It has been proposed that psychedelics promote wellbeing through spiritual-type transformations, involving changes in metaphysical beliefs. Past empirical research shows a link between the use of psychedelics and the endorsement of non-physicalist metaphysical beliefs. However, non-physicalist beliefs encompass a wide range of metaphysical ideas, and their links to wellbeing and psychedelics use remain unclear. We utilized a cross-sectional Internet survey to probe the metaphysical beliefs of participants (N = 701) with past experience of classical psychedelics, using a novel 42-item questionnaire (Core Metaphysical Beliefs, CMB), encompassing a wide range of metaphysical beliefs. Factor analysis of CMB revealed two factors, Idealism and Materialism. In network analyses, Idealism was linked to psychological insight in a past psychedelic experience (E = 0.24) and average use of psychedelics (E = 0.16), and predicted wellbeing (Es = 0.13 and 0.22). Mediation analyses showed an indirect link from past psychedelics use through Idealism to wellbeing (ps ≤ .005). Non-Physicalist Beliefs or Materialism were not significant mediators. The results indicate that Idealism specifically, not non-physicalist beliefs generally, mediate a link between the use of psychedelics and wellbeing. Future research is required to establish whether the link is causal, and to understand what the Idealism factor means.

This article investigates the verbalization mechanisms of the \'family\' concept within the Kazakh, Russian, and English linguistic cultures. The research aims to examine the verbal representation mechanisms of the \'family\' concept within the linguistic worldviews of the aforementioned cultures. The research material comprises dictionary definitions of the primary lexemes as presented in explanatory dictionaries and synonym dictionaries, proverbs and sayings, phraseological units, and data derived from an associative experiment. The employed analysis methods include component analysis, the descriptive method, the experimental method (psycholinguistic experiment), and the statistical method. This article furnishes a thorough analysis of the linguistic representation methods of the \'family\' concept, illuminating its intricate and multidimensional nature. The authors endeavored to identify the concept\'s structure and describe linguistic units via the interpretation of semantic components. Based on the data procured from the psycholinguistic experiment, the components and layers of the \'family\' concept, identified during the analysis, substantiate the theory that this concept plays a fundamental role in the shaping of society and individuals.

Despite the universal nature of suffering, few studies have examined how Indigenous ethnic minorities in non-western regions understand and respond to adversity. This study explored the epistemology of suffering among the Temiar ethnic group of Peninsular Malaysia using participant observation and semi-structured interviews. Interview transcripts of 43 participants were coded through inductive thematic analysis and a consensual qualitative approach. Three-tier themes were defined and named after subsequent analysis of core ideas and domains in the data. Major adversities reported included a lack of basic needs, lack of land-rights and unjust treatment from authorities, destruction of the forest environment and livelihood, and lack of accessibility and facilities, which were attributed to authorities\' negligence of responsibilities, increasing human-animal conflict, environmental threats and imposed lifestyle changes. Faced with adversity, the Temiar endeavoured to survive by working crops and gathering forest resources. They utilized resources from family, fellow villagers, external agencies and spiritual-religious traditions. Theoretical mapping of attribution styles into the Ecological Rationality Framework revealed predominantly external-focused and concrete-perceptual rationalities privileged by strong-ties societies. These findings pointed to the resilience of a strong-ties community while adapting to the systemic suffering and risk factors stemming from a rationality mismatch with modernization and globalization trends. To conclude, we advocate for culture-sensitive mental health and psychiatric practices, as well as sustainable development for the well-being of Indigenous communities locally and globally.

Cancer remains a significant health burden in Nigeria and requires the efforts of all stakeholders to address it. Little is known about how the worldviews of Nigerian patients with cancer and other institutional factors affect cancer management in Nigeria. This paper draws evidence from an ethnonursing study conducted in a Nigerian cancer care setting.
This study adopted a qualitative design using an ethnonursing approach. The study was conducted in one of the primary cancer treatment centers owned by the federal government of Nigeria. Data collection was conducted using participant observation, interviews, and field notes. Data collected were analyzed using NVivo 12 and presented as categories and sub-categories.
Analysis yielded two themes and seven sub-themes. The major themes included (1) dominant worldview and (2) institutional/contextual factors. Participants attributed life, living, and death as being controlled by a supreme being. Cancer care was constrained by unfavorable institutional factors such as lack of equipment, staffing, and intensified workload.
Cancer institutions should provide more cancer care infrastructure that will facilitate the work of nurses and other health care workers. There should be an enabling environment that would attract and retain nurses in the cancer wards. The hospital environment should be made conducive for the cancer care providers, patients with cancer, and their relatives.

This paper examines the phenomenon of xenophobia in Africa. The manifestation of xenophobia was explored within the tenets of the terror management theory which links existential concerns to the development of worldviews that help to make sense of life vagaries. We put forward that colonialism impacted the African worldview of collectivism and human connectedness and contributed to a worldview of the world as a dangerous place. The authors largely situate xenophobic attitudes of Africans toward Africans within the colonial experience which promoted ethnic discord and influenced the perception and receptivity toward strangers. The value of collectivism in pre-colonial and post-colonial African societies was compared to demonstrate the impact of colonialism. Furthermore, a synopsis of ethnic politics as a legacy of colonialism in Nigeria was provided. The authors conclude by emphasizing the importance of giving recognition to ethnic identity as one approach to managing xenophobic attitudes toward co-nationals in African countries.

The discussion on the scientific character of psychoanalysis is continuous and multifaceted. Nowadays the extent and variety of the implied aspects in it is even increased. In this context this article presents for its analysis and assessment a reconsideration of Freud’s line of argument regarding the scientific character of psychoanalysis. Against a quite spread view that conceives Freud’s scientific perspective as a reflex of general traits of his time such as positivism, sustained by recent research on Freud this article proposes the reconsideration of Freud’s perspective in a more exhaustive and nuanced way and holds that it is based on a composed by integrated parts, unified and consistent line of argument maintained through all his work. The reconsideration of the design of Freud’s argument allows to hold that his own formulation is still fruitful and suitable for the present, particularly as it possibilitates, justifies and requires the connection of psychoanalysis to the development of knowledge.
La discusión respecto del carácter científico del psicoanálisis es continuada y multifacética. En la actualidad la extensión y variedad de aspectos implicados en ella sigue aun incrementándose. En este contexto el presente trabajo plantea para su análisis y evaluación una reconsideración de la argumentación de Freud respecto del carácter científico del psicoanálisis. Frente a una difundida visión que concibe la perspectiva científica de Freud como un reflejo de caracterizaciones generales de época, por ejemplo, positivismo, el presente trabajo apoyándose en líneas de investigación sobre Freud recientes, propone la reconsideración de su perspectiva de modo más específico y matizado. Sostiene que ella se basa en una argumentación basada en una concepción flexible de la metodología ciencia y en una concepción de la ciencia como forma cultural en desarrollo; argumentación compuesta de partes integradas, unificada y consistente, mantenida a través de toda la obra de Freud. La reconsideración del diseño de la argumentación de Freud permite sostener entonces que su propia formulación es fructífera aún para el presente en tanto posibilita, justifica y requiere la conexión del psicoanálisis con el desarrollo del conocimiento.

Near-death experiences (NDEs) can occur during episodes of unconsciousness from life-threatening conditions, such as sudden cardiac arrests (SCAs). This study is based on interviews with patients who had an NDE. The interviews were analyzed with phenomenological hermeneutical method for their lived experiences and the meaning for the view of life and death. Four participants were interviewed 10 weeks after their NDE. Four themes emerged: being on the other side, in another dimension; not dreaming, this is a real experience; being in a non-physical condition without my body; and comparing views of life and death before and after the NDEs. The participants described the NDEs as an experience of another realm as non-physical in nature and existing beyond space and time. This study shows that this experience of another state of being, through the lived experiences of NDEs, gave the participants an entirely new meaning on life and death. To them, death was no longer viewed as an end but a passage into something else and that life continues after death. This realization instantly changed their worldview.

A paradigm shift is under way in the human services because of breakthrough knowledge and research in understanding the underlying etiology of physical, emotional, and social problems at the micro-level of the individual, at the meso-level of the family and institutions, and at the macro-level of the entire society. The three levels of human existence-micro, mezzo, and macro-constitute interactive, interdependent, complex adaptive living systems. The complexity of these problems requires us to use our imaginations to envision health in individuals, organizations, and societies because it does not presently exist. After thousands of years of unrelenting exposure to trauma and adversity, we have all normalized what is a traumatogenic civilization. As a result, we live in a trauma-organized society in ways we are just beginning to understand in this century. This biopsychosocial knowledge base that is drawn upon here has come to be known as \"trauma-informed\" knowledge because it began with a deepening understanding of the impact of trauma on survivors of combat, disasters, and genocide, but now extends far beyond those specific boundaries. To lead any organization in a time of significant change means leading a revolution in understanding human nature and the fundamental causes of human pathology that are endangering all life on this planet and then helping organizational members develop skills to positively influence the changes necessary. In the 1930s, Dr. Walter B. Cannon, a Harvard physiologist who had named the \"fight-flight\" response and defined homeostasis, used the word \"biocracy\" to describe the relationship between the physical body and the social body, emphasizing the vital importance of democracy. This paper is a beginning attempt at integrating the concept of a biocratic organization with that of the trauma-informed knowledge necessary for leadership. Hope lies in properly diagnosing the problem, remembering ancient peace-making strategies, embracing universal life-preserving values, inspiring a new vision for the future, and radically and consciously changing our present self and other-destructive behavior. The paper concludes with a brief description of a new online educational program called Creating Presence™ that is being used in organizations as a method for creating and supporting the development of biocratic, trauma-informed organizations.

Research suggests that worldviews define our relationship to the environment, including our responsibility to the environment and our planet. This paper examines two specific worldviews and their potential environmental impact: the materialist worldview, considered to be the dominant worldview of Western society, and the so-called post-materialist worldview. We believe that changing the worldview of both individuals and society is key to changing environmental ethics, specifically attitudes, beliefs, and actions towards the environment. Recent neuroscience research suggests that brain filters and networks contribute to concealing an expanded nonlocal awareness. This creates self-referential thinking and contributes to the limited conceptual framework characteristic of a materialist worldview. We discuss the underlying concepts of both materialist and post-materialist worldviews including their impact on environmental ethics, then explore the various types of neural filters and processing networks that contribute to a materialist worldview, and finally explore methods for modifying neural filters and changing worldviews.

The present mixed methods study investigated personal meanings of death, i.e., concepts, views, and expectations associated with one\'s own death, and explored their relation to worldview. To this end, a sample of 202 young, German-speaking adults completed the Death Statements Test, a new qualitative assessment tool, as well as quantitative measures of religiosity, spirituality, atheism, and agnosticism. Qualitative data was transformed to enable quantitative analyses. Results indicated that the spectrum of personal meanings of death is generally broad and multifaceted. The most prevalent view on death was \"death as source of motivation and meaning in life.\" The frequencies of emotionally positive and negative death meanings were relatively balanced, while neutral statements dominated. Relationships between participants\' death meanings and worldview dimensions turned out to be small but existent. The Death Statements Test proved to be a valuable and economic assessment tool, eliciting rich qualitative material on personal meanings of death.