Dissertations / Theses on the topic 'Concept of spirituality'
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Kielkiewicz, Krzysztof. "Towards a postmodern concept of spirituality within European population." Thesis, University of Huddersfield, 2016. http://eprints.hud.ac.uk/id/eprint/28352/.
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Since spirituality separated from religion it appeared as an unclear concept regarding its identity as a new secular domain. Responding to this condition and to the need of identifying spirituality, the aim of this research is to develop the concept of spirituality according to the current European population. The study applies mixed methodology and finds current spirituality functioning as a three-dimensional model composed of Transcendence, Immanence and Purpose. This concept is predicted by thirteen independent variables. The findings suggest that current pirituality is a person’s individual existential dimension being subject to change through the influence of various psychological, religious and social factors. The discoveries of the study find its practical implication within formational social fields such as education, counselling and psychotherapy.
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Carlin, Barbara Dekmar. "Spiritual formation in women: A theoretical examination of Christian spirituality and self-concept." Thesis, Psychological Studies Institute, 2006. http://hdl.handle.net/10919/71587.
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This thesis reviewed literature exploring the factors contributing to spirituality and their effects on the development of self-concept in girls and women. Self-esteem, self-concept, and self-image, although closely related, were distinct constituents of mental health. Although religiousness and spirituality appeared to describe different concepts, they also were not fully independent. Christian spiritual formation was identified by the practice of spiritual disciplines and acts of faith with others. Spiritual and religious involvement were consistently and positively related to health and inversely related to disorders. However, there was inadequate conceptualization of Christian spirituality in the literature as an explanation effecting self-concept. Review of the evidence indicated that continued research is needed regarding the integration of spiritual disciplines as predictors for a distinct spiritual formation in women. Further research may provide evidence that healthy self-concept in women increases as a function of Christian spiritual formation.
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Battle, Michael. "The ethics of heaven the concept of heaven in ethical thought /." Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com/search.cfm?p051-0050.
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Lewis, Gregory G. "The correlations among ambivalence, one's concept of God, and spiritual well-being as measured on two diverse religious groups." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Hackenbracht, Brent W. "A study of the concept of spirituality as presented by Jesus in selected passages of the Gospel of Matthew." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Schimmel, David Francis. "The concept of "victim" in the thought of Leo John Dehon." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Lyder, Andersen Michael. "Spiritualitet og ledelse : en undersøgelse af spiritualitetsbegrebets indflydelse på ledelse i det enogtyvende århundrede = Spirituality and Leadership : an exploration of the relationship between the concept of spirituality and leadership in the context of the twenty-first century /." Aarhus : Institut for Økonomi, Aarhus Universitet, 2008. http://mit.econ.au.dk/Library/Specialer/2008/20022441.pdf.
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Crossley, Jon. "Clinical psychologists' understanding of the concept of spirituality, and of the processes through which it is addressed within therapy." Thesis, University of Leicester, 2000. http://hdl.handle.net/2381/27820.
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Traditionally, there has been a dissociation between spirituality and psychology. More recently, a greater focus has been placed upon spirituality within the psychological literature, but research has highlighted concerns that the phenomenon continues to be marginalised within a therapeutic setting. The aim of the current study was to develop an account of the way in which clinical psychologists understand and address spirituality within therapy. Semi-structured interviews were conducted with eight psychologists. The narratives were analysed using the qualitative methodology of grounded theory, which also informed the data collection process. There was diversity in the meaning that was attached to the concept of spirituality by participants. A theme that bridged the diverse accounts however, was that spirituality (in its different forms) provides individuals with an ongoing sense of perspective about their existence. In this sense, spirituality was understood to be significant to a broad range of clients, and a prevalent issue within therapy. A further theme that emerged from the data, was that spirituality is a difficult concept to comprehend, that is infrequently discussed. In this sense, spirituality was understood to be a remote concept. It is suggested that further research needs to build standard frames of reference, in order that the concept may be more uniformly and coherently understood, and thus more available to the profession. When addressing spiritual beliefs, participants attempted to respect the beliefs that were held. This created difficulties, when the beliefs were perceived to be contributing to distress. It was nevertheless emphasised, that it is possible to work in a way that is consistent with beliefs, yet also allows more adaptive spiritual understanding to be developed. It is suggested that this dilemma be considered more fully within clinical training, to prepare clinical psychologists for the challenge of working artfully with spiritual beliefs.
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Wanigasekera, Vipula [Verfasser]. "An Analytical Study of the Modern Non-Duality Concept of Modern Spirituality. Teachings of Early Buddhist Discourses / Vipula Wanigasekera." München : GRIN Verlag, 2019. http://d-nb.info/1192099354/34.
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Alexander, Lydia L. "Iconoclast in the mirror." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc4822/.
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This work explores identity positions of speakers in modern and contemporary poetry with respect to themes of subjectivity, self-awareness, lyricism, heteroglossia, and social contextualization, from perspectives including Bakhtinian, queer, feminist and postructuralist theories, and Peircian semiotics. Tony Hoagland, W.H. Auden, Adrienne Rich, and the poetic prose of Hélène Cixous provide textual examples of an evolving aesthetic in which the poet's self and world comprise multiple dynamic, open relationships supplanting one in which simple correspondences between signifiers and signifieds define selves isolated from the world. Hypertext and polyamory serve as useful analogies to the semantic eros characteristic of such poetry, including the collection of original poems that the critical portion of this thesis introduces.
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Linhares, Carmen. "Mana From Heaven: The Essential Structure of the Lived Experiences of Nurse-Midwives with the Concept of Spirituality in Childbirth A Phenomenological." Diss., University of Hawaii at Manoa, 2007. http://hdl.handle.net/10125/22059.
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Spirituality is a subject of growing interest and relevance in health care. Yet, very little research has been done relating to health and spirituality in general, and even less research specifically relating to midwifery, childbirth, and spirituality.
The purpose of this study was to describe the essential structure of the lived experiences of midwives who said they have experienced the phenomenon of spirituality when they have attended childbirths. The research design was descriptive, using a transcendental phenomenological approach reflected in Clark Moustakas' model. Purposive and snowball sampling were used to recruit the sample of 10 female certified nurse- midwives.
The major findings of this study consisted of five Theme Categories: Belief in the Existence of a Higher Power, The Essence of Spirituality, Birth is Spiritual, The Essence of Midwifery, and Relationships. The results added new knowledge from the themes described in all five of the theme categories. The midwives interviewed for this study validate the assumption that spirituality is an integral and essential component of childbirth. The midwives described in detail, what the meaning of spirituality was for them, how they had experienced it, how it affected their personal lives, their practices, and their calling to midwifery. The midwives had experienced spirituality when attending childbirth, and used elements of spirituality as instruments that helped them to assist their patients. Spirituality also helped to foster the relationships between the midwives and the birthing families. The midwives revealed their dependence on spirituality and a belief in a Higher Being who guided their lives and their work as midwives.
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Chee, Wendy Ching Poh. "A comparison of the concept of the holy life in Phoebe Palmer and Francis de Sales as it relates to Christian spirituality." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Reis, Liliane Braga Monteiro dos. "Associação entre bem-estar psicossocial, religiosidade e espiritualidade em pacientes com sequelas aparentes de cirurgia oncológica na região de cabeça e pescoço." Universidade Federal de Goiás, 2016. http://repositorio.bc.ufg.br/tede/handle/tede/6844.
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Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG
Treatment of cancer located in the head and neck region includes different therapeutic interventions according to the staging of the tumor, and the surgical approach may culminate in considerable sequelae and biopsychosocial changes in individuals. The objective of this study was to investigate the association between psychosocial well-being and religiosity / spirituality in patients with apparent sequelae of oncologic surgery in the head and neck region. A crosssectional study was conducted in 202 adults at a referral center for cancer treatment in the Midwest Brazil. Sociodemographic, health and health related behavious and psychosocial data were collected through interviews, clinical exams and search of medical records. The variables related to psychosocial well-being were: quality of life (QOL), using the Functional Assessment of Cancer Therapy Head and Neck (FACT-HN) and the University of Washington Quality of Life Questionnaire for patients with head and neck cancer (UW-QOL); and self-perception of appearance, assessed by the Derriford Appearance Scale 24 (DAS24). The explanatory independent variables were: religiosity, evaluated through the Duke University's Index of Religiosity (DUREL) and spirituality, with the Functional Assessment of Chronic Illness TherapySpiritual Well-Being Scale (FACIT-Sp12). Data were analyzed using the Chi-square test and Poisson regression with robust variance. The mean QOL score (FACT-HN) was 97.9 (SD=20.1) and the QOL (UW-QOL) was 744.6 (SD=228.0). The mean total self-perception score was 36.0 (SD=11.7). Religiousness had a mean score of 21.6 (SD=5.0) and spirituality 35.5 (SD=7.5). In the bivariate analyzes, the variables religiousness and spirituality were individually associated with the QOL evaluated by the FACT-HN instrument, while only religiosity was associated with the QV evaluated by the UW-QOL and only spirituality was associated with self-perception of appearance. In the final model of Poisson regression, after adjusting for clinical, sociodemographic characteristics and health behaviors, the variables associated with high QOL (FACT-HN) were: high religiosity and spirituality, male sex and surgery time equal to or greater than two years. Those associated with high QV (UW-QOL) were: high religiosity, cancer sites except oral cavity and oropharynx, types of cancer except squamous cell and basal cell, site of sequelae except the lower / cervical thirds and only surgery as treatment. The variables associated with the best self-perception of appearance were high spirituality, stage T of the lesion (T1+T2), cancer site except oropharynx and only surgery as treatment. It was concluded that there is an association between QOL, religiosity and spirituality and between self-perception of appearance and spirituality, regardless of sociodemographic variables, clinical conditions and health behaviors.
O tratamento do câncer localizado na região de cabeça e pescoço inclui diferentes interven- ções terapêuticas de acordo com o estadiamento do tumor, e a abordagem cirúrgica pode culminar em sequelas consideráveis e alterações biopsicossociais nos indivíduos. O objetivo deste estudo foi investigar a associação entre o bem-estar psicossocial e religiosidade / espiritualidade em pacientes com sequelas aparentes de cirurgia oncológica na região de cabeça e pescoço. Foi realizado um estudo transversal em 202 adultos de um centro de referência no tratamento do câncer no Centro-Oeste brasileiro. Foram coletados dados sociodemográficos e condições de comportamento em saúde e psicossociais, por meio de entrevistas, exame clínico e busca nos prontuários. As variáveis dependentes relacionadas ao bem-estar psicossocial foram: qualidade de vida (QV), avaliada por meio dos instrumentos Functional Assessment of Cancer Therapy Head and Neck (FACT-HN) e Questionário de Qualidade de Vida da Universidade de Washington para pacientes com câncer de cabeça e pescoço (UW-QOL); e autopercepção da aparência, avaliada por meio da Escala de Aparência de Derriford 24 (DAS24). As variáveis independentes explicativas foram: religiosidade, avaliada por meio do Índice de Religiosidade da Universidade Duke (DUREL) e espiritualidade, com o instrumento Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being Scale (FACIT-Sp12). Os dados foram analisados por meio do teste Qui-quadrado e regressão de Poisson com variância robusta. O escore médio da QV (FACT-HN) foi de 97,9 (dp=20,1) e da QV (UW-QOL) foi de 744,6 (dp=228,0). O escore médio total da autopercepção da aparência foi de 36,0 (dp=11,7). A religiosidade apresentou um escore médio de 21,6 (dp=5,0) e a espiritualidade 35,5 (dp=7,5). Nas análises bivariadas, as variáveis religiosidade e espiritualidade foram individualmente associadas à QV avaliada pelo instrumento FACT-HN, enquanto que apenas a variável religiosidade foi associada à QV avaliada pelo UW-QOL, e apenas a espiritualidade foi associada à autopercepção da aparência. No modelo final da regressão de Poisson, após ajuste pelas características clínicas e sociodemográficas e de comportamentos em saúde, as vari- áveis associadas à QV (FACT-HN) alta foram: religiosidade e espiritualidade alta, sexo masculino e tempo de cirurgia igual ou maior a dois anos. As associadas à QV (UW-QOL) alta foram: religiosidade alta, sítios do câncer exceto na cavidade oral e orofaringe, tipos do câncer exceto os espinocelular e basocelular, local da sequela exceto nos terços inferior/cervical e apenas cirurgia como tratamento. As variáveis associadas à melhor autopercepção da aparência fo ram: espiritualidade alta, estágio T da lesão (T1+T2), sítio do câncer exceto orofaringe e apenas cirurgia como tratamento. Conclui-se que houve associação entre QV, religiosidade e espiritualidade e entre autopercepção da aparência e espiritualidade, independente de variáveis sociodemográficas, condições clínicas e comportamentos em saúde.
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Krempl, Sandra Anne. "Spirituality and environmental sustainability: Developing community engagement concepts in Perth, Western Australia." Thesis, Curtin University, 2014. http://hdl.handle.net/20.500.11937/979.
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This research trials three concepts: The Connectivity Matrix; Five Dimensions; and Combined View. These engage communities of diverse backgrounds in conversation about their corporeal and metaphysical relationship with nature and spirituality: to ascertain the link between these phenomena in decision-making; and to analyse the influence of these experiences on the biophysical world. The findings identify three spiritual modalities and their impacts on the dichotomy of self-interest and selflessness, which in turn affect environmental sustainability.
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Giovannelli, Lisa Marie. "The Usefulness of Spirituality Concepts as Perceived by Marriage and Family Therapist and Couples." University of Akron / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=akron1304433846.
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Saunders, Don. "Theology, Spirituality, and the Academic Study of Religion in Public Universities." [Tampa, Fla] : University of South Florida, 2009. http://purl.fcla.edu/usf/dc/et/SFE0002995.
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Laniel-Le-François, Marie-Elisabeth. "Le Concept Kachina dans l'artisanat et l'art Hopi." Lyon 2, 1987. http://www.theses.fr/1987LYO20052.
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Sur les hauts plateaux arides d'arizona septentrional, le "peuple pacifique", les hopi, du groupe pueblo, de langue uto-azteque, descendants des anasazi, poursuivent au sein de village en nids d'abeilles leur difficile existence. Pour survivre dans le desert, ces indiens se sont assures l'aide de puissances surnaturelles a qui ils adressent des suppliques portees par les esprits (les kachina) figures par des danseurs masques eux memes reproduits sous la forme de poupees. Or la representation de ces personnages semble, en 1987, etre un element decoratif tres a la mode, fait qui constitue un danger pour le culte. Notre etude a donc tente de retrouver, a travers les siecles, dans les differents types d'artisanat au sein des collections de musees de l'ouest et appartenant a des particuliers, l'existence de cette figurine materialisee d'un concept religieux primordial. Les transformations stylistiques dues aux contacts sporadiques puis constants avec la civilisation americaine temoignent a la fois de l'influence de cette derniere et de l'indeniable talent artistique du peuple des mesas. A l'exception du tissage, tous les artisanats et les arts ont utilise et continuent d'employer le motif decoratif kachina. .High on the dry mesas of northeastern arizona, the "peaceful nation" the hopi indians, belonging to the pueblo shoshonean group and offsprings of the anasazis, still live their harsh live in their bee-hive shaped villages. To survive in this waterless land, they secured the assistance of deities to whom they sent prayers carried by supernatural beings (the kachina) impersonated by masked dancers who are represented in a doll shape ( tihu ). In 1987, the representation of these characters in crafts and arts seems to be up to date and may endanger the cult. Our research tried, through centuries and among museums as well as private collections, to find the use of this primordial religious concept. Transformations in style caused by sporadic then constant contacts with the whites witness both the influence of the latter and the artistic talent of the mesa people. Except weaving, each craft used and is still using the kachina design. .
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Waite, Renée B. "African Concepts of Energy and Their Manifestations Through Art." Kent State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=kent1469715071.
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Afnan, Nooshfar B. "Concepts of spirituality in the works of Robert Houle and Otto Rogers with special consideration to images of the land." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ57696.pdf.
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Dalabeneta, Eduardo. "O pensamento litúrgico de Edith Stein: contexto conceito contribuição." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/18324.
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Previous issue date: 2013-05-28At the advent of 15th anniversary commemoration of canonization of Saint Theresa Benedicta of the Cross, Edith Stein, (22.05.1997 - 22.05.2013), there is an urgent need to systematize her liturgical thoughts, at the postgraduate stricto sensu level. The synthesis of this Carmelite theologian s thought is focused on her affirmation that the liturgy is the Church s prayer, of the living Christ. From this starting point, the ways are made towards a conclusion that to participate, to live, to celebrate and to be in union with the filial prayer of Jesus of Nazareth, the Christ, nucleus and the vivificant principle of the liturgical rites of the Christian community, means to restore and to bring to epiphany the dignity of son and daughters of God. It is to reestablish and to teach how to live fraternal relationships and the freedom subjected to it (humanization-glorification-divinization)
No limiar da celebração de quinze anos da canonização de santa Teresa Benedita da Cruz, Edith Stein (22.05.1997 22.05.2013), mostra-se urgente a sistematização de sua proposta litúrgica em nível de pós-graduação stricto sensu. A síntese do pensamento da teóloga carmelita se concentra na afirmação de que liturgia é a oração da Igreja, do Cristo sempre vivo. Desse ponto de partida procedem os caminhos que conduzem e levam a conclusão de que participar, viver, celebrar e unir-se a oração filial de Jesus de Nazaré, o Cristo, núcleo e o princípio vivificador da oração litúrgica da comunidade cristã, restaura e torna epifânica a dignidade de filhos e filhas de Deus, restabelece e ensina a viver relações fraternas e livres (humanização-glorificação-divinização)
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Devenish, Anne P. "The lived experience of God and its evolution in children and adolescents." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/60.
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Children's and adolescents' spirituality is important, especially to those entrusted with their education. To effectively nurture children's spirituality, parents, teachers, and ministers would benefit in knowing how young people experience God, what they think about God and how they relate to God: in effect, their lived experience of God. Learning about these phenomena could help greatly in communicating with children and adolescents about God. This study aims to build on the work of those who have investigated elements of the spirituality of children and adolescents in a qualitative way.
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Ferré, Rose-Marie. "La commande artistique à la cour de René d’Anjou : un concert de mots et d'images." Paris 4, 2008. http://www.theses.fr/2008PA040125.
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Commanditaire cultivé et original, René d'Anjou montre un intérêt pour toutes les formes de l'art. Non seulement auteur, mais aussi lecteur, peintre peut-être, spectateur, metteur en scène et jouant même son propre rôle dans le cadre de ses funérailles et de ses tombeaux, le prince apparaît comme le personnage central de la création artistique à sa cour. Dans cette perspective, il s'agissait d'étudier ici la relation des arts figurés et de l'art dramatique, et plus largement le dialogue entre les arts. Cependant, il convenait de dépasser les réflexions d'Émile Mâle sur l'influence des Mystères sur les arts visuels et d'abandonner une vision de la production artistique en terme d'ascendance et de hiérarchie. Les interrogations ont donc porté principalement sur les processus de création des images, leur fonctionnement et leurs significations et sur une problématique de transmission culturelle. Les arts figurés, la littérature ou l'art dramatique participent en effet de références communes, traitent les mêmes sujets et soulèvent parfois des questions identiques, mais selon des modalités d’expression différentes. Souvent, des interférences se créent entre plusieurs langages - écrit, visuel ou oral -, jouant ainsi sur les sens possibles de l'œuvre et mobilisant la culture du lecteur et/ou du spectateur. Les exemples retenus ont dès lors contribué à préciser la pluralité de ces intéractions qui questionnent en permanence sur le statut, le rôle de l'image et sa relation à d'autres media. Cela a aussi permis de mettre en valeur la personnalité de certains grands artistes de la fin du Moyen Âge dont la polyvalence et la culture ont séduit le princeCultivated and original patron, René d'Anjou shows an interest for all the forms of art. Not only author, but also reader, painter maybe, spectator, director and playing same his own role within the framework of his burial and of his graves, the prince appears as the central character of the artistic creation to his court. In this prospect, it was a question of studying here the relation of the figurative arts and the dramatic art, and more widely the dialogue between the arts. However, it was advisable to exceed Émile Mâle's reflections on the influence of the Mysteries on the visual arts and to abandon a vision of the artistic production in term of ancestry and hierarchy. The questioning thus concerned mainly the processes of creation of the images, their functioning and their meanings and the problem of cultural transmission. The figurative arts, the literature or the dramatic art indeed participate in common references, treat the same subjects and sometimes raise identical questions, but according to different modalities of expression. Often, interferences build up themselves between several languages - written, visual or oral-, so playing on the possible senses of the work of art and mobilizing the culture of the reader and/or the spectator. The reserved examples contributed from then on to clarify the plurality of these interactions which question permanently about the status, the role of the image and its relation in the others media. It also allowed to emphasize the personality of certain big artists of the end of the Middle Ages among which the versatility and the culture seduced the prince
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Penha, Ramon Moraes. "A espiritualidade na teoria do cuidado transpessoal de Jean Watson: análise de conceito." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/7/7139/tde-11102013-152205/.
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Este estudo teve como objetivos: analisar o conceito de Espiritualidade a partir da Teoria do Cuidado Transpessoal proposta por Jean Watson e Discutir as relações entre Experiências da Consciência (Espirituais), nos campos de interação denominados pela teorista de Momento Presente, Campo Fenomenológico e Ocasião Real de Cuidado. Método: foi utilizado a Análise de Clarificação de Conceito, proposto por Wilson. As seguintes etapas foram seguidas: 1. Isolar as questões de conceito; 2. Encontrar as respostas certas; 3. Casos Modelo; 4. Casos Contrários; 5. Casos Relacionados; 6. Casos de Difícil Diagnóstico; 7. Casos Inventados; 8. O Contexto Social; 9. Anseios Basilares; 10. Resultados Práticos e 11. Resultados na Linguagem. As questões norteadoras para análise foram: a) Qual a natureza da Espiritualidade no Cuidado Transpessoal? e b) Espiritualidade se difere de Materialidade nas relações de cuidado, uma vez que a primeira exigiria diferentes níveis de interação para que uma dimensão mais sutil pudesse ser acessada?. Resultados: na Teoria do Cuidado Humano a Espiritualidade é concebida como o Mundo do Espírito, experienciado através de um campo fenomenológico de interação entre dois Seres caracterizado pela ocorrência de Experiências da Consciência (ou espirituais). Na Teoria do Cuidado Humano os antecedentes para Espiritualidade foram: Alma/Espírito, caracterizado por: Imortalidade, Imaterialidade, Essência, Auto Conhecimento, Consciencia e Energia Criativa; Individualidade, configurada por Alma/Espirito e Transcendencia física, mental e emocional e, por fim, Experiências da Consciência, indicada por: Intuição, Experiencia Espiritual/Sobrenatural/Metafísica/Mística. Os atributos encontrados para acessar à dimensão espiritual foram os dez Clinical Caritas Process. Também verificou-se que o Processo Interacional Paciente-Profissional é direcionado a partir da triade: Mente-Corpo-Espirito onde os resultados esperados estão relacionados à ocorrência de Ocasião Real de Cuidado, percebida pela Conexão a partir das Histórias de Vida, Dilatação da Percepção do Campo Fenomênico, Rupturas na relação espaço-tempo, culminando na Transpessoalidade e Processo de Cuidado Humano, evidenciado pelo Contato Profundo com o Outro e Consigo, Uso de Linguagem Pertinente para Descrever a Experiencia Vivida e, por fim, Sistematização do Plano de Cuidados a Partir dos Dados Obtidos da Experiência.This study aimed to analyze the concept of spirituality from Human Caring Theory by Jean Watson and Discuss the relationship between Experiences of Consciousness (Spiritual), in the interaction field called by theorist of \'Present Moment, \'Phenomenological Field\' and \'Actual Caring Occasion. Method: Wilsons concept clarification was used. The following steps were followed: 1. Isolate questions of concept 2. Find the right answers; 3.Model Case 4. Contrary Cases 5. Related Cases 6. Borderline 7. Invented Cases 8. Social Context 9. Underlying anxiety 10. Practical Results and 11. Results in language. The guiding questions for analysis were: a) What is the nature of Spirituality in Caring? b) Spirituality differs from materiality in relations of care, since the first would require different levels of interaction for a more subtle dimension could be accessed\'. Methodological steps performed this study concluded that: the Theory of Human Caring Spirituality is conceived as the World of Spirit, experienced through a phenomenological field of interaction between two beings characterized by the occurrence of experiences of consciousness (or spirit). In Human Care Theory were the background for Spirituality: Soul/Spirit, characterized by: Immortality, Immateriality, Essence, Self Knowledge, Consciousness, and Creative Energy, Individuality, set by Soul /Spirit and Transcendence physical, mental and emotional, and finally, Experiences of Consciousness, indicated by: Intuition, Experience Spiritual/ Supernatural / Metaphysical / Mystical. The attributes found to access the spiritual dimension were the ten Clinical Caritas Process. It was observed that the Patient Process-Interactional Professional is directed from the triad: Mind-Body-Spirit where the outcomes are related to the occurrence of Care Real Deal, the perceived connection from Life Stories, dilatation of Perception Field phenomenal, breaks in the space-time, culminating in transpersonal Process and Human Care, evidenced by the Deep Contact with the Other and I can, Use of Language Relevant to describe the experience and, finally, Systematization Plan of Care Data Obtained from Experience
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Faull, Kieren. "Health and the Spiritual Self: Development and Application of a Theory and Measure of the Process of Healthy Change." The University of Waikato, 2006. http://hdl.handle.net/10289/2651.
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The overall goal of the thesis was to investigate the nature of the healthy human self and the process of achieving health. This was undertaken by reviewing established self-theory and presenting a summary of each theory and its position with regard to self-composition, self-agency and the nature of the healthy self. An inclusive self-theory was then developed, congruent with reviewed literature, which positioned spirituality as the essential core of self. From the foundational Spiritual Theory of Self and the findings of the first study in this thesis, the Health Change Process Theory was developed to explain and predict how people achieve sustainable health. Three subsequent studies resulted in the construction and testing of a quantitative measure which enabled scientific investigation of the nature of the healthy self and the process of achieving health. Method The methodology of the four studies in this thesis was based on the instrumental approach which posits that, while there are procedural differences between qualitative and quantitative methodologies, philosophically speaking, there is no fundamental difference as they are both equally applicable and valuable. Consequently, the methodology judged to be the most appropriate instrument to investigate each study's topic of inquiry was chosen rather than allegiance to either qualitative or quantitative methodology. The first study was qualitative, as it investigated the definition of health and the process by which it was achieved from the perspective of 30 people with chronic musculoskeletal impairments. The findings from this study provided the theoretical basis for the three subsequent questionnaire development and validation studies. The second study used qualitative methodology with 59 participants to identify participant-generated items used in a new quantitative holistic health questionnaire and then employed quantitative methods to perform preliminary tests of the reliability and validity of this measure. The third study used quantitative methods with 233 participants to evaluate more robustly the reliability, content and concurrent validity of the original developmental measure and another, behaviourally-orientated assessment instrument, which used the identical item content but re-framed in the past tense. The fourth study employed qualitative and quantitative methods with 205 participants to evaluate the clinical validity of the scale found to possess reliability and validity in the previous investigation. Results The critical review of self-theory concluded with the development of the Spiritual Theory of Self. The initial study supported this theory as a robust explanation and predictor of the determinants of a healthy self. Furthermore, the findings of this study and a review of relevant literature concluded with the development of a Health Change Process Theory, which was based on the Spiritual Theory of Self. The Health Change Process Theory explains and predicts the process by which a healthy self develops. The subsequent questionnaire development and validation studies sought to provide a quantitative holistic assessment tool, congruent with the Health Change Process Theory, and found the 28-item QE Health Scale (QEHS) to be a reliable and valid measure of holistic health. These results also demonstrated that the Health Change Process Theory and the underpinning Spiritual Theory of Self were robust. With regard to clinical application, the QEHS was found to aid assessment, therapeutic intervention, a client-centred holistic approach to healthcare and evidenced-based practice. The Patient Profile, derived from QEHS responses, provided a tool that enabled theory to be applied to practice by identifying the key indicator personal attributes determining holistic health status. Conclusion The research results demonstrated that the Spiritual Theory of Self and the Health Change Process Theory provide valid explanations of the constructs that enable people with musculoskeletal disorders to remain otherwise healthy with such conditions. Furthermore, the relationship between the findings and established self-theories suggest that the Spiritual Theory of Self and the Health Change Process Theory may advance knowledge of the predictors and interventions that enable all people to undertake a health-enhancing process of change when confronted with adversity. The QEHS and associated Patient Profile were found to be reliable and valid tools that facilitated assessment and enhancement of the holistic health status for people with musculoskeletal impairments. These tools identified barriers to achievement of holistic health, predicted by the Health Change Process Theory; facilitated the therapeutic process through a focus on issues meaningful to those receiving healthcare; aided treatment decision making; and enabled quantitative evidence-based evaluation of the efficacy of interventions. Moreover, the overall results have advanced psychological knowledge with implications for all fields of psychology involved in the study of people. The evidence of the research undertaken provides a basis for promoting knowledge and research of chronic healthcare delivery and a spiritually based conception of self and health. The QEHS and associated theories provide a tool and basis for investigations where people are experiencing traumatic, irreversible crises. However, the initial aims of further research should be to refine the QEHS and the associated Patient Profile to enable the use of theory and the QEHS across a diverse range of research populations and to investigate the applicability of these to facilitate the maintenance or achievement of a healthy self.
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Senanayake, Samitha Sumanthri. "Reading the No-Self: Points of Convergence and Disjuncture Between the Concepts of the Poststructuralist No-Self and the Buddhist No-Self." Miami University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=miami1501047392661818.
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Gilks, Peter James. "No turning back : the concept of irreversibility in Indian Mahayana literature." Phd thesis, 2010. http://hdl.handle.net/1885/150686.
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This thesis traces the development of the concept of the irreversible bodhisattva in Mah{u0101}y{u0101}na. I take the position that although irreversibility was once considered an important and attainable goal in the career of a bodhisattva, it later become an increasingly abstract and remote ideal during the middle and late periods of Indian Mah{u0101}y{u0101}na. I argue that the concept, which has its origins in the D{u012B}pa{u1E43}kara prediction myth, was reinterpreted by the authors of the Praj{u00F1}{u0101}p{u0101}ramit{u0101} s{u016B}tras in such a way that irreversibility was not seen so much as a milestone in the career of the bodhisattva, or even a function of the strength of the bodhisattva's aspiration for enlightenment; rather, it was seen as the practical application of the doctrine of no own-being (asvabh{u0101}va) to the traditional practices intended to rid practitioners of defilements that bound them to cyclic existence. This mode of practice, known as "skill-in-means," prevented the bodhisattva from actualising the otherwise natural result of the practices (i.e., nirv{u0101}{u1E47}a), leading instead to a state of all-knowledge (sarvaj{u00F1}a). Later, the authors of the longer version of the s{u016B}tra again reinterpreted irreversibility so that it applied only to the second phase of the bodhisattva's career{u0097}a phase in which the bodhisattva advanced beyond the level of an arhat. This system was mapped to the various da{u015B}abh{u016B}mi systems such that irreversible bh{u016B}mi became the seventh or eighth bh{u016B}mi. The study is not only a history of Buddhist doctrines. Reader-response theory has been used to examine the self-identity of the first audiences of the A{u1E63}{u1E6D}as{u0101}hasrik{u0101} and argue that at least some of these people identified themselves as bodhisattvas for whom the irreversible bodhisattva was an ideal to be emulated. Later, however, the normativity of the irreversible bodhisattva ideal diminished, as it became increasingly remote and idealised during the period known as the "institutionalisation" of Mah{u0101}y{u0101}na. By applying theories borrowed from a number of modem scholars, an investigation into the status of Mah{u0101}y{u0101}na as an institution has also been undertaken. This has led to an identification of not only the "institutional basis" of Mah{u0101}y{u0101}na, but also a sense in which Mah{u0101}y{u0101}na can be said to have had institutional existence from its earliest days. Finally, the last chapter of the thesis examines the consequences for the concept of irreversibility that follow from Dharmak{u012B}rti's axiom that future effects cannot be validly inferred from present causes. The investigations undertaken in this thesis are important not only for what they tell us about how conceptions of irreversibility changed, but also for the way they improve our understanding of the development of a systematised bodhisattva path in Mah{u0101}y{u0101}na. They also highlight some of the problems inherent in all attempts to authenticate or certificate spiritual progress.
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Greasley, Peter, L. F. Chiu, and M. Gartland. "The concept of spiritual care in mental health nursing." 2001. http://hdl.handle.net/10454/2988.
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NoIn this paper we aim to clarify the issue of spiritual care in the context of mental health nursing. Background. The concept of spirituality in nursing has received a great deal of attention in recent years. However, despite many articles addressed to the issue, spiritual care remains poorly understood amongst nursing professionals and, as a result, spiritual needs are often neglected within the context of health care. Methods. A series of focus groups was conducted to obtain the views of service users, carers and mental health nursing professionals about the concept of spirituality and the provision of spiritual care in mental health nursing. Results. According to the views expressed in our focus groups, spiritual care relates to the acknowledgement of a person¿s sense of meaning and purpose to life which may, or may not, be expressed through formal religious beliefs and practices. The concept of spiritual care was also associated with the quality of interpersonal care in terms of the expression of love and compassion towards patients. Concerns were expressed that the ethos of mental health nursing and the atmosphere of care provision were becoming less personal, with increasing emphasis on the `mechanics of nursing¿. Conclusions. The perceived failure of service providers to attend adequately to this component of care may be symptomatic of a medical culture in which the more readily observable and measurable elements in care practice have assumed a prominence over the more subjective, deeply personal components. In order for staff to acknowledge these issues it is argued that a more holistic approach to care should be adopted, which would entail multidisciplinary education in spiritual care.
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Jajtner, Tomáš. "Spiritualita přítomnosti: k významu díla R. Voillauma." Doctoral thesis, 2013. http://www.nusl.cz/ntk/nusl-326727.
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English abstract The present dissertation Spirituality of Presence: the Significance of R. Voillaume s Work focuses on the life and work of R. Voillaume (1905-2003). His work is understood as spirituality of presence , or to be more precise of double presence: presence to God and presence to man. After the introductory part dealing with Voillaume s life, historical context and a survey of his work, the dissertation continues with an analysis of his literary work. The main theme is a relecture of Foucauld s spirituality of Nazareth in the light of the mentioned concept of presence: the hidden and silent presence in the midst of men refers not only to the significance of hidden life in Catholic spirituality, it also points out to the deep openness to the situation of modern man and to the search of an authentic Christian life as a life of presence trying to make the life of faith accessible to a contemporary man in a creative and nonconformist way. The conclusion puts Foucauldian spirituality (whose main interpreter is R. Voillaume) into the context of Catholic spirituality and confronts his spirituality of presence with the findings of biblical theology. Theoretically, the dissertation combines personalistic and systematic approaches. Voillaume s work is understood as a major manifestation of Catholic...
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FA-hsiu, Shih, and 釋法修. "Pure Land Dharma Ultimate Concern for Spirituality." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/fsev9g.
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碩士輔仁大學
宗教學系碩士在職專班
104
Abstract There are many approaches to the study of the Buddhist Dharma. Traditionally there are said to be 84,000, so many indeed that beginners might feel at a loss. Because of his compassion Shakyamuni Buddha was fully aware of the difficulties living beings faced and so he especially delivered the Amithabha Scripture. According to the Amithabha Scripture there is a Pure Land in this universe called the western paradise. In the Pure Land there is no sorrow, no evil, and no pollution; there is only happiness, stillness and good deeds. For this reason any student of Buddhism hopes to attain to this perfect world at the conclusion of their present span of life, arriving at the Land of Utmost Bliss in the West in the last moment of their present life. The present study opens by clarifying three terms: hospice care, spiritual concern and consolation. The study is based on the three Pure Land texts: the Amitabha Sutra (The Smaller Sutra on Amitayus), the Sukhavativyuha Amitabha Sutra (The Larger Sutra on Amitayus), and the Amitayurdhyana Sutra (The Amitayus Sutra on the Contemplation of Amitayus), and quotes from the texts as well as comments on them so as to increase awareness of the Pure Land. We first introduce the Land of Utmost Bliss in the West and seek to understand the causal factors and forces which explain why Amitabha Buddha created this Land of Utmost Bliss and the conditions established by Amitabha Buddha for entry into the Pure Land. Each one of the three scriptures sets out its own method for attaining the Land of Utmost Bliss in the West in the last moment of one’s life. For instance, the the Amitabha Sutra describes three resources—belief, vow and practice, which are the conditions for rebirth in the Pure Land. The Sukhavativyuha Amitabha Sutra is divided the dead condition into three levels：upper, middle and lower which sentient beings can be reborn. The Amitayurdhyana Sutra describes the nine levels of the wandering mind. The thesis here uses the latest research to present new forms of hermeneutics for the Pure Land. Another goal of the thesis is to explore deathbed reciting. This is help in right mindfulness so that the person can pass on in safety. The teachings of the Buddhist scriptures are explained so that the person at the point of death can let go of all resentment and emotional and other attachments, so that the mind will be concentrated. A further step is to get the person to recite the name of the Buddha and Bodhisattva, so that trusting to the force of their compassion, one can proceed to the Pure Land of Amitabha Buddha, with confidence in what comes after death, and so not be so fearful. Deathbed reciting is also very useful to the dead persons’ relatives. Assistance in mindfulness at the moment of death is helpful to the dying person and at the same time can help the person’s relatives recite Buddhist chants together, and so give peace to their minds. Secondly, from the point of view of the teaching of Buddha, it can suggest how the relatives should deal with the funeral arrangements. This concern and help is of great importance to the relatives of the dying person. It not only allows them to experience human warmth and also helps them to overcome their feeling of sadness and to attain to a grief recovery. Keywords: hospice care, spiritual concern, grieve consolation, deathbed reciting, grief recovery.
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Ungerer, Andre Gerhardus. "Die verband tussen gemeentebouprosesse en missionale gemeenteontwikkeling : ’n prakties teologiese studie (Afrikaans)." Thesis, 2010. http://hdl.handle.net/2263/28979.
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This study deals with the process of building up the local congregation and the manner in which missional objectives are achieved. The study is undertaken against the background of the disturbing decline in membership numbers particularly in the two traditional Reformational churches in South Africa, namely the Dutch Reformed Church (DRC) and the Netherdutch Reformed Church of Africa. This decline is in line with similar tendencies in mainstream churches the world over. Collins’s (2006) three questions to the local congregation constitute the point of departure. Firstly: To what degree does the congregation function effectively in line with her mission in the world? Secondly: To what extent does the congregation make a distinct impact on the community? If the congregation were to disappear all of a sudden – will it leave a serious void in the community? The third question deals with sustainability: Is the congregation’s long term impact of such nature that its success is not just attributable to a single leader. The three questions have been adapted according to Collins’s process model (2001) and the key aspects of the theory of building up the local church are discussed in Chapters 2 and 3. The bulk of Chapter 2 deals with the very important matter of the missio Dei and discusses how the congregation should discover and enact her missional calling in the local community. The study furthermore deals with mission in the current South African context, particularly in view of the fact that an entirely new mission field has opened itself up with the influx into the country of so many people from neighboring countries who have come to live in our midst. Chapter 4 deals with the empirical testing associated with the study to establish if the study’s hypothesis, namely whether local churches that have undergone a structured process of building up the local church are missionally more successful than those that have not undergone a structured process, can be verified. The findings in this regard are dealt with in Chapter 5, while certain aspects that characterize the missional congregation in current times are also discussed.Thesis (PhD)--University of Pretoria, 2010.
Practical Theology
unrestricted
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Du, Plessis Willem Jacobus. "Rol van koinonia in kleingroepe in die opbou van die gemeente." Thesis, 1999. http://hdl.handle.net/10500/16698.
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Text in AfrikaansDie probleemstelling van hierdie studie is naamlik: "Kan die groei of bestaan van kleingroepe in 'n gemeente 'n invloed hê op die vlak van koinonia wat die gemeente beleef." Hierdie vraag het relevant geword omdat die mens waarmee die kerk werk, gedurig verander. Sedert die "verligting" van die sewentiende eeu lewe ons in 'n tyd wat as die "modemisme" bekend staan. Die modemisme word gekenmerk deur die beklemtoning van die rasionele en individualisme van die individu. Sedert die tweede wereldoorlog het daar 'n verskuiwing begin plaasvind van 'n "modemistiese" na 'n "postmodemistiese" samelewing. Die postmodemis ontgogel deur die onvermoe van die modemisme om vrede in die wereld te verseker het 'n behoefte na "community" of koinonia begin ontwikkeL Dit het weer belangrik geword om iewers te behoort. Die tradisionele bedieningspraxis wat baie gesteun het op die beginsels van die modernisme is besig om ontoereikend te word vir die uitdagings van die post modernistiese mens. Die doel van hierdie studie is om 'n bedieningspraxis te ondersoek en te beskryf wat die behoefte na koinonia aan spreek - daardie diep innige omgang van mense met mekaar in liefde. Die term verwys na die diep lewens en Iotsverbondenheid wat 'n christelikegeloofsgemeenskap met mekaar behoort te deel. Die tradisionele bedieningspraxis het die ideaal na koinonia in die erediens gesien. Die uitgangspunt van hierdie studie is dat dit nie haalbaar is nie. 'n Nuwe bedieningspraxis waarin die kleingroep prominent figureer is eerder die ruimte waarbinne koinonia beleef kan word. Dit beteken dlat die studie 'n paradigmaskuif voorstaan van 'n tradisioneel "verkondigings" of"Herder-kudde-model" na 'n "liggaams"- of"charismatiesemodel". Die doel van die studie is om die postmoderne mens te lei na geloofsvolwassenheid, dit is die uiteindelike doel van 'n gemeentebouprogram. Hierdie groei na geloofsvolwassenheid is 'n pastorale proses waar lidmate deur 'n egte belewing van koinonia in 'n kleingroep, wat as 'n verlengde familie funksioneer, groei na geloofsvolwassenheid. Die studie steun die "selgemeentemodel" as bedieningspraxis om die groei na geloofsvolwassenheid in 'n gemeente te fasiliteer. Hierdeur sal koinonia as een van die wesenskenmerke van die kerk weer tot sy reg kom in die kerk.
This study deals with the problem statement: "Can the growth or existence of small groups within a congregation influence the level of community experienced within that congregation?" The question is relevant because the church works with everchanging human beings. Since the "revolution" of the seventeenth century, we have been living in a period of "modernism" characterised by the emphasis being placed on rationalism and individualism. Since the Second World War a shift has taken place from a "modernistic" to a "post-modernistic" society. Post-modernistic man, disillusioned by the inability of the modernistic world to ensure peace, has developed a need for community. Involvement with other people and the need to belong has once again become important. Traditional ministry, based on the principles of modernism, has become inadequate to fulfil the challenges and requirements of post-modernistic man. The purpose of this study is to investigate a ministry practice which will address these requirements of community - namely a deep and profound relationship of caring between people. The term refers to a strong bond of common destiny which people should experience within a religious community. Traditional practices of ministry upheld the belief that this ideal of community could be attained within religious services. The premise of this study is that such a level of community is not achieved within traditional ministry practices. A new practice, in which small groups feature prominently, would be more conducive to a spirit of community. The study suggests a paradigm shift from the traditional model of"gospel preaching" or "pastoral-herd", to a more physical or charismatic model. The purpose of this study is to guide post-modernistic man towards religious adulthood, which is the ultimate goal of a congregational building program. This is a pastoral process where members of the congregation grow towards adulthood through a fervent experience of community within a small group, functioning as an extended family. The study promotes the "cell-church model" as appropriate ministry practice to facilitate the congregation's growth towards religious adulthood. Through this approach, community will once more take its rightful place as one of the quintessential features of the church.
Philosophy, Practical & Systematic Theology
Th. D. (Praktiese Teologie)
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HRUBEŠOVÁ, Ilona. "Spirituální dimenze v současném pojetí sociální práce se seniory." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-394223.
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The thesis deals with the spiritual dimension of man, spiritual needs from the perspective of legislation and social work in residential facilities for the elderly. In the introductory part of the work is defined the concept of human person, social work and social services, its principles and values. Furthermore, the work deals with the characteristics of old age and needs in old age The key chapter is spirituality in social work. Another important chapter of the thesis is a chapter entitled the concept of spiritual care in residential facilities, which brings a contemporary view of work with spiritual needs in social services. The next part deals with the concepts of care for the elderly. The final chapter brings summaries and measures into practice regarding spirituality and spiritual needs within social work and legislation.
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Napoleon, Art. "Key terms and concepts for exploring Nîhiyaw Tâpisinowin the Cree worldview." Thesis, 2014. http://hdl.handle.net/1828/5820.
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Through a review of literature and a qualitative inquiry of Cree language practitioners and knowledge keepers, this study explores traditional concepts related to Cree worldview specifically through the lens of nîhiyawîwin, the Cree language. Avoiding standard dictionary approaches to translations, it provides inside views and perspectives to provide broader translations of key terms related to Cree values and principles, Cree philosophy, Cree cosmology, Cree spirituality, and Cree ceremonialism. It argues the importance of providing connotative, denotative, implied meanings and etymology of key terms to broaden the understanding of nîhiyaw tâpisinowin and the need for an encyclopaedic approach to understanding these key terms. It explores the interrelatedness of nîhiyawîwin with nîhiyaw tâpisinowin and the need to recognize them both as part of a Cree holistic paradigm.Graduate
0290
0515
artnapoleon@yahoo.ca
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Dytynyshyn, David. "Sport moderne et spiritualité évangélique : une étude interdisciplinaire des concepts de plaisir et de motivation en lien avec l’action humaine." Thèse, 2009. http://hdl.handle.net/1866/3544.
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Dans le contexte pastoral évangélique, il est très difficile de s’expliquer qu’un croyant puisse aimer et servir Dieu avec passion pour constater, quelques années plus tard, que la motivation qui le pousse vers Dieu a été étouffée. Bien qu’ils utilisent des termes différents, les entraineurs sportifs posent essentiellement la même question : comment inciter les personnes sous leur charge à fournir un rendement correspondant à leur potentiel.
Si la motivation est le moteur du comportement, pour bien des personnes, les émotions en constituent le volant. Il semble que par nature l’humain oriente son comportement vers les émotions agréables et s’éloigne des émotions désagréables. C’est aussi vrai pour le sportif que pour le croyant.
Cette étude propose une réflexion interdisciplinaire entre la théologie et la psychologie au sujet du plaisir, de la motivation et de l’action humaine, à la fois dans le sport moderne et dans la spiritualité, qui permette d’aborder notre problématique sous un nouvel éclairage.
Les premiers chapitres ont pour objectifs d’identifier la rencontre entre le sport et la spiritualité (chapitre 1), de situer la problématique dans son contexte anthropologique à partir de la compréhension psychologique contemporaine de l’émotion (chapitre 2) et de la motivation (chapitre 3). Les chapitres qui suivent examinent la motivation humaine chez les sportifs à partir de la psychologie du sport (chapitre 4), avant de consulter deux théologiens protestants Jürgen Moltmann du courant libéral et John Piper, évangélique conservateur (chapitre 5) pour introduire la discussion théologique.
Bien que la psychologie contemporaine ait été une discipline longtemps figée dans un paradigme darwinien ou humaniste, décriant l’empiètement de la théologie sur sa compréhension de l’humain, le chapitre 6 présente des exemples où une discussion théologique de l’humain, dépourvue de toute validité empirique, peut apporter une vision complémentaire à la psychologie contemporaine et contribuer au bien-être du sportif comme à celui du croyant. Ainsi, la contribution de la psychologie, qui est acceptable à une interprétation évangélique, peut apporter un éclaircissement sur les raisons possibles d’un changement de motivation chez le croyant dans son amour et son service envers Dieu.
Le dernier chapitre se veut le prolongement de cette étude dans d’autres domaines, comme les études bibliques et le counseling auprès des croyants et des sportifs et dans le cadre de l’aumônerie militaire.For a pastor in the Christian Evangelical tradition, it is difficult to explain how a believer, who once loved and served God with passion, finds that a few years later his motivation directed towards God has waned. Though using different terminology, coaches ask essentially the same question concerning some of their athletes. How can they incite those under their supervision to perform in light of their full potential? If motivation is the motor of behaviour, for the majority of people emotions are the steering wheel. People, by nature, tend to steer their behaviour in a direction that reinforces desirable emotions and avoids those that are undesirable. This is true for both athletes and believers. This thesis proposes a reflection on motivation as it relates to two fields of study: theology and psychology. More precisely it looks at the subject of pleasure, motivation, and human action in the areas of modern sport and spirituality, with the intention of shedding new light on our problem. The first few chapters seek to identify the common ground between sport and spirituality (chapter 1), and to situate our problem in its anthropological context by defining the basic concepts of emotion (chapter 2) and motivation (chapter 3) according to modern psychology. The chapters that follow examine motivation from an understanding of sport psychology (chapter 4) before moving on to its counterpart from a theological perspective (chapter 5) by consulting two protestant theologians: Jürgen Moltmann of a liberal persuasion and John Piper, a conservative evangelical. Though contemporary psychology is known as being a discipline fixed in a Darwinian or Humanist paradigm which disassociates from any theological understanding of human beings, chapter 6 presents examples of how a theological discussion, outside of empirical confirmation, may bring a complementary vision to contemporary psychology and contribute to the well being of both athlete and believer. The chapter also proposes how an understanding of psychology, acceptable to an evangelical interpretation, may shed light on the possible changes in motivation a believer may experience in his love and service for God. The last chapter projects the ideas of this study to other fields of interest such as Bible study, the counseling of believers and athletes, and the work of military chaplains.
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Lwanga and S. Christine Kasekende. "Social workers' conceptualizations of spirituality as lived experience in professional practice." 2016. http://hdl.handle.net/1993/31863.
Full textAbstract:
This doctoral study explores social workers’ shared understandings of spirituality as lived experience in their personal lives and professional practice. It examines Canadian social workers’ shared conceptualizations of spirituality as lived experience, what it entails, its role and purpose (why), and how it informs professional practice. Data collection involved three steps: a national publicity led to 24 completed self-screening questionnaires (SSQ); 14 in-depth interviews conducted through constructivist grounded theory’s theoretical sampling and; the preliminary findings were validated by the 24 SSQ participants.
This study generated two key findings. The central concepts category of the conceptual schema of spirituality as lived experience emerged as Transcendent Life Energy (TLE) as Unconditional Love (UL) in Transformative Relationships (TR) With Self (WS) in Support of Wellbeing (SW)- i.e. TLE-UL-TR-WS-SW. Second, the conceptual schema analyzed through Self as body-mind-emotions-spirit-social (B-M-E-S-S) being—the social work practitioners—illuminated that spirituality as lived experience is about inherent, interconnected, transformative relationships that involve individuation as a life-long process that support healing, development of personal values, growth, and wellbeing in participants’ lives, their clients’ and social life.
These findings unveiled interrelated discoveries of significance in social work practice. The wellbeing of Self is inherently interconnected with practitioners’ professional practice, their clients’ and others’ wellbeing. This confirmation is consistent with the concerns about the use of Self in countertransference and religion/culture. However, the personal values that participants developed through the conceptual schema were consistent with human rights and social work values; they included: respect for inherent dignity and worth of persons, self-determination, personal and professional integrity, do no harm, and social justice. Participants’ process of developing personal values exposed a distinction between beliefs and values acquired through socialization and those developed through the conceptual schema. These findings illuminate the function of social work as catalyst for transformative relationships and clarify the role of individuation as directly related to wellbeing, in the midst of cultural and embodied hegemony. Furthermore, the findings illuminate how, why, and what spirituality as lived experience entails and; highlight the multidisciplinary nature of social work practice and theory as inherently interconnected, encompassing human, natural, and social sciences.October 2016
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Matthew, Lauren Claire. "Humanity and salvation : exploring concepts of humanity within the spirituality of Wesley's understanding of salvation and African perspectives within the Methodist Church of Southern Africa." Thesis, 2013. http://hdl.handle.net/10413/10657.
Full textAbstract:
This thesis seeks to explore the concepts of humanity within Wesley’s soteriology and African perspectives in response to the call of the leadership of the Methodist church of Southern Africa (MCSA) to develop theology that is informed by our Southern African context. The central problem of the paper attempts to understand how people within the life of the MCSA interact with an understanding of humanity that is formed within the frameworks of Nguni and Sotho culture as well as Christian perspectives. The thesis maps Wesley’s anthropology through his own experience of God and particularly within the trajectory of his soteriology. It also seeks unpack an understanding of humanity within the framework of Ubuntu. In attempt to ground the conversation within the lived experience of the MCSA the paper also draws in data from two focus groups that are comprised of laity and ministers in training, respectively as well as through feedback from questionnaires that the participants in the two focus groups completed.
The thesis makes use of an interpretive qualitative approach to explore the interplay of the different world – views in the lives of the participants as they share who they understand themselves to be and why they hold those particular views. The paper concludes with the observation of a pattern within the feedback from the participants that within the lives of the participants there seems to be a difference in their theoretical conception of humanity and their lived experience of their humanity. Within their theoretical understanding the participants were able to draw equally from their cultural perspectives and their Christian understanding, whilst within their lived experience, participants drew their understanding mainly from their Christian perspectives.Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.
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Ropková, Barbora. "Podoby malířské exprese v současném českém umění v kontextu českého a zahraničního umění." Doctoral thesis, 2017. http://www.nusl.cz/ntk/nusl-372352.
Full textAbstract:
This dissertation thesis deals with the work of three contemporary Czech artists - Josef Bolf, Jakub Špaňhel and Lubomír Typlt. The reason for choosing these three was the fact that all of the artists represent the same generation which entered the art scene in the late 1990s and their canvases can be equally described as expressive, although right at first glance there are noticeable differences in the intervention of the emotional and sense elements which participated in the creation process of the work of art, but also in its content. Contemporary expressive paintings are influenced by the development of art in the second half of the 20th century which is based on the continuous comparing of expressive subjectivity and its negation or intentional application and irony. That is why I decided to illustratively explore the movements which took place in terms of the foreign and Czech scene during the second half of the 20th century in the field of expressive painting. Because the Czech art arose in different conditions, I explored the changes of this phenomenon separately in these geographical areas, but at the same time I carried out a partial analysis of the works and comparisons with the work of the three chosen artists based on these findings. Subsequently, I analysed the work of the chosen...
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Van, der Wal Dirk Mostert. "The maintenance of a caring concern by the care-giver." Thesis, 1999. http://hdl.handle.net/10500/16282.
Full textAbstract:
The question the researcher set out to answer during this research is: How is a caring concern maintained by the (student nurse) as caregiver? It stemmed from unresolved plausible hypotheses stated during a previous qualitative study into the phenomenon caring, from media
reports on the "poor care" rendered in health institutions in South Africa, and a concern about the Tylerian rationale in nursing education.
The theory generation required was achieved through Wertz's Empirical Psychological Reflection and existential phenomenology. Heidegger's theory of"Care as the essence of being" constituted a central concept in this research. A linguistic epistemology and expanded definition of the term empirical were also pertinent in this research.
The literature review focussed on the methodology, ontology (caring and maintenance) and epistemology, serving a purpose towards bracketing.
A purposive sample of informants was extracted according to students' performance on the Personal Orientation Inventory (POI).
Sixteen qualitative research interviews were conducted. Analysis was conducted through open coding, categorisation and axial coding. At the idiographic level, twelve individual psychological profiles were constructed serving the purpose of imaginative variation. At the nomothetic level four major themes emerged, namely: The Caring Phenomenon (Contextualisation); Factors Eroding a Caring Concern; Factors in the Maintenance of a Caring Concern; and Core
Experiences.
The dialogue among the four intra-psychic processes of Care, will, meaning attribution and conscience accounts for all events encountered in the data. This dialogue results in either reason or intuition, displaying caring and the maintenance of a caring concern.
Positing will and conscience as thesis and antithesis, the resulting synthesis postulates the basic ethical concepts of autonomy, authority, responsibility and accountability as existentially inherent to being and existence, and to the maintenance of a caring concern.
The final manifestation of the object ofintention, maintenance, is proposed as an anthropological model. When extended to the fields of (nursing) education, human motivation and the teaching
of (nursing) ethics, emotional intelligence, social intelligence, the self-science curriculum and life-skills training become imperative to (nursing) curricula. It is also proposed that human caring be studied as a manifestation of human motivation.Health Studies
D. Litt et Phil. (Advanced Nursing Sciences)