Academic literature on the topic 'Death Anxiety. Religiousness. Time perspective'

This article gives brief results of a Norwegian empirical project where the main purpose has been to study the burial rite versus bereavement and the role of religiousness in relation to the disposing of the dead. The theoretical perspective is that loss of a significant close, as well as religiousness are primary life experiences which flow together in the bereaved person's grieving conduct during the burial rite. 70 bereaved persons who had lost a close relative during a certain time period have filled in questionnaires with information about the death, the funeral, religiousness and bereavement. The sample is treated statistically by means of indexes for grieving conduct during the burial week, religiousness, and grief. The sample is coherent and unambiguous, and shows that those who let the burial rite be a time to mourn experienced more benefit from the funeral service and had less anxiety, depression and intrusive experiences during the first year of bereavement. But sadness was independent of the grieving conduct during the burial rite, a result which makes sadness an aspect of mourning which qualitatively differs from the other aspects described. External conditions as urbanity and institutionalizing, as well as internal matters as the dramatical character of the loss, and personal religiousness affected the bereaved person's grieving conduct during the burial rite.

Objectives Death is the only definitive phenomenon in life, and everyone is sure that it will happen in the future. Based on the philosophical perspective, the concept of death differs in different cultures. The purpose of this study was “explaining the difference between the concept of death from the perspective of theology and empirical science”. Methods In this qualitative evolutionary study, a targeted review was conducted to answer the question “what is the difference between the concept of death from the perspective of theology and empirical science?” Articles published between 1990 and 2018 were extracted from the PubMed, science direct, google scholar, SID, and Cochrane databases. At the same time, Islamic religious evidence (Quran and Hadiths) was investigated for understanding the concept of the death in Islam. The “Shia Seminary” research methodology was used to avoid interpretations of the Quran verses and to ensure the authenticity of the Hadiths. Findings Empirical sciences consider death as a biological phenomenon, which results from irreversible damage to cerebral hemispheres and brain stem (brain death) that causes grief process, fear, anxiety, and sadness. From the perspective of Islam, death is an existential phenomenon, the transfer of the soul from one world to another. Death is the complete reception of the soul from the body by the angels and the beginning of another life, in the "world of grief. Conclusion Given that in Islam, death does not mean destruction. It is imperative that the spiritual counselors teach the patient and the family about the life after death and the blessings of paradise. In pastoral care at the end of life, reducing patients’ anxiety and fear of death, with hope in God's mercy is necessary.

The decades after the Black Death saw a transformation in death practice in Italy. As the experience of the plague prompted renewed anxiety toward the afterlife, a new 'strategy for eternity' marked by a cult of remembrance took shape. This new focus on the individual in death has often been seen in tandem with the purported rise in individualism beginning with the spread of humanism. This paper complicates this narrative through a detailed analysis of contemporary death practice from the perspective of the 'public' and 'private'. It draws primarily from evidence found in Boccaccio’s Decameron and Johann Burchard’s account of Pope Alexander VI’s death. Through careful analysis it is demonstrated that death, while subject to seemingly individualizing forces remained simultaneously a concern of society at large. In a time and place where the ‘public’ and ‘private’ overlapped considerably, it would therefore be hazardous to argue that Renaissance Italians simply rejected the role of the community in something as universal as death.

Nowadays, death, illness, and suffering are experienced as danger: a threat to one’s own physical, psychological and social identity. And what accompanies all these, particularly paralizing from a spiritual perspective, is fear; the dread that all is lost, that things cannot be controlled by means of medicine, only to reach the greatest angst: the fear of death. And, in this respect, we can say that pain, suffering and the fear of death make up the anthropological foundation of the most profound religious concept of life, in the sense that these realities show man his limitations, his finite build, that of a creature, and, consequently, determine him look beyond his limitations. The fear of death brought about angst, anxiety, passion, hatred, and despair in man’s life. His need to escape death made him look for even more material elements to render him oblivious to it. The solution against despair is God: faith vanquishes despair because, by faith, man acknowledges his dependence on God, but turning within himself, at the same time.

The rapid transformation of the modern world has a profound impact on the lives, attitudes and religiousness of youth. The spontaneous influx of refugees throughout Europe from Muslim countries raises fears of a further intensification in the wave of terrorist attacks and increased violence founded in Islamic ideology. In Germany, there is particular anxiety resulting from manifestations of Islamic fanaticism. An extreme case of this is the terrorist version of jihad occurring among Muslim youth. German scientists perceive the reasons for this phenomenon lie in the almost total failure of the policy of multiculturalism. The problem lies in the fact that - in light of empirical research - 25% of Muslims living in Germany reject all integration projects. This increases the gap between Muslims and the rest of society and the danger of further radicalisation, especially of Muslim youth. Confirmation of this can be shown through a comparative analysis of "generation John Paul II (JP2)" and "generation jihad" because it shows the significant differences, among which the most expressive are the attitudes, behaviours and actions of the participants, of the social phenomena compared. Following the death of the Polish Pope, participants of generation JP2 regret that they did not listen to his teachings and did not pursue the values he proclaimed. After the death of Pope John Paul II many people declared a "revision of their own lives", although the results of scientific research do not confirm that they have become better Catholics and citizens. On the other hand, generation jihad - following absolutely the lifestyle defined by Islam - does not declare any changes in religious attitudes and thus does not seek to assimilate with the German community. In the end all this leads to acts of aggression, violence and sadistic practice by participants of generation jihad. On the basis of the terrorist attacks carried out in the years 2001-2016 it can be assumed that jihadism is a cult of death, of which the so-called Islamic State is a vivid, and at the same time tragic, example.

AbstractThere is clear evidence that the mother's stress, anxiety, or depression during pregnancy can alter the development of her fetus and her child, with an increased risk for later psychopathology. We are starting to understand some of the underlying mechanisms including the role of the placenta, gene–environment interactions, epigenetics, and specific systems including the hypothalamic–pituitary–adrenal axis and cytokines. In this review we also consider how these effects may be different, and potentially exacerbated, in different parts of the world. There can be many reasons for elevated prenatal stress, as in communities at war. There may be raised pregnancy-specific anxiety with high levels of maternal and infant death. There can be raised interpersonal violence (in Afghanistan 90.2% of women thought that “wife beating” was justified compared with 2.0% in Argentina). There may be interactions with nutritional deficiencies or with extremes of temperature. Prenatal stress alters the microbiome, and this can differ in different countries. Genetic differences in different ethnic groups may make some more vulnerable or more resilient to the effects of prenatal stress on child neurodevelopment. Most research on these questions has been in predominantly Caucasian samples from high-income countries. It is now time to understand more about prenatal stress and psychopathology, and the role of both social and biological differences, in the rest of the world.

As COVID-19 spreads internationally for an extended period of time, millions of people around the world are suffering from psychological symptoms such as anxiety, depression, PTSD, and loss, and the role of psychotherapy is growing more than ever. However, in the current situation where anxiety about infection is widespread, the form of face-to-face psychotherapy has become another factor that induces infection anxiety. The limitation of this existing psychotherapy leads us to think of alternatives that can reflect the rapidly changing clinical situation in different ways during the ongoing coronavirus period. Telepsychotherapy is a form of psychotherapy that has been practiced for distant clients for a long time and can be a safe alternative psychotherapy method for both clients and analysts in the pandemic era. Although some analytic psychotherapists have negative views on telepsychotherapy, the change in the psychological treatment environment caused by COVID-19 leads to a new perspective on telepsychotherapy. The subjects of anxiety, depression, and death that people are experiencing because of the coronavirus pandemic come to us as archetypal shadow. The symbols unfolded in sandplay therapy direct our gaze to the inner world of human beings during this pandemic period and make us look at the unintegrated archetypal figure in the deep conscious. This paper aims to examine the therapeutic meaning and value of sandplay therapy that is performed according to the method of telepsychotherapy by analyzing the case of changed clinical situation due to the pandemic.

Abstract The COVID-19 pandemic brought anxiety, contagion and death to Peru, which registered 288,477 cases after the first 100 days of the outbreak, leading to a state of emergency. The quarantine measures and mobility restrictions characterized as the “hammer blow” produced significant impacts on the most vulnerable and poor populations across the country. While the Peruvian government implemented a subsidy that augmented social welfare programs, unfortunately many poor families and independent workers were left out. The resulting impact of COVID-19 and the quarantine measures has exacerbated existing inequalities in Peruvian society, particularly along the lines of gender and class. This article uses extensive survey and other data from the city of Lima to analyze the social experience of the pandemic from the perspective of the family, the impact of the pandemic on the domestic economy and household management, and finally the dilemmas of care and routines within families.

Siu Man Yee.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2003.
Includes bibliographical references (leaves 43-48).
Abstracts in English and Chinese.
Abstract (English) --- p.ii
Abstract (Chinese) --- p.iii
List of Tables --- p.vi
Chapter Chapter 1: --- Introduction --- p.1
Terror management theory --- p.2
Socioemotional selectivity theory --- p.6
"TMT, SST & Grandparenthood" --- p.9
Chapter Chapter 2: --- Method --- p.15
Participants --- p.15
Measures --- p.16
Chinese versions of scales --- p.19
Procedure --- p.19
Chapter Chapter 3: --- Results --- p.21
Results: test the hypothesis with whole scale --- p.21
Results: with FTPS subscales --- p.27
Chapter Chapter 4: --- DISCUSSION --- p.35
Death anxiety as a motivating force --- p.35
Time perspective for the elderly --- p.39
References --- p.43

This chapter will focus on the impact on children of traumatic events other than child abuse or neglect, which are covered in Chapter 9.3.3. According to the DSM-IV-TR definition of post-traumatic stress disorder (PTSD), traumatic events involve exposure to actual or threatened death or injury, or a threat to physical integrity. The child's response generally involves an intense reaction of fear, horror, or helplessness which may be exhibited through disorganized or agitated behaviour. Terr suggested separating traumatic events into type I traumas which are single sudden events and type II traumas which are long-standing or repeated events. If the traumatic event includes bereavement, the reactions may be complicated and readers should consult Chapter 9.3.7 to address the bereavement aspects of the event. Following a traumatic event, children may react in a variety of ways (see Chapters 4.6.1 and 4.6.2 for the adult perspective on reactions to stressful and traumatic events). Many show some of the symptoms of post-traumatic stress disorder—re-experiencing the event (e.g. through nightmares, flashbacks, intrusive thoughts, re-enactment, or repetitive play of the event), avoidance and numbing (e.g. avoidance of conversations, thoughts, people, places, and activities associated with the traumatic event, inability to remember a part of the event, withdrawal from previously enjoyed activities, feeling different from others, restriction of emotions, sense of foreshortened future), and physiological arousal (e.g. sleep disturbance, irritability, concentration problems, being excessively alert to further danger, and being more jumpy). In young children the nightmares may become general nightmares rather than trauma-specific. Other reactions to trauma in children are: ♦ becoming tearful and upset or depressed ♦ becoming clingy to carers or having separation anxiety ♦ becoming quiet and withdrawn ♦ becoming aggressive ♦ feeling guilty ♦ acquiring low self-esteem ♦ deliberately self-harming ♦ acquiring eating problems ♦ feeling as if they knew it was going to happen ♦ developing sleep disturbances such as night-terrors or sleepwalking ♦ dissociating or appearing ‘spaced out’ ♦ losing previously acquired developmental abilities or regression ♦ developing physical symptoms such as stomach aches and headaches ♦ acquiring difficulties remembering new information ♦ developing attachment problems ♦ acquiring new fears ♦ developing problems with alcohol or drugs. Such problems may individually or in combination cause substantial difficulties at school and at home. The reactions of some children will diminish over time; however, for some they will persist, causing distress or impairment, warranting diagnosis, and/or intervention. Research predicting which children will be more likely to be distressed following a traumatic event suffers from a number of methodological flaws. However, factors which are often identified as constituting a risk for developing PTSD across a number of studies include: level of exposure, perceived level of threat and peri-traumatic fear, previous psychological problems, family difficulties, co-morbid diagnoses, subsequent life events, and lack of social support.