Health, Spirituality and Medical Ethics
Volume:9 Issue: 1, Mar 2022

Psychology needs to study ethics as an important dimension of human personality. The present study aims to critique the moral foundations of Freud's theory based on Islamic ethics.

This is a review study. We used library and internet studies, and the resources related to the subject were extracted and studied.

According to Freud, ethics results from internalizing parental and social values and relative, masculine, illogical, and irrational matters. A human being is morally neutral. The criterion for moral behavior is to follow the moral standards of parents or the community. On the contrary, according to Islam, man is not morally neutral but has a spiritual morality. Part of morality is introduced by nature and intellect, and the other is introduced by religious teachings. Islamic morality is absolute and is not subject to the tastes of individuals or social conventions, and its audience is a kind of human being. Proximity to God is the criterion for evaluating moral behaviors, and to achieve this goal, both the appearance of the behavior and the motivation of the doer must be good and divine.

The most important critique of Freud’s moral view from the perspective of Islamic morality is to ignore the innate moral capacities of man, consider moral matters as irrational, relativize moral propositions, limit morality to masculinity, and pay attention to the appearance of moral behaviors and ignore the role of intention in the formation of moral behaviors.

Promoting the psychological health of drug addicts in all dimensions, including spirituality, is one of the goals of psychotherapy approaches, so the aim of this study was to determine the effectiveness of problem-oriented and emotionbased treatment on the spiritual health of drug addicts.

The present study was a quasi-experimental pretest-posttest study, three groups (two experimental groups with a control group). The statistical population included all drug addicts who referred to addiction treatment centers in the third district of Tehran in the first six months of 2021 (420 people). Three experimental groups were tested. Data collection tools included a researcher-made questionnaire on mental health. Problem-oriented and emotion-oriented therapy sessions were held in eight sessions for both experimental groups over two months, but the control group was on the waiting list. Data were analyzed using SPSS software version 24 and univariate analysis of covariance.

The results showed that problem-oriented and emotion-oriented therapies increased the spiritual health of drug addicts compared to the control group (P<0.01); There was no difference between the two treatments (P<0.05).

Problem-based and emotion-oriented therapies can be used as interventions to promote the psychological health of drug addicts.

Spiritual health is essential in human adaptation and relaxation, especially in chronic diseases. Cancer among human beings causes a physical and psychological crisis. Therefore, this study aimed to investigate the relationship between spiritual health and anxiety and depression in patients with gastrointestinal cancer.

This research is a correlational cross-sectional study. The samples included 207 patients with gastrointestinal cancer. The study was conducted in Shahid Beheshti Educational and Medical Center in Qom City, Iran, in 2020. The research method was convenience sampling. A demographic questionnaire, Paloutzian, and Ellison spiritual health questionnaire, and hospital anxiety and depression questionnaire were used in this research. Data were analyzed using descriptive statistics, Chi-square test, t-test, and analysis of variance (ANOVA) with SPSS software, v. 22.

The Mean±SD value of patients’ spiritual health was 94.47±12.56, and the Mean±SD value of their spiritual and existential health was 48.10±6.96 and 46.6±36.49, respectively. 53.62% of the samples had moderate spiritual health, 30.91% had high spiritual health, and 15.45% had low spiritual health. Also, 52.65% of the samples had moderate depression, 31.4% had mild depression, and 15.14% had severe depression. 54.58% had moderate anxiety, 28.98% had mild anxiety, and 16.42% had severe anxiety. The study results showed a correlation between spiritual health and anxiety and depression in patients with cancer (P<0.001).

The results showed that patients with good spiritual health consequently suffered less depression and anxiety. Therefore, spiritual health can reduce the stress and anxiety of patients with cancer and ultimately help patients recover.

Religiosity is one of the constructs that has been recently considered in the field of positive psychology as it can play a significant role as an effective factor in preventing disorders and maintaining mental health. The aim of this study is to investigate the mediating role of religiosity in the relationship between hope and resilience among the students.

The research method is descriptive-correlational and the population is students of Qom Islamic Azad University selected according to Morgan Index from among 3750 persons through accessible simple random sampling. To collect data, connor and davidson resilience scale (CD-RIS-25), Snyder Hope Questionnaire and Gluck and Stark Religiosity Scale were used and data were analyzed using AMOS and SPSS software, v. 19 through Pearson Coefficient Correlation, Multiple Regression and Path analysis.

The coefficient correlation between the hope parameters (factorial and strategic thinking) and religiosity and resilience has been positive at the alpha level of 0.01 (P<0.01). Based on the results of Path analysis, religiosity parameters (factorial and strategic thinking) have direct and indirect positive effect on resilience. Too, the correlation between hope and religiosity has been positive and meaningful at the Alpha level of 0.01(P<0.01) The correlation between the hope and religiosity is also positive and significant at the alpha level of 0.01 (P<0.01).

It is concluded that enhancement of hope affects resilience. Moreover, if the subjects experience higher level of religiosity their resilience and hope are, accordingly, enhanced.

The COVID-19 crisis has caused a wave of stress, psychological disorders and physical problems in the world, but some people experience post-traumatic growth despite these problems. The aim of this study was to explain the religious coping strategies of growth based on the experiences of patients with COVID-19.

A qualitative research design was conducted using content analysis method. Twenty-five participants were selected using purposive sampling and interviewed using semi-structured and in-depth interviews. Purposeful sampling was used to achieve data saturation. Data were analyzed according to the step-by-step process of Brown and Clark content analysis using MAXQDA software.

Data analysis resulted in 386 primary codes, 18 basic themes, 11 organizing themes. Religious coping strategies of post-traumatic growth in patients with COVID-19 were: “Spiritual reflection”, “Positive religious framing”, “Prayer”, “Religious benevolence”, “Invocation”, “Trusting”, “Religious hope”, “Religious modeling”, “Religious acceptance”, “Preparation for Death”, and “Seeking Religious support”.

Positive religious coping strategies significantly contribute to post-traumatic growth in patients with COVID-19. The findings of the present study can be used to design scales for measuring religious coping strategies, design and effectiveness of intervention programs to help COVID-19 patients to cope with disease stress and facilitate post-traumatic growth.

The profound and vital impact of social relationships on mental health and improving people's lives has been proven. Therefore, the existence of a healthy social or social well-being e is an integral and accepted part of maintaining health, and there are some structures and factors that affect social well-being The aim of this study was to predict social well-being based on mindfulness, social identity and spirituality of Qom University students in the academic year 2020-21.

The research design was correlational. The statistical population included students of Qom University who participated in the study by sampling method available to 357 people. In order to collect data, Keys Social Well-being Questionnaire, Freiburg Mindfulness Questionnaire, Jackins Social Identity Questionnaire, Saffarinia and Parsian and Doing Spirituality Questionnaire were used. Data were analyzed using SPSS software, version 26 and Pearson correlation test and multiple linear regression.

The results of regression showed that among the components of mindfulness, acceptance alone explains 16.81% of the variance of social Well-being And among the components of social identity, individual identity and social identity alone are capable, respectively, 13.54% and 6.30% explained the variance of social Well-being. Among the components of spirituality, self-awareness and spiritual activities alone are able to explain 12.53% and 2.46% of the variance of social Well-being , respectively (P<0.05).

Based on the results of mindfulness skills training, strengthening social identity and spirituality-oriented programs, increase the level of social well-being of students.

Today, various medical schools have emerged, including modern, complementary and traditional medicine, Chinese and recently Islamic medicine, each of which has played a role in the process of human health based on its own philosophy. On the other hand, the find and hidden excommunication of the followers of each school than other medical schools, caused conflicts in the action scene that achieve of the population right to health has faced with challenges. The purpose of this article is to explain the concept and components of Islamic medicine so that by understanding of it more accurately, the scope of these conflicts can be reduced.

This article is a review and library that has been conducted purposefully and with certain criteria through searching in valid religious books including Tasnim’s interpretation, the status of reason in the geometry of religious knowledge and domestic and international scientific databases with related keywords such as Islamic medicine without applying time limits.

Understanding the roots of scientific differences, the concept of Islamic science, Islamic anthropology, spiritual medicine, the scope of evidence-based medicine, the basic requirements and criteria of Islamization of medicine, how to deal with medical narrative propositions and finally provide a model for dealing with medical issues are components that should be considered in recognizing the true concept of Islamic medicine.

According to the prominent position of wisdom in the Islam school, the actual concept of “Islamic medicine” is very much beyond from what that now wrongly instead of saying “Teb al-’A’imma” or “Medicine of Period of Islamic Civilization” is used. At least the concept of “Islamic medicine” includes all of the common medical schools and whatever medical science based on the method of sages and with a monotheistic view and in the line of physical and spiritual health of the human.