Relevant bibliographies by topics / Spiritual values

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Spiritual values'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 May 2022

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Journal articles on the topic "Spiritual values"

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FREEHOF, SOLOMON B. "Spiritual Values." Juvenile Court Judges Journal 7, no. 3 (March 18, 2009): 65–68. http://dx.doi.org/10.1111/j.1755-6988.1956.tb00125.x.

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O'GRADY, JOHN. "Spiritual Values." Juvenile Court Judges Journal 7, no. 3 (March 18, 2009): 69–71. http://dx.doi.org/10.1111/j.1755-6988.1956.tb00126.x.

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AVERY, GEORGE A. "Spiritual Values." Juvenile Court Judges Journal 7, no. 3 (March 18, 2009): 72–73. http://dx.doi.org/10.1111/j.1755-6988.1956.tb00127.x.

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FREEHOF, RABBI SOLOMON B. "Spiritual Values." Juvenile Court Judges Journal 7, no. 1 (March 18, 2009): 46–51. http://dx.doi.org/10.1111/j.1755-6988.1956.tb01739.x.

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O'GRADY, JOHN. "Spiritual Values." Juvenile Court Judges Journal 7, no. 1 (March 18, 2009): 52–58. http://dx.doi.org/10.1111/j.1755-6988.1956.tb01740.x.

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Schachenmann, Peter. "Spiritual Values in Madagascar." Mountain Research and Development 26, no. 4 (November 2006): 323–27. http://dx.doi.org/10.1659/0276-4741(2006)26[323:svim]2.0.co;2.

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Hay, David. "Spiritual Education and Values." International Journal of Children's Spirituality 2, no. 2 (December 1997): 5–16. http://dx.doi.org/10.1080/1364436970020202.

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Bauer, Kira Russo. "Protecting Indigenous Spiritual Values." Peace Review 19, no. 3 (August 2007): 343–49. http://dx.doi.org/10.1080/10402650701524907.

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Brunelli, Silvano. "Human and spiritual values." World Futures 56, no. 3 (January 2001): 219–39. http://dx.doi.org/10.1080/02604027.2001.9972803.

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Erenchinova, Evgeniia, and Elena Proudchenko. "Spirituality and Moral Values." SHS Web of Conferences 50 (2018): 01050. http://dx.doi.org/10.1051/shsconf/20185001050.

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Since ancient times philosophers have been concerned with the issues of spirituality. The characteristic of the personality from the spirituality viewpoint gives the chance to see in a person the already created moral values. These values are reflected in his/her education and reactions to the arising situations demanding instant actions. It is important to underline that the spiritual world of a man is formed both within the religious and the secular system. In this article, the authors tried to show the difference between spiritualty and morality and to present spirituality from the perspective of such moral values as “freedom” and “conscience”. In this regard, a theoretical analysis was carried out and the definitions of “spirituality” given by philosophers of some epochs were proposed. Moreover, the authors find it necessary to present such concepts as “spirit”, “morality” associated with the concept of “spirituality”, as well as views of some ancient, Western and Russian philosophers. The article also describes spiritual values such as «morality», «freedom», and «conscience». The authors come to the conclusion that conscience is the highest measure of morality, which determines man’s spiritual world and culture.
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Dissertations / Theses on the topic "Spiritual values"

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Frazier, LaTrina Dion. "How Spiritual Values Correlate With Hospice Use for African Americans." ScholarWorks, 2015. https://scholarworks.waldenu.edu/dissertations/279.

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End of life hospice services have consistently been underused by African Americans. This disproportionate use of hospice has contributed to poor quality of life and a lack of cost-effective care for patients with terminal illness. Driven by the theory of reasoned action, the purpose of this quantitative study was to test associations between African Americans' perceptions of hospice, decisions to use hospice, and religiosity. A convenience sample of 154 African American adults was surveyed online. The survey instrument combined the AARP End of Life survey, Perception of Hospice survey, and the Religiousness Measure survey. The results of a multiple linear regression showed a significant relationship between religiosity and perception of hospice where those who reported a higher level of religiosity had a more favorable perception of hospice (B = .174, p = .041), whereas there was no support of a relationship in which religiosity was a predictor of intent to use hospice (B = -.019, p = .816). Findings also showed the more positive the perception of hospice the lower the rate of intent to use hospice (B = -.181, p = .002). This research could benefit health care providers, researchers, and community members by increasing public awareness and education of hospice. Focus on the underuse of hospice by African Americans may promote positive social change through discussion within communities and hospice agencies about the barriers to service; these results may also foster implementation of interventions and initiatives that improve service to underserved populations. Such efforts could improve quality of life for individuals, their families, and communities.
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Klein, Bert. "Self-perceived beliefs and values of cancer patients which promote spiritual well-being." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Haddad, Saed. "The abstraction of Arabic musical vocabulary, spiritual and cultural values into contemporary Western music." Thesis, King's College London (University of London), 2005. https://kclpure.kcl.ac.uk/portal/en/theses/the-abstraction-of-arabic-musical-vocabulary-spiritual-and-cultural-values-into-contemporary-western-music(8c213c74-bc46-42ef-a68a-a96d0c1dfc82).html.

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Punia, R. S. "My CV is my curriculum : the making of an international educator with spiritual values." Thesis, University of Bath, 2004. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.413908.

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Moir-Bussy, Ann, and n/a. "Spirituality and counselling." University of Canberra. Education, 1993. http://erl.canberra.edu.au./public/adt-AUC20061018.142411.

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There has been little Australian research on the religious and spiritual values of counsellors � one study only, published by Cross and Khan in 1983. However, this issue is an important one, as counsellors' values may influence their clients and the need of clients may require the attention of the counsellor to religious and spiritual issues. This study consisted of two surveys in which the religious and spiritual beliefs and values of Australian counsellors were examined. The first study addressed some root questions concerning the relevance of religion and spirituality to psychologists and therapists in the counselling situation. The queries concerned (a) the recognition and acceptance by counselling practitioners of the religious/spiritual dimension of a person, (b) whether religious issues, values and beliefs were seen as an integral part of psychotherapy and (c) the degree to which these practitioners saw themselves as religious or spiritual. To answer some of these root questions, the initial objective of the field study was to survey psychologists and therapists in Canberra using the Batson and Ventis (1982) Religious Life Inventory, because this was a framework for identifying the ways in which a person was religious. Added to this were some demographic questions and questions regarding the relevance of religion to work. A poor response rate led to the surveys being sent also to Sydney and Melbourne. Results from this first survey were limited. The term "religion" was found to be far more complex than at first realised, and hence objectives were modified for a second survey. The second survey focussed on perceptions of spirituality of Canberra counsellors. The survey questions were based on the studies by Shafranske and Gorsuch (1984) and Shafranske and Malony (1990). Added to these questions were demographic questions and open questions dealing with personal insights, experiences with symbols, rituals and myths. Ideas for questions were also taken from studies on religion in Australia, including Bouma and Dixon (1986) and the Australian Values Study Survey (1983). The data was analysed first by tabling frequencies, then by cross-tabulating selected variables and computing the chi-square statistic for each cross-tabulation to determine whether the relationship was significant at the 0.05 level. Results suggested that the majority of Canberra practitioners not only perceived spirituality as important to their personal life and clinical work, but also regarded themselves as spiritual people and believed in a transcendent Being and Life Force. Most saw their spirituality as entirely personal and had little connection with organised or traditional religions. Within the counselling relationship approximately half of the counsellors were willing to discuss religious issues, and nearly 90% to discuss their clients' spirituality. Female counsellors were much more likely than male to discuss a client's religious beliefs with them; other differences between the sexes were less marked. The high response rate in this study together with the significant findings indicate the value of further research in this area on a broader scale.
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Pedro, Alice Magdalene. "Guidelines for the training of teachers to promote constitutional values in schools / A.M. Pedro." Thesis, North-West University, 2009. http://hdl.handle.net/10394/3673.

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This study provides guidelines for teacher training to promote the constitutional values in schools. The purpose is not to question the constitutional values or develop a new set of values. For a meaningful analysis within the limitations of a Master's dissertation, the study focuses on the General Education and Training Band (Grades Reception to Nine). Compared to foreign countries, open debate regarding values in education is relatively new in South Africa. Values are usually abstract but sometimes also physical entities to which human beings attach worth. They are common in individuals or groups through physical exposure and genetic make-up. Teaching inevitably instils values in learners. Schools often adopt a values system, which should not be imposed upon any individual learner. Values, and in particular moral values, should be taught in schools because they influence attitudes, priorities, principles, norms, standards, morals and ethics, which in turn influence decision-making, learner performance and behaviour, which affect the future of learners. In the Manifesto on values, education and democracy, the National Department of Education promotes ten constitutional values - democracy, social justice and equity, equality, non-racism and non-sexism, ubuntu (human dignity), an open society, accountability (responsibility), the rule of law, respect and reconciliation - for teaching in South African schools. The ten constitutional values are not imposed but are intended to help learners develop into good citizens in line with the Constitution of the Republic of South Africa (1996). The ten constitutional values should not be the only values taught in schools, as there are many other values that form an inherent part of education. At South African universities, values are included in teacher-training programmes in different forms and to varying degrees. The Higher Education HIV/Aids Programme, Revised National Curriculum Statement training, Advanced Certificate in Education and the normal curricula for pre-service teacher training are implemented at the different universities investigated. The ten constitutional and other values are integrated into all the learning areas of the Revised National Curriculum Statement. They should also therefore be integrated into teacher-training programmes. Programmes narrowly focused on the ten constitutional values should not be discouraged, as they strengthen the teaching of values in general. Values should be contextualised and purposefully infused in all teacher-training curricula. The dissertation concludes with the guidelines for the training of teachers to promote the ten constitutional values. The guidelines consider the sixteen strategies for the teaching of the ten constitutional values as outlined in the Manifesto on values, education and democracy. communication, role-modelling, literacy, human rights, arts and culture, history, religion, multilingualism, school sport, equality, anti-racism, anti-sexism, HIV/Aids, school safety, the environment and respect for diversity. The purpose of these guidelines is to guide teachers regarding which values to teach; they are thus not intended to be prescriptions on how to teach them.
Thesis (M.Ed.)--North-West University, Potchefstroom Campus, 2009.
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Метейко, І. Ю. "Духовно-моральні й культурні цінності суспільства та їх зв’язок із соціальною роботою: порівняльний аспект Японія і Україна." Thesis, Чернігів, 2020. http://ir.stu.cn.ua/123456789/20989.

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Метейко, І. Ю. Духовно-моральні й культурні цінності суспільства та їх зв’язок із соціальною роботою: порівняльний аспект Японія і Україна : магістерська робота: 231 Соціальна робота / І. Ю. Метейко ; керівник роботи ; Національний університет «Чернігівська політехніка», кафедра соціальної роботи. – Чернігів, 2020. – 76 с.
У магістерській роботі автором було розглянуто поняття, сутність та значення моральних цінностей, духовних та культурних цінностей. При написанні наукової роботи автором було використано різні підходи вчених до трактування поняття «духовно-моральні цінності», «культурні цінності». Визначено, що соціальна робота як професія виникла на основі благодійної діяльності – християнського богоугодного вчинку, оскільки випливала із сутності Бога. Любов до людей, співчуття, милосердя, доброзичливість були необхідними умовами допомоги нужденним і лягли в основу сучасного формулювання принципів соціальної роботи. Автором вивчено передовий досвід Японії та країн Європейського Союзу у розвитку моральних, духовних та культурних цінностей. Було виявлено, що важливим аспектом традиційної японської культури, який серйозно вплинув на повоєнний розвиток країни, є виховання у японців специфічного ставлення до праці та знань. Розглянуто особливості та специфіку формування ціннісних професійних орієнтацій у майбутніх соціальних працівників європейських країн. Розроблено рекомендації щодо формування ціннісних орієнтацій майбутніх соціальних працівників. Методологічні рекомендації щодо оптимізації цього процесу такі: формування в навчанні специфіки розвитку ціннісно-мотиваційної сфери учнів як ключового механізму психічної саморегуляції поведінки та різних видів діяльності.
In writing the scientific work, the author used different approaches of scientists to the interpretation of the concept of «spiritual and moral values», «cultural values». It is determined that social work as a profession arose on the basis of charitable activity – a Christian act pleasing to God, because it followed from the essence of God. Love for people, compassion, mercy, kindness were necessary conditions for helping the needy and formed the basis of modern formulation of the principles of social work. The author studies the best practices of Japan and the European Union in the development of moral, spiritual and cultural values. It was found that an important aspect of traditional Japanese culture, which seriously influenced the postwar development of the country, is the education of the Japanese specific attitude to work and knowledge. Peculiarities and specifics of formation of value professional orientations in future social workers of European countries are considered. Recommendations for the formation of value orientations of future social workers have been developed. Methodological recommendations for optimizing this process are as follows: the formation in teaching of the specifics of the development of the valuemotivational sphere of students as a key mechanism of mental self-regulation of behavior and various activities.
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Pattison, Susan Ann. "Spiritual capital : an inquiry into the values that provide meaning and purpose to staff in Quaker schools." Thesis, University of Hull, 2010. http://hydra.hull.ac.uk/resources/hull:4490.

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Karpovienė, Česlova. "Religinės vertybės ir jų svarba I – IV klasių mokinių religiniame ugdyme." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2009. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2009~D_20090223_130557-34251.

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Darbe siekiama atskleisti krikščioniškųjų vertybių reikšmę religiniam pradinių klasių mokinių ugdymui ir nustatyti krikščioniškųjų religinių žinių įtaką pradinių klasių mokiniams. Taip pat aptariama religinio ugdymo samprata ontologinių religinio ugdymo pagrindų kontekste, atskleidžiama religinių vertybių svarba krikščioniškajame ugdyme, gilinamasi į įvairius vertybinio ugdymo mokykloje ir šeimoje aspektus. Tiriama religinio ugdymo proceso ir ugdymo sąlygų, perteikiamų žinių ir pasaulėžiūros evoliucionavimo sąveika. Tyrimų rezultatai parodė, kad religinis ugdymas tampriai siejasi su vertybėmis, kurios ugdomos šeimos, mokyklos ir Bažnyčios aplinkoje. Kita vertus, religinės vertybės tampa žmogaus gyvenimo dvasiniu pamatu ir įgalina jį tapti laisvu ir kilniu asmeniu, galinčiu atsakingai kurti savo gyvenimą ir dalyvauti sociume.
This paper aims at presenting the importance of the meaning of Christian values within religious education of primary school children and to determine how the Christian religious knowledge influences them. The concept of religious education within the context of ontological basis of religious education is discussed, the importance of religious values in religious education is established and various aspects of development of those values in schools and within families are analyzed. The relation between the process of religious education, the conditions of education, the subject matter and the development of the viewpoint is analyzed. The research data has shown that religious education is closely related with the values that are developed in families, schools and the Church. On the other hand, religious values become the basis of the spiritual life of a human being and enable him/her to become a free and noble person able to responsibly live his/her life and to fully function in society.
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Pettersson, Emma. "Att leda genom värderingar : Förekomsten av värderingar inom spiritual leadership bland svenska ledare." Thesis, Mittuniversitetet, Avdelningen för kvalitets- och maskinteknik, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:miun:diva-34810.

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Studiens syfte var att undersöka vilka av värderingarna inom spiritual leadership som framträder i ledarskapet hos ledare i Sverige och om det finns en indikation av spiritual leadership i deras ledarskap. Den teoretiska referensramen grundar sig i ledarskapets betydelse i kvalitetsutveckling, värderingar inom ledarskap och spiritual leadership. Det vetenskapliga förhållningssättet är hermeneutiskt, ansatsen induktiv och datainsamlingsmetoden är mixad metod bestående av både enkätundersökning och intervjuer. Resultatet visar att alla värderingar baserade i spiritual leadership används av ledarna och upplevs även av medarbetarna. Dock finns det en diskrepans mellan ledarnas och medarbetarnas syn på vilka som är mest och minst förekommande. Det finns också en diskrepans kring i hur stor utsträckning som värderingarna upplevs förekomma i ledarskapet. Slutsatsen är att det finns tendenser till viss indikation på spiritual leadership genom att alla värderingar inom spiritual leadership upplevs i ledarens beteende både ur ledarnas- och medarbetarnas perspektiv. Det behövs dock mer djupgående forskning för att till fullo avgöra i vilken grad ett spirituellt ledarskap används bland svenska ledare.
The purpose of the study was to investigate which of the values of spiritual leadership emerges in the leadership of leaders in Sweden, and if there is an indication of spiritual leadership in their leadership. The theoretical framework is based on the importance of leadership in quality management, leadership values and spiritual leadership. The scientific approach is hermeneutic, inductive and the data collection method is a mixed method consisting of both questionnaire and interviews. The resultshows that all values based on spiritual leadership are used by the leaders and are also experienced by the employees. However, there is a discrepancy between the leaders and the employees' views on which ones are the most and least common. There is also a discrepancy around the extent to which values are perceived to occur in leadership. The conclusion is that there are tendencies to some indication of spiritual leadership due to that all values of spiritual leadership are experienced in the conduct of the leader, both from the leaders and the employees perspective. However, more in-depth research is required to fully determine the extent to which a spiritual leadership is used by Swedish leaders.

2018-06-27

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Books on the topic "Spiritual values"

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Saraswati, Dayananda. The value of values. 2nd ed. Purani Jhadi, Rishikesh [India]: Sri Gangadhareswar Trust, 1985.

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Bowman, Clarice M. Spiritual values in camping. [Place of publication not identified]: Read Books, 2011.

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Menconi, Al. Communicating spiritual values through Christian music. Elgin, Ill: LifeJourney Books, 1991.

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Values: Collapse and cure. London: HarperCollins, 1994.

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Real leadership: How spiritual values give leadership meaning. Santa Barbara, Calif: Praeger, 2011.

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Gable, Mariella. The literature of spiritual values and Catholic fiction. Lanham, MD: University Press of America, 1996.

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Gawith, Alan R. HIV and AIDS values: Spiritual and moral aspects. Cambridge: Daniels, 1994.

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Albert, Méglin. Le pari humain. [Monaco]: Editions du Rocher, 1991.

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IUCN World Commission on Protected Areas. Protected Landscapes Task Force and IUCN World Commission on Protected Areas. Task Force on Cultural and Spiritual Values of Protected Areas, eds. Protected landscapes and cultural amb [i.e. and] spiritual values. Heidelberg: Kasparek, 2008.

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qızı, İmanquliyeva Aida Näsir, ed. East and west: Common spiritual values, scientific-cultural links. Zeytinburnu, İstanbul: İnsan Publications, 2010.

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Book chapters on the topic "Spiritual values"

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Ulrich, Thomas H. "Via Values to Centricity." In Spiritual Leadership, 101–12. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45432-6_11.

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Wiebe, Phillip H. "Values." In Intuitive Knowing as Spiritual Experience, 97–134. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137543585_4.

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Hoare, Rupert. "A Platform — Moral and Spiritual Values." In Welfare and Values, 53–68. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-25547-4_5.

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McGregor, Leslie, and Gerald Patrick McKinley. "Responding with Anishinaabek values." In Spiritual, Religious, and Faith-Based Practices in Chronicity, 37–56. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003043508-3.

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Posey, Darrell. "Prelims - Culural and Spiritual Values of Biodiversity." In Cultural and Spiritual Values of Biodiversity, i—xx. Rugby, Warwickshire, United Kingdom: Practical Action Publishing, 1999. http://dx.doi.org/10.3362/9781780445434.000.

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Posey, Darrell Addison. "1. Introduction: Culture and Nature - The inextricable link." In Cultural and Spiritual Values of Biodiversity, 1–18. Rugby, Warwickshire, United Kingdom: Practical Action Publishing, 1999. http://dx.doi.org/10.3362/9781780445434.001.

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Maffi, Luisa. "2. Linguistic Diversity." In Cultural and Spiritual Values of Biodiversity, 19–58. Rugby, Warwickshire, United Kingdom: Practical Action Publishing, 1999. http://dx.doi.org/10.3362/9781780445434.002.

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Gray, Andrew. "3. Indigenous Peoples, Their Environment and Territories." In Cultural and Spiritual Values of Biodiversity, 59–118. Rugby, Warwickshire, United Kingdom: Practical Action Publishing, 1999. http://dx.doi.org/10.3362/9781780445434.003.

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Senanayake, Ranil. "4. Voices of the Earth." In Cultural and Spiritual Values of Biodiversity, 119–66. Rugby, Warwickshire, United Kingdom: Practical Action Publishing, 1999. http://dx.doi.org/10.3362/9781780445434.004.

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Sukkerveer, L. Jan. "5. Ethnoscience, ’Tek’ and its Application to Conservation." In Cultural and Spiritual Values of Biodiversity, 167–260. Rugby, Warwickshire, United Kingdom: Practical Action Publishing, 1999. http://dx.doi.org/10.3362/9781780445434.005.

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Conference papers on the topic "Spiritual values"

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Cheisviyanny, Charoline, Sany Dwita, and Herlina Helmy. "Building Spiritual Values in Organizational Culture." In 2nd Progress in Social Science, Humanities and Education Research Symposium (PSSHERS 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210618.025.

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Burinova, Lidia. "Influence Of Buddhistic Spiritual Values On Personal Consciousness." In SCTCMG 2019 - Social and Cultural Transformations in the Context of Modern Globalism. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.04.72.

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Kusno. "ANALYSIS OF ISLAMIC SPIRITUAL VALUES IN MATHEMATIC EDUCATION." In 4th Asia Pacific Education Conference (AECON 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/aecon-17.2017.28.

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Aslanov, Ramiz M., and Iramin N. Isaev. "Moral and Spiritual Values in Works of Nasreddin Tusi." In IFTE 2020 - VI International Forum on Teacher Education. Pensoft Publishers, 2020. http://dx.doi.org/10.3897/ap.2.e0159.

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PENKOVA, Olena. "HAPPINESS AS A REGULATING MECHANISM OF AN INDIVIDUAL’S SPIRITUAL VALUES." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2020. http://dx.doi.org/10.31108/7.2020.52.

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Mirfani, Aceng Muhtaram. "Quality Assurance of Classroom Management for Spiritual Values-Oriented Learning." In Proceedings of the 2nd International Conference on Research of Educational Administration and Management (ICREAM 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icream-18.2019.35.

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Badmaeva, Olga B. "Formation of personality spiritual culture in studying of E.-Kh. Galshiev’s "Mirror of Wisdom"." In Eurasian paradigm of Russia: values, ideas and experience. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0814-2-121-123.

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Anatolievich, Ershov Bogdan. "Tolerance In Structure Of Spiritual And Moral Values Of Modern Societies." In RPTSS 2017 International Conference on Research Paradigms Transformation in Social Sciences. Cognitive-Crcs, 2018. http://dx.doi.org/10.15405/epsbs.2018.02.36.

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BUCUROIU, Florentina. "Spiritual Intelligence Paradigm – Formative Values and Targets for Teachers-to-Be." In 3rd Central & Eastern European LUMEN International Conference – New Approaches in Social and Humanistic Sciences | NASHS 2017| Chisinau, Republic of Moldova | June 8-10, 2017. LUMEN Publishing House, 2018. http://dx.doi.org/10.18662/lumproc.nashs2017.9.

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Ali, Zakiyulfikri, Hariman Surya Siregar, Siti Nuraeni Muhtar, and M. Rendi Aridhayandi. "Spiritual Leadership Values and Practices: An Analysis in Islamic Higher Education." In International Conference on Islamic Education (ICIE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icie-18.2018.40.

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Reports on the topic "Spiritual values"

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Lyzanchuk, Vasyl. COMMUNICATIVE SYNERGY OF UKRAINIAN NATIONAL VALUES IN THE CONTEXT OF THE RUSSIAN HYBRID WAR. Ivan Franko National University of Lviv, February 2021. http://dx.doi.org/10.30970/vjo.2021.49.11077.

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The author characterized the Ukrainian national values, national interests and national goals. It is emphasized that national values are conceptual, ideological bases, consolidating factors, important life guidelines on the way to effective protection of Ukraine from Russian aggression and building a democratic, united Ukrainian state. Author analyzes the functioning of the mass media in the context of educational propaganda of individual, social and state values, the dominant core of which are patriotism, human rights and freedoms, social justice, material and spiritual wealth of Ukrainians, natural resources, morality, peace, religiosity, benevolence, national security, constitutional order. These key national values are a strong moral and civic core, a life-giving element, a self-affirming synergy, which on the basis of homogeneity binds the current Ukrainian society with the ancestors and their centuries-old material and spiritual heritage. Attention is focused on the fact that the current problem of building the Ukrainian state and protecting it from the brutal Moscow invaders is directly dependent on the awareness of all citizens of the essence of national values, national interests, national goals and filling them with the meaning of life, charitable socio-political life. It is emphasized that the missionary vocation of journalists to orient readers and listeners to the meaningful choice of basic national values, on the basis of which Ukrainian citizens, regardless of nationality together they will overcome the external Moscow and internal aggression of the pro-Russian fifth column, achieve peace, return the Ukrainian territories seized by the Kremlin imperialists and, in agreement will build Ukrainian Ukraine.
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Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, October 2020. http://dx.doi.org/10.47816/01.003.20.

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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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