how the aesthetics of two types of Cambodian music—pin peat and Cambodian hip hop—enact Cambodian–Buddhist ethics and function as ritual practices through musicians’ recollections of deceased teachers’ musical legacies. Noting how prevalent historicist and secular epistemologies isolate Cambodian and, more broadly, Southeast Asian musical aesthetics from their ethical and ritual functions, I propose that analyses focusing on Buddhist ethics more closely translate the moral, religious, and ontological aspects inherent in playing and listening to Cambodian music. I detail how Cambodian musicians’ widespread practices of quoting deceased teachers’ variations, repurposing old musical styles, and reiterating the melodies and rhythms played by artistic ancestors have the potential to function as Buddhist rituals, whether those aesthetic and stylistic features surface in pin peat songs or in hip hop. Those aesthetic practices entail a modality of being historical that partially connects with but exceeds historicism’s approach to Buddhism, temporality, and history by enacting relations of mutual care that bring the living and dead to be ontologically coeval. Such relational practices bring me to conclude with a brief discussion rethinking what post-genocide remembrance sounds like and feels like.
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Bochkovar, A. S. "Pilgrimage in world religions as a cultural phenomenon". Voprosy kul'turologii (Issues of Cultural Studies), n.º 10 (26 de outubro de 2023): 865–75. http://dx.doi.org/10.33920/nik-01-2310-05.
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The article analyzes the modern aspects of the development of pilgrimage in Islam, Christianity, Judaism. It is proposed to evaluate different stages in the history of pilgrimage development based on the study of current research on this topic. The legal aspects of maintaining and protecting pilgrimage are highlighted both at the national level of different countries and within the framework of international law, since such a phenomenon of world culture is not an ordinary familiarization trip, but is associated with the age-old traditions of different religions that allow millions of believers of different nations to manifest faith through a collective religious ritual.
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Langgapin, Saowalak, Waraporn Boonchieng, Sineenart Chautrakarn e Narong Maneeton. "Senior Mental Health Scenarios in Thai Buddhist Contexts: A Qualitative Study". Religions 15, n.º 4 (31 de março de 2024): 440. http://dx.doi.org/10.3390/rel15040440.
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This study delves into the global mental health challenges confronting the elderly within Thailand’s Buddhist context. It explores seniors’ perspectives on mental health distress, factors, and interventions, alongside monks’ viewpoints on traditional Buddhist approaches and their role in addressing these challenges. Our thematic analysis of qualitative research engaged 36 participants, comprising health volunteer monks and seniors from Northern Thailand, to identify primary themes and sub-themes. The perspectives on senior mental health scenarios highlight seniors’ experiences of stress, anxiety, sadness, and loneliness, influenced by factors like age, health, family, finances, and social isolation. Interventions encompass health care, religious practices, and community support. Monks advocate for integrating Buddhism into daily life, encouraging active participation, and addressing senior mental health issues, emphasizing their pivotal role, the embodiment of monastic ideals, and the challenges hindering their involvement. The research highlights the significance of empowering monastic involvement, acknowledging monks as representatives of monastic principles, even in the face of obstacles limiting their participation. This study uncovers a trend in Thai Buddhist communities where physical health and religious aspects take precedence over the mental well-being of seniors. It advocates for a comprehensive approach that integrates religious and mental health strategies, highlighting Buddhism’s impact on seniors’ mental wellness. The implications span spirituality, religious studies, mental health, and elderly care policy, emphasizing the crucial role of Buddhist practices and monks in enhancing the mental well-being of the elderly.
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KRAUSE, NEAL, JERSEY LIANG, JOAN BENNETT, ERIKA KOBAYASHI, HIROKO AKIYAMA e TARO FUKAYA. "A descriptive analysis of religious involvement among older adults in Japan". Ageing and Society 30, n.º 4 (17 de março de 2010): 671–96. http://dx.doi.org/10.1017/s0144686x09990766.
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ABSTRACTThe purpose of this study was to conduct a descriptive analysis of multiple dimensions of religious belief and practice among older people in Japan with data from a nationwide sample. Six dimensions were evaluated: religious affiliation, involvement in formal religious organisations, private religious practices, the functions of prayer, belief in punishment by supernatural forces, and beliefs about the afterlife. In addition to describing these dimensions for the sample as a whole, tests were performed to see if they varied by age, sex, marital status, education and for those living in rural or urban areas. The findings suggest that even though older people in Japan are not highly involved in formal religious institutions, they engage frequently in private religious practices, and that while many older people in Japan do not endorse some religious beliefs (e.g. about the quality of the afterlife), there is strong adherence to others (e.g. beliefs about punishment by supernatural forces). It was found that older women are more deeply involved in religion than older men, and that levels of religious involvement appear to be higher in rural than in urban areas. Less pronounced differences were found with respect to age, but compared to the ‘young-old’, the ‘oldest-old’ aged 75 or more years were more deeply involved in those aspects of religion that take place outside formal institutions.
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Wróbel, Mirosław S. "Zagadnienie starości w literaturze międzytestamentalnej". Vox Patrum 56 (15 de dezembro de 2011): 241–47. http://dx.doi.org/10.31743/vp.4218.
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In the present article the author describes the problem of an old age in the Jewish apocalyptic literature and in the Qumran texts. Old persons are presented in these texts like sages and teachers. The education given by them for children and grandchildren is based on moral and religious values. They call to observe God’s commandments and to avoid all acts which are against God and other persons. The respect and authority of the old persons described in the texts of intertestamental literature can take in consideration the biblical sources. In the Old Testament the elders of Israel are described as judges who decide about all important aspects of the life in Jewish community.
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Kalantarova, Olena. "Methodological pluralism through the lens of the buddhist doctrine of time kālacakra: an interview with dr. Jensine Andresen". Filosofska dumka (Philosophical Thought) -, n.º 2 (12 de junho de 2021): 165–83. http://dx.doi.org/10.15407/fd2021.02.165.
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Modern dialogue between Western science and Buddhism raises an enormous range of cognitive issues that require interdisciplinary research. The idea of methodological pluralism (MP) arises here as an effective solution for such projects. Having immersed in the study of the background of its opponent, Western science touched the fairly old and specific way of reality cognition, which in certain aspects actually can be identified as a Tibetan-Buddhist version of the MP. In an interview with the professor from the United States, who for many decades has been engaged in research on the boundaries of various science disciplines, ethics, and religious studies, we tried to clarify the specifics of this so-called version of MP, which is set out in the Buddhist doctrine of time, K lacakra. Texts of this doctrine are included in the corpus of Buddhist canonical literature and form the basis for two classical Buddhist sciences: the science of stars (which is actually “social astronomy”); and the science of healing (which looks like a certain version of “psycho-medicine”). During the interview, we went directly to the possibility of using the Buddhist version of MP at least within the dialogue “Buddhism-Science”, to the need to understand the specifics of such an implementation, and to the mandatory combination of MP with an integrated approach. The interview was intended to raise the question that deals with transgressing the abovementioned dialogue from the “consumer” level (when we are looking for something that could be useful to the Western neuro-cognitivist) to the philosophical one, in order to formulate a criterion for recognizing a different way of thinking, and finally, to move on toward the semantic discussion, without which the integration phase of any kind of MP is impossible.
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Kowalski, Henryk. "Spokój czy smutek? Koncepcja starości w pismach Marka Tulliusza Cycerona". Vox Patrum 56 (15 de dezembro de 2011): 119–31. http://dx.doi.org/10.31743/vp.4211.
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One of the great authorities in the antiquity who wrote about old age was Marcus Tullius Cicero, the author of „Cato Maior De senectute [Cato the Elder on Old Age]”. The famous orator wrote this work in 44 BCE and dedicated it to his friend Atticus. The author himself was almost 62 years old at that time, and Atticus 65. Cicero wrote the work in a dialogue form, setting the action in 150 BCE, the speakers being Marcus Porcius Cato the Elder, who in this case presented the views of Cicero, Publius Cornelius Scipio the Younger and Gaius Laelius Sapiens. Cicero followed the example of a Greek treatise on old age, probably written by a third-century BCE Peripatetic philosopher, Aristo of Ceos. The concept of the presentation of the treatise is based on comparison of two different views on old age. In one, sorrow and anxiety are visible. Through Cato’s words, Cicero names four reasons why people regard old age as an unhappy period of life: a). it moves us away from active life; b). it weakens physical strength, c). it deprives us of all sensual pleasures, d). it is close to death. The other view, represented by Cato, disproves the objections against old age, recommending calmness, activity, and moderation. Interestingly enough, apart from philosophical or medical arguments, Cicero also refers to political, religious, social and cultural aspects. The apologia for old age presented by Cicero was not always reflected in the reality. Roman sources, especially legal documents, inform about attempted suicide or euthanasia by the elderly. The fundamental reason was the condition of health and physical pain as well as mental illnesses, but the direct motive associated with old age was taedium vitae – weariness of life.
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Englard, Izhak. "The Legal Status of the Holy Places in Jerusalem". Israel Law Review 28, n.º 4 (1994): 589–600. http://dx.doi.org/10.1017/s0021223700011766.
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The legal problems relating to the Holy Places in Jerusalem are of a very complex and delicate nature. The issue has a long history, and its complexity is the result of turbulent religious, ethnic, national and international conflicts over the Holy Places. The problems were not created by the State of Israel, but the establishment of the Jewish State added new dimensions to the age-old contest. I shall first describe briefly the ideological background of the problem, then analyze its legal aspects and finally illustrate its complexity by a number of Israel court decisions.
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Saripah, Ipah, Imam Tabroni, Yuanyuan Wang e Guijiao Zou. "Number Board Media to Stimulate the Symbolic Thinking Ability of Children Aged 5-6 Years". Journal of Computer Science Advancements 1, n.º 2 (29 de agosto de 2023): 103–12. http://dx.doi.org/10.55849/jsca.v1i2.456.
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Children will experience a golden period that is very important and should not be missed until they are 3 years old. Because during these times, children's cognitive abilities are still growing and developing rapidly. In fact, about 80% of children's cognitive skills are optimized in the first 3 years of life, and up to 90% of their abilities will continue to develop until they reach the age of 5. Media is a tool that can be used as an intermediary in stimulating all aspects of development in early childhood both aspects of moral and religious values, physical motor aspects, language aspects, social emotional aspects and cognitive aspects. To stimulate all aspects of early childhood development cannot be separated from learning media because for early childhood learning is done through play using learning media both real media, audio media, visual media, environmental media and audio-visual media, so that learning activities in early childhood run effectively. This article will discuss how the influence of number board media in stimulating the symbolic thinking ability of children aged 5-6 years in Sumurugul Village.
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Pokhrel, Mohan Mani. "Responsive pedagogy for multi-lingual classroom". Sotang, Yearly Peer Reviewed Journal 2, n.º 1 (31 de dezembro de 2020): 144–55. http://dx.doi.org/10.3126/sotang.v2i1.47608.
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In this paper I explore the concept of diversity in the classroom. Diversity means difference in terms of race, language, age, faith, culture, ethnicity, and in other aspects. Nepal is a multicultural and multi lingual country. Where more than 123 languages are spoken. Such as Nepali, Maithili, Bhojpuri, Tharu, Newari, Abadhi etc National language is Nepali in Nepal. Social structure is also different from society to society. There are racially different people. The main are Bramhin, Chhettri, Rai, Gurung,Tamang, Magar, Tharu, Newar and others who caste live here. There are mainly ten types of religious categories reported in the census 2011 A. D. The large number of people are followed by Hindu. Whereas Hinduism is followed by (81.3%), Buddhism (9%), Islam (4.4%) and so on. Nepal has been diversified in terms of ethnicity, religion, traditions and culture. People respect the national feeling of unity in diversity. Nepal is multi-cultural, multi-ethnic and multi-lingual society so there are diversity in the classroom. In this paper I explore the diversity in the classroom and students' achievement. In this paper I have introduced multicultural education, cultural responsive pedagogy and student achievement. The conclusion of this study is responsive pedagogy address and support to the student's achievement in diverse classroom.
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Sundqvist, Olof. "The Role of Rulers in the Winding Up of the Old Norse Religion". Numen 68, n.º 2-3 (15 de março de 2021): 272–97. http://dx.doi.org/10.1163/15685276-12341623.
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Abstract It is a common opinion in research that the Scandinavians changed religion during the second half of the Viking Age, that is, ca. 950–1050/1100 CE. During this period, Christianity replaced the Old Norse religion. When describing this transition in recent studies, the concept “Christianization” is often applied. To a large extent this historiography focuses on the outcome of the encounter, namely the description of early Medieval Christianity and the new Christian society. The purpose and aims of the present study are to concentrate more exclusively on the Old Norse religion during this period of change and to analyze the questions of how and why it disappeared. A special focus is placed on the native kings. These kings played a most active role in winding up the indigenous tradition that previously formed their lives. It seems as if they used some deliberate methods during this process. When designing their strategies they focused on the religious leadership as well as the ritual system. These seem to have been the aspects of the indigenous religion of which they had direct control, and at the same time, were central for the modus operandi of the old religion. Most of all, it seems as if these Christian kings were pragmatists. Since they could not affect the traditional worldview and prevent people from telling the mythical narratives about the old gods, they turned to such aims that they were able to achieve.
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Bromirskaya, Anna, Charles G. Häberl e Sergey Loesov. "The Western Aramaic Context of a Famous Lullaby". Aramaic Studies 21, n.º 2 (20 de dezembro de 2023): 205–32. http://dx.doi.org/10.1163/17455227-bja10045.
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Abstract The present text concerns a traditional lullaby, sung throughout the Levant in various versions, of which the most famous was produced by the Rahbani brothers and sung by Fairouz. The framing story surrounding the lullaby, which is only implicit in the Rahbani version, concerns themes such as kidnapping and the age-old conflict between transhumant pastoral groups and sedentary agriculturalists. Despite the perennial widespread popularity of the lullaby, aspects of its framing story point to its origins in Maaloula.
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De GOURDON, Côme Carpentier. "The Rise of the Hindu Religious Factor in Indian Politics and State Theory". Outlines of global transformations: politics, economics, law 11, n.º 4 (16 de outubro de 2018): 219–32. http://dx.doi.org/10.23932/2542-0240-2018-11-4-219-232.
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We are living in an age of reaffirmation and revival of religious/national and cultural identities as a reaction to the sweeping onslaught of socio-economic, cultural and technological globalization. In India the demand for a definition of national identity based on Hinduism or on Hindutva (Hinduness) predates the achievement of independence in 1947 and it was gradually reinforced by successive political crises, such as the partition between India and Pakistan, successive wars with Pakistan, the continuing separatist agitation in the Kashmir Valley and the rise of large-scale Islamist terrorism since the 11th of September 2001 if not before. Historically a distinction has been made between Hinduism, as the religion and way of life of more than a billion people in India and in other countries and Hindutva, a cultural ideology and a sociopolitical doctrine which defines a modernized version of Hindu or in broader sense Indic civilisation (encompassing Buddhism, Jainism, Sikhism and other indigenous minority religions). Many Hindus do not accept the premises or least the political theory of Hindutva whereas Hindutva proponents may not be ‘believers’ in the ritual and theological aspects of Hindu Dharma and may define themselves as sceptics, materialists or atheists. However they conceive of the common Hindu national civilisation and millenary historical heritage as the cement that can bind the country’s diverse people together and they usually reject the ‘secular’ view that India is the home of a composite culture forged out of many domestic and foreign elements and consisting of diverse ethnic groups which were brought together as a nation by British colonization. This paper succinctly retraces the evolution and expansion of Hindu nationalism in the politics of the country and distinguishes between the various nuances of the ideology which is now the source of inspiration for the National Democratic Alliance led by Prime Minister Narendra Modi. It strives to answer the often asked question: Is India becoming a Hindu State?
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Sipeykin, Alexander V. "THE ACTIVITY OF AGVAN DORJIEV IN THE 1920S AS REFLECTED IN THE REPORTS OF THE OGPU". History and Archives 5, n.º 2 (2023): 37–52. http://dx.doi.org/10.28995/2658-6541-2023-5-2-37-52.
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The article is about the new sources pertaining to Agvan Dorjiev, the leader of the Buddhist renovationist movement in Russia. Reports, summaries and other declassified OGPU documents allow studying the important aspects of his activities in the 1920s. The paper is focused on the analysis of the documents which contain a lot of valuable information about the political stance of the Buddhist priests, the nature of the relationship between them and the ordinary believers, and the daily life of the Buddhist monasteries (dazans and huruls). The study of the declassified documents makes it possible to bring to light important data about the relations between the Soviet officials and the Buddhist Sangha, and about the clashes inside the Buddhist organizations. A network of secret agents has gathered valuable information about the conflict between the renovationists and the conservatives, about the activities of A. Dorjiev and other Buddhist leaders. Those documents contain the data referring to the disputes and other methods of antireligious agitation and propaganda. Reports on the “counter-revolutionary” statements and activities of the Buddhist clergymen and believers help revealing their attitude towards the Soviet authorities’ religion policy. Also, the documents facilitate for obtaining valuable information dealing with the real meaning of the concepts that are popular in contemporary historiography – the concepts of the “religious NEP” and the “Golden Age of Buddhism” in Soviet Russia.
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Zaman, Muhammad Qasim. "Commentaries, Print and Patronage:hadīthand the Madrasas in Modern South Asia". Bulletin of the School of Oriental and African Studies 62, n.º 1 (janeiro de 1999): 60–81. http://dx.doi.org/10.1017/s0041977x00017560.
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Recent work on the impact of print on Muslim societies has been much concerned with debating how conceptions and structures of religious authority may have been altered, and a new era of religious change inaugurated, through this technology. It was only in the nineteenth century—the latter half of that century in case of the Indian subcontinent—that print came to be wholeheartedly embraced by the Muslim religious élite as a vehicle for the effective dissemination of their ideas. Some scholars have emphasized the role of print in enabling the ՙulam¯' to reach wider audiences than could ever be conceivable in a manuscript age. Though print threatened to undermine the age-old styles of person to person transmission of knowledge, and conceptions of authoritative transmission associated with those styles, what the ՙulamā' gained was not only a new, effective, and—compared to the costs of the manuscript age—relatively inexpensive medium to reach and influence new audiences, but also access to religious classics which were hitherto available only to a select few, but which would now undergird new movements of revival and reform in their societies. While acknowledging these aspects of the impact of print, other scholars have seen the adverse effect of print on ‘traditional’ religious authority to be the more noteworthy. Precisely because religious classics were now accessible, often through translations into the vernacular, the special claims of the ՙulamā' as the guardians and authoritative interpreters of religious texts came to be disputed. As Francis Robinson has put it, ‘Increasingly from now on any Ahmad, Mahmud or Muhammad could claim to speak for Islam.’
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Wieviorka, Michel. "An Old Theme Revisited: Sociology and Ideology". Comparative Sociology 2, n.º 3 (7 de fevereiro de 2003): 501–21. http://dx.doi.org/10.1163/15691330-00203006.
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The main theme here is to combine a sociological perspective, in which we examine how sociologists deal with the concept and realities of ideology, within a historical interpretation. Two major periods in which sociology promulgated ideology are compared. The first period, the age of ideology, is the one in which modernity seems to be defined by the decline of tradition and religion, and by the triumph of Reason and Science. In this phase which extends from the coining of the term ideology to the end of the 1980s, sociology or sociologists either over-valued or under-valued the theme of ideology. The second period, marked by the end of the era of ideology, is one in which modernity seems if not to give way to post-modernity, at least to enter a new phase, in which it tends to be defined as the growing separation between reason and identities – particularly religious ones. In this phase the end of ideology which had been predicted for many years became a “historical truth.” Today there are no powerful all-encompassing grand ideologies anymore which might claim to personify at one and the same time, the people, science and progress and with the capacity to dominate and mobilize society. However, even in the second period, the “modest” or “particular” dimension of ideology referring to “false representations” of specific aspects of collective life, should be acknowledged.
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Gallardo-Peralta, Lorena Patricia, e Esteban Sánchez-Moreno. "Successful Aging and Personal Well-Being Among the Chilean Indigenous and Non-Indigenous Elderly". Aquichan 19, n.º 3 (14 de agosto de 2019): 1–15. http://dx.doi.org/10.5294/aqui.2019.19.3.9.
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Objective: The aim of this research was to analyse the association between successful aging (SA) and subjective well-being (SWB) in different domains. Method: The study is quantitative and cross-sectional, with a sample consisting of 800 older people, including 569 indigenous (Aymara and Mapuche) participants living in northern and southern Chile. Results: Domains associated with SA are satisfaction with health, satisfaction with social relationships, satisfaction with future security, and satisfaction with spiritual and religious experiences. SA is also positively associated with being a woman, being young, and not being indigenous. Conclusion: The research has two main practical implications. First, SWB domains may be incorporated into socio-health interventions as they relate to elements that can be changed or improved (health, social inclusion, security, and beliefs). Second, this study suggests a situation of risk among older indigenous Chileans, confirming the premise that the life paths of indigenous Chileans at social risk give rise to a more socially unequal old age with; therefore, it is important to analyse positive aspects that promote better old age.
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Muzakkir, Muhamad Rofiq, Siti Sarah Muwahidah, Royan Utsany e Rohmansyah Rohmansyah. "Sectarian Tensions, Islamophobia, and Decolonialization: Comparing Jasser Auda’s and Jonathan Brown’s Analysis of the Hadiths Concerning Aisha’s Marital Age". Indonesian Journal of Islam and Muslim Societies 13, n.º 2 (31 de dezembro de 2023): 427–56. http://dx.doi.org/10.18326/ijims.v13i2.427-456.
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The ongoing debate surrounding the hadiths on Aisha’s age of marriage has given rise to two main positions among Muslim scholars, namely: the rejectors, those who reject the hadiths’ validity and propose the view that Aisha got married at an older age, and the defenders, those who defend them as valid hadiths and accept that Aisha consummated her marriage at the early age of nine years old. In this study, we examine this issue through the opposing arguments offered by two contemporary Muslim scholars: Jasser Auda, who represents the view of hadith rejectors, and Jonathan Brown, who represents those who accept the validity of the hadiths. These two scholars have been chosen to represent these two standpoints mainly because of their novel and distinctive theoretical contributions to the ongoing debate. Entangled in this debate is the issue of whether pre-modern reality can be assessed by using modern norms. We investigate the epistemological and methodological aspects surrounding the two scholars' interpretations of the hadiths of Aisha’s age of marriage. We argue that three significant features distinguish Auda and Brown’s dispositions. These are: first, their different conceptions of the interplay between politics, knowledge, and memory; second, their differing epistemological approaches to hadith science; and third, their opposing assumptions about the universality of modern norms.
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Shen, Huei-wern, e Yi Wang. "THE RELATIONSHIPS AMONG VOLUNTEERING, EVERYDAY DISCRIMINATION, AND LIFE SATISFACTION IN TWO AGE GROUPS". Innovation in Aging 7, Supplement_1 (1 de dezembro de 2023): 884. http://dx.doi.org/10.1093/geroni/igad104.2845.
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Abstract Experiencing discrimination is known to bring life dissatisfaction across different life stages. While volunteering benefits older adults in many aspects, including life satisfaction, the interplay among discrimination, volunteering, and life satisfaction in different age groups is unknown. To explore such relationships, the present study included a subsample of 5791 respondents who were 51+ from the 2016 Health and Retirement Study; among them, 3191 were 65 years (older group) and older and 2600 were between 51 and 64 years old (younger group). Volunteering referred to doing unpaid work for religious, educational, health-related, or other charitable organizations. Discrimination was measured by the six-item Everyday Discrimination Scale (e.g. In your day-to-day life, how often are you treated with less courtesy or respect than other people) and was dummy-coded due to skewness (never experienced vs. ever experienced). Controlling for health-related variables (e.g., ADLs/IADLs), SES (e.g., income), contextual features (e.g., urban/rural), and sociodemographics (e.g., gender, race), findings from multiple multivariate linear regression models showed that in the overall sample, discrimination was negatively associated with life satisfaction whereas volunteering promotes it. When considering the role volunteering played in the relationships between discrimination and life satisfaction, volunteering in the younger group did not mediate the negative relationship between discrimination and life satisfaction. Volunteering in the older group, however, significantly mitigated the negative impacts of discrimination on life satisfaction. Results highlight the possible extended benefits of volunteering in old age. Future research considering the health impacts of different types and levels of volunteering will be discussed.
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Roberson, Rusty. "Jonathan Dickinson, Benjamin Franklin, and the Framing of Liberty, Conscience, and Consensus: An Eighteenth-Century Discourse with Insights for Twenty-First Century Public Policy". Religions 15, n.º 1 (17 de janeiro de 2024): 121. http://dx.doi.org/10.3390/rel15010121.
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In matters of twenty-first century public policy, age-old questions surrounding freedom of conscience and both personal and civic liberties remain in perennial tension with the necessary demands for civic conformity, custom, and consensus. These questions were also of critical importance in early eighteenth-century colonial America. In the first half of the eighteenth century, a hotbed of religious, intellectual, and cultural diversity was fomenting considerable conflict in Philadelphia, setting the stage for a vital debate over the nature and parameters of religious liberty and freedom of conscience in the colonies. Within this context of the eighteenth-century religious and cultural landscape of colonial Philadelphia, this article will examine a debate between Jonathan Dickinson and Benjamin Franklin whereby two distinctly different interpretations of religious liberty and freedom of conscience were established. Left to themselves, these two interpretations lead to sharply divergent trajectories. Nonetheless, by considering these two viewpoints in dialogue with one another, the Franklin–Dickinson pamphlet debate can serve as a useful tool for conceptualizing twenty-first century public policy issues related to freedom of conscience: policies that preserve the essential aspects of what constitutes each person’s humanity while simultaneously respecting the broader exigencies for public order and responsible policy in the aggregate.
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Gogolik, Mirosław. "The use of the elements of neuroandragogy in the religious education of the elderly". Poznańskie Studia Teologiczne, n.º 40 (17 de dezembro de 2021): 153–70. http://dx.doi.org/10.14746/pst.2021.40.09.
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The need to enliven the catechesis of the elderly and to take advantage of the richness and experience of this social group resounds significantly in contemporary catechetical reflection. This is mainly due to the fact that society, and thus the community of the Church, is affected by the problem of the progressive aging of its members. In the catechetical dimension, it becomes important, among other things, to take appropriate steps to adapt the catechesis of the elderly in terms of appropriate content, tools and structure. The suggested specific educational offer should stimulate and encourage to verify and deepen one’s own religious knowledge, help answer nagging questions, especially existential ones in an eschatological perspective, and find a place and role of the elderly in the community of believers. In this study, the notion of old age and aging in the social and theological aspect was first analyzed, then the basic assumptions of neuroandragogy and the most important aspects of catechesis of the elderly were presented. The next part featured practical implications for the use of selected elements of andragogy and neuroandragogy in catechesis and the broadly understood activity and religious education of the elderly.
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Fani Masruroh e Hielmi Anjaini Rahma. "Kualitas Religius dan Kesehatan Psikologis pada Lansia yang Mengikuti Kajian Rohani". Assertive: Islamic Counseling Journal 2, n.º 2 (1 de outubro de 2023): 1–18. http://dx.doi.org/10.24090/j.assertive.v2i2.9977.
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Elderly people in old age experience physical changes, such as decreased cognitive function, decreased muscle mass or weakened stamina, decreased organ function, decreased vision and hearing, and other changes. Elderly people can also experience psychological and emotional changes. These changes can cause loneliness, the loss of a life partner, and changes in sleep patterns and mood, so psychological treatment is needed to maintain the quality of life in old age. One way of psychological treatment for the elderly is by improving the religious quality of the elderly. Religious qualities can provide seniors with a spiritual and ethical framework that provides a sense of purpose in seniors' lives. This research is to explore the religious qualities and psychological health of elderly people who take part in spiritual studies at Balai Muslimat Kalisalak. This research was carried out qualitatively using a field approach (field research) with study leaders and elderly congregation members at the Kalisalak Muslimat Hall by analyzing the data and then discussing it. The results of the research show that psychological health in the elderly is very important to maintain to maintain the quality of life in order to live a happy life. Several factors that influence the psychological health of the elderly are physical health, social relationships, independence, self-acceptance, and spiritual aspects. Spiritual studies have an important role in increasing the development of personal potential and improving the quality of religious psychological health. Some of the positive effects obtained to improve religious quality include social support, meaning of life goals, coping and divinity, hope, and optimism. This research also provides good suggestions for improving the quality of life in old age and improving psychological health in old age. Lansia dalam menjalani masa tua mengalami perubahan fisik, seperti penurunan fungsi kognitif, penurunan masa otot atau melemahnya stamina, penurunan fungsi organ, penurunan pengelihatan dan pendengaran, serta perubahan-perubahan lainya. Lansia juga dapat mengalami perubahan psikologis dan emosional. Perubahan ini dapat menyebabkan kesepian, kehilangan pasangan hidup, perubahan pola tidur dan mood, sehingga perlunya penanganan psikologis untuk menjaga kualitas hodupnya di masa tuanya. Penanganan psikologis untuk lansia salah satunya dengan cara meningkatkan kualitas religius lansia. Kualitas religius dapat memberikan lansia sebuah kerangka spiritual dan etis yang memberikan rasa tujuan dalam kehidupan lansia. Penelitian ini untuk mengeksplorasi Kualitas Religius dan Kesehatan Psikologis pada Lansia yang Mengikuti Kajian Rohani di Balai Muslimat Kalisalak. Penelitian ini dlakukan dengan kualilatif menggunakan pendekatan lapangan (fiels research) dengan pemimpin pengajian dan para jama’ah lansia di Balai Muslimat Kalisalak dengan melakukan analisis data kemudian dilakukan pembahasan. Hasil penelitian adalah Kesehatan psikologis pada lansia sangat penting untuk dipertahankan untuk menjaga kualitas hidup agar menjalani hidup yang bahagia. Beberapa faktor yang mempengaruhi kesehatan psikologis lansia adalah kesehatan fisik, hubungan sosial, kemandirian, penerimaan diri, dan aspek spiritual. Kajian Rohani memiliki peranan penting dalam meningkatkan pengembangan potensi diri dan meningkatkan kualitas kesehatan psikologis secara religius. Beberapa efek positif yang didapatkan untuk meningkatkan kualitas religius diantaranya yaitu, dukungan sosial, makna tujuan hidup, coping dan ketuhanan, harapan dan optimisme. Dalam penelitian ini juga disampaikan saran-saran yang baik untuk meningkatkan kualitas hidup di masa tua serta meningkatkan kesehatan psikologis pada masa tua.
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Shirshov, Alexander V. "Traditions of the Old Believers and the Fate of the Russian World in the XXI Century: Cultural and Philosophical Aspect". Humanitarian: actual problems of the humanities and education 21, n.º 4 (30 de dezembro de 2021): 429–38. http://dx.doi.org/10.15507/2078-9823.056.021.202104.429-438.
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Introduction. Questions of continuity and cultural conservatism of the Russian society of the Modern era are one of the problems of the research in this article. The author suggests that the Old Russian religious and moral heritage was not completely destroyed by the Nikon church reforms in the Moscow state. The purpose of the article is to consider the diversity of forms of Russian religiosity in the context of the development of traditions of Russian society. Materials and Methods. In modern conditions, interest in religion and Old Believers continues to grow, as a rich cultural heritage of Russian society. Therefore, the appeal to the texts of the past in the philosophical method of dialogicality, hermeneutics, and a comprehensive analysis of the works of the Old Believers allows us to identify all the features of the heritage of the past of Russia. Results. The positions of the ethical and aesthetic consciousness of the schism teachers worried many Russian philosophers of the “Silver Age” era. The dramatic nature of the situation was that there was no complete reconciliation between the parties to the split in Russian spiritual thought. Discussion and Conclusion. Many of the ideas of Protopop Avvakum, one of the leaders of the Old Believers in Russia, continue to be relevant to the present day. The questions of the moral and socio-cultural identity of the Russians as the “last Orthodox kingdom” are of an eschatological nature. Many aspects of ritualism and rite-believing are preserved among the Russian people and among many Russian and foreign communities of believers. The confessional culture of the Old Russian epoch remains a mystery for many modern researchers and is of an actual nature, since many aspects of this problem remain poorly studied. The subject of the analysis of the influence of Old-Belief traditions on the fate of the spirituality of the Russian people is important.
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Jurek, Krzysztof, Barbara Ślusarska, Alina Deluga, Grzegorz Nowicki e Iwona Niewiadomska. "The mediating role of spiritual engagement in the relationship between religiosity and religious coping. Cross-sectional study among polish students". Journal of Modern Science 52, n.º 3 (31 de outubro de 2023): 634–69. http://dx.doi.org/10.13166/jms/173502.
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ObjectivesThe aim of this study was to determine how spiritual engagement may mediate the relationship between an individual's religiosity and their use of religious coping strategies.Material and methodsA total of 342 students from two universities in eastern Poland participated in the study. The average age was 20.85 [95% CI: 20.607-21.095] years old. The data were collected using the two standardized scales: the Brief - Religious Coping Questionnaire (Brief RCOPE) and Spiritual Attitude and Involvement List (SAIL).ResultsIt was observed that positive religious coping strategies prevailed among the students surveyed. The highest-rated SAIL subscale was the Meaningfulness (4.65; 95% CI: 4.571-4.723), while the lowest was Transcendent Experience (3.28; 95% CI: 3.172-3.384). Significant positive correlations were found between the six areas of spirituality assessed by the SAIL scale and positive religious coping strategies. The results showed a significant total effect of religiosity on positive religious coping (beta=0,755; B=7.665;p<0.001; 95% CI: 6.30; 8.40).The direct effect of religiosity on positive religious coping was significant (beta=0,562; B=5.706; p<0.001; 95% CI: 4.85; 6.56). The effect of religiosity on positive religious coping was partially mediated by Transcendent Experiences and Spiritual Activities. The total indirect effect was 0.193 (95% CI: 0.125; 0.265).ConclusionsThe introducing aspects of spirituality and religiosity into higher education programs can help students of both medical and non-medical faculties to respond to the many difficult situations of daily life and move forward with a sense of achieving their designated tasks and goals.
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Mohd Nasir, Amar Ismat, Norsaleha Mohd Salleh, Phayilah Yama e Mohd Khafidz Soroni. "SOROTAN AWAL FALSAFAH ILMU ISLAM: PERMASALAHAN, PENSEJARAHAN, DEFINISI DAN SUMBER ILMU DALAM ISLAM". International Journal of Mosque, Zakat And Waqaf Management (Al-Mimbar) 4, n.º 1 (1 de julho de 2024): 56–75. http://dx.doi.org/10.53840/almimbar.v4i1.95.
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The post-modern age has discarded great narratives such as knowledge and truth which led to crisis of thought such as atheism, agnosticism and liberalism among Muslims. Among the causes surrounding crisis is the epistemological issues. Knowledge that is acquired through scientific methods only is considered valid which causes olther knowledge such as religious knowledge to be seen as ancient, old-fashioned, unscientific and incompatible with the development of the times. This study aims to analyze the philosophy of knowledge according to the Islamic perspective from the aspects of problems, historiography, definitions and sources of knowledge. The Islamic philosophy of knowledge that is centered upon the unity of revelation and reason can be an initial guide in facing the epistemic crisis within the post-modern era. This study uses the of content analysis methods towards books that bring together aspects of the philosophy of science. The study founds that the Islamic philosophy of knowledge to be integrated, comprehensive, and combines religio-philosophy based on the framework of the Quran. In addition, the philosophy of Islamic knowledge also covers a wide field of knowledge including matters related to divinity and religion.
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Reissmann, Marcella, Anna Storms e Christiane Woopen. "Individual values and spirituality and their meaning for affective well-being and engagement with life in very old age". Zeitschrift für Gerontologie und Geriatrie 54, S2 (1 de outubro de 2021): 85–92. http://dx.doi.org/10.1007/s00391-021-01974-9.
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Abstract Background Individuals’ ideals and aspirations are considered to constitute a central reference frame for subjective evaluations of their perceived reality, and, thus, to be crucial for individual quality of life (QoL) outcomes. By examining individual values and spirituality in very old people, the aim of this study was to describe two constructs representing the aspirations of the individual, as well as the relation of these constructs to both hedonic and eudaimonic QoL outcomes in very old age (VOA). Material and methods Cross-sectional data from a representative survey of people in VOA (NRW80+, n = 1863) were used. Individual values were assessed based on the Portrait Value Questionnaire. A revised questionnaire was developed drawing on the Spiritual Health and Life-Orientation Measure. Individual values and spirituality were studied using descriptive statistics, and hierarchical linear regression models were used to analyze their predictive value for two QoL outcomes: 1) affective well-being as an indicator of hedonic QoL, which was assessed using the positive affect subscale of the short form of the Positive and Negative Affect Schedule, and 2) engagement with life, which captures eudaimonic aspects and which was measured with a subscale of the Valuation of Life Scale. Results The most important values were both protection and growth-oriented values with a social focus. However, only values representing strivings for growth had a positive association with QoL outcomes. Spirituality was of high relevance to very old people, although not in the sense of religious institutions or practices. Rather, it predominantly consisted in environmental, interpersonal, and transcendental connectedness, all of which were positively connected to QoL outcomes. Conclusion Individual values and spirituality can be an important resource for hedonic as well as eudaimonic QoL; however, age-related losses may lead to an emphasis of protective values that are not beneficial in terms of QoL. To support older people on their spiritual journey, a broad concept of spirituality needs to be established among researchers as well as practitioners.
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ACCIARI, Arlete Silva, Raquel Franco LEAL, Cláudio Saddy Rodrigues COY, Cristiana Corrrêa DIAS e Maria de Lourdes Setsuko AYRIZONO. "RELATIONSHIP AMONG PSYCHOLOGICAL WELL-BEING, RESILIENCE AND COPING WITH SOCIAL AND CLINICAL FEATURES IN CROHN’S DISEASE PATIENTS". Arquivos de Gastroenterologia 56, n.º 2 (junho de 2019): 131–40. http://dx.doi.org/10.1590/s0004-2803.201900000-27.
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ABSTRACT BACKGROUND: Crohn’s disease is chronic, requires prolonged treatment, affects the physical and psychosocial health of patients and may alter their routine, quality of life and well-being. Recent studies recommend monitoring the health of these patients considering physical, psychological and psychosocial aspects, because they are directly related to the disease activity. These studies highlight the relevance of patients’ emotional and behavioral conditions and suggest that the identification of the factors that influence the psychological well-being, resilience and Coping in these patients can favor the proper treatment. OBJECTIVE: To relate psychological well-being, resilience and Coping with social and clinical features of Crohn’s disease patients. METHODS: Prospective study including 104 patients with Crohn’s disease, both genders and mean age of 39 years. Standardized scales were used to assess and to relate psychological well-being, resilience and Coping with social and clinical variables. A questionnaire to characterize the sample and standardized scales in data collection (psychological well-being, resilience pillars and Coping strategies inventory - Folkman & Lazarus) were used. Descriptive analysis of data and statistics for comparison of results were performed. RESULTS: There were significant differences (P<0.05) showing better psychological well-being for male patients, those who without children, were not religious, were employed and were doing complementary activities in addition to clinical treatment. More resilience for the male gender, those who without children, were not religious, divorced, separated or widowed, that received some monthly income; who did not undergo surgery, had the first symptoms after 30 years old and who had complementary activity. There were also significant differences in the use of Coping: usually, women used more developed escape and avoidance strategies; single, married or in stable-union patients used more self-control; not religious used positive revaluation strategy; the ones who were employed showed more self-control and positive reassessment; the ones who had lower family income indicated that they used less the self-control; the ones who had higher family income used more positive re-evaluation; patients who were diagnosed with Crohn’s disease between the second decade of life showed to use mores more the positive reassessment strategy than those who were 20 years old or younger. CONCLUSION: Social aspects influenced psychological well-being, resilience and Coping in patients with Crohn’s disease more strongly than clinical aspects. It was possible to identify the profiles with better and worse psychological well-being, resilience and Coping of those who need more support, as well as to know the most used Coping strategies in the studied group.
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Martyn, Georges. "DIVINE LEGITIMATION OF JUDICIAL POWER AND ITS ICONOGRAPHICAL IMPACT IN WESTERN CULTURE". HUMANITIES AND RIGHTS | GLOBAL NETWORK JOURNAL 1, n.º 1 (31 de dezembro de 2019): 230–71. http://dx.doi.org/10.24861/2675-1038.v1i1.22.
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From a historical and anthropological point of view, there is a close link between religion and the judicial function, in many cultures throughout the world. How could man be competent to judge his equals if he was not empowered to do so by God? In many cultures, originally, the same ‘functionaries’ administer both religious and judicial affairs. In medieval Europe, Christian faith and the Roman Catholic Church play a role of paramount importance in the heart of society, not only for the mere religious services, but also in politics and culture. The influence of the Church on justice administration (both via its own courts and via its interference in secular courts) is enormous. Religious texts are used as legal arguments,2 but also to legitimate the judicial function and its decision makers. And not only texts! Also (religious) images are vehicles of legitimation. The Last Judgment, in the first place, is omnipresent, in manuscripts and printed books, but also as a classical decoration for justice halls. This article looks at a number of concrete examples from art history, and tries to describe and analyse how both the divine word and image were used to legitimize the emerging ‘modern’ courts of Princes and cities. These courts, using the Romano-canonical procedure, are the forerunners of the present day judiciary. Today’s court setting, the use of red robes and green curtains, or the ritual of the oath, are just some remaining, observable aspects of an age-old charismatic, because divine, legitimation, using images as vectors of meaning.
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Rofiq, Nur, Muhamad Ainun Najib e M. Zidny Nafi’ Hasbi. "Dampak Pandemi Covid-19 Terhadap Peningkatan Dispensasi Kawin". Batulis Civil Law Review 3, n.º 1 (15 de junho de 2022): 76. http://dx.doi.org/10.47268/ballrev.v3i1.1018.
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The impact of the COVID-19 pandemic in Indonesia has penetrated all aspects of people's lives, including the many cases of applying for a marriage dispensation. The purpose of this study was to find out the reasons for granting marriage dispensation to children under the age of 19 at the Magelang City Religious Court and how far the impact of the Covid-19 pandemic on the increase in marriage dispensations that occurred in Magelang City. The research method uses a normative juridical approach supported by field research. Then the object is examined using an analytical approach. The data collection techniques are interviews, observation, and documentation, as well as data analysis using qualitative descriptive. The results showed that the application for dispensation for marriage from before COVID-19 to the time of COVID-19 showed an extraordinary increase, reaching 300%. This can be seen from the data at the Magelang City Religious Court from 2017 to 2021. In 2017 the application and at the same time the marriage dispensation was granted by the Magelang City Religious Court as many as 7 cases, in 2018 there were 5 cases, in 2019 there were 6 cases, in 2018 there were 6 cases. 2020 from January to February there were 4 cases. Meanwhile, from March to December 2020, which was the beginning of the emergence of COVID-19, there were 22 cases and in 2021 there were 22 cases. However, the increase was not solely due to the opportunity behind the COVID-19 pandemic, but due to the enactment of the latest marriage law, namely Law Number 16 of 2019 which states that the minimum age for marriage is 19 years for both women and men. However, based on the old marriage law, namely Law No. 1 of 1974, there was no increase in the application for marriage dispensation but instead, it decreased.
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T, Maria, Royke Tony Kalalo, Tiwik Koesdiningsih e Justina Evy Tyaswati. "Evaluation of Childhood Psychosis Negligence: Cultural Influences in Treatment Process: Case Report". Jurnal Psikiatri Surabaya 11, n.º 2 (22 de novembro de 2022): 128–37. http://dx.doi.org/10.20473/jps.v11i2.36307.
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Background: Childhood psychosis is a rare condition. In Indonesia, strong cultural influences how people perceive mental disorders. Culture and knowledge interact dynamically in mental health in Indonesia. Lack of mental health knowledge, resulting abandonment among psychosis patients, especially in their first episode. This negligence leads to no medical treatment associated with a worse disease course.
Case: 27 years old male with the third episode of psychosis. He presented with schizoaffective disorder mixed type. The earliest suspected psychosis episode was at the age of 12 years old, was not treated medically. The patient was only treated after his second episode of psychosis at the age of 26 but exhibited non-adherence to the treatment later, which caused a relapse. After discharged, the patient was currently in the stabilization phase for 5 months with oral antipsychotics and long-acting antipsychotic injections. Besides medical treatment, this patient also sought spiritual treatment from psychics and religious treatment.
Discussion: The challenges related to the psychosocial aspects faced in this case are lack of knowledge, strong influences of cultural belief on the patient for the cause, and treatment-seeking for the illness, which needs regard for the treatment process.
Conclusion: Negligence of psychosis during childhood, which is not medically treated, could progress to worse episodes in later periods of life, but the protective factors influenced by culture are dynamism of belief related to the illness, endorsed multiple causations for the illness including natural and supernatural attribution, local wisdom to perceive a mental disorder, including in this case cultural-psychological concept.
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ÇEKENGİL, Salih Selim, Öznur YILMAZ, Kamil ÖZBAKIR, Erhan AYTAŞ e Sezgin ÜNAL. "THE REASONS OF PARENTS TO PREFER SIBYAN SCHOOLS AND THEIR OPINIONS ON SIBYAN SCHOOLS". SOCIAL SCIENCE DEVELOPMENT JOURNAL 7, n.º 34 (15 de novembro de 2022): 144–52. http://dx.doi.org/10.31567/ssd.781.
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The purpose of this research is to examine the suitability of the education given in the primary schools in the city center of Tokat in the 2018-2019 academic year, by looking at the development of primary schools from the Ottoman period to the present, for the development of children at the preschool education level (5-6 years old). Scanning model was used in the research. The study group of the research consists of parents who sent students to primary schools in the central district of Tokat province in the 2018-2019 academic year. The data of the research were collected by the researcher through the interview form developed in accordance with the aims of the research. Content analysis was used to analyze the data obtained from the interviews in the research. As a result of the analysis of the data obtained from the research, it is seen that parents prefer primary schools because they want their children to receive religious education at an early age. In addition, it has been revealed that the primary school is perceived only as an "alternative Qur'an course to kindergartens" due to the fact that the parents do not have experience of a primary school or a similar institution in their own lives and the closed structure of primary schools. It is possible that the choice of a parent who wants their child to receive religious education at an early age, to send their child to the primary school will have consequences that may cause both pedagogical and psychological problems. The effects of these schools on children should be determined in all aspects and these results should be shared with the public.
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Naguib, Nefissa. "For the Love of God: Care-giving in the Middle East". Social Sciences and Missions 23, n.º 1 (2010): 124–45. http://dx.doi.org/10.1163/187489410x488549.
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AbstractIn Jerusalem in the 1960s two nuns belonging to the Polish Order of the Sisters of St. Elizabeth experienced a calling to help relieve the suffering among children living around the walls of the old city. With the help of a loan and a 'miracle' Sister Raphaela and Sister Kryspina managed to finance the building of an orphanage 'The Home of Peace' on Mount of Olives in Jerusalem. Today 'The Home of Peace' is managed by fifteen nuns who do the washing, cleaning, feeding, tutoring and caring for approximately thirty children, mostly girls, under the age of eighteen years. This paper sketches aspects of long-term daily charitable giving, rescue, protection, shelter and gestures of kindness which are forgotten aspects in Middle Eastern research. This is an attempt to get at the often neglected story of compassion and care-giving in the Middle East. À Jérusalem, pendant les années 60, deux sœurs de l'ordre polonais des Sœurs de St. Elisabeth ont ressenti la vocation de soulager la souffrance des enfants vivant en dehors des murs de la Ville Sainte. Avec l'aide d'un emprunt et grâce à un « miracle », Sœur Raphaela et Sœur Kryspina ont pu financier la construction d'un orphelinat sur le Mont des Oliviers à Jérusalem, le'Foyer de la paix'. Aujourd'hui le 'Foyer de la paix' est dirigée par 15 sœurs qui nourrissent, lavent, instruisent et prennent soin d'une trentaine d'enfants, pour la plupart des filles de moins de 18 ans. L'article se penche sur des questions souvent laissées de côté dans la recherche sur le Moyen Orient de nos jours telles que le don charitable au quotidien sur la longue durée, le secours, la protection, l'abri et les gestes de gentillesse. Ceci est une tentative d'aborder l'histoire souvent oubliée de la compassion et du soin au Moyen Orient.
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DIXON, TOM. "LOVE AND MUSIC IN AUGUSTAN LONDON; OR, THE ‘ENTHUSIASMS’ OF RICHARD ROACH". Eighteenth Century Music 4, n.º 2 (setembro de 2007): 191–209. http://dx.doi.org/10.1017/s1478570607000917.
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ABSTRACTThis article explores and contextualizes the thought of the religious author Richard Roach (1662–1730) from a musical perspective. Roach, a member of the Behmenist, millenarian Philadelphian Society in London at the turn of the eighteenth century, published little that relates directly to the subject of music, and has thus gone virtually unrecognized in this context. Nevertheless, in his more substantial religious oeuvre music emerges as a crucial component of his thought. In addition, his manuscript diaries and papers reveal their author’s interaction with some of Augustan London’s leading musical figures, and his participation in a previously unknown weekly musical meeting.After reviewing the overall circumstances of Roach’s life and cultural milieu, the article outlines what can at present be established about his musical activities. As I demonstrate, evidence from the diaries clarifies the provenance of an early hymn collection, while other extant sources reveal an unsuspected connection between religious ‘enthusiasm’ and the reception in London of Italian opera. The integral place of music in Roach’s worldview is then related to aspects of his thought ranging from ‘spiritual gender’, eschatology and the Divine Magia to science and politics. Beyond this timely focus on a neglected individual, however, I draw attention to the continuing tendency to overlook contexts such as this one, in which music is a potentially important but not an obviously paramount ingredient. I suggest that conventional conceptions of an emerging ‘public sphere’ – secular, enlightened, rational – need to be modified to take account of supposedly marginalized, ‘enthusiastic’ religious groups such as the Philadelphians. Finally, the absorption of developing musical genres into the background of an age-old model of universal harmony is taken as an instance of the powerful historical interplay between change and continuity.
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Wahyudi, Trubus, e Sutrisno Sutrisno. "THE JURIDICAL REVIEW OF THE IMPLEMENTATION OF SUPREME COURT REGULATION CONCERNING GUIDELINES FOR ADJUDICATING MARRIAGE DISPENSATION". Jurnal Pembaharuan Hukum 9, n.º 2 (2 de setembro de 2022): 308. http://dx.doi.org/10.26532/jph.v9i2.23923.
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This reseach aims to know the law enforcement paradigm relating to adjudicating cases of marriage dispensation applications as the implementation of Perma Number 5 of 2019 is part of the litigation task that must be carried out by the judiciary as a form of a case settlement which is a community need for justice seekers for the sake of upholding the law supremacy and justice in Indonesia. Normatively the legal arrangements for the Marriage Dispensation case are Article 7 of Act No. 1 of 1974 concerning Marriage, Act No. 16 of 2019 concerning the First Amendment of Act No. 1 of 1974, Article 7 of the Compilation of Islamic Law, and Regulation of the Supreme Court (PERMA) Number 5 of 2019 concerning Guidelines for Adjudicating Marriage Dispensation Applications. This study used a sample of several decision objects in certain Religious Courts in the jurisdiction of the Central Java Religious High Court, through a series of research methods with a sociological juridical or Social legal Research, and data collection techniques through interviews and library studies as well as several Religious Court decisions regarding inkracht (permanent) Marriage Dispensation. In this study, aspects of the examination of the Marriage Dispensation case were revealed by the judges in exploring substantive reasons related to the age of children who are not old enough to marry according to the law. The result shown that the implementation of Perma Number 5 of 2019 regarding Guidelines for Adjudicating Marriage Dispensation Applications in Religious Courts can be formulated in the form of a dictum,"Declaratives” as a court product and what are the legal consequences regarding the stipulation of a Marriage Dispensation by the Court which functions to benefit, justice, and fair legal certainty.
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Puling Tang, Melki Imamastri. "Exponential Model For Projecting The Population Of Percentage Of Women Ever Married Under The Age (Less Than 17 Years) Of Alor District In 2030". International Research-Based Education Journal 5, n.º 1 (1 de janeiro de 2023): 33. http://dx.doi.org/10.17977/um043v5i1p33-45.
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Every marriage is not only based on biological needs between men and women who are recognized as legitimate, but as executor of the natural process of human life. In addition, marriage is also based on religion, meaning that religious aspects become the main basis of domestic life by carrying out faith and devotion to God. Marriage is a gift from God that needs to be respected and grateful for and presents an atmosphere of peace, order and control in a good and responsible manner. The marriage relationship should be celebrated in sincere love. The impact that will be felt when women marry under age is the chaos of the household to be fostered, there is still dependence, most of which expect a family, the level of domestic violence continues to increase. In 2030, the population of underage married women (age less than 17 years) in Alor Regency is based on the exponential model formula, when t=15, then y=33.10 All components need to take strategic steps to reduce the population of underage (less than 17 years old) married women in Alor district. This, based on the calculation of the exponential model has increased by 33.10%. This will have cross-cutting impacts, namely population explosion, poverty, disruption of economic stability, low levels of education, security stability in terms of domestic violence, infidelity cases and others that have a negative impact.