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Dissertations / Theses on the topic 'Spirituality'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Pedraza, Lisandra. ""Because they are spiritually discerned" spirituality in early childhood education /." Columbus, Ohio : Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1148754582.

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2

Weglarz, Carolee. "Sculptured spirituality /." Online version of thesis, 1994. http://hdl.handle.net/1850/11955.

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3

Versluys, Cornelia. "Creative interaction between Australian aboriginal spirituality and biblical spirituality." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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4

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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5

Landkildehus, SÃ¸ren. "Underway to spirituality." Thesis, University of Reading, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421634.

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6

Waller, Henry. "Spirituality and aging." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2885.

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Explores the beneficial effects and values that spirituality and religion present when addressing the elder population aged 60 and over. Also, examines the potential implications of integrating spirituality as a treatment model approach into direct social work practice and recommends possible changes for social work curriculum. Quantitative data was obtained through a convenience sampling to obtain a true representation of the population of residents in regions of San Bernardino County, California. Qualitative data was obtained through the use of open-ended questions that provided for greater validity, understanding and interpretation of spirituality and how external forces affect this population. Results indicate that elders 60 years and older with spiritual/religious values are better equipped to face the challenges of late life and report higher levels of satisfaction compared to elders that do not share the same ideals.

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Scofield, Mary Ellen. "Willa Cather's Spirituality." PDXScholar, 1996. https://pdxscholar.library.pdx.edu/open_access_etds/5262.

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Both overtly and subtly, the early twentieth century American author Willa Cather (1873-1947) gives her readers a sense of a spiritual realm in the world of her novels. '!'his study explores Cather's changing conceptions of spirituality and ways_in which she portrays them in three of her novels. I propose that though Cather is seldom considered a modernist, her interest in spirituality parallels Virginia Woolf's interest in moments of heightened consciousness, and that she invented ways to express ineffable connections with a spiritual dimension of life. In 0 Pioneers! (1913), Cather proposes that those who use their intuition to express themselves recognize and unite with a spiritual current that runs underneath and through all experience and natural phenomena. In The Professor's House (1925), Cather questions whether union with the spiritual current can endure, and doubts the ultimate value of such a union. In Death Comes for the Archbishop (1927), she suggests that recognition of this spiritual current comes and goes, and resigns herself to the need for spiritual traditions, such as Catholicism, to be able to sustain belief in the current, to sense it, and to value a union with it. All her life, Cather searched for spiritual meaning, expressed in her interest in the philosopher Henri Bergson, in connections between art and religion, and in the Episcopal Church. Cather's conception of spirituality changes, but the spiritual dimension of her novels commonly includes a sense of space, place, transcendence and ambiguity. Because the spiritual realm is beyond words, Cather uses juxtaposition and repetition to create an expansive, imaginative space that resonates silently through her stories. Powerful landscapes express the spiritual realm, and enhance characters' ability to recognize it. Awareness of this realm allows characters to transcend mental and cultural barriers and experience a common consciousness. Cather embraces darkness and contradictions as part of the spiritual realm, resulting in powerful ambiguities. As her spiritual vision changes during her life from exuberant to deeply reserved, these ambiguities become increasingly highlighted in her novels.

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8

Apoifis, Nicholas Social Sciences &amp International Studies Faculty of Arts &amp Social Sciences UNSW. "Eco-spirituality: Collective identity and spirituality in the wilderness action group." Publisher:University of New South Wales. Social Sciences & International Studies, 2008. http://handle.unsw.edu.au/1959.4/41283.

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At a peripheral glance the collective action of a social movement group creates a perception of rational and homogenous internal group identity. This fa??ade has led some social movement theorists to take for granted the internal cohesiveness of the groups they are studying. Yet this emphasis on the rationality and structure of collective action over-simplifies the complex and dynamic interactions that occur in the construction of individual and collective identities. Accordingly, the constructivist New Social Movement theoretical paradigm actively eschews these misleading assumptions, instead granting primacy to the study of the reflexive, complex and dynamic interactions that occur in the construction of individual and collective identities. By employing the tools provided by New Social Movement theory my study unravels one such under-researched identity, namely the diverse and multifaceted ??eco-spiritual?? identity. The rich narratives of actors who consider themselves spiritual and are environmental activists are analysed through a case study of the Wilderness Acton Group, a collective within The Wilderness Society, Sydney. Analysis of the fieldwork data informs a theoretical and empirical understanding of social movements with regard to the negotiation and construction of political goals; trajectory and rejuvenation; individual movement motivation and participation; ongoing construction of group identity and solidarity; emotional commitment; action event selection; and group rituals, activism and practices

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9

Gow, Lynda Nancy. "Ministry and spirituality, how are we spiritually nourished by our work of ministry?" Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0015/MQ48827.pdf.

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10

Zurmehly, Deborah Justice. "Investigating Spirituality Within Teaching in Two Early Childhood Classrooms: Enacting Spiritually Connective Teaching." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1408972499.

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11

Brown, David Raymond Carney Jamie S. "Assessment of spirituality in counseling the relationship between spirituality and mental health /." Auburn, Ala, 2008. http://repo.lib.auburn.edu/EtdRoot/2008/SPRING/Counselor_Education,_Counseling_Psychology,_and_School_Psychology/Dissertation/Brown_David_52.pdf.

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12

Chun, James Jongmon. "The spirituality of the lucan Jesus : A challenge to Korean protestnat spirituality." Thesis, University of Sheffield, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.515266.

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13

Nel, Andre. "Spirituality in business : an investigation into spirituality, spiritual leadership and organisational performance." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/18193.

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Thesis (MBA)--Stellenbosch University, 2008.
ENGLISH ABSTRACT: The integration of spirituality into the workplace is leading to a change in the lives of business leaders and employees. It is becoming evident that spirituality in the workplace is not only having an effect on a personal level through dimensions such as improved well-being, greater connectedness, self-awareness and wholeness, but also improving organisational performance and giving organisations a competitive edge. The objective of this research document is to illustrate the relationship between Spiritual Leadership and positive Organisational Performance. Employees are coming to work for more than just economic prosperity; they are searching for meaning in their work and spiritual leaders need to transform business to enhance not only the well-being of employees and help them with their search for meaning, but also increase their performance excellence. One of the most important new strategic drives for leaders is to be spiritual leaders and therefore create a place of work which provides both a challenging work environment and a work environment which provides a sense of meaning for employees. Spiritual leadership leads to the transformation of the workplace into an environment which incorporates productivity, wholeness, meaning, creativity and connectedness.
AFRIKAANSE OPSOMMING: Die integrasie van spiritualiteit in die werksplek lei tans tot 'n verandering in die lewens van besigheidsleiers en werkememers. Dit is besig om duidelik te word dat spiritualiteit in die werksplek nie net 'n invloed het op 'n persoonlike vlak deur faktore soos verbeterde gesondheid, groter verbondenheid, self-bewustheid en heelheid het nie, maar dat dit ook lei tot 'n verbetering in besigheids prestasie en dat dit besighede 'n kompeterende voordeel kan bied. Die oogmerk van hierdie studie is om die verhouding tussen spirituele leierskap en verbeterde besigheids prestasie toe te lig. Werknemers gaan werk toe op soek na meer as net ekonomiese vooruitgang; hulle is op soek na betekenis in hul werk en die spirituele leier moet besigheid vervorm om nie net die welstand van die werknemer te verbeter en hulle met hul soektog na betekenis te help nie, maar ook werksprestasie verbeter. Een van die belangriskte nuwe strategiese rigtings vir beisgheidsleiers is om spirituele leiers te wees en daardeur 'n werksplek te skep wat beide 'n uitdagende werksomgewing is, sowel as 'n werksomgewing waarin die werknemer betekenis kan vind. Spirituele leierskap lei tot die transformasie van die werksplek tot 'n omgewing wat produktiwiteit, heelheid, betekenis, kreatiwiteit en verbondenheid insluit.

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14

Fjelstrom, Jo. "Spirituality and atheist social work students| Contributions for curriculum content on spirituality." Thesis, Colorado State University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10138058.

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The purpose of this constructivist study was to gain information about a criterion sample of atheist social work students concerning their experiences and perspectives of spirituality and curriculum content on spirituality. Most of the twenty-two participants formed their atheist worldviews against the tide of a religious upbringing, primarily due to their assessment of a dissonance between their evaluations of reality and religious beliefs. From the findings and the literature, suggestions are made for curriculum content on spirituality: (a) educators should frame worldviews as constructions and treat mystical elements as cultural phenomena; (b) content should have a professional focus with academically appropriate content; (c) curriculum content should be planned around the goal of training social work students to effectively address issues about worldviews in practice; (d) inclusive language and content should be utilized that covers all worldviews, including atheist and other naturalist worldviews; (e) biases, stereotypes, and privilege should be addressed and countered; (f) specific dialogic techniques should be developed for use in the classroom; (g) educators who will teach content on worldviews should have specific training for teaching material on spirituality and worldviews; and (h) a task force should be formed to create guidelines for curriculum content on spirituality.

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15

Vicari, Sandra K. Mogilka Judith Ann. "Spirituality in educational leadership." Normal, Ill. Illinois State University, 2003. http://wwwlib.umi.com/cr/ilstu/fullcit?p3108313.

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Thesis (Ph. D.)--Illinois State University, 2003.
Title from title page screen, viewed October 12, 2005. Dissertation Committee: Judith A. Mogilka (chair), Patricia H. Klass, Paul J. Baker, Sharon Hull. Includes bibliographical references (leaves 109-125) and abstract. Also available in print.

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16

Erni, Francis D. "Franciscan spirituality and scripture." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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17

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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18

Pryce, Alison Valerie Mary. "Post-traditional feminist spirituality?" Thesis, Lancaster University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302415.

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19

Wintersgill, Barbara. "Teenagers perceptions of spirituality." Thesis, University of Warwick, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.534765.

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20

Altinli-Macic, Merve. "Turkish students' spirituality today." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12299/.

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Spirituality is a universal phenomenon; however, its conceptualization can differ from one culture to another. The meaning of the concept has been changing since the last couple of decades. Even though it has been previously regarded as a religious concept in terms of institutional organized religion, its meaning has altered over time initially towards personal spirituality based on religion, and then, towards spirituality totally untethered from religion in which popular interest is growing. This shift in its meaning attracted the attention of researchers, and therefore, it has become a topic of concern in academia. Nevertheless, the majority of studies have mainly been conducted in western countries with largely Christian populations. On the other hand, the research in other parts of the world is relatively scarce. Turkey is a country that forms a bridge between the West and the East, and historically has a religious culture, with a Muslim majority population. It has begun embracing western values along with the process of secularisation since the beginning of the last century. This westernizing trend has become even more evident in the so-called global era. Therefore, the objective of this investigation is to explore the contemporary perceptions of spirituality in a Turkish context. Moreover, it aims to examine whether the popular perceptions of spirituality that emerged in the western world exist in Turkey. Accordingly, qualitative interviews have been conducted with undergraduate and postgraduate university students from the departments of Psychology and Theology in Turkey. Consequently, it is found that the understandings of the term among the participants are similar to contemporary definitions of spirituality in the West. Correspondingly, it is argued that the western European conceptualisations of the term might be applicable with some qualifications in the Turkish context since there is not a substantial difference between the perceptions of spirituality in the West and Turkey.

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21

Alberts, Margaretha Elizabeth. "Spirituality and business leadership." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/1803.

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Thesis (MPhil (Information Science))--University of Stellenbosch, 2006.
The theme for this study was inspired by an intuitive and cognitive awareness of, and concern for, the challenges and complexities faced by business leaders in the twentyfirst century. The shift from the industrial to the post-industrial era has brought about a new, complex network of activities globally. The increasing uncertainties and divides that are facing the business world - as well as society in general - have led to the hypothesis that the old paradigms and the existing repertoire of leadership approaches to business are no longer effective. The shift to a networked society also demands a shift in the consciousness levels, virtues and values of business leaders. This view is built on the premise that, under certain conditions and in certain situations, business is an important driver of transformation in general. Business has the ability and the power to influence the whole, i.e. societies, communities, environments, etcetera. The assumption is that business per se could be an important catalyst of change in society, and that business leaders are certainly accountable for the co-creation of a sustainable and meaningful environment. Business’ role is now often understood as serving the whole, i.e. accepting some responsibility for all or most processes in which the business may be involved. Business leaders’ values and worldviews are perceived as sometimes directly influencing their decision-making processes, and the argument, therefore, is that a new consciousness or a values-based, holistic approach to business and society – i.e. spirituality – could be an enabler in creating meaning that can incorporate these dimensions. The awareness of the challenges for business leadership was enhanced by a statement made by Manual Castells (1998:368) that, in the Information Age, there is “an anxious search for meaning and spirituality”. This study particularly addresses the personal, transpersonal and organisational transformations that are influencing our ability to make sense and to create meaning in the context of post-industrial business. The theme of sense-making in organisations has been influenced by the theories of Karel Weick in particular. The hypothesis is that mental intelligence alone is no longer sufficient for the interpretation of the postindustrial landscape, and it argues the importance of business leaders’ developing spiritual intelligence and a new spiritual awareness as a probable enhancer of transformation and sustainability. The spirituality that is needed provides a holistic, values-based approach and the consequent capacity to deal with complexity and change that was lacking in previous management frameworks. The theories on spirituality and spiritual intelligence are based on the principles of quantum physics, or the “new science” as described by physicists such as Heisenberg, Bohm, Capra, Kaku and others. A comparison between the Newtonian approach and the quantum approach underpins the argument. The views of specifically Zohar and Marshall were used to substantiate this argument. The principles of spirituality and spiritual intelligence are juxtaposed against the leadership theories of specifically three contemporary authors, i.e. Robert Terry, Jim Collins as well as Richard Barrett. These three authors respectively and collectively argue in favour of the evolvement of a new holistic consciousness and of authenticity in servant leadership. The assumption is that these leadership qualities could enhance interdependency and may lead to sustainability. Spirituality and business leadership is therefore explored as a probable enabler of a process of transformation in people, in organisations and in society, as well as a possible catalyst for creating meaning, fulfilment and sustainability. The line of thought in this study is that people, as an integral part of the universe, are being challenged to change not only themselves, but by virtue of a raised intelligence and holistic consciousness called spirituality, also change the world (organisation) in which they behave, through their leadership conduct. This requires leaders to aspire to a better understanding and interpretation of a new world, and to reflect on the organisation and themselves from more dimensions than purely the cognitive. This study argues that this could include a consciousness that is referred to as spirituality and spiritual intelligence.

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Lakey, Eugene Pierre. "Spirituality in the workplace." Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/820.

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Thesis (MBA (Business Management))--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: This study project addresses the role spirituality in the workplace can play. The conclusion is that although people are different, in the working environment in an organisation, much time is spent together and creating an environment that is a joy to work in, will induce the employees to work with energy and be highly productive. A number of interviews were conducted and factual information was acquired to analyse the effects of spirituality in the workplace. A conclusion is reached that underlines the fact to counter low morale, low productivity and negative attitudes in the workplace it is imperative that we should address the spirituality in the workplace thus ensuring that a positive organisation culture is maintained within the organisation.
AFRIKAANSE OPSOMMING: Hierdie studie projek behandel die rol wat geestelikheid in die werkplek kan speel. Die gevolgtrekking wat gemaak kan word is dat alhoewel mense van mekaar verskil in die werksomgewing binne die organisasie, hulle ‘n groot gedeelte van die dag met mekaar spandeer en vir dié rede is dit van kardinale belang dat ‘n goeie werksklimaat geskep word wat sal bydra dat die werknemer energiek werk en hoë produktiwiteit handhaaf. ‘n Aantal onderhoude was gevoer en feitlike inligting was verkry om die effek van geestelikheid in die werksplek te ondersoek. ‘n Slotsom is bereik dat die feite van lae moraal, lae produktiwiteit en negatiewe ingesteldheid in die werksplek belangrik is om geadresseer te word ten einde te verseker dat geestelikheid in die werksplek toegepas word en dat ‘n positiewe klimaat in die organisasie handhaaf word.

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23

Roane, David S., and Sam Harirforoosh. "De-Conflating Religiosity/Spirituality." Digital Commons @ East Tennessee State University, 2019. https://doi.org/10.5688/ajpe7646.

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Excerpt:To the Editor: Recently, the American Journal of Pharmaceutical Education published a research brief entitled, “Spirituality and Religiosity of Pharmacy Students” by Purnell and colleagues.1 The authors describe their recent survey assessing the presence and impact of religiosity/spirituality on various facets of student life and students’ opinions. In three separate instances, the authors advocate for greater support to be provided by pharmacy schools for student religiosity/spirituality.

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24

Hernandez, Rodrigo, and Andréas Andersson. "Global spirituality - local development." Thesis, Malmö högskola, Fakulteten för lärande och samhälle (LS), 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-27836.

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The purpose of this study was to examine the dynamics between spirituality and development. The point of departure for the study took place in Rishikesh and Dharamsala, in India. Our main object was to examine the role of the Divine Life Society (DLS), in Rishikesh and the Tibetan government in exile, in Dharamsala, in terms of local development. To achieve a solid platform regarding the theoretical framework, relevant studies were made in Hinduism and Buddhism. The study shows that there is a connection between religion and development. Nevertheless, this connection is not unequivocal, hence, in comparison, the results shows differences between the two objects studied. The conclusion of this study is that although there is a connection between spirituality and local development, spirituality in itself doesn’t mean development.

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Watts, Graeme H. "Intellectual disability and spirituality." Thesis, The University of Sydney, 2006. https://hdl.handle.net/2123/27915.

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Intellectual disability, and in particular profound intellectual disability, has an impact on all aspects of a quality of life including that of spiritual development. Some insight into this influence can be gained from a historical review of the attitudes in general towards people with an intellectual disability. Such a review may be especially pertinent when inferences can be drawn from a religious context. References from the Bible through to contemporary sources present, at best, a mixed record. Contemporary responses from the church have taken the form of policies and guidelines, as well as theological argument, encouraging the inclusion of people with intellectual disability in many aspects of church life. Such policies support programs both within and outside the church. In spite of such initiatives there remains a sense of unease regarding the spiritual status of persons with a disability and, in particular, those with an intellectual disability. A field research study addressed the specific issue of the portrayal of disability in the Bible. Given that for many, the Bible is a significant reference source, and for some, literally conveying the word of God, it is a matter for some concern that a majority of Biblical references to disability were perceived as being unfavourable. Calls for a theology of disability are countered by a preference to find a place for disability in an inclusive theology. An acceptance of disability as an integral part of the human state has been supported by reflections on image Dei leading to the concept of a Disabled God. A long-standing scholastic tradition in the church has begun to respond to the influence which may be exerted by non-verbal, nonrational symbolism. That such means of communication may have an influence on the spiritual lives of people with an intellectual disability, is no more evident than in participation in the sacraments, more particularly in the Eucharist. A field research project focussed on possible modifications to the Eucharist such that participation by persons with an intellectual disability may be enhanced. Through omission of content, together with substantial editing and rewarding, a service order was developed with the text supported by auditory, sensory and symbolic input. For persons with a profound intellectual disability, their presence and participation in the Eucharist epitomizes the hope of their spiritual journey.

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Ofstein, Jennifer Beth. "Religion, Spirituality, and Popular Culture: Where College Students Learn About Religion and Spirituality." NCSU, 2007. http://www.lib.ncsu.edu/theses/available/etd-05072007-163109/.

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This study aims to assess if students are learning about religion and spirituality from popular culture, and if it subsequently affects their understanding of their own religious or spiritual identity, or the religious and spiritual identities of others. Utilizing the theoretical frameworks of Perry?s (1970) scheme of Intellectual and Ethical Development, Belenky, Clinchy, Goldberger, and Tarule?s (1986) theory of Women?s Ways of Knowing, and Gerbner?s et al. (1978) Cultivation Theory, I assessed whether students are affected by participating in popular media and if they identify the media as an authority in their own understanding of religion and spirituality.

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Orbinati, Albert G. "Spirituality and learning| An exploration into the understanding of spirituality in adult education." Thesis, Capella University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3727098.

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The purpose of this basic qualitative research was to gain a deeper understanding of how spirituality informs adult learning. Using transformative and holistic learning as major theoretical frameworks, qualitative interviewing was used to identify the viewpoints of eight spiritually focused adult educators associated with the Center for Spirituality. Transcriptions of the interviews were analyzed using inductive and comparative methods to develop a series of codes and themes related to participants’ understandings of spirituality, adult learning, and how spirituality may inform or affect learning as an adult. Results of the study suggest that spirituality informs transformative learning by providing: (a) a context through which adults may understand the meaning of their learning experience, and (b) a context for the justification of deeply held understandings and beliefs—both of which inform the foundation of transformative learning: habits of mind and points of view.

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28

Nofziger, Dylon. "Spirituality under gentile captivity : David J. Bosch's missionary ecclesiology as a guide for spirituality." Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/17460.

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Assignment (M. Div.)--University of Stellenbosch, 2006.
ENGLISH ABSTRACT: Spirituality has become a shibboleth in today’s society, both within and outside of Christianity. In uncovering an ecclesiological grounding for spirituality, we can come to a better understanding of it, gaining helpful insight into the vast field of spirituality. I attempt to do so by using David J. Bosch’s missionary ecclesiology as a point of departure for spirituality on a conceptual level, as well as considering some of the implications of spirituality in our current Western culture.
AFRIKAANSE OPSOMMING: In hierdie mini-tesis word daar gepoog om gebruik te maak van David J. Bosch se missionêre ekklesiologie, as orientasie en 'n begin punt vir spritualiteit. Die implikasies, ten opsigte van ons huidige situasie in die Westerse kultuur, word vervolgens ook ondersoek.

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29

Houston, George Gregory. "Spirituality and Leadership: Integrating Spirituality as a Developmental Approach of Improving Overall Leader Effectiveness." Antioch University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1393592882.

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30

Peasgood, Joyce Marie. "Canadian prairie spirituality the influence of the prairie in giving shape to Christian spirituality /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Swan, Bernadette Nelberta. "Spirituality in cross-cultural counseling." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ30201.pdf.

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Parker, Kimberly Sue. "Spirituality and ethics of eating." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0261.

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Lee, Susan Speicher. "Sexual abuse and stunted spirituality." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Nye, Rebecca. "Psychological perspectives on children's spirituality." Thesis, University of Nottingham, 1998. http://eprints.nottingham.ac.uk/11177/.

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There have been very few attempts to understand the nature of children's spirituality which have undertaken a study of children themselves. More often this topic has been examined through the various perspectives provided by religious, moral, educational and generally adult agenda. This thesis offers a study of children's spirituality drawing on perspectives from developmental psychology. Its intention is to make a distinctive theoretical contribution towards an understanding of children's nature. The methodological approach is that of an empirical, qualitative investigation and analysis. The main data presented are interviews conducted with six and ten year old children in which the opportunity to discuss potentially spiritual experiences, feelings, and issues was encouraged. Chapter 1 explores the history of interest in spirituality reflected in education policy documents, as well as a selective review of the scholarly education literature this has increasingly inspired. Chapter 2 explores the nature of a psychological contribution. Although the spiritual has rarely found an established place in psychology's research agenda, I offer a compilation of relevant exceptions to this neglect. These are drawn both from explicit attempts by psychologists to investigate discrete aspects of children's religious lives, as well as from psychological models of development in which the nature of children's spirituality is more implicitly suggested. The development of a provisional conceptual framework specifically for children's spirituality (particularly the empirical study of it) is outlined in chapter 3. A variety of psychological scholarship is used to inform this framework, as is a discussion of the complexities affecting the definition of spirituality in a contemporary context. Since few empirical studies have been conducted in this area, the methodological approach devised for this study is described in detail. Considerable attention is given to the foundational issue of the researcher's perspective, as well as the procedural stages from piloting to data analysis. Chapters 5 and 6 offer my interpretative analyses. I describe how repeated qualitative analysis was essential to uncovering layers of meaning in the data, and how this gradually gave way to an interpretative account of children's spirituality expressed in broadly psychological terms. I propose that much of the nature of children's spirituality may be described in terms of a demonstration of a particular kind of consciousness, referred to here as 'relational consciousness'. This core category is further explored in terms of its contributory dimensions, drawing on a coding paradigm suggested by grounded theory methodologists. The final chapter considers additional psychological parallels which this new description of children's spirituality affords, and the more general implications of this work for children's education. It is suggested that the conduct of the study as a whole in terms of its literature research, method, data and analytical framework, demonstrates the potential of pursuing a psychologically informed approach in this area.

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Ellis, Matthew Ryan. "William Wordsworth: Religion and Spirituality." Thesis, Boston College, 2005. http://hdl.handle.net/2345/358.

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Thesis advisor: John L. Mahoney
An exploration of the spirituality present in seleceted poems of William Wordsworth. Occasionally reference his personal relationship to and influence of the Anglican Church, but is a study of the way he developed his own spirituality, not an argument for or against his classification as a "Christian poet."
Thesis (BA) — Boston College, 2005
Submitted to: Boston College. College of Arts and Sciences
Discipline: English
Discipline: College Honors Program

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Tzouramani, Eleni. "Spirituality and identity at work." Thesis, Nottingham Trent University, 2008. http://irep.ntu.ac.uk/id/eprint/71/.

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This thesis investigates the relationship between people's notion of 'spirituality' and their identities in relation to their work. It is mainly concerned with identity processes of people who consider themselves 'spiritual' and shape their working lives to accommodate what they portray as the spiritual aspects of their identities. Overall, the literature on 'Spirituality at Work' (SaW) is increasing, but as the phenomenon is new and amorphous there are still many gaps that call for empirical research. Moreover, most of the academic literature on SaW is polarised between the affirmative side arguing for introducing 'Spirituality at Work' and the critical side cautioning against the oppressive potential of 'spirituality' adopted as a management initiative. This research, however, places the emphasis on participants' identity processes within contexts of work, providing insights that can suggest implications about identity construction within the more general phenomenon of 'Spirituality at Work'. Based on the analysis of 16 life stories the research examines participants? identity processes in the context of their whole life stories and within the socio-cultural discourses surrounding them. During the course of this research, it has emerged that participants engage in identity work to incorporate ideas of "unity" into "who they are". In this, they draw on spiritual and other cultural resources to construct aspects of their identities which will enable them to act as 'whole persons' in everyday situations they encounter. The identity processes investigated in this research involve participants' understandings of breaking free from societal impositions and at the same time of being one with everything. Despite these seeming antithetical processes, participants construct ways in which this makes sense for them and find ways to enact it in their everyday lives. Subsequently, participants tend to leave formal work organisations to pursue more 'spiritual' types of work where drawing on spiritual discursive resources, they generate discursive and structural platforms for new ways of organising work.

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Linker, Saravia Ricardo Daniel. "Nature, spirituality and musical composition." Thesis, University of Bristol, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.730825.

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Endean, Philip. "Karl Rahner and Ignatian spirituality /." Oxford : Oxford university press, 2001. http://catalogue.bnf.fr/ark:/12148/cb38953732b.

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Allen, Thomas. "Religiosity, spirituality, and substance abuse." Thesis, [Tuscaloosa, Ala. : University of Alabama Libraries], 2009. http://purl.lib.ua.edu/39.

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Hampton, Jenaneta Sue. "Women, spirituality, and chronic illness." Thesis, Montana State University, 2004. http://etd.lib.montana.edu/etd/2004/hampton/HamptonJ1204.pdf.

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Sasso, Matthew. "SPIRITUALITY OF SUBSTANCE ABUSE COUNSELORS." CSUSB ScholarWorks, 2018. https://scholarworks.lib.csusb.edu/etd/669.

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The purpose of this study is to understand the impact of spirituality among substance abuse counselors for those who in the recovery process. The research demonstrates the effectiveness of how personal beliefs of substance abuse counselors influence the treatment experience. This study uses a qualitative post positivist paradigm to study the impact of practitioners’ personal beliefs towards spirituality in the treatment of clients. It addresses essential factors from a spiritual and religious framework and reveals the consideration of personal beliefs of substance abuse counselors and its impact on the treatment experience of an individual’s recovery. The content of the research is derived from personal experience and then interpreted through reason and logic to understand the layers of spirituality and religion. The results of this analysis can be used to illustrate the impact that spirituality has within the field of substance abuse treatment.

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Deschênes, Gervais. "Pour une spiritualité du loisir créateur : essai de théologie pratique /." Thèse, Chicoutimi : Montréal : Université du Québec à Chicoutimi ;. Université de Montréal, 2000. http://theses.uqac.ca.

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Thèse (Ph.D.)--Université de Montréal, 2000.
"Université de Montréal, (programme en extension à l'Université du Québec à Chicoutimi), thèse présentée à la Faculté des études supérieures en vue de l'obtention du grade de Philosophiae Doctor (Ph.D.) en théologie pratique" CaQCU Document électronique également accessible en format PDF. CaQCU

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Gootjes, Kasel Dirk C., and Álvarez César H. Limaymanta. "Spirituality among the professoriate at a private university in Lima, Peru." Universidad Peruana de Ciencias Aplicadas (UPC), 2015. http://hdl.handle.net/10757/604887.

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Este estudio examinó la opinión del profesorado sobre la espiritualidad en una universidad privada en Lima, Perú. Se utilizó el enfoque mixto secuencial y abarcó dos etapas. Para la fase cuantitativa 240 profesores completaron la escala de Bienestar Espiritual (SWBS) de Paloutzian y Ellison (1982). Se analizaron cinco preguntas de investigación que exploran 5 variables. Para conocer si existían diferencias significativas dentro de esas variables se utilizaron las pruebas no paramétricas U de Mann-Whitney y Kruskal-Wallis. Sólo el género mostró una diferencia significativa en las puntuaciones de bienestar espiritual. La fase cualitativa se dio por medio de un grupo de enfoque y participaron cinco profesores para explorar la diferencia de género. La diferencia entre hombres y mujeres se exploraron mediante cinco preguntas y emergieron cuatro temas: enculturación de género, maternidad biológica, estrés y fuerza interna.
This study examined the professoriate view of spirituality at a private university in Lima, Peru. A two-phase, sequential mixed method was used. Two hundred forty professors completed Paloutzian and Ellison’s (1982) Spiritual Well-Being Scale (SWBS) for the quantitative phase. Five research questions exploring the professors’ gender, general area of teaching (humanities vs. sciences), highest university degree earned, age, and total years of university teaching experience were analyzed to determine if any significant differences existed within those variables. Two non-parametric tests were used: the Mann-Whitney U test and the Kruskal-Wallis Test. It was discovered only gender showed a significant difference. Five surveyed professors participated in the focus group phase exploring significant gender difference on the spiritual well-being scores. Five questions explored this difference between males and females. Four themes emerged: gender role enculturation, biological motherhood, stress, and internal strength.

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Hudson, Kim. ""Spiritual but not religious" : a phenomenological study of spirituality in the everyday lives of younger women in contemporary Australia /." Access via Murdoch University Digital Theses Project, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070711.105502.

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Alford, Leslie M. "Towards a new spirituality in North America the import of Dietrich Bonhoeffer's dialectical model of spirituality /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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46

Buckeldee, Jill. "Spirituality in psychodynamic counselling : an exploration of counsellors' understandings of, and engagement with, spirituality in practice." Thesis, Oxford Brookes University, 2015. https://radar.brookes.ac.uk/radar/items/151c978a-18d4-4017-becf-ab60b52d4de8/1/.

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There is a continuing interest in spirituality, a fact that seems to fly in the face of claims that UK society is becoming more secularized. Although there has been increased interest and research in spirituality in counselling, there is little specifically concerned with psychodynamic counselling. This thesis argues that incorporating spirituality into psychodynamic practice, in response to client demand, may be harder than for many other counselling approaches. This is because of its roots in psychoanalysis, a field that has been consistently resistant to validating the spiritual dimension. This study explores how counsellors understand spirituality within the theoretical framework of psychodynamic counselling, and employs a narrative methodology to consider how they understand their attitude to impact on their practice. A key finding of the study is that there is an absence of spirituality within the psychodynamic profession, whose structures and training provides little impetus or encouragement to explore it. This research shows the complexities in working with spirituality and the need to work at the boundaries of practice. Because of the complementary nature of spirituality and psychodynamic counselling, this study demonstrates that spirituality is always a possibility in the work. As a result, the research identifies the need to increase professional discourse, from the start of counsellor training, in an area consistently important to clients, so that understanding can be shared and counselling practice in this area more fully understood.

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Abrahamson, Kimberly. "SPIRITUALITY IN SOCIAL WORK: A SOCIAL WORKERS PERSPECTIVES ON THE ROLE OF SPIRITUALITY WITHIN THEIR PRACTICE." CSUSB ScholarWorks, 2019. https://scholarworks.lib.csusb.edu/etd/902.

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The purpose of this study is to examine the role of spirituality in the social work practice and social worker’s perspective on it. This project focuses on spirituality in social work and the role that it plays in a social workers practice. The data collected for this research project consists of qualitative data in which the researcher conducted one-on-one interviews of eight different clinical professionals in the social work field. The study employed a purposive sampling by recruiting LCSW’s, MSW’s, ASW’s, and other clinical professionals in the Northern California area. The average years of experience amongst the participants was 19.375 years. Each participant has a broad range of experience from individual clinical one-on-one counseling, working with groups, and supervision.

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Hyde, Brendan. "Identifying some characteristics of children's spirituality in Australian Catholic primary schools: a study within hermeneutic phenomenology." Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/d0ba7402e4cd9d02ee8a5de1fc85c39c4becf489b4731f90e35b0cc8874dfa97/8445668/64924_downloaded_stream_149.pdf.

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This qualitative research study aimed to identify, through classroom observation and conversation, some characteristics of children's spirituality in Australian Catholic primary schools. In the context of this study, spirituality was described as an essential human trait. While much of the recent literature in the field describes spirituality in terms of connectedness and relationality, in this study spirituality was described as a movement towards Ultimate Unity (de Souza, 2004a, 2004b), whereby at the deepest and widest levels of connectedness, an individual's true Self may experience unity with Other. Spirituality was also described as the outward expression of such unity in terms of how one acts towards Other.

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Riaz, Omar. "Spirituality and Transformational Leadership in Education." FIU Digital Commons, 2012. http://digitalcommons.fiu.edu/etd/654.

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The purpose of this study was to investigate the relationship between school principals’ self-reported spirituality and their transformational leadership behaviors. The relationship between spirituality and transactional leadership behaviors was also explored. The study used Bass and Avolio’s (1984) Full Range Leadership Model as the theoretical framework conceptualizing transformational leadership. Data were collected using online surveys. Overall, six principals and sixty-nine teachers participated in the study. Principal surveys contained three parts: the Multifactor Leadership Questionnaire (MLQ Form-5X Short), the modified Spirituality Well-Being Scale (SWBS) and demographic information. Teacher surveys included two parts: the MLQ-5X and demographic information. The MLQ-5X was used to identify the degree of principals’ transformational and transactional leadership behaviors. The modified SWBS (Existential Well Being) was used to determine principals’ degree of spirituality. The correlation coefficients for the transformational leadership styles of inspirational motivation and idealized behavioral influence were significantly related to principals’ spirituality. In addition, a multiple regression analysis including the five measures of transformational leadership as predictors suggested that spirituality is positively related to an individual’s transformational leadership behaviors. A multiple regression analysis utilizing a linear combination of all transformational leadership and transactional measures was predictive of spirituality. Finally, it appears that the inspirational motivation measure of transformational leadership accounts for a significant amount of unique variance independent of the other seven transformational and transactional leadership measures in predicting spirituality. Based on the findings from this study, the researcher proposed a modification of Bass and Avolio’s (1985) Full Range Leadership Model. An additional dimension, spirituality, was added to the continuum of leadership styles. The findings from this study imply that principals’ self-reported levels of spirituality was related to their being perceived as displaying transformational leadership behaviors. Principals who identified themselves as “spiritual”, were more likely to be characterized by the transformational leadership style of inspirational motivation.

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Shaw, Janis Adele. "Women's circle spirituality, a narrative inquiry." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0015/MQ47091.pdf.

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