Applied Economics and Management Department, Cornell Food and Brand Lab at Cornell University, Cornell University, 112 Warren Hall, Ithaca, NY 14853, USA.
J Relig Health. 2013 Sep;52(3):768-79. doi: 10.1007/s10943-013-9733-y.
After battle, the moral and mortality stresses influence different soldiers in different ways. Using two large-scale surveys of World War II veterans, this research investigates the impact of combat on religiosity. Study 1 shows that as combat became more frightening, the percentage of soldiers who reported praying rose from 42 to 72%. Study 2 shows that 50 years later, many soldiers still exhibited religious behavior, but it varied by their war experience. Soldiers who faced heavy combat (vs. no combat) attended church 21% more often if they claimed their war experience was negative, but those who claimed their experience was positive attended 26% less often. The more a combat veteran disliked the war, the more religious they were 50 years later. While implications for counselors, clergy, support groups, and health practitioners are outlined, saying there are no atheists in foxholes may be less of an argument against atheism than it is against foxholes.
战后,道德和死亡压力以不同的方式影响着不同的士兵。本研究利用两项关于二战退伍军人的大规模调查,考察了战斗对宗教信仰的影响。研究 1 表明,随着战斗变得愈发可怕,报告祈祷的士兵比例从 42%上升到了 72%。研究 2 表明,50 年后,许多士兵仍表现出宗教行为,但这因他们的战争经历而异。与没有参战的士兵相比,如果参战士兵(经历)被认为是负面的,他们去教堂的频率会高出 21%,而如果他们认为自己的经历是积极的,去教堂的频率则会降低 26%。一名参战老兵越不喜欢战争,50 年后他们就越虔诚。虽然为顾问、神职人员、支持团体和医疗从业者勾勒出了一些启示,但“(在)战火中没有无神论者”与其说是反对无神论,不如说是反对战火。