Relevant bibliographies by topics / Spirituality in art

Contents

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

Academic literature on the topic 'Spirituality in art'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Spirituality in art"

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Kosiewicz, Jerzy. "Professional, Spectator, and Olympic Sports in the Context of the Terms Spiritualism and Spirituality, and in the Context of Normative Ethics." Physical Culture and Sport. Studies and Research 68, no. 1 (December 1, 2015): 43–62. http://dx.doi.org/10.1515/pcssr-2015-0024.

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AbstractThe author has used - in his paper - two different expressions related to spirituality in its entirety: that is, spirituality (the spiritual sphere in superficial sense and meaning) and spiritualism (the spiritual sphere in deep sense and meaning). The author presented selected different definitions and manifestations of spirituality and spiritualism.The considerations on so-called “spirituality” - related to different phenomena of culture - without notions of spirituality and spiritualism - are a testimony to ordinary, typical common sense thinking only.Author would like to underline, that contemporary professional, spectator sport and the Olympic Games are only a mass culture phenomenon. A phenomenon of mass culture can be only a mirror of superficial spirituality, but not a testimony to spiritualism (that is, deep spirituality).The ancient Olympic Games - in contrast to the concept of Coubertin’s idea of Olympism - were a manifestation of deep spirituality, that is spiritualism. The Greek Games were based on an internal unity between religiosity, art and sport.
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Bell, Simon. "Art Therapy and Spirituality." Journal for the Study of Spirituality 1, no. 2 (November 17, 2011): 215–30. http://dx.doi.org/10.1558/jss.v1i2.215.

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Asani, Ali S., and Seyyed Hossein Nasr. "Islamic Art and Spirituality." Journal of the American Oriental Society 110, no. 1 (January 1990): 169. http://dx.doi.org/10.2307/603981.

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Farooqi, Waheed Ali. "Islamic Art and Spirituality." Idealistic Studies 22, no. 3 (1992): 240–41. http://dx.doi.org/10.5840/idstudies19922231.

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Mann, Vivian B. "Spirituality and Jewish Ceremonial Art." Artibus et Historiae 24, no. 48 (2003): 173. http://dx.doi.org/10.2307/1483736.

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Barrus, Erin. "Unification of Art and Spirituality." Open Journal of Occupational Therapy 12, no. 3 (July 15, 2024): 1–3. http://dx.doi.org/10.15453/2168-6408.2379.

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Popczyk, Maria. "The spirituality of art after Kandinsky." Art inquiry, N 19 (28) (2017): 89–105.

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Volkova, Polina S., and Viktor I. Shakhovsky. "Spirituality in the Aspect of Art." Music Scholarship / Problemy Muzykal'noj Nauki, no. 4 (December 2020): 187–98. http://dx.doi.org/10.33779/2587-6341.2020.4.187-198.

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Suryanto, Ricky, and Gregorius Genep Sukendro. "Menguak Makna Manusia dan Spiritualitas (Studi Analisis Semiotika Pada Karya Seni Instalasi “Antara” oleh Monica Hapsari)." Koneksi 5, no. 2 (September 29, 2021): 406. http://dx.doi.org/10.24912/kn.v5i2.10406.

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This research examines the meaning of human beings and spirituality contained in the artwork of Antara by Monica Hapsari. The theories used in this research are human theory, spirituality, visual communication and semiotics. This study uses a qualitative descriptive approach with Charles Sanders Peirce's semiotic analysis technique consisting of signs, objects, and interpretations. The method used in this research is analytical method using Charles Sanders Peirce's semiotic triangle. In this study, it was found that Antara's artwork carries a message conveyed by the artist in the form of installation art about the meaning of humans and spirituality. The use of visual signs makes this work of art considered valid as a medium of visual communication because it becomes a forum for the artist to carry out communication activities with the audience.Penelitian ini membahas makna manusia dan spiritualitas yang terdapat dalam karya seni Antara oleh Monica Hapsari. Teori yang digunakan pada penelitian ini adalah teori manusia, spiritualitas, komunikasi visual dan semiotika. Penelitian ini menggunakan pendekatan kualitatif yang bersifat deskriptif dengan teknik analisis semiotika Charles Sanders Peirce yang terdiri dari tanda, objek, dan interpretasi. Metode yang digunakan dalam penelitian ini adalah metode analisis menggunakan segitiga semiotika Charles Sanders Peirce. Dalam penelitian ini ditemukan bahwa karya seni Antara membawa sebuah pesan yang disampaikan oleh senimannya dalam bentuk karya seni instalasi mengenai makna tentang manusia dan spiritualitas. Penggunaan tanda-tanda visual menjadikan karya seni ini dianggap sahi sebagai media komunikasi visual karena menjadi wadah bagi senimannya untuk melakukan aktivitas komunikasi terhadap khalayak.
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White, Richard J. "Kandinsky." Religion and the Arts 23, no. 1-2 (March 25, 2019): 26–49. http://dx.doi.org/10.1163/15685292-02301002.

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Abstract In Concerning the Spiritual in Art (1911) and other writings, the artist Wassily Kandinsky (1866–1944) pursues several guiding questions concerning the spiritual aspects of art. For example: What is the relationship between art and spirituality? How does a work of art express spiritual ideas and themes? And would it be helpful to think of the artist as a kind of visionary or a spiritual seer? In this article, I reconstruct Kandinsky’s theory of art and I clarify his understanding of what spirituality is. Then I return to the three guiding questions listed above to consider the relationship between art and spirituality in the light of Kandinsky’s views. I argue that both Kandinsky’s writings and his paintings help to illuminate the spiritual dimension of art, and his pioneering text, Concerning the Spiritual in Art, remains an important starting-point for reflections on this theme.
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Dissertations / Theses on the topic "Spirituality in art"

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Walsh, Dale. "Art and secular spirituality." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33946.

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Despite the numerous examples throughout history, the study of secular spirituality in art was mostly ignored until recently by contemporary writers, critics, historians, philosophers and educators. In my thesis, through the examination of selected images and writings, I determine how a differentiation between doctrinal and secular spirituality can be established. The importance of a rooted cosmopolitan outlook with respect to cross-cultural artistic manifestations is explored with the aim of synthesizing spiritual elements that transcend all cultures. The political, social and educational implications of ignoring spirituality are examined. A proposal to incorporate spirituality into education is introduced using art as a means to self-knowledge and understanding the implications of interconnectedness.
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Crooks, Theresa. "Spirituality, Creativity, Identity, and Art Therapy." Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/61.

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This research explores the question: how does an art therapist’s understanding of God as Creator form his/her identity and inform his/her clinical practice? A review was done in the art therapy, spirituality and psychology integration, and creation theology literature to look at existing research that answers this question. A lack of information in the art therapy literature prompted the development of this study to respond to this inquiry. This involved gathering data from LMU MFT graduates who expressed in a survey that they were willing to participate in this study. Four graduates were able to attend an art workshop to explore the research question. Qualitative data was gathered from observing the participants’ process, artwork, and discussion in the workshop as well as their written reflections sent in three weeks later. This data was analyzed by looking at emergent themes that were then compared with the literature. Two significant conclusions were drawn from the data. The first was that an awareness and understanding of God as Creator can provide a unique perspective of self and others that has a considerable impact on an art therapist’s view of his/her role and approach to clinical work. The second conclusion was that there is a powerful connection between spirituality and creativity, that when allowed to enter into the therapeutic space, can enhance transformation and healing. These conclusions have important implications for the training and practice of art therapists. Further research is recommended to expand the data as well as focus on specific areas that this research was unable to cover.
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Weglarz, Carolee. "Sculptured spirituality /." Online version of thesis, 1994. http://hdl.handle.net/1850/11955.

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Rowe, Lois. "The address of spirituality in contemporary art." Thesis, University of the Arts London, 2011. http://ualresearchonline.arts.ac.uk/4198/.

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The thesis explores the use of religious themes and the notion of self-design in contemporary art practice. It argues that art today that addresses religion does so primarily for its rhetorical function: for a recognizable pattern of persuasiveness, which is ultimately defined by its established mechanisms of belief. Furthermore, it suggests that it is through an engagement with this secularized rhetoric that the art viewer today can potentially be provoked to re-create oneself in ones own terms; or, in Richard Rorty's terms, to 'revocabularize'.
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Famule, Olawole Francis. "Art and Spirituality: The Ijumu Northeastern-Yoruba Egungun." Diss., Tucson, Arizona : University of Arizona, 2005. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1372%5F1%5Fm.pdf&type=application/pdf.

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Famule, Olawole Francis. "Art and spirituality : the Ijumu northeastern-Yoruba egúngún /." Tucson, Arizona : University of Arizona, 2005. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1372%5F1%5Fm.pdf&type=application/pdf.

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Lively, Jennifer L. "Spirituality and Healing: Multicultural Implications within Art Therapy." Digital Commons at Loyola Marymount University and Loyola Law School, 2011. https://digitalcommons.lmu.edu/etd/91.

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This study explores the experience that Art Therapy alums have had in regards to spirituality and healing within a multicultural framework and the implications of art. Narrative based questionnaires with creative art responses were used to gain information about their experiences of spirituality, healing, culture, and art. The data obtained was analyzed using phenomenologically-informed methodology: organized into tables and analyzed vertically and horizontally (Creswell, 1998), the creative art responses scored using FEATS (Gantt, 2009) analysis. From the analysis, clusters of meaning, similarities, and unique experiences emerged and were categorized into 21 emergent categories: Centering, Growth, Connection, Meditation, Prayer, Art as spiritual and healing, Spirituality as inner wisdom, Nature and spirituality, Spirituality as God within, Spirituality as different from religion, Change in religious status over time, Spirituality as changing over time, Spirituality as community, Spirituality as healing, Integration, Prominence of color, Amount of space used, Blend of abstract and concrete images, Inclusion of nature, Choice of Media, and Art responses connected to spiritually associated words. Three overarching themes emerged as relevant to understanding the significance of spirituality and healing within a multicultural framework and the implications of art: Spirituality as highly personalized form of integration, Spirituality as offering a sense of both personal and universal connection, and Art making as a spiritual, healing practice. This study found that all the participants had a rich experience with spirituality and healing, and that this concept of the personal spiritual for each of them did in fact situate itself inside a more multicultural construct. The findings indicate the importance and relevance for spirituality to be included as part of the dialogue in healing and therapy, and more broadly, in culture. Further, it was found that not only was art making implicated within the spiritual and healing process, it was, in fact, a main tool of the spiritual practice.
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Nguyen, Chau. "Spirituality, Mindfulness, and Art-Making in Mitigating Compassion Fatigue." Digital Commons at Loyola Marymount University and Loyola Law School, 2019. https://digitalcommons.lmu.edu/etd/774.

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This study is an art exploration of the combined use of mindfulness practice, cultivated through a body-scan meditation, and art-making in mitigating compassion fatigue for a beginning clinician. The researcher used an arts-based inquiry with a quantitative component in her data collection and analysis. A reliable, evidenced-based test was self-administered at the beginning and end of the data collection to measure compassion fatigue and compassion satisfaction. The arts-based inquiry included the researcher engaging in a body-scan meditation, journaling, and art-making over a period of four weeks as methods to process the relationship between mindfulness practice, art-making practice, and compassion fatigue in her clinical work at a community based mental health agency. The body-scan meditation provided insight into the clinician’s experiences and conceptual understandings. Journaling provided a tool for reflection and analysis of the researcher’s engagement in mindfulness and art-making. The art-making process offered a more in-depth understanding of the researcher’s application of mindfulness, as a tool, in clinical practice with her clients. The One-Canvas Process Painting can be utilized as a tool to reflect the researcher’s transformative learning process about her countertransference with clients. The data analysis in this study indicates that engaging in mindfulness practice and art-making practice can increase a beginning clinician’s compassion satisfaction within her clinical work.
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Wolfe-Alegria, Eduardo. "Meta/Physicals: Surrealism, spirituality and figuration in contemporary art." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/13634.

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In the following thesis entitled Meta/Physicals: Surrealism, spirituality and figuration in contemporary art, I focus on an interpretation of spirituality ultimately separate to religion, that encompasses notions of a vital force underpinning existence, which acknowledges the innate connectedness of all “things,” and which is open to notions of the paranormal, aiming to discuss this interpretation of spirituality, in relation to contemporary art and in particular to figurative contemporary art. In the first chapter, I address a number of ways in which contemporary art and art discourses relate to the spiritual with emphasis on those of the sublime and Jane Bennett’s New Materialism. In chapter two, I discuss a spiritual interpretation of both Surrealism and Critical Surrealism identifying them as appropriate discourses through which to address contemporary figurative-spiritual artworks when discussed in conjunction with New Materialism and the sublime. In chapter three, I explore the work of a number of contemporary artists whose work can be discussed through this interpretive “triangle”, and in chapter four, I discuss my own work and practice through this framework, relating it to the artists discussed in the previous chapter, asserting that through my practice and research I have identified appropriate discourses through which to discuss spirituality and figurative contemporary art together. The creative work generated in relation to this research is a large scale watercolour and ink painted quadriptych, approximately 430 cm by 240 cm, to be exhibited in the Sydney College of the Arts Post-Graduate Exhibition in December 2014. The painting will be floated off the free-standing wall in section D3 of the SCA galleries. The painting depicts an underwater environment, part ocean part cosmos, in which animals, humans, plants, bones and shells, coalesce and disperse in a kind of murky underwater mélange. In this work, the ocean serves as a metaphorical underpinning with its manifold connotations of creation, destruction and rebirth, setting the stage for a contemporary myth, which at its core celebrates our inert connectedness, cycles of life and death, and the overwhelmingly abundant vitality that flows through us all.
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Hoover, Holly Lynn. "Diamonds in the rough : a journey of human spirituality /." Online version of thesis, 1993. http://hdl.handle.net/1850/11742.

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Books on the topic "Spirituality in art"

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Nasr, Seyyed Hossein. Islamic art & spirituality. New Delhi: Indira Gandhi National Centre for the Arts, 1990.

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Matthew, Fox. Art and spirituality. Oakland: California College of Arts and Crafts, 1995.

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Nasr, Seyyed Hossein. Islamic art and spirituality. Ipswich, Suffolk: Golgonooza Press, 1987.

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Nasr, Seyyed Hossein. Islamic art and spirituality. Albany: State University of New York Press, 1987.

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Bouckaert, Luk, Knut J. Ims, and Peter Rona, eds. Art, Spirituality and Economics. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-75064-4.

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Rosemary, Crumlin, and Knight Anthony, eds. Aboriginal art and spirituality. North Blackburn, Vic: Collins Dove, 1991.

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Josef, Albers. Josef Albers: Spiritualità e rigore = spirituality and rigor. Cinisello Balsamo, Milano: Silvana editoriale, 2013.

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Louwrien, Wijers, and Pijnappel Johan, eds. Art meets science and spirituality. London: Academy Editions, 1990.

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Balai Seni Lukis Negara (Malaysia), ed. Art & spirituality =: Kesenian dan kerohanian. Kuala Lumpur, Malaysia: National Art Gallery, 1995.

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A, Eigo Francis, ed. Imaging Christ: Politics, art, spirituality. Villanova, Pa: Villanova University Press, 1991.

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Book chapters on the topic "Spirituality in art"

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Balascio, Sarah. "Spirituality." In Art Therapy Directives, 101–4. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003413363-24.

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Padgett, Anthony. "Digital Spirituality." In Explorations in Art and Technology, 219–24. London: Springer London, 2002. http://dx.doi.org/10.1007/978-1-4471-0197-0_25.

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Gatlin, Rochelle. "Education, Art and Spirituality." In American Women Since 1945, 153–66. London: Macmillan Education UK, 1987. http://dx.doi.org/10.1007/978-1-349-18896-3_9.

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de Silva, Padmasiri. "The Lost Art of Sadness." In Passion, Death, and Spirituality, 175–89. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4650-3_13.

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Zhang, Yasha. "Spirituality and Chinese Rock Art." In Rock Art and Sacred Landscapes, 85–102. New York, NY: Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-8406-6_6.

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Sun, Yuan, and Zhu Wang. "Materiality or Spirituality." In Proceedings of the 2022 International Conference on Science Education and Art Appreciation (SEAA 2022), 1217–22. Paris: Atlantis Press SARL, 2022. http://dx.doi.org/10.2991/978-2-494069-05-3_146.

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Fry, Louis W. "Spiritual Leadership: State-of-the-Art and Future Directions for Theory, Research, and Practice." In Spirituality in Business, 106–24. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230611887_7.

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Machado, Cristiana Lopes, and Tania Stoltz. "Art, Creativity and Socio-Emotional Development of High Ability/Gifted Students: Considerations Based on Vygotsky." In Education – Spirituality – Creativity, 259–73. Wiesbaden: Springer Fachmedien Wiesbaden, 2021. http://dx.doi.org/10.1007/978-3-658-32968-6_14.

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Ghuman, Karminder, Michael A. Wride, and Philip Franses. "Practical Spirituality: The Art and Science of Conscious Living." In Practical Spirituality and Human Development, 39–57. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-3687-4_4.

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Hertog, Gerard den. "The Heidelberg Catechism and the Art of Dying and Living." In The Spirituality of the Heidelberg Catechism, 194–205. Göttingen: Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666550843.194.

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Conference papers on the topic "Spirituality in art"

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Kojaing, Katharina. "The Meaning of Gong Waning Music Spirituality In The Community Death Ritual of Sikka District." In Proceedings of the 1st Conference of Visual Art, Design, and Social Humanities by Faculty of Art and Design, CONVASH 2019, 2 November 2019, Surakarta, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.2-11-2019.2294937.

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Thanachaisakul, Weena, and Ariyabhorn Kuroda. "Exploration of Spirituality in Retirees to Create an Art Activity Model for Enhancing Spiritual Well- Being." In 6th Annual International Seminar on Transformative Education and Educational Leadership (AISTEEL 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.211110.141.

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Božić, Jadranka. "Antropologija obrazovanja u digitalnom dobu." In Nauka i obrazovanje – izazovi i perspektive. University of Kragujevac, Faculty of Edaucatin in Uzice, 2022. http://dx.doi.org/10.46793/noip.029b.

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The text considers the anthropological consequences of living in the digital, postmodern age and their effects on the education system and culture. In accordance with an immeasurable role of art education in personality development, we speak of art as the highest expression of human creativity. The contemporary, dominantly technical, development of science, being detached from culture, has an important influence on both school and university education. We point to transdisciplinarity as a possibility for integrative research, reconciliation of science(s), arts and spirituality, with the aim of incarnating human beings. The unfavorable impact of the information abundance in which the generation of “digital natives” is growing up is reflected in the increasingly dangerous disproportion between technological and anthropological potentials.
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Dimitrakopoulou, Georgia. "WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.

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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.
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Dimitrakopoulou, Georgia. "THE CONFLICT BETWEEN ENERGY AND URIZEN. BLAKE�S ALIENATED REASON AS THE SOURCE OF OPPRESSION IN THE HUMAN MIND AND IDENTITY." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs10.17.

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In my paper, the version of Urizen�s creation and existence particularly refers to/concerns the contrast/conflict between energy and reason. In Blake�s mythological system, Urizen is a false God which represents the distortion of truth and concerns the pragmatic, unspiritual apprehension, and appreciation of the mundane world as a creation of falsity which must be accepted by humans in order to survive, to secure life and multiply. Urizen creates and lives in an alienated and enslaving realm, a distorted mental state which is detached from God�s truth. Personified in Urizen, the human reason is false consciousness and derives from impure energy. Urizen is an abstraction of the human self. It is the �holy� God of pragmatism in real life. The [First] Book of Urizen presents Blake�s ideas about human error, false consciousness and its aftermaths. The book is an exposition of man�s slavery to a false God and miscommunication with divinity. Miscommunication is the result of reason�s interpolation, suppressed desires and illusory delight. Los, the universal man, the eternal prophet is a false prophet who must acquire true consciousness and humane identity. The estranged, isolated, and false human self must realize his self-delusion and renounce this false God, so as to embrace truth and authenticity. Consequently, believing in this false God man is not an artist and his mundane work has no quality and value. Art, which is communication, is distorted by the human urizenic, false identity. Reason, the reasoning power, rationalization is unable to shape life artistically because Urizen, as a false God hinders genuine creation. Art is an internal discourse of active communication which is based on pure energy and intellectual beauty. Urizen has no position in this discourse because it disrupts the artistic vision and produces false art. Urizen represents inartistic ugliness. It is the representation of error, the devourer and degraded intellect. Urizen is considered Blake�s negative aesthetic and represents the aesthetic category of the ugly. It is also Blake�s aesthetic realism, the �negative sublime� of his aesthetic vision and stands in juxtaposition with his aesthetic idealism. Thus, in Blake�s aesthetics there are two different aspects of the sublime, its negative and positive forms. Urizen being Blake�s negative aesthetic, is a separate category which juxtaposes with the �Sublime of Imagination� and completes his aesthetic vision. Although aesthetic realism is necessary to offer a complete depiction of Blake�s sublime, it is not the vision of beauty and spirituality. Nevertheless, it is essential to supplement Blake�s aesthetics.
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Munteanu-Iorga, Ionuta-Natalia. "Perspectives on a Philologic and Academic Cannon on Virgil Nemoianu’s Theories." In Conferință științifică internațională "Filologia modernă: realizări şi perspective în context european". “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2022. http://dx.doi.org/10.52505/filomod.2022.16.07.

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The problem of the Literary Canon is stated by the Romanian theorist Virgil Nemoianu several times and from different critical perspectives of the time – each perspective is seeking to reflect an era and its influences, a certain cultural and artistic typology, the cultural projects and products of a canonical era, the spirituality and politics of the time, as well as the ideological disputes that re-establish from one century to another great canonical European literatures. Systematized thematically and through editorials published between 1967 and 2011, the Romanian professor’s concerns related to the canon are written with great precision – enlightening philological and historical details. Into the same unison with the educated voices of the great universities in Europe and America, Virgil Nemoianu will start the discussion about the phenomenology of the literary Canon by using the tools of referring to the European literary details and referring to the European cultural studies. As a framework, within his academic concerns, there is the idea of complexities and cultural continuities, which together with the ideas of aesthetic and moral emergences, both creates veritable encyclopedic studies that the Romanian theorist he dedicated to Minor European Romanticism, then to Structuralism, and finally to Postmodernism and cultural Globalism. By discussing the importance of the canonical lists, as well as by proposing provocative ideas supposed to aim at the correct understanding of the academic curriculum, Virgil Nemoianu initiates a debate that even gives us the opportunity to discuss the cultural phenomena that determine the modification of the canon. In particular, the Romanian professor gives interest to a canon in perpetual transformation – The Hospitable Canon – a hospitable canon, which involves transitions from a rigidity of the interpretation of literature – to an interpretive plurality. Therefore, these methodological filters have a catalytic role, becoming reagents that lead to a new interpretive synthesis. They also manage to lead to the theoretical core of Professor V. Nemoianu’s reflections: the canon and canonicity allow the observation of the secondary, the marginal, the interdependencies and the intertextualism within the canonical literatures – towards to redefine the social, art and spirituality.
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Nguyen Thi, Yen. "The Three-Tiered World (Tam Phu) of the Tay People in Vietnam through the Performance of Then Rituals." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.13-3.

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The Tay people represent an ethnic minority in the mountainous north of Vietnam. As do Shaman rituals in all regions, the Shaman of the Tay people in Vietnam exhibit uniqueness in their languages and accommodation of their society’s world view through their ‘Then’ rituals. The Then rituals require an integration of many artistically positioned and framed elements, including language (poetry, vows, chanting, the dialogue in the ritual), music (singing, accompaniment), and dance. This paper investigates The Art of Speaking of the Tay Shaman, through their Then rituals, which include use of language to describe the imaginary journey of the Shaman into the three-tiered world (Muong fa - Heaven region (Thien phu); Muong Din - Mountain region (Nhac phu); Muong Nam - Water region (combination of Thuy phu and Dia phu) to describe dealings with deities and demons, and to describe the phenomenon of possession. The methodic framework of the paper thus includes discussions of in the comparison between the concept of the three-storey world in the Then ritual of the Tay people with the concept of Tam Tu phu in the Len dong ceremony of the Kinh in Vietnam. Thereby, it clearly shows the concept of Tay people of the universe, the world of gods, demons, the existence of the soul and the body, and the existence of human soul after death. The study contributes to Linguistics and Anthropology in that it observes and describes the world views of a Northern Vietnamese ethnicity, and their negotiation with spirituality, through languages of both a spiritualistic medium and society.
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Chagas, Virginia Oliveira, Nathalia Bandeira de Almeida, Barbara de Lima Lucas, and Danilo Lopes Assis. "Influence of spirituality on quality of life in community-dwelling elderly: Integrative literature review." In VI Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvimulti2024-023.

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Aging brings with it some limitations that become more pronounced with advancing age, and psychological, physical, behavioral, and social changes can reduce the quality of life of the elderly, who seek spirituality. Spirituality is a tool for coping with difficulties and attributing meaning to life, providing hope, faith, and motivation. This study analyzed the health aspects associated with spirituality in community-dwelling elderly people. This is an integrative review that synthesized the scientific production with the guiding question: What scientific knowledge production on health-related aspects are associated with better levels of spirituality in community-dwelling elderly people in Brazil? Articles with the descriptors in Portuguese and English were selected: spirituality, aged, and quality of life with the following inclusion criteria: published in full, available electronically, in Portuguese, English, and/or Spanish, published between 2015 and 2020, in the SciELO, LILACS, PubMed, and Capes Periodical Portal databases. A total of 130 articles were identified, and 15 were selected that presented evidence on the influence of spirituality on the quality of life of the elderly. After reading the articles, two categories of analysis emerged: I – The experience of spirituality in situations of chronic diseases, and II – The relationship of spirituality with the well-being/quality of life of the elderly. Most of the studies showed positive effects of spirituality on health outcomes, with better physical health conditions, quality of life, longer survival, lower rates of depression and lower prevalence of chronic diseases. In addition, it demonstrated the ability to withstand limitations and protect against stress in the face of changes in aging. Finally, the results indicate a positive influence of spirituality on the quality of life of the elderly. The importance of spirituality for health practices and the need to value it and include it in professional health training are highlighted.
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Hornung, Severin, and Thomas Höge. "Exploring Mind and Soul of Social Character: Dialectic Psychodynamics of Economism and Humanism in Society, Organizations, and Individuals." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.003.

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Abstract Building on and extending previous theorizing, this contribution draws on the critique of neoliberal ideology in conjunction with radical humanism to deconstruct the ambivalent normative foundations of applied psychology and related fields of social science. Presented is a systemically embedded and integrated dialectic and dynamic model of ideological undercurrents shaping the political-economic, social-institutional, and psychodynamic structures of society, organizations, and individuals. Integrating dialectic antipodes of genuine ideas versus interest-guided ideology with social character theory, neoliberal economistic doctrines and antithetical humanist philosophical concepts are contrasted as opposing political, social, and psychological or “fantasmatic” logics. Based on psychoanalytic theory, neoliberal fantasies of success, superiority, and submission are derived from these and positioned against humanist consciousness of evolution, equality, and empowerment. This normative fabric of advanced capitalist societies is interpreted with reference to the conference theme as the mind and soul of social character. Economistic psychodynamics are linked to social alienation, humanist antipodes to psychological fulfilment. Personal meaning is introduced as a meta-dimension of existential alienation, respectively, wellbeing. Stressing the fundamental unity of insights regarding external and internal realities, complementarity of denaturalization and critique of societal ideologies with critical self-reflection and personal development is recommended. In this sense, the presented analysis aspires to contribute to clearing the mind and strengthening the soul by cultivating radical humanist philosophy versus neoliberal economistic rationality. KEYWORDS: Neoliberal ideology, radical humanism, dialectic analysis, psychodynamics, social critique, ethical issues
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Corpuz, Abigail. "Adverse Childhood Experiences and complex PTSD: A Theoretical Model Exploring Psychedelic Drugs as a Therapeutic Treatment." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.001.

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Abstract Complex posttraumatic stress disorder (cPTSD) has several detrimental consequences, including severe anxiety, emotional detachment, mood irregularities, and vivid flashbacks to trauma. In many cases, cPTSD can be linked back to adverse childhood experiences (ACEs). Treatments for cPTSD that involve psychedelic drugs are potentially beneficial, but unfortunately they are understudied in psychology labs due to their classification as a Schedule I substance. Thus, theoretical work is needed to explain potential mechanisms involved in treatment programs. In this new theoretical model, I clarify the mechanistic links between ACEs and cPTSD and then examine why psychedelic drugs may be an ideal therapeutic tool for the treatment of cPTSD. Toxic stress theory posits that exposure to extreme, frequent, and persistent ACEs without the presence of a supportive caretaker chronically activates the stress response system (Jones et al., 2021). Toxic stress results in dysregulation of the limbic-hypothalamic-pituitary-adrenal (LHPA) axis, elevating levels of catecholamines, cortisol, and proinflammatory cytokines (Thermo Fisher Scientific, n.d.). The toxic stress induced by ACEs causes cPTSD due to the persistent exposure to multiple adverse events leading to re-experience of the traumatic events, avoidance behaviors, and paranoia. Psychedelic drugs unlock repressed memories, engaging positively with negative self-concept and dysregulated emotions, which are both characteristic of the Disturbances of Self-Organization symptom cluster of cPTSD. Presentation of this theoretical model would allow for public recognition of the potential benefits of this treatment and further exploration into this topic. Keywords: PTSD, psychedelics, adverse childhood experiences, stress
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Reports on the topic "Spirituality in art"

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Khomenko, Tetiana, and Yuriy Kolisnyk. Втрати української культури у російсько-українській війні: культурно-інформаційний спротив. Ivan Franko National University of Lviv, March 2023. http://dx.doi.org/10.30970/vjo.2023.52-53.11749.

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The authors explored the activity of mass media and cultural organizations aimed at clarification of the current problematic issue – preservation of Ukrainian cultural heritage under the conditions of the full-scale invasion of Russia into Ukraine. The authors emphasize that occupants not only destroy historic buildings, i.e. material objects, but also steal art values, destroy library and archive funds; their actions are aimed at destruction of our spirituality, identity and history. It is pointed out that there are the main streams in the work of journalists, experts, and culture figures, namely: fixation of losses, propaganda of the Ukrainian culture in the world, expert evaluation of the restitution possibilities, and filling of the culture material with patriotic sense. The full-scale invasion of Russia into Ukraine on the 24th of February 2022 led to the numerous loss of life, ruination of the military, civil and infrastructure objects. But the state-aggressor destroys and robs our culture in this war. Since the beginning of the war mass media have been actively informing about the situation in the regions, which happened to be at the line of the Russian troops attack. The information was in particular about the fact that different educational establishments, libraries and their funds, museums with valuable collections, theatres, religious buildings and historic buildings had been ruined. To tell the truth the information was incomplete due to the limited opportunities to monitor the situation. However, later it has been systematized. The work of journalists and experts contributed to this since they stated the criminal acts of Russia, informing about the ruination facts of historic, sacral, cultural monuments, devastation of many museum collections, destruction of library and archive funds. Digitalization of the Russian war crimes against Ukrainian culture became one more important work aimed at preservation of the Ukrainian cultural heritage. It was done by means of interactive maps of the Ukrainian cultural losses and it enables documenting crimes of the occupant army and spreading this information at the international level. Key words: culture, cultural front, cultural losses, cultural values, cultural heritage, war, media.
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Los, Josyp. Панорама сенсів: аргументи авторитетів світоглядної публіцистики. Ivan Franko National University of Lviv, March 2023. http://dx.doi.org/10.30970/vjo.2023.52-53.11731.

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The article deals with the problem of the meaningfulness (essence) of the worldview journalism in the context of the argumentative resources of the work of influentive authors, for which the missionary role of the word is decisive. The search for meaning has been debated for centuries by orators, philosophers, psychologists, writers, sociologists, historians, journalists, and so on. In addition to other factors, a combination of the principles of worldview journalism and conceptual humanitarianism gives effective results. The author explores the acute problem of the effectiveness of a journalistic text through the prism of knowing the truth, meaning, since this is precisely where the source of wisdom is found; we are talking about spirituality, culture, historical memory. As influental authors proved with their arguments, the collection of facts is not enough, it is important to find the meaning of the existence of the individual, communities, and humanity. A number of examples show how the speakers of worldview journalism use all texts, not only from the archives: we are talking about poetry, art, in general, about literature, which revealed the most truth. Figuratively speaking, it is not only about the world of borders, it is important to consider horizons. Turning information into a commodity, focusing on “seasonal” interest based on the materialism of facts, or the inadequacy of many concepts and categories, the faking of media, relativity, obscurity of texts, anti-culture, in other words, the revolution of nihilism inevitably relativizes the very essence of journalism. If creative life is a manifestation of the freedom of the spirit, based on authentic truth, then we should strive to achieve the “extension of vision”, to master combinatorial (combinative) thinking. The ability to think in this way differs from ordinary logic in which the main universal thing remains in the center of attention, and the personality is not lost in individual details. Consequently, we can build a genealogy of ordered things and concepts, feel their inner relationship. Key words: meaning, worldview, journalism, argument, influence, moral principles, creativity.
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Safi, Omid. ABOUT US NEWS & EVENTS LIBRARY AEMS RESEARCH PUBLICATIONS THE FAIRFAX INSTITUTE “GOD COMMANDS YOU TO JUSTICE AND LOVE” Islamic Spirituality and the Black-led Freedom Movement. IIIT, October 2020. http://dx.doi.org/10.47816/01.005.20.

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Cornel West, widely seen as one of the most prophetic intellectuals of our generation, has famously said: “Never forget that justice is what love looks like in public.” This teaching, bringing together love and justice, also serves as one that links together the highest aspirations of Islamic spirituality and governance (Ihsan) and justice (‘adl). Within the realm of Islamic thought, Muqtedar Khan has written a thoughtful volume recently on the social and political implications of the key concept in Islamic spirituality, Ihsan.[1] The present essay serves to bring together these two by taking a look at some of the main insights of the Black-led Freedom Movement for Islamic governance and spirituality.
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Kelley, Allyson, Brighten Crawford, Morgan Witzel, Kaden Martin, Ashley Weigum, Kelley Milligan, and Curtis Hartley. Spirituality in the Workplace: A qualitative study of spiritual practices of a small woman-owned research and evaluation company. Allyson Kelley & Associates PLLC, April 2024. http://dx.doi.org/10.62689/cx0hnl.

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Workplace spirituality has been defined as a framework for organizational values that is part of the culture, connection, and future. AKA is a small woman-owned, spirit-led business. Our mission and vision direct us toward programs, research, evaluation, and communities that match our values, theories, and interests. Because spirituality is essential for wellness, well teams, and well communities, we designed this study to explore AKA team member views about spirituality and how they incorporate spirituality in their work. The following research questions to guide this study: 1) What are some spiritual practices of AKA team members? and 2) How do spiritual practices influence the inner self, outer self, and team/clients? Methods: Data for this study were collected from AKA Associates with Zoom interviews from May 2023 to July 2023. Interviews were audio recorded, transcribed using Otter.ai, cleaned, and coded using thematic analysis. Results: The research team contacted twelve AKA associates; nine were eligible to participate. Two were male, and seven were female. The thematic analysis revealed three major workplace spirituality themes: beliefs, practices, and experiences. Spiritual beliefs varied among the team. Many cited a belief in God or a higher power. Others mentioned goodness, altruism, and a Divine connection to the path they are on. Practices have to do with the outer self and what we do, what we see, and what we hear. AKA associates’ practices vary from prayer, journaling, forgiveness, burning sage, being in nature, attending church, having joy, gratitude, and involvement in church/faith communities. AKA associates talked about their varied experiences, including service, generosity, empowerment, grounding, integrity/accountability, advocacy, and authenticity. Discussion: This qualitative study found that beliefs, practices, and experiences create connections and enduring relationships. Within the AKA team, beliefs varied about spirituality. Some believed in a Creator or God; others talked about a higher power, goodness, or nothing. Spirituality in the workplace has the potential to improve the health and well-being of employees and clients served. Spiritual beliefs vary within individuals and organizations; what is most important is the experiences that result from a spiritual orientation. When personal, organizational, and spiritual values align, growth, creativity, and innovation happen.
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Murray, Chris, Keith Williams, Norrie Millar, Monty Nero, Amy O'Brien, and Damon Herd. A New Palingenesis. University of Dundee, November 2022. http://dx.doi.org/10.20933/100001273.

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Robert Duncan Milne (1844-99), from Cupar, Fife, was a pioneering author of science fiction stories, most of which appeared in San Francisco’s Argonaut magazine in the 1880s and ’90s. SF historian Sam Moskowitz credits Milne with being the first full-time SF writer, and his contribution to the genre is arguably greater than anyone else including Stevenson and Conan Doyle, yet it has all but disappeared into oblivion. Milne was fascinated by science. He drew on the work of Scottish physicists and inventors such as James Clark Maxwell and Alexander Graham Bell into the possibilities of electromagnetic forces and new communications media to overcome distances in space and time. Milne wrote about visual time-travelling long before H.G. Wells. He foresaw virtual ‘tele-presencing’, remote surveillance, mobile phones and worldwide satellite communications – not to mention climate change, scientific terrorism and drone warfare, cryogenics and molecular reengineering. Milne also wrote on alien life forms, artificial immortality, identity theft and personality exchange, lost worlds and the rediscovery of extinct species. ‘A New Palingenesis’, originally published in The Argonaut on July 7th 1883, and adapted in this comic, is a secular version of the resurrection myth. Mary Shelley was the first scientiser of the occult to rework the supernatural idea of reanimating the dead through the mysterious powers of electricity in Frankenstein (1818). In Milne’s story, in which Doctor S- dissolves his terminally ill wife’s body in order to bring her back to life in restored health, is a striking, further modernisation of Frankenstein, to reflect late-nineteenth century interest in electromagnetic science and spiritualism. In particular, it is a retelling of Shelley’s narrative strand about Frankenstein’s aborted attempt to shape a female mate for his creature, but also his misogynistic ambition to bypass the sexual principle in reproducing life altogether. By doing so, Milne interfused Shelley’s updating of the Promethean myth with others. ‘A New Palingenesis’ is also a version of Pygmalion and his male-ordered, wish-fulfilling desire to animate his idealised female sculpture, Galatea from Ovid’s Metamorphoses, perhaps giving a positive twist to Orpheus’s attempt to bring his corpse-bride Eurydice back from the underworld as well? With its basis in spiritualist ideas about the soul as a kind of electrical intelligence, detachable from the body but a material entity nonetheless, Doctor S- treats his wife as an ‘intelligent battery’. He is thus able to preserve her personality after death and renew her body simultaneously because that captured electrical intelligence also carries a DNA-like code for rebuilding the individual organism itself from its chemical constituents. The descriptions of the experiment and the body’s gradual re-materialisation are among Milne’s most visually impressive, anticipating the X-raylike anatomisation and reversal of Griffin’s disappearance process in Wells’s The Invisible Man (1897). In the context of the 1880s, it must have been a compelling scientisation of the paranormal, combining highly technical descriptions of the Doctor’s system of electrically linked glass coffins with ghostly imagery. It is both dramatic and highly visual, even cinematic in its descriptions, and is here brought to life in the form of a comic.
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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.003.

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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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