segunda-feira, 7 de agosto de 2017

REPORTAGEM: DESIGN INTELIGENTE "A COMPLEXIDADE DA VIDA"

REPORTAGEM: DESIGN INTELIGENTE "A COMPLEXIDADE DA VIDA"

Conheça sobre a pesquisa chamada "Design Inteligente", que aborda sobre a complexidade da vida e a existência de um Ser Superior, Criador de todas as coisas.

O QUE É A TDI? 

A teoria do design inteligente (TDI) é a Ciência da detecção – ou não – de design inteligente. Ou seja, é o estudo científico de padrões na natureza que possam referendar –ou descartar – a ação de uma mente inteligente como sua causa.

A TDI é, portanto, a Ciência que propõe inferir se a causa primeira mais provável dos efeitos Universo e vida seria a ação de uma mente inteligente ou a de forças naturais não guiadas. 

Assista ao vídeo:
(Programa Domingo Espetacular - Rede Record de Televisão)



Saiba mais em Sociedade Brasileira do Design Inteligente:



quinta-feira, 3 de agosto de 2017

MÚSICA: ONE DAY - MATISYAHU

“Algumas vezes eu deito sob a lua
E agradeço a Deus porque eu estou respirando
Então eu oro
Não me leve cedo
Pois eu estou aqui por uma razão”


(One Day – Matisyahu)



ONE DAY
Compositores: Philip Lawrence / Bruno Mars / Matthew Miller / Ari Levine
Letra de One Day © Sony/ATV Music Publishing LLC

See everybody that´s existing
Got a mind of their own
We´re all Kings and Queens
With a throne of our own
Tryin to raise a family
Is an empty home
We got to learn to stick together
Hate to be here alone
'Cause the world is a place
That will eat you alive in one day
Said the world is a place
That you can´t survive without Faith

Sometimes in my tears I drown
But I never let it get me down
So when negativity surrounds
I know some day it´ll all turn around
Because

All my life I´ve been waiting for
I´ve been praying for
For the people to say
That we don´t wanna fight no more
They´ll be no more wars
And our children will play
One day (one day), One day (one day)
One day (one day), One day (one day)
One day (one day), One day (one day)

It´s not about
Win or lose
We all lose
When they feed on the souls of the innocent
Blood drenched pavement
Keep on moving though the waters stay raging
In this maze you can lose your way (your way)
It might drive you crazy
But don't let it faze you no way (no way)

Gotta hold on
Livin life day by day
Gotta hold on
Put your focus on that one day

All my life I´ve been waiting for…

One day this all will change
Treat people the same
Stop with the violence
Down with the hate
One day we´ll all be free
And proud to be
Under the same sun
Singing songs of freedom like

Gotta hold on
Livin life day by day
Gotta hold on
Put your focus on that one day

All my life I´ve been waiting for…

ARTIGO: SAÚDE E ESPIRITUALIDADE/ HEALTH AND SPIRITUALITY

ARTIGO: SAÚDE E ESPIRITUALIDADE/ HEALTH AND SPIRITUALITY

No mês de julho de 2017, a "The JAMA Network", publicou o artigo intitulado “Health and Spirituality”, com autoria de VanderWeele TJ, Balboni TA e Koh HK, da Harvard e Dana Farber Cancer Institute.

Este artigo constitui uma síntese dos principais impactos da espiritualidade na saúde e a importância da espiritualidade na prática clínica.

Resultado de imagem para espiritualidade e medicina

Leia em inglês o artigo original:

JAMA. Published online July 27, 2017. doi:10.1001/jama.2017.8136

For centuries, physicians and other healers have witnessed how illness focuses attention on “ultimate meaning, purpose, and transcendence, and … relationship to self, family, others, community, society, nature, and the significant or sacred.”1 Patients often discover strength and solace in their spirituality, both informally through deeper connections with family and friends, and formally through religious communities and practices. However, modern day clinicians regularly overlook dimensions of spirituality when considering the health of others—or even themselves.

This relative neglect represents a departure from the substantial history linking health, religion, and spirituality within most cultures.2 However, accumulating evidence that highlights the richness of the interconnection can inform future strategies for population health as well as individualized, patient-centered care. According to a 2016 Gallup Poll of 1025 adults in the United States, 89% believe in God or a universal spirit, and 75% consider religion of considerable importance.3 The potential ramifications of these perspectives are substantial, especially given that increasing numbers of people in an aging society may be facing difficult end-of-life decisions.

Research

Recent studies suggest a broad protective relationship between religious participation and population health. A report from the Nurses’ Health Study, which followed up more than 74 000 study participants for 16 years, found that women who attended weekly religious services had a lower mortality rate compared with those who had never attended religious services (actual rates of 845 vs 1229 per 100 000/y, respectively; adjusted hazard ratio, 0.74),4 and those who attended religious services more than once per week had an even lower mortality rate (actual rates of 740 vs 1229 per 100 000/y; adjusted hazard ratio, 0.67), suggesting a possible dose-response relationship.

Multivariable adjustment for extensive confounders did not substantially attenuate the association, suggesting that some of the association might be causal. Although the findings may still be subject to unmeasured factors and residual confounding4 (eg, personal, social, psychological, and socioeconomic characteristics), sensitivity analysis suggested that the association was moderately robust to such unmeasured confounding. Another report from the Nurses’ Health Study noted that attendance at religious services was associated with a reduction in depression risk (adjusted relative risk, 0.71) and a 6-fold reduction in suicide risk (from 6.5 to 1.0 per 100 000/y).5

Possible mechanisms include that religious service participation may enhance the social integration that promotes healthy (eg, tobacco-free) behaviors and provides social support, optimism, or purpose. A recent meta-analysis of 10 prospective studies with more than 136 000 participants showed having higher purpose in life was associated with a reduction (relative risk, 0.83) in all-cause mortality and cardiovascular events.6 Because randomized trials are not possible (assignment of behaviors such as service attendance and life purpose is infeasible), these population-based studies represent the strongest available evidence.

Additional investigations suggest the value of spiritual approaches to medical care within the clinical realm, particularly in the end-of-life setting. In a multisite, prospective study7 of 343 patients with advanced cancer, those whose medical teams (eg, clinicians, chaplains) attended to their spiritual needs had quality-of-life scores at life’s end that were 28% greater on average than those who did not receive such spiritual care (20.3 vs 15.8; highest possible score, 30). In addition, patients reporting high support of their spiritual needs by their medical teams (26%) compared with the large majority who did not receive such care (74%) had a higher odds of transitioning to hospice care (adjusted odds ratio, 3.5).

In contrast, when religious communities supplied spiritual care in the absence of the medical team (43%), patients with terminal illness had a lower odds of receiving hospice services (adjusted odds ratio, 0.37) together with a higher odds of receiving aggressive medical interventions (eg, resuscitation and ventilation) during the last week of life (adjusted odds ratio, 2.6).7 Other studies indicate that most patients with serious illness experience spiritual struggles, such as feeling punished or abandoned by God, associated with decrements in patient well-being.7 All these findings suggest the need for clinicians to integrate spiritual care into end-of-life settings for patients who wish to receive it.

Patient and Clinician

Since the 1990s, national and global health organizations (including the Association of American Medical Colleges, the American Medical Association, the American College of Physicians, and the Joint Commission) have increasingly called for attention to various aspects of spiritual challenges as part of whole-person, culturally competent care. The National Consensus Project for Quality Palliative Care has established standards for clinical practice that include the spiritual, religious, and existential aspects of care as 1 of 8 core domains. The World Health Organization has recognized spirituality as a core dimension of palliative care to improve quality of life for patients and families.

However, response to these calls has been limited. More than 80% of US medical schools currently offer training in spiritual care but most physicians have not received such training, which is usually delivered as an elective course. Despite evidence associating chaplain involvement with improved patient satisfaction in the hospital setting,7 formal systems of collaboration between spiritual leaders and clinicians remain limited.

Moreover, studies suggest that even though most patients desire spiritual care, few receive it. One multisite study8 that included 75 patients with advanced cancer and 339 nurses and physicians showed that even though 86% of patients viewed spiritual care as important to cancer care, 90% never received any form of such care from their oncology nurses or physicians. Another study2 with 100 patients with advanced lung cancer and 257 medical oncologists indicated that of 7 possible factors in medical decision making, patients rated faith in God as the second most important factor, whereas physicians rated this factor as the least important.

Clinicians can begin to address the need by acknowledging spiritual health as part of obtaining a routine social history. Asking questions such as “Do you have a faith or spirituality that is important to you?” and “Do you have a religious or spiritual support system to help you in times of need?” signals respect for such issues while eliciting critical information to inform future care. Without overstepping bounds, clinicians can also implement formal models for spiritual history taking such as the FICA model (attention to faith or spirituality, its personal importance in health and illness, and the role of the patient’s spiritual community and the health care team in addressing these issues).7 As appropriate, clinicians can also inquire about communal involvements, including religious services, and how they affect patients’ well-being.

Clinicians might also benefit from attending to their own spiritual health. Pressing professional issues related to burnout, avoidable medical errors, attrition, and higher suicide rates among physicians than among the general population are of increasing concern. Access to spiritual resources and practices could build resilience in both medical students and practicing clinicians. The act of providing such care to patients may help clinicians draw on their own internal spiritual resources. One study8 demonstrated that physicians (n = 204) who provided such care to patients with terminally ill cancer better integrate their religion or spirituality into their profession; therefore, providing spiritual care to patients may derive from or facilitate the clinician’s own spiritual well-being. Another study9 of more than 1500 physicians found that those who regarded medicine as a calling experienced more career satisfaction and less burnout.

Community Resources

Clinicians can better connect patients with health-related resources offered by faith-based organizations in communities. Some of these organizations provide accessible settings for a wide range of health promotion activities with respect to smoking cessation, nutrition education and intervention, vaccination programs, cancer screening, and partnerships to address issues related to human immunodeficiency virus and AIDS. Federal agencies have encouraged such collaboration provided that inherently religious activities (eg, prayer, worship) are not funded by the government and that other conditions outlined in the First Amendment’s Establishment Clause are not violated. This collaboration theme has had bipartisan support through the White House Office of Faith-Based and Community Initiatives (established by the Bush Administration in 2001) and later known during the Obama Administration as the Office of Faith-Based and Neighborhood Partnerships.

Conclusions

More explicit focus on spirituality, often considered outside the realm of modern medicine, could improve person-centered approaches to well-being long sought by patients and clinicians. Because most research has involved predominantly US and Christian populations, future work should examine these dimensions within broader ethnic and religious contexts. More attention to such spiritual matters could bring medicine closer to the World Health Organization’s longstanding definition of health as “a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity.”10

References

1.Puchalski  CM, Vitillo  R, Hull  SK, Reller  N.  Improving the spiritual dimension of whole person care: reaching national and international consensus.  J Palliat Med. 2014;17(6):642-656.PubMedArticle
2.Koenig  HG, King  DE, Carson  VB.  Handbook of Religion and Health. 2nd ed. New York, NY: Oxford University Press; 2012.
3.Gallup. In depth: topics A to Z: religion 2016. http://www.gallup.com/poll/1690/religion.aspx. Accessed May 30, 2017, 2017.
4.Li  S, Stampfer  MJ, Williams  DR, VanderWeele  TJ.  Association of religious service attendance with mortality among women.  JAMA Intern Med. 2016;176(6):777-785.PubMedArticle
5.VanderWeele  TJ, Li  S, Tsai  AC, Kawachi  I.  Association between religious service attendance and lower suicide rates among US women.  JAMA Psychiatry. 2016;73(8):845-851.PubMedArticle
6.Cohen  R, Bavishi  C, Rozanski  A.  Purpose in life and its relationship to all-cause mortality and cardiovascular events: a meta-analysis.  Psychosom Med. 2016;78(2):122-133.PubMedArticle
7.Balboni  MJ, Peteet  JR.  Spirituality and Religion Within the Culture of Medicine: From Evidence to Practice. New York, NY: Oxford University Press; 2017. Article
8.Balboni  MJ, Sullivan  A, Amobi  A,  et al.  Why is spiritual care infrequent at the end of life? spiritual care perceptions among patients, nurses, and physicians and the role of training.  J Clin Oncol. 2013;31(4):461-467.PubMedArticle
9.Yoon  JD, Daley  BM, Curlin  FA.  The association between a sense of calling and physician well-being: a national study of primary care physicians and psychiatrists.  Acad Psychiatry. 2017;41(2):167-173.PubMedArticle

10.World Health Organization. Constitution of the World Health Organization: principles. http://www.who.int/about/mission/en/. Accessed July 17, 2017.

REPORTAGEM: MEDICINA PARA A ALMA - ESPIRITUALIDADE NOS HOSPITAIS

MEDICINA & BEM-ESTAR: Medicina para a alma
O cuidado com a espiritualidade ganha espaço nos hospitais. Os pacientes ficam menos ansiosos e depressivos e apresentam recuperações menos dolorosas.
(Por Cilene Pereira e Priscila Carvalho. Créditos: Marco Ankosqui – Revista ISTOÉ, 21/07/2017)



Um dos recursos usados para medir o nível de dor física dos pacientes é um cartaz por meio do qual ele aponta, em uma escala, qual das figuras representa a intensidade do desconforto. No hospital americano NewYork-Presbyterian, algo semelhante começou a ser utilizado também para aferir o tamanho da dor. Mas não a física. A espiritual.

Um cartão muito parecido com o adotado para a indicação da sensação física está auxiliando doentes da UTI da instituição a transmitir se e quanto estão sofrendo espiritualmente e o tipo de auxílio que desejam.

A iniciativa faz parte de um movimento que se fortalece e que prevê a incorporação nos tratamentos do cuidado com a espiritualidade. Seu crescimento está ancorado na constatação de que oferecer atenção a esse aspecto da vida produz benefícios importantes para a saúde. E por um caminho que a ciência começa a entender.

“Encarar uma doença grave afeta nossa relação com Deus, e nossa relação com Deus afeta a maneira como encaramos a enfermidade”, disse à ISTOÉ o pastor Joel Berning, capelão do New-York-Presbyterian. “O suporte espiritual ajuda ao trazer significado, propósito e transcendência ao sofrimento.”

Berning trabalha com os intensivistas. Sua atenção é mais focada nos pacientes conscientes, mas impedidos de falar por estarem sob ventilação mecânica. Apontar no cartaz a figura que melhor representa o nível de sua dor espiritual e receber auxílio – uma prece, por exemplo – significa para a maioria um grande alívio.


Um trabalho feito pelo capelão e o médico Matthew Baldwin deixou isso claro. “A ansiedade dos pacientes caiu mais de 30% imediatamente após a consulta sobre a espiritualidade”, contou à ISTOÉ o intensivista. “Depois da alta, 81% dos pacientes disseram que a assistência tornou a hospitalização menos sofrida.”

As instituições brasileiras adotam a tendência aos poucos. “Quando o paciente é indagado sobre suas questões espirituais, percebe que o médico está preocupado com ele, não apenas com seu diagnóstico”, diz o médico Thiago Branco, do Hospital Paulistano, em São Paulo, onde é aplicado um projeto parecido com o americano, com a participação do capelão profissional Robson Pedroso.

“Mesmo com um ateu, é possível trabalhar a espiritualidade, seja na maneira como ele enxerga o universo ou no que ele acredita”, explica Robson. Diagnosticada com câncer de mama em 2016, Francisca de Almeida beneficiou-se com a assistência. “Fiquei menos ansiosa.” As evidências científicas do impacto positivo na saúde do cuidado com a espiritualidade são muitas. 

Do ponto de vista neurobiológico, sabe-se que há efeitos sobre substâncias associadas ao bem-estar, como a serotonina e a endorfina, resultando principalmente na redução da depressão e da ansiedade. “Além disso, há maior aderência ao tratamento”, afirma o oncologista Felipe Moraes, da BP, Beneficência Portuguesa de São Paulo.

Coordenador de um encontro sobre o tema realizado na semana passada, ele é co-autor de uma revisão de estudos a respeito do assunto cuja conclusão foi a de que 85% dos pacientes tiveram melhora na qualidade de vida. “Resultados assim mostram que a atenção deve fazer parte da rotina dos tratamentos”, defende o médico Valdir Reginato, da Universidade Federal de São Paulo.

O QUE DIZ A CIÊNCIA

Entre os principais efeitos da prática da espiritualidade sobre a saúde estão:
• menores índices de depressão e de ansiedade
• maior resistência à dor
• maior aderência ao tratamento
• maior comprometimento com hábitos saudáveis

RECURSO



Nos EUA, o médico Baldwin usa cartaz (abaixo) para saber grau de dor espiritual: