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Journal articles on the topic 'Spiritual values'

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

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Kuswardani, Kuswardani, Marisa Kurnianingsih, and Andria Luhur Prakoso. "SPIRITUAL VALUES OF CUSTOMARY LAW." Jurnal Jurisprudence 8, no. 1 (October 15, 2018): 18–27. http://dx.doi.org/10.23917/jurisprudence.v8i1.6267.

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Recognition of living law in society or customary law / unwriten law, marking a pluralistic spiritual life that have law. Lawmakers (legislative or judge) must accommodate those values in their legal products. Moreover, judges as formers of practical law are obliged to explore and understand the values that live in society, which is the soul of the nation's personality (volkgeist), which is reflected through its Verdicts, so that the verdict can have transcendental values / spiritual values. The enactment of customary law as the basis of the Verdict of the judge or in other words the formation of the law by the judge through the Verdicts based on customary law, has existed before the Indonesian constitution is amended, namely in Article 5 paragraph (3) sub b Act No. 1/1951 About Measures - Temporary Measures for Conducting the Union of Suspended Power and Events of the Civil Courts.
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12

Helminiak, Daniel A. "The quest for spiritual values." Pastoral Psychology 38, no. 2 (1989): 105–16. http://dx.doi.org/10.1007/bf01094870.

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13

Rodger, Alex. "The Spiritual in Values Education." Journal of Moral Education 29, no. 4 (December 2000): 463–75. http://dx.doi.org/10.1080/713679389.

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14

Nebres,, Bienvenido F. "Science, Technology and Spiritual Values." Dialectics and Humanism 14, no. 3 (1987): 71–78. http://dx.doi.org/10.5840/dialecticshumanism198714310.

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15

Hanafi, Hassan. "Science, Technology and Spiritual Values." Dialectics and Humanism 14, no. 3 (1987): 5–11. http://dx.doi.org/10.5840/dialecticshumanism19871432.

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16

Ali, Zakiyulfikri, and Muhammad Zaky. "Spiritual Values and Spiritual Practices: Interactive Effects on Leadership Effectiveness." ETIKONOMI 17, no. 1 (February 25, 2018): 123–34. http://dx.doi.org/10.15408/etk.v17i1.6497.

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The relationship between spirituality and leadership effectiveness has been discussed over decades. These relations have been separated in two big perspective—first, an esoteric realm of intangible ideas and emotions; and second, a practical area and scientific inquiry. This research tries to integrate these two different perspectives. Specifically, this research examines the effects of spiritual values and spiritual practices on leadership effectiveness. The findings indicate that spiritual values and spiritual practices have positive effects on leadership effectiveness. This research also shows that spiritual values and spiritual practices have interactive effects on leadership effectiveness. This result implies that organizations should enhance the spiritual values and practices. Discussion, practical, and theoretical implications for further researches are offered. DOI: 10.15408/etk.v17i1.6497
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17

Sani, Martha Jo. "Cultural and Spiritual Values of Biodiversity." Journal of Government Information 29, no. 1 (January 2002): 47–49. http://dx.doi.org/10.1016/s1352-0237(03)00008-x.

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18

Østbø, Jardar. "Securitizing “spiritual-moral values” in Russia." Post-Soviet Affairs 33, no. 3 (November 7, 2016): 200–216. http://dx.doi.org/10.1080/1060586x.2016.1251023.

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19

Ergash, Asamatdinov. "Ethics morality and national-spiritual values." Asian Journal of Multidimensional Research 10, no. 10 (2021): 303–6. http://dx.doi.org/10.5958/2278-4853.2021.00925.3.

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20

Nazam, Fauzia, and Akbar Husain. "Further Validation of Spiritual Values Scale." New Educational Review 61, no. 3 (September 30, 2020): 199–210. http://dx.doi.org/10.15804/tner.20.61.3.15.

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21

Hambali, Hambali, Zakiyah BZ, Zaenol Fajri, Siska Mudrika, and Nora Andawiyah. "Internalization of Spiritual Values in Early Childhood Using the Prophet's Storytelling Method." Jurnal Obsesi : Jurnal Pendidikan Anak Usia Dini 6, no. 4 (February 28, 2022): 3503–14. http://dx.doi.org/10.31004/obsesi.v6i4.2082.

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Children can grow and develop, both physically and spiritually, from birth. This study aims to discover the absorption of spiritual ideals in early childhood by using the prophet's story approach with the storytelling method. This qualitative research uses interviews, observation, and documentation. The results showed that the first stage in applying the prophet's storytelling method and internalizing spiritual values for early childhood was to analyze the learning process that contained spiritual values in early childhood through the storytelling method. Second, make learning strategies. Third, with a narrative approach to the story of the prophet, learning to instill spiritual principles is carried out in a practical, engaging, and efficient manner. Fourth, evaluation of implementation as feedback for improving the quality of learning. Fifth, applying the prophet's storytelling approach in early infancy provides knowledge and attitudes about worship habits, obedience, and grateful behavior in daily life.
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22

Lemko, Halyna, and Tetyana Mochan. "EDUCATION OF SPIRITUALITY OF PERSONALITY AS A COMPONENT OF HUMAN VALUES OF SOCIETY." Academic Notes Series Pedagogical Science 1, no. 190 (November 2020): 216–21. http://dx.doi.org/10.36550/2415-7988-2020-1-190-216-221.

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The article focuses on the education of spiritual values of personality. Spiritual values have a great influence on the formation of personality of young generation. First, as a component of world culture, knowledge of which is necessary for every educated person. Secondly, as a universal value can make a child's life happier, full of intelligence, decency, peace. That is why the formation of spiritual values of each individual makes up a general picture of spirituality of society, on which largely depends the main vector of its socio-cultural, economic and political development. Spirituality is one of the most important values of personality. In a broad sense, spirituality is the core, the foundation of inner world of a person, creative orientation, inspiration of a person; certain type of perception: the trinity of attitude to the absolute, to the world of nature, society, to other people and to oneself, as creative orientation, as the development of intelligence and decency. Teachers of the Western region of Ukraine in their scientific heritage also paid attention to the peculiarities of spiritual education. O. Vyshnevskyi emphasized the two most important values – the ideology of statehood and service to God and Ukraine and highlighted the following absolute, eternal values: Faith, Hope, Love, Dignity; H. Vasianovych noted that a person with a high level of spiritual values is that real phenomenon which forms the nation's elite; H. Vasianovych noted that a person with a high level of spiritual values is that real phenomenon which forms the nation's elite; M. Stelmakhovych saw in spirituality a set of mental phenomena that characterize the inner, subjective world of a person, their life views, ideals, attitudes to life, to other people; R. Skulskyi believed that the educational ideal of society and individual, in particular, should be based on such highest spiritual values as humane treatment of people, love, loyalty, courtesy, beauty of feelings. Teachers drew attention to the need for spiritual education both in family and during studies. If parents are interested in the spiritual growth of their children, are able to create appropriate moral, ethical, pedagogical conditions, cooperate with teachers, then children in such families grow up spiritually rich, developed, with stable valuable ideals. In school, introduction into school system of such subjects as «Christian ethics», «Fundamentals of Noology», «Fundamentals of Theology» and others should contribute to the formation and development of a spiritual person, the formation of Christian spirituality of personality. Therefore, we agree with the opinion of B. Stuparyk that family, school and church should determine the ways of their cooperation in the education of spiritually rich, morally perfect citizens of independent Ukraine. are able to create appropriate moral, ethical, pedagogical conditions, cooperate with teachers, then children in such families grow up
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23

Meikhuan, Liu, and H. Yu Kravchenko. "FORMATION OF SPIRITUAL VALUES AND SPIRITUAL CULTURE AT CHINA UNIVERSITIES: THEORETICAL ASPECTS." Innovate Pedagogy 1, no. 24 (2020): 209–15. http://dx.doi.org/10.32843/2663-6085/2020/24-1.40.

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24

Danilevičienė, Daiva. "Expression of Spiritual Values and Family Institute." Socialinis ugdymas 39, no. 3 (December 20, 2014): 99–114. http://dx.doi.org/10.15823/su.2014.22.

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25

Vasilyeva, Olena S. "Religion in the structure of spiritual values." Ukrainian Religious Studies, no. 39 (June 13, 2006): 51–59. http://dx.doi.org/10.32420/2006.39.1742.

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Religion is an important factor in the social interaction of people, which can significantly determine the direction of social development. As a spiritual phenomenon, religion is directly related to man, with his attachment to high spiritual ideals.
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26

Kudryashova, M. S. "Spiritual Values in the Context of Modernity." RUDN Journal of Political Science, no. 4 (December 15, 2015): 59–67. http://dx.doi.org/10.22363/2313-1438-2015-4-59-67.

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The problem of moral values in the modern world. is considered in the article. The author makes the emphasis is on the transformation of value tendencies and contemporary socio-political context of the problem through the prism of human values, especially of humanism and justice.
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27

Haldane, John. "On the very idea of spiritual values." Royal Institute of Philosophy Supplement 47 (September 2000): 53–71. http://dx.doi.org/10.1017/s1358246100006913.

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It is unusual for an academic philosopher in the Anglo-American tradition to discuss the subject of spirituality. Not so long ago this fact might have been attributed to a general view of philosophy as the practice of conceptual analysis and the theory of logic. However in a period when the discipline has developed to a point where almost every aspect of human life has been made the subject of some department of ‘applied philosophy’ it could hardly be said that the subject of spirituality, in so far as discussion of it may have normative implications, lies outside the sphere of reasonable philosohical enquiry. Yet it is almost entirely neglected.
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28

Kim, Myunghee. "Spiritual Values, Religious Practices, and Democratic Attitudes." Politics and Religion 1, no. 3 (October 27, 2008): 506–8. http://dx.doi.org/10.1017/s1755048308000576.

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29

Woods, Glenys, Maggie O'Neill, and Philip A. Woods. "Spiritual Values in Education: Lessons from Steiner?" International Journal of Children's Spirituality 2, no. 2 (December 1997): 25–40. http://dx.doi.org/10.1080/1364436970020204.

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30

Hall, John, V. John Basarin, Leonie Lockstone-Binney, Adnan Yusuf, Caroline Winter, and Michael Valos. "Spiritual values and motives of secular pilgrims." International Journal of Consumer Studies 42, no. 6 (November 2018): 715–23. http://dx.doi.org/10.1111/ijcs.12436.

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31

Kim, Myunghee. "Spiritual Values, Religious Practices, and Democratic Attitudes." Politics and Religion 1, no. 2 (June 30, 2008): 216–36. http://dx.doi.org/10.1017/s1755048308000187.

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AbstractUsing data from the 1999–2001 World Values and European Values Surveys, this article examines the impact of spiritual values and religious practices on democratic attitudes in twenty countries throughout Western Europe, North America, South America, Asia, and Africa. I assume that a reciprocal interaction between national conditions and individual orientations shapes support for democracy. Religious commitment as theological orthodoxy and attendance at religious services does not strengthen democratic views. Instead, explicitly political and cultural variables explain approval for democratic principles, particularly among industrialized countries. Individuals who express a low fear of threatening groups also back democratic institutions, regardless of a nation's industrialization. Among religious affiliations, Protestants in developing countries advocate democratic values. So do Muslims in industrialized countries. Nonmembers of religious institutions, however, are less likely to uphold democratic attitudes.
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32

Daniels, M. Harry. "Spiritual, Ethical, and Religious Values in Counseling." Counseling and Values 38, no. 2 (January 1994): 74–76. http://dx.doi.org/10.1002/j.2161-007x.1994.tb00824.x.

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33

GRIMM, DONALD W. "Therapist Spiritual and Religious Values in Psychotherapy." Counseling and Values 38, no. 3 (April 1994): 154–64. http://dx.doi.org/10.1002/j.2161-007x.1994.tb00833.x.

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34

Schilbrack, Kevin. "Spiritual Values for Those Without Eternal Life." Sophia 58, no. 4 (December 2019): 753–59. http://dx.doi.org/10.1007/s11841-019-00754-8.

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35

Howard, Nicholas C., Mark R. McMinn, Leslie D. Bissell, Sally R. Faries, and Jeffrey B. Vanmeter. "Spiritual Directors and Clinical Psychologists: A Comparison of Mental Health and Spiritual Values." Journal of Psychology and Theology 28, no. 4 (December 2000): 308–20. http://dx.doi.org/10.1177/009164710002800409.

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36

Smith, David P. J., and Ercole Albertini. "A spiritual audit of a retail branch in a South African Bank." SA Journal of Human Resource Management 6, no. 1 (October 24, 2008): 10–21. http://dx.doi.org/10.4102/sajhrm.v6i1.130.

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The purpose of this study was to investigate whether or not employees in a branch of one of the leading South African banks are spiritually fulfilled at work, whilst living the values of the bank. The results indicate that employees in the branch are spiritually fulfilled at work, that they seem to be “living the values”, and that they believe the branch to be a spiritual workplace. The results are linked to certain interventions in the branch, and these interventions could be replicated across the branch network, reaping the advantages of a spiritual workplace.
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37

Islamy, Athoillah, and Nurul Istiani. "APPLICATION OF HYPNOTEACHING METHOD IN SPIRITUAL VALUES LEARNING." TA'DIBUNA: Jurnal Pendidikan Agama Islam 2, no. 2 (December 7, 2019): 1. http://dx.doi.org/10.30659/jpai.2.2.1-14.

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This study aims to explain the application of hypnoteaching method in spiritual values learning. This type of research is library research. This research is qualitative research. The primary source used in this study is the thought of Muhammad Noer in his book entitled Hypnoteaching For Success Learning. This research concludes that the hypnoteaching method is a learning method that combines teaching and learning with hypnosis. This method can be used as one of the methods in the process of learning spiritual values. In its application, the hypnoteaching method emphasizes the cognitive, affective and psychomotor aspects of students through positive suggestions. With these steps, it is expected to create a more effective and enjoyable spiritual learning process. Keywords: Method, Hypnoteaching, Learning, Spiritual
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38

Suryahim, Iim, Uus Putria, and Muslim Muslim. "Modern Dzikir and Spiritual Crisis." International Journal of Islamic Khazanah 10, no. 1 (July 31, 2020): 16–21. http://dx.doi.org/10.15575/ijik.v10i1.8410.

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Modern humans are more likely to be known as materialists and far from spiritual values. This study aims to determine the relationship of the Qur'an's spirituality in overcoming the spiritual crisis of modern human life. This research uses qualitative methods or literature review. The results of this study indicate that in some studies, modern humans who are closer to the Qur'an are mainly those who practice Dzikir to live more mature spiritually. Keywords: Al-Qur'an, Dzikir, Spiritual Crisis.
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39

Loi, Le Van. "Cultural values of Hung Kings worship in Vietnam." Linguistics and Culture Review 5, S4 (November 26, 2021): 2078–89. http://dx.doi.org/10.21744/lingcure.v5ns4.1911.

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The worship of Hung Kings is a unique type of beliefs that takes an important role in the spiritual and emotional life of many Vietnamese generations. This type of beliefs has existed since ancient times and has become one of the factors that create an exceptional and influential culture of the Vietnamese people. This article studies the history of formation and development of Hung Kings worship and cultural values of Hung Kings worship to understand the spiritual meaning, sense of origin, moral traditions of this beliefs in the spiritual life of Vietnam.
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40

Algozhaeva, N., A. Algozhaeva, and S. Ertisova. "Formation of spiritual-moral values at youth The." Journal of Educational Sciences 55, no. 2 (2018): 15–23. http://dx.doi.org/10.26577/jes-2018-2-503.

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41

COCHRAN, G. MASON. "Spiritual Values in Family and in Community Life." Juvenile Court Judges Journal 7, no. 4 (March 18, 2009): 52–58. http://dx.doi.org/10.1111/j.1755-6988.1956.tb00143.x.

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42

AVERY, GEORGE A. "Spiritual Values in Family and in Community Life." Juvenile Court Judges Journal 8, no. 2 (March 18, 2009): 30–34. http://dx.doi.org/10.1111/j.1755-6988.1957.tb00166.x.

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43

QUIGLEY, THOMAS J. "Spiritual Values in Family and in Community Life." Juvenile Court Judges Journal 8, no. 2 (March 18, 2009): 35–42. http://dx.doi.org/10.1111/j.1755-6988.1957.tb00167.x.

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44

Thanissaro, Phra Nicholas. "Home shrines in Britain and associated spiritual values." Journal of Beliefs & Values 31, no. 3 (December 2010): 353–57. http://dx.doi.org/10.1080/13617672.2010.521017.

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45

Brophy, Matthew. "Spirituality Incorporated: Including Convergent Spiritual Values in Business." Journal of Business Ethics 132, no. 4 (September 2, 2014): 779–94. http://dx.doi.org/10.1007/s10551-014-2337-y.

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46

Reave, Laura. "Spiritual values and practices related to leadership effectiveness." Leadership Quarterly 16, no. 5 (October 2005): 655–87. http://dx.doi.org/10.1016/j.leaqua.2005.07.003.

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47

Akhtar, Sohail, Mohd Anuar bin Arshad, Arshad Mahmood, and Adeel Ahmed. "Spiritual Quotient and Ethical Values towards Organizational Sustainability." International Letters of Social and Humanistic Sciences 58 (September 2015): 1–7. http://dx.doi.org/10.18052/www.scipress.com/ilshs.58.1.

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During the last decade, many organizations were collapsed and had damage their organizational sustainability reason being severe ethical crisis. One of the main reasons affecting organizational sustainability is unethical behavior in the organization. Therefore, the question arises, how this grave issue of unethical behavior of employees can be solved? This paper seeks to assess if spiritual quotient (Here after SQ) is a solution to the unethical behavior of employees and how this SQ along with ethical values can contribute towards organizational sustainability. The paper concludes that SQ is the ultimate intelligence with which people address and solve the problems associated with meaning and value. It is the intelligence that has the force to help people use their actions and lives in a wider, richer and meaning-giving context. Moreover, promoting the ethical values, most of the organizations focus on ethics training programs aimed at increasing employee’s ethical behavior in organization. Thus, the paper finally suggests that employee unethical behavior in an organization can be solved through SQ and ethical values in organization.
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48

Roberts, Gwilym Wyn. "Values in the Spiritual Context of Occupational Therapy." British Journal of Occupational Therapy 62, no. 2 (February 1999): 51. http://dx.doi.org/10.1177/030802269906200201.

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49

Zurovac, Mirko. "Contemporary world and the crisis of spiritual values." Filozofija i drustvo, no. 21 (2003): 107–16. http://dx.doi.org/10.2298/fid0321107z.

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The crisis of contemporary art is a paradigmatic example of the crisis of spiritual values in today's world. The main cause of this crisis, it is argued, lies in the spirit of modern sciences. These do not find their object as a ready given, but rather determine it themselves, from their own standpoint, and thus basically produce it. Due to enormous technological development, modern civilization has turned the whole world into the Eleatic One. In materializing the uniform spirit of technology in our world the role of the new audio-visual media: cinema, radio, television, video and the internet, has been crucial. Technology has become a powerful instrument of modern power: it has enabled a concentration of power in the hands of technical, cultural and political administration, as well as automatically expanding mass production and consumption, and finally subordination of people to methodic education, control and manipulation. These are main features of the spirit of the contemporary technical civilization where technology is not understood as something technical but rather as a mode of existence, connected with science and industry. By changing the way in which human life is lived, and the way in which human community is ordered, the purpose and perception of the work of art has also changed. Beauty is not taken to be a result of subjective experience and something belonging to the object as such. The sphere of the aesthetic has become the ground for manifesting relativism and subjectivism in various forms. With the development of knowledge and human power, the contemporary world has begun to sink into nihilism, losing a sense for anything bearing the stamp of individuality. In such a world, everything, including the sphere of spiritual values, is reduced merely to what is useful and efficient. .
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50

Bogatyreva, Natalia. "Spiritual and moral values of contemporary children’s literature." St.Tikhons' University Review. Series IV. Pedagogy. Psychology 51 (December 31, 2018): 26–41. http://dx.doi.org/10.15382/sturiv201851.26-41.

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