Search Results (194)

In the history as well as historiography of Chinese Buddhism, the tradition has often been closely associated with death-related cultural practices and ideas, an association that has frequently carried negative connotations. Early twentieth-century reformers such as Taixu famously criticized Buddhism as a religion of ghosts and funerals and sought to redirect Mahāyāna Buddhism toward engagement with an urban, modernizing society. Contemporary Taiwanese Buddhists have realized many aspects of this socially engaged vision. Yet concern with death remains deeply embedded in Buddhist life. Far from standing in contradiction to social engagement, this concern has become one of its central expressions, most visibly in the emergence of modern Buddhist palliative care. Focusing on the writings of the scholar-monk Shi Huimin, this article examines the development of Buddhist palliative care in Taiwan in response to a secular, multireligious, and rapidly aging society, with primary attention to Huimin’s conceptual work. Rather than treating death in isolation, Huimin situates dying within a broader ethical horizon that links good death to good aging, good living, and community formation. Through his reinterpretation of the Five Śīlas and his notion of a Community Pure Land, he extends prevailing concerns with dying well toward a more comprehensive reflection on everyday moral cultivation, healthy lifestyles, and communal responsibility. In this sense, the study reads Buddhist palliative care as a site that “provincializes” dominant Euro-American frameworks of spiritual and palliative care, highlighting their particular historical and Christian-inflected origins while tracing how they are reconfigured and made productive in a multireligious, secular context. By foregrounding Huimin’s conceptual contributions, this study highlights how palliative and spiritual care are localized and reworked within Taiwanese Buddhism, connecting end-of-life care to broader questions of life, aging, and community well-being. Full article

The Book of Margery Kempe is an extraordinary work of female visionary writing, in which Margery Kempe narrates her intimate and direct communications with Jesus Christ. The aim of this paper is to investigate how Kempe fashions herself into an authoritative religious figure and the impact of her self-fashioning. The study reveals that Kempe builds up her image as a chosen woman through a designed narrative discourse, which features disorder, imbalance, and homogeneity. To be specific, Kempe intentionally foregrounds her spiritual life endorsed by Christ and downplays her secular life in order to establish her authority. Moreover, Kempe’s work replicates the essential ingredients of hagiography, namely trials, divine intervention, and redemption, which naturally elevates Kempe to sainthood and therefore justifies her position of spiritual authority. Following on from this, Kempe, like other holy women, is well-qualified to instruct her fellow Christians to emulate her form of life, that is, to live a devout life. The establishment of Kempe’s spiritual authority is the epitome of women’s pursuit of spiritual leadership in the later Middle Ages, when they struggled with social conventions and ecclesiastical regulations. Full article

This article examines how algorithmic mediation reshapes social trust and solidarity in the post-secular age. Historically grounded in shared moral horizons shaped by religion, tradition, and communal practices, trust has increasingly been displaced by technocratic governance, market rationality, and algorithmic systems that mediate work, cognition, communication, and political life. Through a critical analysis of contemporary developments—including algorithmic labour management, neurotechnology, large language models, digital public spheres, technological sovereignty, and global AI governance—the article argues that algorithmic mediation intensifies the fragility of trust by instrumentalizing human agency, fragmenting public reason, and concentrating power within opaque technological infrastructures. Against technological determinism and purely procedural approaches to ethics, the article advances a normative framework rooted in solidarity and the common good. Drawing on post-secular perspectives, a retrieval of natural law normativity, and the resources of Catholic Social Teaching, it contends that trust cannot be sustained through efficiency, prediction, or regulation alone. Instead, social trust depends upon relational goods—dignity, responsibility, participation, and truth—that resist reduction to data-driven optimization. Reclaiming solidarity therefore requires re-embedding AI within moral horizons capable of guiding technological development toward integral human flourishing. In this sense, the governance of AI emerges not merely as a technical challenge but as a decisive moral and political task for post-secular societies. Full article

Background: While religious involvement has been linked to better health outcomes, its specific association with cancer incidence remains uncertain. The potential for confounding by lifestyle factors, such as physical activity, body weight, and smoking, complicates the interpretation of this relationship, necessitating further research in large, well-defined cohorts. This study aims to investigate the association between religiosity and cancer incidence in a large Israeli cohort while controlling for a comprehensive set of confounders and the competing risk of mortality. Methods: We conducted a retrospective analysis of 8746 male city-hall employees from the Israeli Ischemic Heart Disease (IIHD) cohort, enrolled in 1963. Cancer and mortality follow-up lasted through 2019. Religiosity was self-reported at baseline and categorized as secular, traditional, or religious. We employed a cause-specific Cox proportional hazards model with age as the time scale to analyze the risk of cancer incidence, treating death as a competing risk. The model was adjusted for a comprehensive set of baseline confounders, including socioeconomic status, smoking, physical activity, body mass index, systolic blood pressure, cholesterol, and diabetes. Results: During the follow-up period, cancer was diagnosed in 2692 participants. We observed a significant inverse association between religiosity and cancer incidence. Compared to secular participants, the religious group had a significantly lower risk of cancer (multivariable-adjusted hazard ratio [HR] = 0.80, 95% CI: 0.73–0.87; p < 0.001); the traditional group had a nonsignificantly lower risk (HR = 0.91, 95% CI: 0.82–1.02; p = 0.10). This association was specific to cancer incidence, as religiosity was not significantly associated with the competing risk of mortality. Conclusions: In this cohort study, a higher level of religiosity was associated with a significantly lower risk of lifelong cancer incidence, independent of a wide range of lifestyle, social, and clinical factors. These findings suggest that psychosocial and biobehavioral pathways associated with a religious lifestyle may play a protective role in cancer etiology. Full article

This paper critically examines Charles Taylor’s analysis in A Secular Age, with a focus on the concepts of authenticity, fragilization and cross-pressure. I explore the ethic of authenticity in relation to the ontological instability produced by exclusive humanism and consider how fragilization and cross-pressure reflect the fragmentation of our relation to the spiritual. At the same time, I engage with critical responses to Taylor that challenge his claims about authenticity and question the coherence and universality of fragilization and cross-pressure as social and cultural phenomena. I conclude that Taylor’s account of authenticity is fundamentally ambivalent, as it reproduces the rigid distinction between immanence and transcendence that the ethic of authenticity itself seeks ostensibly to destabilize. Full article

This research explores how Chinese youth, most of whom lack formal religious beliefs or affiliations, engage with digital non-traditional religious music, such as electronic adaptations of the Great Compassion Mantra chant, on platforms such as Bilibili. A total of 15 interviews and one year of digital ethnography were conducted to examine how various music mediators, such as music, technology, the environment, and the cultural context, shape youth’s affective states, namely their states of tranquility, trance, and transcendence. This study reinserts musicality into the social and cultural studies of religious music and identifies more fluid, contingent, and processual forms of associations and articulations between different mediators, along with the more emergent and ambient affective states brought about by such mediators, their networks, and related mediation processes. In addition, this study reveals Chinese youth’s hybridized and idiosyncratic practices that combine alternative spiritual elements with secular experiences, highlighting the context-specific ways in which Chinese youth navigate spirituality in the post-secular age. Full article

This article reinterprets modern realist drama as a site of secular spirituality, where aesthetic form sustains the sacred under conditions of modern secularity. Employing a phenomenological–theological framework, it integrates Charles Taylor’s account of the secular age, Mircea Eliade’s sacred–profane dialectic and hierophany, and René Girard’s anthropology of sacrifice. Through textual and performance-historical analysis of key works—Ibsen’s A Doll’s House (1879) and An Enemy of the People (1882)—together with Chinese modern drama shaped by Ibsenization, including Hu Shi’s translations, Lu Xun’s critiques, and Cao Yu’s Thunderstorm (1934), the article argues that realist theatre fulfils religious functions in secular culture: revelation as truth-telling, confession as critical self-disclosure, and renewal as ethical transformation. In early twentieth-century China, the encounter between Ibsen’s moral realism and indigenous moral traditions generated a distinctive spiritual humanism, in which theatre assumed ritual and didactic functions traditionally associated with religious practices. Full article

In an age in which the post-secular condition and digital capitalism are increasingly interwoven, the question of what role religion ought to play in the public sphere—and how it might regain critical and constructive force amid deepening crises of meaning—has become urgent. Contemporary digital capitalism, characterized by the pseudo-sacralization of algorithmic logic, generates a persistent absorptive power marked by ecstatic effects. This elevates technological rationality and market logic to a level of pseudo-sacral authority, exercising a form of symbolic and spiritual domination. Returning to Paul Tillich’s thought, this article reconstructs his vision of religious socialism not as a historical artifact, but as a critical public theology capable of resisting this form of demonic domination. Tillich’s central insight is that the crisis of capitalism is not merely economic but ontological: its culture of “autonomy” severs itself from its religious ground, allowing finite forms—now amplified by digital technology—to elevate themselves into ultimate meaning and thereby consolidate into self-absolutizing, demonic structures. Against this background, the article argues that Tillich’s religious socialism is not a proposal for institutional replacement, but a public theological practice rooted in “ultimate concern.” Its task is to expose the structures of usurpation operative within digital capitalism and to reconfigure the order of meaning through the symbolic vision of theonomy. Through this symbolic practice, religion is recovered as a deep dimension of culture capable of critically piercing the regimes of meaning-occlusion. Moreover, it is precisely the unfinished and open-ended characteristic of religious socialism that enables it to regain theoretical and symbolic vitality in the post-secular present. Full article

Human papillomavirus (HPV) vaccination may eventually eradicate oncogenic vaccine-targeted HPVs but only with a strategy that also protects unvaccinated individuals. We compared the impact of gender-neutral and girls-only vaccination strategies on the indirect and direct protection of unvaccinated and vaccinated young women against HPV16/18 infection using HPV16/18 seropositivity and PCR positivity 3–7 years post vaccination as the outcome measure. A total of 33 Finnish communities were randomized to one of three vaccination strategies: bivalent gender-neutral HPV vaccination (Arm A), girls-only HPV vaccination (Arm B), or control hepatitis B vaccination (Arm C). All individuals born between 1992 and 1995 and residing in these communities (n = 80,272) were invited to participate. Overall, 11,662 males and 20,513 females consented, corresponding to vaccination coverages of 25% and 45%, respectively, in 2007–2009. Between 2010 and 2014, 11,396 cervical samples were collected from 18-year-old participants and subjected to high-throughput PCR-based HPV genotyping. In addition, serum samples were obtained from 8022 unvaccinated women under 23 years of age residing in Arm A (n = 2657), Arm B (n = 2691), or Arm C (n = 2674) communities during the pre-vaccination (2005–2010) and post-vaccination (2011–2016) periods. To assess indirect vaccine effects using PCR and serological outcomes in unvaccinated women, we compared reductions in HPV16/18 prevalence from baseline within the gender-neutral and girls-only vaccination arms, using the control arm as a reference. A significant decrease in seroprevalence between the pre- and post-vaccination periods was detected in the gender-neutral communities for both HPV16 (seroprevalence ratio = 0.64) and HPV18 (0.72), whereas no comparable reductions were observed in the girls-only or control communities. In contrast, a significant reduction in HPV18 PCR-based prevalence from baseline to the post-vaccination period was observed in both the gender-neutral (0.32) and girls-only (0.61) communities. However, after accounting for ratios of seroprevalence rations for secular trends, the corresponding decrease in HPV18 seroprevalence was no longer statistically significant. Vaccine efficacy (VE) in Arm A or Arm B versus Arm C of vaccinated women measured the direct protection of vaccinated women by vaccination strategy. HPV16/18 VEs varied between 89% and 96% with some indication of herd effect against HPV18. Robust effectiveness of vaccination against PCR-confirmed cervical HPV16/18 infections, along with rapid indirect protection against HPV16/18 and HPV18 infections, was evident even with vaccination reaching only 25% and 45% coverage. Our results suggest that vaccine efficacy and herd effect induced by gender-neutral 2vHPV vaccination sets the stage for comprehensive HPV eradication, including the unvaccinated in the vaccinated communities. Full article

Testosterone is a key regulator of male and female physiology, influencing reproductive function, muscle and bone anabolism, metabolic homeostasis, and psychological well-being. Growing evidence indicates a secular, age-independent decline in testosterone levels across populations, a trend associated with reduced fertility, metabolic and cardiovascular dysfunction, mood disturbances, and impaired quality of life. While aging and genetic factors play a role, a wide range of modifiable influences—including obesity, physical inactivity, unhealthy dietary patterns, chronic stress, poor sleep, and exposure to endocrine-disrupting chemicals or other environmental stressors—appear to contribute substantially to this phenomenon. This narrative review synthesizes the evidence on testosterone’s physiological significance, the causes and consequences of its secular decline, and evaluates potential interventions, emphasizing lifestyle and environmental strategies (physical activity, nutrition, weight management, sleep, stress reduction, sunlight exposure) as well as pharmacological and nutraceutical options. Overall, the contemporary testosterone decline represents a complex, multifactorial public health issue requiring integrated approaches to preserve hormonal and systemic health. Full article

In the digital age, social media platforms homogenize beauty standards and intricately link clothing choices to social norms and class identities. Grounded in Pierre Bourdieu’s concepts of cultural and social capital, supplemented by Erving Goffman’s theory of stigma, this study examines how social media amplifies pre-existing socio-cultural pressures that influence Turkish women’s decisions to abandon the hijab. The research has practical implications for understanding and addressing hijab abandonment. It employs a qualitative design based on semi-structured interviews with 13 participants, analyzed through a phenomenological approach. The findings reveal that the pursuit of social acceptance and resistance to social exclusion are more decisive factors in hijab abandonment than direct social media influence. While social media serves as a crucial amplifier of aesthetic ideals and a gateway to digital legitimacy, the primary drivers are deeply rooted in the pursuit of social acceptance and resistance to long-standing mechanisms of socio-cultural exclusion, stigmatization, and symbolic violence—processes intensified and mediated through digital platforms. The analysis uncovers the operation of a dual-sided neighborhood pressure, whereby women face scrutiny from both religious communities enforcing idealized piety norms and secular circles perpetuating stigmatizing labels such as backwardness or ignorance. Crucially, participants reported that unveiling was strategically employed as a means of overcoming barriers to professional advancement, gaining access to elite social spheres, and escaping the constant burden of representation. The study concludes that hijab abandonment emerges as a complex strategy of social navigation, where digital platforms act as powerful accelerants of pre-existing class- and identity-based conflicts. Full article

The idea of progress constitutes a foundational, self-justifying myth of modernity. This paper explores the conservative critique of this myth, tracing its intellectual history and diagnosing its contemporary consequences. It argues that the progressive narrative is not a scientific fact but a secularized eschatology that has evolved into a form of technocratic rationalism rooted in a materialist metaphysics. The analysis examines the culmination of this worldview in transhumanism and diagnoses it, following Martin Heidegger, as a symptom of the “forgetting of Being” (Seinsvergessenheit). In contrast, the paper outlines the conservative alternative, which is not a simple return to the past but a reorientation toward a “vertical” dimension of existence grounded in Tradition, the symbolic cosmos, and a transcendent order. Ultimately, the paper frames the conservative stance as a form of metaphysical guardianship—an existential practice of “remembrance of Being” that keeps open the possibility of transcendence in an age of ontological nihilism. Full article

In an increasingly secular and pluralistic age marked by declining religious affiliation and rising individualized spiritual pursuits, accompanied by soaring mental health issues, the need for psychologically grounded perspectives on spiritual health is urgent. Drawing on developmental psychology, positive psychology, and psychology of religion and spirituality, this article introduces the Thrive Spiritual Health Framework. Spiritual health involves experiencing and responding to a loving source of transcendence in cognitive, affective, behavioral, and relational ways, and integrating those responses into narrative identities that inform who we are and who we belong to, shape our ethical ideals, inform virtues, and orient purpose—allowing us to sustain lives of love. The framework synthesizes six interrelated facets—transcendence, habits and rhythms, relationships and community, identity and narrative, vocation and purpose, and ethics and virtues (THRIVE)—through which spirituality nurtures thriving. Each facet is contextualizable across cultural and secular settings, highlighting both opportunities and vulnerabilities of contemporary spirituality. While individualized spiritual pathways may empower autonomy and innovation, they also risk fragmentation without relational and communal support. The framework provides an empirically grounded resource for research and practice, clarifying when spirituality promotes thriving and offering guidance for spiritual innovation in pluralistic contexts. Full article

Background/Objectives: Despite extensive research on the outcomes faced by parents in contexts of political violence, as well as the protective factors that enhance their well-being, the experiences of single parents by choice (SPCs) in such circumstances have largely been neglected. This study sought to address this gap by examining the experiences of SPCs during the current phase of the Israel–Hamas war that began on 7 October 2023. Method: This qualitative study used a context-informed approach. Semi-structured interviews were conducted with 11 Israeli SPCs (5 fathers and 6 mothers), including 2 displaced due to the destruction of their homes. All participants were secular Jews, predominantly middle- to upper-middle-class, aged 40–58, and had at least one child aged 15 months to 17 years. A thematic analysis method was utilized. Results: Two overarching themes emerged from the interviews, shaping participants’ wartime experiences: (1) the intensified challenges associated with parenting alone in the context of armed conflict and (2) the factors that mediated the impact of these challenges. Three key challenges identified by participants included: (1) persistent perceptions of danger and threat to life; (2) heightened financial insecurity; and (3) significant disruptions to daily routines. Three systemic-level protective factors were identified as instrumental in mitigating these challenges: (1) engagement in joint familial activities; (2) the presence of a supportive work environment; and (3) social and political engagement. These factors appeared to foster resilience and enhance participants’ psychological coping capacities amidst ongoing conflict. Conclusions: By highlighting the distinct stressors faced by SPCs in wartime and the factors mediating their impact on well-being, our findings extend the Stress Process Model to conflict settings, enhancing understanding of how single parenting is contextually shaped during major community crises. The findings may encourage clinicians and social workers to adopt a more nuanced approach when working with parents in conflict zones, enabling them to tailor interventions to the specific needs of different family structures. For SPCs, such interventions may include tele-counseling to provide psychosocial support and guidance for parents in supporting their children, without the need for childcare or travel, as well as advocacy for workplace policies that reduce financial and emotional vulnerabilities. Full article

The Epitaph of Yuan Nanzi reveals the complex situation of aristocratic women in Northern Dynasties, caught between Buddhist devotion and familial obligations. Though burdened by secular hardships, Yuan Nanzi devoted herself to raising her children and restoring the family’s fortunes, highlighting the pivotal role of mothers in sustaining family continuity. In later life, she developed a deep interest in Buddhist scriptures, yet due to familial resistance, she did not formally ordain as a bhikṣuṇī until the age of seventy-three. Even then, she chose to practice Buddhism at home and was eventually buried in the clan cemetery, embodying a distinct model of “faith at home.” This path of practice, which integrated religious pursuit with familial responsibilities, was not only present among bhikṣuṇīs in the Northern Dynasties but also became widespread in the Tang dynasty, reflecting Buddhism’s adaptation to traditional Chinese family-centered social structures and Confucian ideology. Full article