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Dericquebourg, Régis. "Le cure spirituali: terapie sociologiche?" Quaderni di Sociologia, no. 35 (August 1, 2004): 119–29. http://dx.doi.org/10.4000/qds.1118.
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Helferich, Christoph. "Il contenuto filosofico della psicoterapia corporea." GROUNDING, no. 2 (July 2009): 49–61. http://dx.doi.org/10.3280/gro2008-002006.
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- The author presents an introductory clinical vignette and describes then the concept of the "good life" as a common ground between philosophy and body psychotherapy. But in comparison to the cura sui in the philosophical tradition, body psychotherapy pays major attention to the affective dimension of man. The body, too, is seen differently in body psychotherapy: it appears essentially in a biographic and interactional context, which represents the ground and the point of departure of the therapeutic process.Key words: Philosophy and life, body psychotherapy, man as an "inhibited being", spirituality of the bodyParole chiave: Filosofia e vita, psicoterapia corporea, l'uomo come "essere inibito", spiritualitŕ del corpo
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Le Roux, Frances Hendriëhetta, and Christof Sauer. "Integration of Spirituality, Music and Emotions in Health Care." Music and Medicine 8, no. 4 (October 26, 2016): 162. http://dx.doi.org/10.47513/mmd.v8i4.424.
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As recent studies indicate a correlation between patients’ spirituality and health outcomes, medical care is increasingly focusing on treatment of the whole person. Through spirituality, individuals attempt to perceive their world, themselves, and their needs in terms of their connection to the self, others, nature and God. One cannot provide whole-person care without taking into consideration the relevant spiritual needs of patients. Music is capable of affecting spiritual aspects with emotional needs in health care and can contribute to the ‘wholeness’ perception of a person. The purpose of this review was to explore the definitions of spirituality, their value in healthcare, while additionally viewing the difference between religion and spirituality, and the link between emotions and spirituality and music’s effect on their potential role in healthcare. Keywords: spirituality, healthcare, music, emotionsSpanishIntegración de la espiritualidad: música , emoción y cuidado de la salud Frances Hendriëhetta Le Roux, Christof SauerRecientes estudios indican correlación entre la espiritualidad de los pacientes y los resultados en la salud, por esto la asistencia médica esta focalizándose de manera creciente en el tratamiento de la persona completa. A través de la espiritualidad los individuos intentan percibir el mundo, a ellos mismos, y a su necesidad de conexión con ellos, con otros, con la naturaleza y con Dios. No podemos proveer asistencia integral de la persona sin considerar las necesidades espirituales de los pacientes. En la atención de salud la música es capaz de acceder a estos aspectos espirituales junto a las necesidades emocionales de los pacientes y contribuir a la percepción de integridad de la persona. El propósito de esta revisión es explorar las definiciones de espiritualidad, su valor en la atención de la salud, mientras observamos la diferencia entre religión y espiritualidad, la conexión entre emociones y espiritualidad y el efecto de la música en su rol en el cuidado de la salud. Palabras clave: espiritualidad, cuidado de la salud, música, emociones GermanIntergration von Spiritualität, Musik und Emotionen in die GesundheitsfürsorgeFrances Hendriëhetta Le Roux, Christof Sauer Da neuere Studien eine Korrelation zwischen der Spiritualität und dem Gesundheitsverlauf von Patienten anzeigen, beschäftigt sich die medizinische Versorgung zunehmend mit der Behandlung des Menschen als Ganzes. Über Spiritualität versuchen einzelne Menschen ihre Welt, sich selbst und ihre Bedürfnisse in Bezug auf ihre Verbindung zu sich selbst, zu anderen, zu Natur und Gott wahrzunehmen. Man kann einen Menschen als Ganzes nicht betreuen, ohne seine relevanten spirituellen Bedürfnisse zu berücksichtigen. Musik kann die spirituellen Aspekte mit emotionalen Bedürfnissen in der Gesundheitsfürsorge beeinflussen und zu der ganzheitlichen Betrachtung einer Person beitragen. Der Zweck dieses Review war es, Definitionen von Spiritualität, deren Wert im Gesundheitswesen zu erforschen, und zusätzlich die Unterscheidung von Religion und Spiritualität, die Verbindung zwischen Emotionen und Spiritualität, und die Wirkung von Musik auf deren mögliche Rollen in der Gesundheitspflege zu sichten. Keywords: Spiritualität, Gesundheitsfürsorge, Musik, Emotionen ItalianIntegrazione della Spiritualità, Musica ed Emozioni nell’Assistenza Sanitaria Frances Hendriëhetta Le Roux, Christof SauerPoiche recenti studi indicano una correlazione tra spiritualità e I risultati di salute dei pazienti, l’assistenza medica è sempre più concentrata sul trattamento di tutta la persona. Attraverso la spiritualità gli individui cercano di percepire il loro mondo, se stessi e le loro esigenze in termini di connessione con il sé, degli altri, la natura e Dio. Non si puó fornire una cura su tutta la persona senza prendere in considerazione le esigenze spirituali dei pazienti. La musica è in grado di influenzare gli aspetti spirituali con I bisogni emotive nell’asssistenza sanitaria e può contribuire alla percezione “dell’interezza“ di una persona. Lo scopo di questa revisione è stato quello di esplorare le definizioni di spiritualità, il loro valore nel settore sanitario, mentre in aggiunta la visualizzazione della differenza tra la religione e la spiritualità, e il legame tra le emozioni e la spiritualità e l’effetto della musica nel settore sanitario. Parole Chiave: spiritualità, assistenza sanitaria, musica, emozioniChinese融合心靈、音樂與情緒於健康照護最近的研究顯示病人的心靈狀態與健康狀態有關，醫療上也越來越重視全人的健康照護。通過心靈層面，個人試圖去感知他們的世界、自我以及內在的需求，包括他們如何與自我、他人、大自然和神靈產生連結。若我們不考慮病人相關的心靈需求，就沒辦法提供全人的照護。音樂能夠影響健康照護當中心靈層面的情緒需求，並有助於一個人的整體性。本篇回顧的目的在於探討心靈的定義以及在健康照護中的價值，同時看到宗教與靈性的差異，以及情緒與靈性之間的連結，並闡述音樂在健康照護中可能帶來的效果Japanese ヘルスケアにおけるスピリチュアリティ、音楽と感情の統合Frances Hendriëhetta Le Roux, Christof Sauer最近の研究では、患者のスピリチュアリティと健康状態の相関性が指摘され、医療的ケアにおいても全人的な治療が注目され始めている。スピリチュアリティを通して、個人は自己の世界、自分自身やニーズを、自己や他者、自然や神との関わりを通じて認識しようとする。全人的医療を提供するためには、患者のスピリチュアルなニーズを理解することが不可欠なのである。音楽は、ヘルスケアにおいて感情面のニーズに関係するスピリチュアルな要素を援助することができる。そして患者の全人的理解に対して貢献する。このレビューの目的は、ヘルスケアにおけるスピリチュアリティの定義とその価値を探求し、宗教とスピリチュアリティの違い、そして感情とスピリチュアリティの繋がりを検証する。さらに、ヘルスケアにおける音楽の効果的役割について考察する。 キーワード:スピリチュアリティ、ヘルスケア、音楽、感情 Korean건강관리에 영성성(spirituality), 음악, 감정의 통합Frances Hendriëhetta Le Roux, Christof Sauer 최근 연구들이 환자의 정신성과 건강의 상관관계를 보여주는 것처럼, 의학적 치료는 점차 그 사람 전체를 치료하는 것에 초점을 맞추고 있다. 정신성을 통해서, 사람들은 자아, 타인, 자연, 하느님과의 연관관계 등과 관련해서 자신의 세계, 자기 자신, 그리고 자신의 필요를 인식하려고 한다. 환자들의 관련 정신적 필요를 고려하지 않고 전인적 치료를 제공할 수는 없다. 음악은 건강관리에서 정서적 필요와 함께 정신적 측면에 영향을 끼칠 수 있으며, 어떤 사람의 “전체(wholeness)” 인식에 기여할 수 있다. 이번 검토의 목적은 종교와 정신성의 차이점, 정서와 정신성의 연관관계, 그리고 그것들이 건강관리에서 할 수 있는 역할에 음악이 끼치는 영향 등을 추가로 검토하면서 정신성의 정의, 건강관리에서 그것들이 갖는 가치 등을 살펴보는 것이다. 키워드: 정신성, 건강관리, 음악, 정서
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Vaillant, George E. "Alcoholics Anonymous: Cult or Cure?" Australian & New Zealand Journal of Psychiatry 39, no. 6 (June 2005): 431–36. http://dx.doi.org/10.1080/j.1440-1614.2005.01600.x.
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Objective: To discuss the mechanism of action, the efficacy and the safety of Alcoholics Anonymous (AA) in the treatment of alcoholism. Method: The published works on effective treatments for alcoholism is briefly reviewed and a prospective multidisciplinar y follow-up of recovery from alcoholism in two community cohorts of adolescent males followed from 1940 until the present day is reviewed. Conclusions: The suggested mechanism of action of AA is that it employs four factors widely shown to be effective in relapse prevention in addictions: external supervision, substitute dependency, new caring relationships and increased spirituality. In addition, AA serendipitously follows the principles of cognitive behaviour therapy in relapse prevention. Alcoholics Anonymous appears equal to or superior to conventional treatments for alcoholism, and the skepticism of some professionals regarding AA as a first rank treatment for alcoholism would appear to be unwarranted. Alcoholics Anonymous is probably without serious side-effects.
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Dwarak, Irina. "Spirituality and Dogmatism: Social Implications of Dogmatism and Its Cure." IOSR Journal Of Humanities And Social Science 16, no. 6 (2013): 86–94. http://dx.doi.org/10.9790/0837-1668694.
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Piazza, Ornella, Renato Gammaldi, Giorgio Iaconetta, and Vincenzo De Paola. "Modello operativo di valutazione e trattamento del paziente con dolore cronico che necessita di cure palliative." La Sanità Pubblica. Ricerca applicata 2, no. 2 (July 25, 2021): 49–56. http://dx.doi.org/10.48268/dolorecronico/2021/0001.1.
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Per garantire un’adeguata assistenza ai malati domiciliarizzati e già inseriti nel percorso delle cure palliative è talora necessario garantire un ricovero temporaneo, in ambito ospedaliero, per il tempo necessario ad eseguire manovre assistenziali non sempre facilmente realizzabili al domicilio come, ad esempio, il posizionamento di un catetere venoso centrale ad inserimento periferico (PICC) o la somministrazione di terapie antalgiche che possono richiedere manovre minimamente invasive. Per affrontare il “dolore totale” di un individuo nel proprio contesto socio-culturale e familiare il medico deve porre in atto quell’”approccio globale” che tiene conto di tutti gli aspetti fisici, psicologici, sociali, relazionali e spirituali del dolore, e attivare le possibili risorse che da tali valutazioni possono emergere (valorizzazione di approcci sistemici, delle reti amicali e di sostegno, organizzazione delle più appropriate reti di cura). Il dolore da cancro ha delle peculiarità rispetto al “dolore cronico” tout-court, spesso chiamato impropriamente dolore cronico “benigno” in quanto non provocato da patologia oncologica. Nel dolore oncologico il dolore non è l’unico sintomo ma fa parte di un corteo sintomatologico complesso, talora aggregato in cluster, talora meno prevedibile, per cui il trattamento del dolore si è rivelato più efficace quando inserito in una cura palliativa di più ampio respiro.
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Urtiga, Lívia Maria Pordeus Coura, Gabriela Almeida Nogueira Lins, Alice Slongo, Ana Letícia Ferreira Ventura, Ana Karolina Gomes Domiciano Cabral, Luana Barbosa Parente, Mayane Maria Fernandes dos Santos, Maysa Ramos de Lima, Natalia Sampaio Freitas, and Tainah Gonçalves Fernandes. "Spirituality and religiosity: influence on cancer therapy and well-being." Revista Bioética 30, no. 4 (December 2022): 883–91. http://dx.doi.org/10.1590/1983-80422022304578en.
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Abstract Religiosity and spirituality provide cancer patients with strength and confidence to face difficult situations during the process of seeking a cure, indicating that faith is an important element at this time. This systematic literature review analyzed the national and international scientific production to assess whether religious and spiritual practices facilitate therapeutic adherence and improve the quality of life of cancer patients. Level of evidence was classified using the Grades of Recommendation, Assessment, Development and Evaluation approach. Some articles showed that spirituality and religiosity positively influence treatment and patient well-being. In conclusion, cancer patients who use religiosity and spirituality as a strategy have grater hope in treatment; however, further in-depth studies are needed to ensure its effectiveness.
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Trinkaus, Mateya, Debika Burman, Niusha Barmala, Gary Rodin, Jennifer Jones, Christopher Lo, and Camilla Zimmermann. "Spirituality and use of complementary therapies for cure in advanced cancer." Psycho-Oncology 20, no. 7 (May 19, 2010): 746–54. http://dx.doi.org/10.1002/pon.1773.
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Clayton, Mark, and Jan Aldridge. "Fifteen-minute consultation: Not the whole story—considering children’s spirituality and advance care planning." Archives of disease in childhood - Education & practice edition 104, no. 4 (September 28, 2018): 170–72. http://dx.doi.org/10.1136/archdischild-2017-314525.
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In a society of diverse views, faiths and beliefs, what can paediatric palliative care contribute to our understanding of children’s spirituality? By failing to recognise and respond to their spirituality in this work, we risk missing something of profound importance to children and their families. We overlook their search for wholeness in the absence of cure and fall short of offering truly holistic care. This paper explores how developments in advance care planning and related documentation are addressing these issues. Since children’s spirituality is elusive and rarely explored in practice, it aims to clarify our understanding of it with a variety of examples and contains suggestions for hearing the voice of the child amid the needs of parents and professionals.
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Pasa, Rajan Binayek, and Manoj Basnet. "Spirituality - An Antidote to Corruption." Research Nepal Journal of Development Studies 5, no. 1 (June 20, 2022): 76–86. http://dx.doi.org/10.3126/rnjds.v5i1.45958.
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An antidote is a cure for sickness. Corruption is danger sickness of this 21st century and the antidote to the corruption sickness is no other than spirituality. This viewpoint paper engages with the spiritual insights against corruption at the individual level that might be a fundamental dimension for good governance. It explores Vedas and some of the mystic’s views on corruption. It urges that anti-corruption laws and offices alone will not be able to cope with corruption because power doesn’t corrupt, people are corrupt. Corruption is inside peoples’ hearts and minds. Hence, along with the various dimensions of good governance, academia needs to motivate the development of spiritual insight in people. It will develop a playful attitude in individual life with peace in mind and compassion in heart, instead of competition, hatred, and rat race behind success, money, position, status, and power.
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Bégot, Anne-Cécile. "Il ruolo della spiritualità nella cura dell’HIV/AIDS." Quaderni di Sociologia, no. 35 (August 1, 2004): 131–39. http://dx.doi.org/10.4000/qds.1121.
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Góralski, Wojciech. "Struktura prawna duszpasterstwa wojskowego w świetle konstytucji apostolskiej papieża Jana Pawła II "Spirituali militum curae" z 21 IV 1986 r." Prawo Kanoniczne 32, no. 3-4 (December 10, 1989): 143–55. http://dx.doi.org/10.21697/pk.1989.32.3-4.06.
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Il 21 aprile 1986 è stato pubblicato un nuovo documento pontificio sula pastorale dei militari. Si tratta del'a costituzione apostolica Spirituali militari curae con la quale si adempie quanto il nuovo Codice di Diritto Canonico acenna ned can. 569 sui cappelani militari. Nel documento sono state opportunamente riviste le norme relative alla cura pastorale dei militari fin qui vigenti, contenuti nella Istruzione Solemne semper del 23 aprile 1951. Nello suo studio l’autore présenta e commenta la suddetta costituzione apostolica. Dopo aver indicato la genesi, il carattere e la struttura del documento si tratta della organizzazione dei ordinariati militari nonchè dell’ufficio dell’ordinario militare. Secondo l’autore la più notevole novità della costituzione apostolica consiste nel riconoscere l’ordirariato militare come la Chiesa particolare, giuridicamente assimiliata ad una diocesi. Le altre nuove disposizioni del documento fanno solo le consequenze di quel principio.
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Boni, Stefano, Stefania Consigliere, Salvatore Greco, Henry Herrera, Giulia Nora Pappalardo, and Luca Pino. "Vitalità: psicoterapia, antropologia e spiritualità a confronto." QUADERNI DI GESTALT 36, no. 2 (January 2024): 11–28. http://dx.doi.org/10.3280/gest2023-002002.
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L'intento di questo articolo è offrire un dialogo sulla dimensione spirituale, intesa come aspetto importante della vitalità, e allo stesso tempo volto fondamentale della cura. Il testo diviene così uno scenario su cui si intrecciano più voci e sguardi sul mondo. Sarà sorprendente notare come si possa cogliere un sottile filo conduttore tra i vari interlocuto-ri. Le voci che leggerete saranno quelle di uno psicoterapeuta della Gestalt, di due an-tropologi e di una guida spirituale, "Maya Ixil". Loro esploreranno con raffinatezza la complessità, il senso e la cura della dimensione della vitalità. Quanto presentato può es-sere considerato un buon punto di partenza per stimolare la ricerca teorica e clinica all'interno della nostra comunità, aprendoci al dialogo con altre discipline e saperi.
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Correia, Jefferson Nery, and Karina Da Rosa. "The feelings and spirituality identified in relatives of terminally ill patients in intensive care." Revista de Enfermagem UFPE on line 5, no. 10 (November 3, 2011): 2391. http://dx.doi.org/10.5205/reuol.2133-15571-1-le.0510201108.
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ABSTRACT Objective: to analyze the feelings and the presence of spirituality on the behavior and decisions taken by relatives of patients without possibility of cure admitted to an adult intensive care unit. Methodology: this is qualitative study, conducted with the families of terminally ill patients hospitalized in a critical care unit. The criteria for inclusion in the study were: be over 18 years of a patient hospitalized in an adult intensive care unit with a diagnosis of pathology with no chance of cure. Data collection was performed through interviews. Data were examined using content analysis. The study was approved by the Ethics Committee of the Faculdade Integrado de Campo Mourão (PR) with the registration number 65457. Results: after analysis of the speeches, two categories were identified, the first related to the feelings experienced by family members, and the second on the presence of spirituality on the decision of palliative care in intensive care. Conclusion: the family members are influenced by feelings and spirituality regarding the decision to adopt orthothanasia to the terminal patient. The nurse should be aware of the holistic and humanizing aspects, especially the emotional and spiritual needs in the possibility of palliative care in the intensive care unit. Descriptors: palliative care, intensive care units, family, spirituality, nursing.RESUMO Objetivo: analisar os sentimentos e a presença da espiritualidade no comportamento e nas decisões tomadas por familiares de pacientes fora de possibilidade de cura internados em uma unidade de terapia intensiva adulto. Metodologia: estudo qualitativo, realizado com familiares de pacientes terminais internados em uma unidade de cuidados críticos. Os critérios de inclusão na pesquisa foram: ser familiar maior de 18 anos de paciente internado em uma unidade de terapia intensiva adulto com o diagnóstico de patologia fora de possibilidade de cura. A coleta de dados foi realizada por meio de entrevista. Os dados foram analisados pela técnica de análise de conteúdo. A pesquisa foi aprovada pelo Comitê de Ética da Faculdade Integrado de Campo Mourão (PR) com o registro número 52/10. Resultados: após análise das falas foram identificadas duas categorias, a primeira relacionada aos sentimentos vivenciados pelos familiares e a segunda sobre a presença da espiritualidade na decisão dos cuidados paliativos em terapia intensiva. Conclusão: os familiares são influenciados pelos sentimentos e pela espiritualidade quando se trata da decisão de adotar ortotanásia ao paciente terminal. O enfermeiro deve considerar maior atenção aos aspectos holísticos e de humanização, em especial as necessidades emocionais e espirituais na possibilidade de cuidados paliativos na unidade de terapia intensiva. Descritores: cuidados paliativos; unidades de terapia intensiva; família; espiritualidade; enfermagem.RESUMEN Objetivo: analizar los sentimientos de la espiritualidad y la presencia en el comportamiento y las decisiones adoptadas por familiares de pacientes ajenos a posibilidad de una curación ingresados en unidades de cuidados intensivos para adultos. Metodología: estudio cualitativo, realizado con familias de pacientes terminales hospitalizados en una unidad de cuidados intensivos. Los criterios de inclusión en el estudio fueron: la família, mayores de 18 años de pacientes ingresados en una unidad de cuidados intensivos de adultos, con un diagnóstico de la patología oportunidad ajena a curación. La recolección de datos se realizó mediante entrevistas. Los datos fueron analizados utilizando el análisis de contenido. El estudio fue aprobado por el Comité de Ética de la Faculdade Integrado de Campo Mourão (PR) con el número de registración 52/10. Resultados: tras el análisis de los discursos se identificaron dos categorías, la primera relacionada con los sentimientos que prueban los familiares y el segunda sobre la presencia de la espiritualidad en la decisión de los cuidados paliativos en terapia intensiva. Conclusión: los miembros familiares se influencian por los sentimientos y espiritualidad con respeto a la decisión para adoptar el ortotanasia al paciente terminal. La enfermera debe considerar uma mayor atención a los aspectos de humanización y holístico, sobre todo las necesidades emocionales y espirituales de la posibilidad de cuidado paliativo en la unidad del cuidado intensivo. Descriptores: cuidados paliativos, unidades de cuidados intensivos, familia, espiritualidad, enfermería.
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Dzięga, Andrzej. "Jurysdykcja kumulatywna w ordynariatach wojskowych według „Spirituali Militum Curae”." Biuletyn Stowarzyszenia Kanonistów Polskich 3, no. 4 (March 30, 1993): 36–39. http://dx.doi.org/10.32077/bskp.8048.
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Morocutti, Paolo. "Correlazioni positive tra spiritualità e salute: i risultati di alcune indagini / Positive correlations between spirituality and health: results from some surveys." Medicina e Morale 68, no. 1 (April 10, 2019): 41–54. http://dx.doi.org/10.4081/mem.2019.566.
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La dimensione religiosa dell’uomo contribuisce in modo sostanziale al mantenimento della condizione medica generale, migliorando e preservando la qualità della vita. Quanto fa bene la fede? La preghiera fa ammalare meno e guarire prima? La partecipazione ai servizi religiosi porta realmente un effetto positivo sulla salute? Gli studi esaminati in questo articolo sembrano rispondere affermativamente a queste domande, evidenziando la stretta correlazione tra religiosità/spiritualità, salute e benessere fisico e psicologico. L’impatto antropologico e sociologico di tale realtà conduce ad evidenti riflessioni storiche e filosofiche, ma anche mediche e bioetiche, generando l’esigenza di una profonda trasformazione nella formazione del personale sanitario, dove l’aspetto religioso o spirituale non è ritenuto importante, né rilevante nell’approccio medico per la cura e l’assistenza del paziente. Nonostante ciò, numerosi studi approfondiscono ed attestano l’importanza di questo aspetto sia dei singoli, sia dell’intera popolazione. ---------- Religious dimension of man contributes substantially to maintain general medical condition, improving and preserving quality of life. How good is faith? Does prayer make you sick less and get better sooner? Does participation in religious services actually have a positive effect on health? The studies examined within this article seem to answer positively to these questions, highlighting the close correlation between religiosity / spirituality, health and physical and psychological well-being. The anthropological and sociological impact of this reality leads to evident historical and philosophical as well as medical and bioethical reflections, generating the need for a deep transformation of health personnel training, where the religious or spiritual aspect are not considered as important, nor relevant for medical approach to patient’s care. Nevertheless, several studies address and highlight the importance of this aspect for both individuals and whole population.
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Fields, Gregory. "Reviews: Religious Therapeutics: Body and Health in Yoga, Ayurveda, and Tantra." International Journal of Yoga Therapy 11, no. 1 (January 1, 2001): 107–11. http://dx.doi.org/10.17761/ijyt.11.1.n4258662046278x2.
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Religious Therapeutics takes a masterful scholarly look at the relationship between the body, health and healing, and spirituality filtered through three traditional Hindu systems, Ayurveda, Patanjali's Classical Yoga, and Tantra. Author Gregory Fields,an associate professor of philosophy at Southern Illinois University (Edwardsville),divides the therapeutic focus into four general areas: religious meanings that inform the philosophy of health and medicine; the religious means of health and, conversely, health as a support to religious life; and religiousness itself as a cure for human suffering.
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Siladi, Paul. "Loneliness, Solitude, Community: Insights from the Apophthegmata Patrum." Religions 14, no. 3 (February 22, 2023): 295. http://dx.doi.org/10.3390/rel14030295.
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The present article provides an urban reading of the Apophthegmata Patrum, in the broader context of the rediscovery and re-evaluation of monastic spirituality by and for the laity. On the one hand, the 21st century is considered to be the age of loneliness; on the other hand, loneliness defined the lives of the desert fathers, albeit its nuance was different. The wisdom of these elders could be a cure for contemporary loneliness, or, at least give us a set of models to navigate our loneliness.
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Louw, D. J. "Space and place in the healing of life: towards a theology of affirmation in pastoral care and counselling." Verbum et Ecclesia 29, no. 2 (November 17, 2008): 426–45. http://dx.doi.org/10.4102/ve.v29i2.23.
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How should healing be viewed and what is the contribution of Chrsitian spirituality to the dimension of pastoral therapy and the healing of life? It is argued that pastoral care should supplement the traditional cura animarum with a cura vitae. In this regard the therapeutice value of place and space is explored. A pastoral model for the making of a pastoral diagnosis is proposed wherein a theology of affirmation plays a pivotal role.
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Lombi, Linda, and Martina Vanzo. "L'assistenza spirituale nelle cure palliative: quali strumenti e competenze per soddisfare i bisogni spirituali?" SALUTE E SOCIETÀ 23, no. 1 (March 2024): 65–82. http://dx.doi.org/10.3280/ses2024-001005.
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Urtiga, Lívia Maria Pordeus Coura, Gabriela Almeida Nogueira Lins, Alice Slongo, Ana Letícia Ferreira Ventura, Ana Karolina Gomes Domiciano Cabral, Luana Barbosa Parente, Mayane Maria Fernandes dos Santos, Maysa Ramos de Lima, Natalia Sampaio Freitas, and Tainah Gonçalves Fernandes. "Espiritualidade e religiosidade: influência na terapêutica e bem-estar no câncer." Revista Bioética 30, no. 4 (December 2022): 883–91. http://dx.doi.org/10.1590/1983-80422022304578pt.
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Resumo A religiosidade e a espiritualidade proporcionam força e confiança a pacientes com neoplasia para encarar situações difíceis ao longo do processo da busca pela cura, indicando que o uso da fé é importante nesse momento. O estudo buscou analisar, por meio de revisão sistemática de literatura, a produção científica nacional e internacional para aferir se práticas religiosas e espirituais facilitam a adesão terapêutica e melhoram a qualidade de vida da população com câncer. O sistema Grades of Recommendation, Assessment, Development and Evaluation foi empregado para classificar o nível de evidência dos estudos. Alguns artigos demonstraram que espiritualidade e religiosidade influenciam positivamente no tratamento e bem-estar dos pacientes. Com base nos resultados, conclui-se que pacientes com câncer que utilizam a religiosidade e espiritualidade como estratégia apresentam maior esperança no tratamento, entretanto são necessários estudos mais aprofundados na área para garantir a eficácia dessa utilização.
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Urtiga, Lívia Maria Pordeus Coura, Gabriela Almeida Nogueira Lins, Alice Slongo, Ana Letícia Ferreira Ventura, Ana Karolina Gomes Domiciano Cabral, Luana Barbosa Parente, Mayane Maria Fernandes dos Santos, Maysa Ramos de Lima, Natalia Sampaio Freitas, and Tainah Gonçalves Fernandes. "Espiritualidad y religiosidad: influencia en la terapia y el bienestar en el cáncer." Revista Bioética 30, no. 4 (December 2022): 883–91. http://dx.doi.org/10.1590/1983-80422022304578es.
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Resumen La religiosidad y la espiritualidad aportan fuerza y confianza a los pacientes con cáncer para enfrentar situaciones difíciles en la búsqueda de la cura, lo que muestra que la fe es importante en este momento. Desde una revisión sistemática de la literatura, este estudio analizó la producción científica nacional e internacional para identificar si las prácticas religiosas y espirituales facilitan la adherencia terapéutica y mejoran la calidad de vida de los pacientes con cáncer. El sistema Grades of Recommendation, Assessment, Development and Evaluation se utilizó para calificar el nivel de evidencia. Algunos artículos indican que la espiritualidad y la religiosidad influyen positivamente en el tratamiento y el bienestar de los pacientes. Los hallazgos permiten concluir que los pacientes con cáncer que usan como estrategia la religiosidad y la espiritualidad tienen mayor esperanza en el tratamiento, sin embargo, se necesitan más estudios para asegurar la efectividad de este uso.
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Moreira, Carmelita Naiara de Oliveira, Camila Barbosa Marques, Marcial Alexandre Pereira da Silva, Fernanda Augusta Marques Pinheiro, and Geraldo Magela Salomé. "Association of sociodemographic and clinical factors with spirituality and hope for cure of ostomized people." Journal of Coloproctology 36, no. 3 (July 2016): 162–72. http://dx.doi.org/10.1016/j.jcol.2016.04.009.
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ELIAS, Ana Catarina Araújo, Marcos Desidério RICCI, Lórgio Henrique Diaz RODRIGUEZ, Stela Duarte PINTO, Joel Sales GIGLIO, and Edmund Chada BARACAT. "Development of a Brief Psychotherapy modality entitled RIME in a hospital setting using alchemical images." Estudos de Psicologia (Campinas) 34, no. 4 (December 2017): 534–47. http://dx.doi.org/10.1590/1982-02752017000400009.
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Abstract This article refers to the development of a Brief Psychotherapy modality in a hospital setting through the use of alchemical images. This Intervention, entitled RIME (Relaxamento, Imagens Mentais, Espiritualidade) (RIME Intervention ‒ Relaxation, Mental Images, Spirituality), has been developed for 17 years. This article presents the fourth and last stage of this process, which refers to the application of RIME in women undergoing treatment for breast cancer with the possibility of a cure. The main theoretical frameworks used were Analytical Psychology and Near Death Experiences. This is a comparative exploratory and descriptive research that uses the quantitative and qualitative approaches. The main focus of this article is to present the qualitative results. Qualitative data were collected using recorded semi-structured interviews and graphical representations, prior to the 1st and after the 3rd RIME sessions. In summary, the results obtained showed that the RIME Intervention promoted empowerment for libido strengthening, as a constructive force, in women with breast cancer with the possibility of a cure.
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Oktaviana, Oktaviana. "PERWUJUDAN SPIRITUALITAS BELAS KASIH MENURUT PAUS FRANSISKUS DALAM PELAYANAN PASTORAL KORBAN PELECEHAN SEKSUAL." CREDENDUM: Jurnal Pendidikan Agama 6, no. 1 (May 13, 2024): 1–13. http://dx.doi.org/10.34150/credendum.v6i1.522.
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Lately there have been cases of sexual harassment in Indonesia. The stigma that has developed in society that demeans victims of harassment has succeeded in silencing the voice of truth that was about to be echoed. This causes lasting trauma. Pope Francis offers a cure for the hurt that is happening in the world today. The medicine is the Spirituality of Compassion which is manifested in pastoral care for victims of sexual abuse. The spirituality of compassion, according to Pope Francis, is described through the firm faith of a mother who cares for injured children. The mother does not wait for the injured to knock on her door but goes out to find, collect, hug, nurse and make them feel loved. This spirituality enables a person to read the hearts of those he meets and respond to their deepest needs. The spirituality of compassion is on the side of those who are branded guilty, evil and despised. The author personifies himself as a good Samaritan who is present to approach a wounded person. In the process of digging up wounds, the author uses a compassionate approach as Jesus did to the Samaritan woman at Jacob's well. Jesus looked at him with compassion. There is hope that through this process at least the victim can rise and move forward. There is hope that the impact of the wound will no longer make the victim feel hopeless.
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Salomé, Geraldo Magela, Sergio Aguinaldo de Almeida, and Lydia Masako Ferreira. "Association of Sociodemographic Factors with Hope for Cure, Religiosity, and Spirituality in Patients with Venous Ulcers." Advances in Skin & Wound Care 28, no. 2 (February 2015): 76–82. http://dx.doi.org/10.1097/01.asw.0000459844.07689.02.
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II, Juan-Pablo. "Constitución Apostólica «Spirituali militum curae» de 21 de abril de 1986." Ius Canonicum 26, no. 52 (March 14, 2018): 721–29. http://dx.doi.org/10.15581/016.26.19092.
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SCHOUPPE, J. P. "Les Ordinariats aux Armées dans la Constitution Apostolique 'Spirituali militum curae'." Ephemerides Theologicae Lovanienses 64, no. 1 (April 1, 1988): 173–90. http://dx.doi.org/10.2143/etl.64.1.556380.
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Alves, Rômulo Romeu da Nóbrega, Humberto da Nóbrega Alves, Raynner Rilke Duarte Barboza, and Wedson de Medeiros Silva Souto. "The influence of religiosity on health." Ciência & Saúde Coletiva 15, no. 4 (July 2010): 2105–11. http://dx.doi.org/10.1590/s1413-81232010000400024.
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The relationship between religion and health has been a subject of interest in the past and in the latest years becoming increasingly visible in the social, behavioral, and health sciences. Among several approaches to be considered, the present work provides a briefly discuss concerning the bond between health and religiosity in the cure process and diseases treatment. Several investigations show that religious participation is related with better outcomes for persons who are recovering from physical and mental illness, also the psychology science have committed special issues to positive correlations between religious belief and practice, mental and physical health and longevity. On the other hand, religion may also be associated with negative outcomes and the inappropriate use of health services as fanaticism, asceticism, mortifications and oppressive traditionalism. The potential for both positive and negative effects of spirituality on health, combined with the high levels of engagement with spirituality suggests that this area is ripe for future sustained research. Independent of the possible mechanisms, if individuals receive health profits by the religion; those should be motivated, respecting the individual faith of each one.
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Aydin, Necati. "Spirituality and subjective wellbeing." Humanomics 33, no. 3 (August 14, 2017): 300–314. http://dx.doi.org/10.1108/h-03-2017-0052.
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Purpose This paper aims to compare free market capitalism and Islamic moral economy in terms of corresponding means and ends for a happy life. The paper reveals that global consumer culture is the inevitable outcome of secularization. As people pursue fulfillment with worldly possession, position and pleasure, they mistakenly think that higher material consumption would result in higher subjective wellbeing. Muslims are increasingly joining consumer culture because they are affected by global consumerism. The paper attempts to show that Islam has a potential to curb unsustainable consumer culture. Design/methodology/approach The paper explores a relationship between consumer culture and free market capitalism. It presents Islamic way of happiness as an alternative to hedonic happiness which is promoted by global consumer culture. It defines happiness as fulfillment in life through the realization of God and pursuit of His pleasure by finding transcendental meaning for having, being and doing. Findings The paper concludes that the Islamic way to happiness is different from hedonic happiness which leads to conspicuous consumption. It argues that once internalized, Islamic worldview would make possible to achieve a higher level of happiness without engaging in higher material consumption. It maintains that authentic happiness from an Islamic perspective is not the maximization of pleasure through indulging in consumer culture. Rather it is the fulfillment of heart and other faculties through remembrance (seeing the transcendental reality of the universe and the self) of God. Submission to God and living to gain His pleasure are the logical implications of such realization. Originality/value The paper reveals how consumer culture brings less happiness through more consumption, while Islam offers more happiness through less consumption.
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Faria, Elaine Cristina, Tatiana Loiola, Geraldo Magela Salomé, and Lydia Masako Ferreira. "Unna boot therapy impact on wellbeing, hope and spirituality in venous leg ulcer patients: a prospective clinical trial." Journal of Wound Care 29, no. 4 (April 2, 2020): 214–20. http://dx.doi.org/10.12968/jowc.2020.29.4.214.
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Objective: To assess the impact of Unna boot therapy on subjective wellbeing, hope and spirituality in patients with venous leg ulcers (VLU). Method: This was a prospective, descriptive, analytical, multicentre clinical trial conducted in a nursing care and education centre, an outpatient wound care clinic and a primary health care unit in Brazil. Adult patients with VLUs took part in the study. Patients with diabetic foot ulcers and mixed ulcers were excluded. A questionnaire assessing sociodemographic and religious characteristics of patients, the Subjective Wellbeing Scale, the Spirituality Self-Rating Scale (SSRS), and the Herth Hope Index (HHI) were administered to all patients. Results: A total of 60 patients (63.3% female; 86.7% aged ≥60 years) participated. Before Unna boot therapy, 65%, 66.7% and 65% of patients reported a score of one on positive affect, negative affect and life satisfaction, respectively, indicating poor subjective wellbeing. After one month of compression therapy, 66.7%, 50.0%, and 80.0% of patients reported a score of three for each element positive affect, negative affect and life satisfaction, respectively, showing a significant improvement in subjective wellbeing (p=0.029). A significant increase in total SSRS scores (p=0.017) was found between baseline (mean: 9.77) and one month of treatment (mean: 25.47), indicating a significant increase in a sense of spirituality. There was also a significant increase in total HHI values (p=0.009) between baseline (mean: 15.68) and one month of compression therapy (mean: 39.38), suggesting a significant increase in hope among patients. Conclusion: Patients with VLUs treated with Unna boot therapy in this study showed significant improvement in subjective wellbeing, spirituality and hope for cure.
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Mudge, Peter J. P. "‘Re-souling daily life’ – towards a restored spirituality of the Sabbath as a cure for ‘societal madness’." International Journal of Children's Spirituality 23, no. 3 (May 21, 2018): 260–74. http://dx.doi.org/10.1080/1364436x.2018.1460332.
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Suantak, Demkhosei Vaiphei. "The Effect of Spiritual Therapeutic Assessment in Terminal Ill Diagnosis: Focus on Meaning and Spirituality." Cancer Medicine Journal 3, no. 2 (December 31, 2020): 69–74. http://dx.doi.org/10.46619/cmj.2020.3-1022.
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There is no doubt that the modern scientific medicine helps in sustaining human life, but tends to forget terminal ill experiences unlike other illness is accompanied by several mental and psychological factors. The core criteria to deliver quality of life in terminal illness are to assess its bi-products like mental disharmony, depression, and the psychological issues. The spiritual psychotherapy is a modern humanistic approach that has holistic view on human illness in health and medical sciences. It is an effective coping mechanism to cope with stress, anxiety, depression, and suffering that are frequently experienced by terminally ill patients to delivered quality of life and meaning making policy in the clinical settings. Palliative end-of-life care on the other hand main objective is to improve quality of life of the terminal patients and the family that includes the physical, psychological, and spiritual wellbeing assessments. Considering the helplessness conditions of the terminal patients the spiritual psychotherapy is the urgent needs as it viewed human illness as the complex interplay between the biopsychosocial-spiritual factors. Especially when the patient is in the context of healing impossibility, spirituality plays an important role in meeting the needs of the dying individual’s before the inevitable death strikes. Objective/Purpose The purpose of this analytical review is to ponder on the role of spirituality in meaning-making and a source of hope mainly when cure is not possible in the terminal experiences. It is also to find out how spirituality serves as a coping mechanism in the face of inevitable death and makes life more meaningful to the dying individuals. Method The propose study will use philosophical inquiry on the existing literatures.
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Malgouyres, Philippe. "Peinture et spiritualité en Italie au XVIIIe siècle." Studiolo 2, no. 1 (2003): 254–76. http://dx.doi.org/10.3406/studi.2003.1123.
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Philippe Malgouyres, Pittura e spiritualità in Italia nel Settecento ; La considerazione della dimensione religiosa delle opere negli studi sulla pittura italiana del Settecento è ancora rara, mentre è frequente per i periodi precedenti. Tuttavia, la committenza religiosa rimaneva ancora un fatto prestigioso che dette l'occasione a gli artisti di esplorare alcune vie innovative. La vita spirituale nel Settecento è ricca di avvenimenti e sviluppi determinanti per il futuro. L'articolazione è molto fruttuosa tra tendenze 'giansenizzanti' illuminate tese all'armo¬ nia sociale, di cui Muratori è il portavoce, e gli ambienti tradizionali che mettono l'accento su pra¬ tiche devoti e individuali. Alarne devozioni, promosse dalla Compagnia di Gesù, pur soppressa nel 1773, sono fondamentali per capire questo clima e il caso del Sacro Cuore è esemplare. Attraverso recenti pubblicazioni (cataloghi di mostre o cataloghi ragionati), proveremo ad esaminare se esistono specificità geografiche e a mettere in luce il posto occupato da pittori e committenti nei dibattiti religiosi che animano l'Italia nel Settecento.
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Fava, Silvana Maria Coelho Leite, Marcia Maria Fontao Zago, Maria Suely Nogueira, and Eliza Maria Rezende Dazio. "The experience of the illness and of the treatment for the person with systemic arterial hypertension: an ethnographic study." Revista Latino-Americana de Enfermagem 21, no. 5 (September 2013): 1022–29. http://dx.doi.org/10.1590/s0104-11692013000500003.
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OBJECTIVE: to interpret the meanings of the experience of the condition and of the treatment among people with arterial hypertension. METHOD: the authors adopted the frames of reference of interpretive and medical anthropology and of the ethnographic method. 22 people with arterial hypertension, and 10 Family Health Strategy health workers, all from Minas Gerais, participated. The authors used interviews, participant observation, focus groups, field diaries and analysis of medical records. Ethical precepts were respected. RESULTS: two nuclei of meaning emerged: "The condition as an expression of way of living", and "The perspective of the cure of the condition". Nervous problems represent the nosological and symptomatic categories, caused by the urban way of living. The participants are supported by the belief of the curing of the problem. The family, spirituality and religion constitute social support networks. The therapeutic routes interpenetrate for the cure of the problem. The 'folk' health subsystem constitutes an important route because it provides better well-being and remission of the symptoms. CONCLUSION: the gaps evidenced between the points of view of the health professionals and the interviewees allow one to re-think the praxis so as to provide comprehensive, contextualized and humanized care, which encourages the people's potential for living, for empowerment, and for self-care.
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Silva, Ednamare Pereira da, and Dora Sudigursky. "Conceptions about palliative care: literature review." Acta Paulista de Enfermagem 21, no. 3 (2008): 504–8. http://dx.doi.org/10.1590/s0103-21002008000300020.
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This literature review study aimed to identify the conceptions of palliative care mentioned in Brazilian journals. The databases LILACS, SciELO and BDENF were used. In total, 47 articles were selected, published from 2000 to 2006. The conceptions found refer to the concept of palliative care, understood as integral care for individuals in terminal conditions, emphasizing the physical, psychosocial and spiritual aspects of the individual and the family; quality of life; care based on a humanistic approach and valuation of life; pain and symptom control; ethical issues about life and death; multidisciplinary approach; dying as a natural process; the priority of care over cure; communication, spirituality and mourning support. These conceptions are considered highly important in palliative care; however, there is a lack of services and centers to deliver these types of care.
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Arrieta, Juan Ignacio. "El Ordinariato castrense (Notas en torno a la Const. Apost. «Spirituali militum curae»)." Ius Canonicum 26, no. 52 (March 14, 2018): 731–48. http://dx.doi.org/10.15581/016.26.18381.
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Fitsay, Pavlo. "Il significato della metafora di cuore nella spiritualità di Teofane il Recluso (1815–1894)." Polonia Sacra 21, no. 3 (October 1, 2017): 49. http://dx.doi.org/10.15633/ps.2169.
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Suwito, Benny. "CURA PERSONALIS: SIKAP PASTORAL GEREJA BAGI PENDAMPINGAN KAUM LGBTQ KRISTIANI." JPAK: Jurnal Pendidikan Agama Katolik 24, no. 1 (April 30, 2024): 118–33. http://dx.doi.org/10.34150/jpak.v24i1.713.
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The Church is the people of God. And as people of God, the Church consists of all people who believe in Christ. People of God with LGBTQ are people who have faith in. Christ. They accept Christ as the savior but need help understanding their condition. Thus, they need to be helped as people of God because some faithful cannot get them into the Church. They think that people with LGBTQ inclinations are not genuine or even sinful. In this article, because Chrurch must serve all people who believe in Christ, it would explore how the Chuch can assist them in giving a good accompaniment. Cura Personalis is an attitude from the Ignatian Spirituality that this article wants to share and contribute to provide the Church with a perspective to go along with the LGBTQ people. This will open a new way in pastoral care, not to contra the doctrine of the Church but to build a bridge to receive the LGBTQ people in the Church as the same people of God who journey on earth.
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P, Praburam. "Wisdom is Elimination of Hunger." International Research Journal of Tamil 4, no. 1 (January 10, 2022): 144–48. http://dx.doi.org/10.34256/irjt22116.
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Hunger is more cruel then other tragedies. Saint Ramalingar loudly said to the enlightened world that ‘Seevakarunyam’ is spiritual contribution to elimination of hunger of another soul. He has said happyness and sorrow belong only to the soul, not for the body. So hunger suppresses wisdom of soul. It is not a crime to satisfy the hunger of sinners. Humans have the power to feel the hunger of others. Therefore, the primary task of Vallalaar is to satisfy the hunger of fellow human beings. Also Vallalaar insists on eating meat and donating it to others. Because he considers eating meat to be against spiritual wisdom and spirituality. Diferrences of nation, caste and creed are not important for elimination of hunger of others. It is our duty to quench the hunger of fellow human beings. A mind devoid of debit will cure hunger. Thus wisdom is the realization of oneself by others.
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Zoumakis, Michail, Elisavet Kaitalidou, and Ioannis Petrou. "The implementation of alternative therapies in cancer management." Hellenic Journal of Nursing Science 12, no. 1 (March 30, 2019): 13–22. http://dx.doi.org/10.24283/hjns.20191.13-22.
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Cancer is probably the greatest threat to human societies globally. Currently, the majority of cancer patients suffer daily from a tremendous emotional stress and agony due to an expected premature death in the near future. On the other hand, the conventional treatment of the disease has many types of side effects, which can easily torture patients and have a negative influence on their everyday life. It is therefore reasonable that many oncology patients, globally, are seeking a cure to alternative methods of cancer treatment. Throughout the centuries, the ancient techniques of herbal medicine, acupuncture, massage and spirituality claim that they can relief cancer patients, while in many cases they even offer a complete cure. Meanwhile, modern manufactured products containing vitamins, tracing elements or dietary products have appeared and try to find their place in cancer treatment. Indeed, applying conventional medicine along with alternative therapies, such as acupuncture and massage, may offer a symptom relief to cancer patients and improve significantly their quality of life. However, scientific evidence elucidating alternative medicine’s mechanisms of anticancer action and supporting its clinical benefit are currently inadequate or controversial. Furthermore, this type of medicine is not always safe and it is necessary to be practiced by authorized health care personnel in order to avoid serious side effects. All in all, further research and clinical trials are needed in order to include alternative medicine into every day clinical practice.
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Quinn, Gerry A., Alyaa M. Abdelhameed, Aiya M. Banat, Nada K. Alharbi, Laura M. Baker, Helena Carlo Castro, Paul J. Dyson, et al. "Streptomyces Isolates from the Soil of an Ancient Irish Cure Site, Capable of Inhibiting Multi-Resistant Bacteria and Yeasts." Applied Sciences 11, no. 11 (May 27, 2021): 4923. http://dx.doi.org/10.3390/app11114923.
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Traditional Irish medicines are often intertwined with ritual and spirituality, making it difficult to substantiate the validity of their claims. In this manuscript, we use molecular and microscopic techniques to investigate some microorganisms that might be responsible for the reputed healing properties of an ancient Irish soil cure known as the Blessed clay from a site in Boho in the West Fermanagh Scarplands. We previously reported the isolation of an antibiotic producing bacteria from this soil. In this report, we characterize the antibiotic activity of a further six isolates of Streptomyces from this source. Two of these isolates inhibit the growth of multi-resistant Staphylococcus aureus (MRSA) and Pseudomonas aeruginosa, two inhibit the growth of the yeast Starmerella bombicola, and two have as yet undetermined activity. Genetic analysis of these Streptomyces reveals the potential to synthesize varieties of antibiotics similar to cypemycin, griseochelin, macrolactams, and candicidin. From these observations, we suggest that part of the medicinal reputation of the Blessed clay may lie in the diversity of antimicrobial producing Streptomyces isolated from this soil. These findings highlight the potential for antibiotic discovery in this area.
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Coppa, Frank J. "La scienza del cuore. Spiritualità e cultura religiosa in Antonio Rosmini by Fulvio De Giorgi." Catholic Historical Review 83, no. 3 (1997): 486–87. http://dx.doi.org/10.1353/cat.1997.0031.
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Azizah, Uswah. "MARRIAGE, SPIRITUALITY AND MODERN SOCIETY: Al-Ghazali’s Thought." Teosofia 5, no. 1 (June 19, 2016): 11. http://dx.doi.org/10.21580/tos.v5i1.1716.
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<p><em>Marriage ideally should be a meaningful relationship, but in reality it is not the same. Modern society is questioning marriage that make them confronts dilemma which weaken social responsibility and family ties which, then, susceptible to domestic violence and even ended by divorce. This dilemma lead modern society seek for happiness outside marriage by choosing alternative of marriage; cohabitation, gay-parent family, or staying single (celibacy). The problem is modern society fail to find the meaningful relationship inside marriage. They fulfill material needs but fail fulfilling spiritual needs. This study is qualitative research which uses literature approach by focusing on the study of al-Gazali’s thought about the virtue of marriage in tasawuf perspective. The data is analyzed using content analysis approach to reveal the content of al-Gazali’s books. The virtue of marriage is the ethical significant of what lies behind the order of marriage. The virtue of marriage is that it is one of abstinence (riyadah an-nafs), it is done when fasting and restraining sight cannot curb sexual desire anymore. It is a necessary virtue for the conduct of spiritual exercises leading to union with God. Another virtue of marriage is that it is an act of devotion (‘ibadah). It said so because there are many benefits (maslahah) inside marriage. Besides it can safeguard self from sinning if sight and adultery, it also beneficial in perpetuating mankind conform to the love of God. The virtue of marriage, in fact, can overcome the dilemma of modern society. </em></p><p> </p>
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Shaharom, Mohamed Hatta. "AZ-ZAHRAWI MEMORIAL LECTURE: Psychospirituality in Medicine." International Journal of Human and Health Sciences (IJHHS) 6 (March 13, 2022): 4. http://dx.doi.org/10.31344/ijhhs.v6i0.394.
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“O Allah, Most Benevolent, Most Merciful. We seek Your Guidance and Blessings in our efforts to gain knowledge; and to be instruments of Your Mercy as we serve humankind regardless of race or creed.” The psychospiritual domain of the four-domain holistic approach to health has been a reality without a name during the ascent of Western modern or conventional medicine of the 19th and the greater part of the 20th centuries Common Era (CE). The focus then was on the biomedical model of medicine. Alongside this, the 1900 Interpretation of Dreams of Sigmund Freud (pronounced: froid) ushered in a new era of psychoanalysis and sexual liberalism that influenced the whole of Western life, including medicine. Freud considered religion as a neurosis, a manifestation of ill health. Just as Freud was about to be dethroned from the altar of Western secular psychology, George Engel conceptualised the biopsychosocial model in health and medicine in 1977 CE. By the late 1980s, research on the role and effects of spirituality on health and illness appeared on the horizon of scientific research. Spirituality may include or exclude the role of religions in a person's life. Since time immemorial, spirituality has always existed in the paradigm of those who espoused religiosity in their lives. Now as we approach the year 2022 CE, the psychospiritual role in health and illness is considered part and parcel of holistic health. Any discussion and training in medicine that is without the inclusion of the psychospiritual sciences must be considered incomplete. It is trendy and a necessity now to discuss mental health during this SARS-CoV-2 onslaught, along with the disease that it brings. Every medical student understands and appreciates the universality of psychological or mental health. However not all medical practitioners appreciate the necessity of the spiritual domain to complete the four-domain holistic paradigm in life and medicine. Fortunately, a growing number of therapists and clinicians are able to see the potential of spirituality in the management of patients of various beliefs including the whole range of believers and non-believers; among them are atheists, agnostics, narcissists, the religious and the secular. The uninitiated and the cynic may argue that spirituality is not a panacea, i.e. a cure for all ills. However, for the discerning therapist and the insightful clinician, spirituality is functional in treatment or ‘ilāj (, ) علاج as the client and patient inch along in the process of healing or shifā’(. ) شفاء Even in the prevention or al-wiqāyah ( الوقاي ة ) of illnesses, the spiritual domain must never be ignored. Since the spiritual domain is a reality in life, it has a significant part to play in preserving health and the treatment of illness. “Enlightened medicine is a practice humbled in the presence of the Divine, and evidenced by the signs of the Divine.”International Journal of Human and Health Sciences Supplementary Issue: 2022 Page: S4
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McGrath, Pam. "A Spirituality Quintessentially of the Ordinary': Non-Religious Meaning-making and Its Relevance to Primary Health Care." Australian Journal of Primary Health 8, no. 3 (2002): 47. http://dx.doi.org/10.1071/py02043.
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Increasingly, there is a call within the literature for research to clarify the notion of spirituality, and document its relevance to health care. The research presented in this article is one response to this call. The phenomenological research involved the collection of data through open-ended interviews with twelve survivors of a haematological malignancy who were at least three years post-treatment. The results indicate that maintaining the intimate connection with life through family, home, friends, leisure, and work is just as spiritually important to individuals as meaning making (transcendent or otherwise). As a consequence, it is argued that the most important spiritual response for patients and their carers is to ensure that they are able to remain, where possible, in the comfort of their own homes surrounded by their intimate network of family and friends. The findings thus have direct implications for primary health care. Primarily, individuals do not need to talk with counsellors in an institutional setting about their intimate world outside the hospital. Rather, they need active, multi-disciplinary support to remain in their own home whenever possible. An informed spiritual response is predominantly about the provision of choice through the development of community-based health care services, from the point of diagnosis along the continuum, from cure to palliation.
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Saad, Marcelo, and Roberta de Medeiros. "The Continuum of Mind-Body Interplay—From Placebo Effect to Unexplained Cures." Medical Science & Healthcare Practice 1, no. 1 (January 20, 2017): 1. http://dx.doi.org/10.22158/mshp.v1n1p1.
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<em>Mind and body are components of the same entity, with many relations of great importance to health and disease. The next medical frontier will be to answer what are all the mind and body relations, and how it can be explored in clinical practice. In the present manuscript, the authors collected elements that could collaborate to such advancement. The first challenge is to identify how diverse mind-body phenomena, apparently different, may share common grounds, as different manifestations from a unique self-healing mechanism. The range of such spectrum goes from the underestimated placebo effect to the unexplained cure of serious diseases. In such continuum of common and uncommon phenomena regarding mind-body interactions, small daily wonders may be found in the placebo effect and spirituality in health; unusual special marvels may be found in altered states of consciousness; and great rare miracles may be found in trance states and unexplained cures. Some informal mind-body interventions may have the potential to support the clinical treatment and they could be prescribed by every clinician. Finally, the advancement of the self-healing concept could lead to a better clinical exploration of such natural hidden potential.</em>
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Zadorozhnyy, Hryhorii. "Spiritual-Noosphere-Sustainable Development as an Anti-Crisis Strategy for National Restoration." Herald of the Economic Sciences of Ukraine, no. 1(38) (2020): 10–15. http://dx.doi.org/10.37405/1729-7206.2020.1(38).10-15.
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In recent decades, greatly developed behind the scenes and operates technos virus that destroys spirituality and morality of the modern one-dimensional intellectual development of man. This devastating virus mankind has suffered, because he withraws human essence of man, everywhere antidoron creates an atmosphere, directs the intellect to the creation antelucani projects. Analysis of the concepts of noosphere and sustainable development showed that they have a technocratic nature. All of humanity is sick and the cure for it is first necessary to restore human spirituality. Ukrainian society can develop and have a humane future only when it ceases to practice the theses of the past, and is trying to develop a new script humane future. For this you need to develop a new discourse of thinking, worldview and development, which may not be productive for the human/mankind, if you come out empty-empty speaking about sustainable development and the dream of the noosphere, the new social-utopian project without understanding that man is primarily a spiritual being. In the new discourse should be based on a different fundamental basis and specificity that would allow a technocratic worldview to enter into the mainstream spirituality of humanity. This allows you to make new luminara science, in which one of the main principles is the interaction of scientific and pokanayevka knowledge, which theoretically allows to reveal the harmony in swepson and almost realsoulmate holistic harmony economic human re-creations. Without radical change in the paradigm of holistic understanding of the world will only deepen the global crisis, which has already become a crisis of the labyrinth, because to find a way out of this crisis of the maze can not by definition traditional mechanical-materialistic science with its dialectical marcvlovani all life method. New gettisburg strategy should be dragonvale-saving national (and global) strategy spiritual-of noosphere-sustainable economic development, the main contours already present in the scientific developments Carasso interdisciplinary methodological school of research management. In the article the new methodological approaches regarding the development of such a strategy with the wide use of the method trialectic. Keywords strategy spiritual-noosphere-sustainable economic development, personality, spiritual-bio-social nature of man, sustainable development, noosphere, humanity, srealectica, neoderizes.
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Sulistiani, Ino. "REPRESENTASI DIRI PEREMPUAN, PEMBUNGKAMAN KAPASITAS DIRI PEREMPUAN, DAN LITERASI MEDIA SEBAGAI SEDIKIT FENOMENA MASALAH GENDER DAN SOLUSINYA." AN-NISA 17, no. 1 (June 19, 2024): 1–20. http://dx.doi.org/10.30863/an.v17i1.6720.
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Gender issues are complex issues involving fundamental aspects of human life. When we discuss gender issues, we highlight the inequalities, discrimination and stereotypes that still exist in many societies. Women often face limitations that hinder their full potential in areas such as work, education and social life. In the context of spirituality, society often has religious norms and interpretations that can lead to discrimination against individuals based on sex, sexual orientation, or gender identity. A rigid understanding of spirituality can curb individuals' freedom to live their lives in accordance with personal values and human rights. Silencing women is a way of intimidating women's rights to develop both financially and economically. By eliminating intimidation against women, women can represent themselves according to their own image, either as empowered women or building feminism using social media. Online media can be used as a creative effort to carry out gender sensitive journalism and advocacy journalism as a means of media literacy that can educate women to become intelligent women who do not directly accept the information provided but must be able to properly analyze the values contained in the information they obtain. Keywords: Women, Gender, Women's Self-Representation, Silencing of Women's Self-Capacity, Media Literacy
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Premoli, Daniele. "Una spiritualità per il clero diocesano. L'Istituto Secolare dei Sacerdoti del Sacro Cuore: appunti per una storia." Revue d'Histoire Ecclésiastique 113, no. 3-4 (July 2018): 750–87. http://dx.doi.org/10.1484/j.rhe.5.116428.
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