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Re: the answerFrom: Robert J. Woolley (wooll005@tc.umn.edu)Fri Nov 28 14:53:20 1997
In message <199711282129.PAA08894@talk.obgyn.net> writes: > The problem with a study like this will be sorting out the confounding > variables. Would meditation, transcendental or other wise, deep > breathing with good thoughts, or a regular period of relaxation be any > different from prayer? How would you separate the effects of prayer, > relaxation, or meditation of any type? It would be virtually impossible to keep people from praying for themselves, even if they were assigned to a no-prayer trial arm. So the way to do it is to randomize whether *others* will be praying for the patient or not. That is, you give the names of those randomized for prayer to an uninvolved group of religious people, but don't do the same for the control group. Of course, you still can't control for family members praying for the patients in either group, but if you make the assignments randomly, those factors should be roughly even between the two arms. ---------------------------------------------------------------------------
--------------------------------------------------------------------------- Bob Woolley -- --------------------------------------------------------------------------- St. Paul, Minnesota
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