Literatura académica sobre el tema "Spiritualité – Psychologie"
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte las listas temáticas de artículos, libros, tesis, actas de conferencias y otras fuentes académicas sobre el tema "Spiritualité – Psychologie".
Junto a cada fuente en la lista de referencias hay un botón "Agregar a la bibliografía". Pulsa este botón, y generaremos automáticamente la referencia bibliográfica para la obra elegida en el estilo de cita que necesites: APA, MLA, Harvard, Vancouver, Chicago, etc.
También puede descargar el texto completo de la publicación académica en formato pdf y leer en línea su resumen siempre que esté disponible en los metadatos.
Artículos de revistas sobre el tema "Spiritualité – Psychologie"
1
Aulenbacher, Christine. "Dominique Struyf, Bernard Pottier, Psychologie et spiritualité. Enjeux pastoraux, 35". Revue des sciences religieuses, n.º 88/2 (1 de abril de 2014): 279–81. http://dx.doi.org/10.4000/rsr.911.
Texto completo
2
Verspieren, Patrick. "Jacques Besson et Pierre-Yves Brandt (dir.), Spiritualité en milieu hospitalier Labor et Fides, « Psychologie et spiritualité », 2016, 192 pages, 19 €." Études Juin, n.º 6 (24 de mayo de 2016): XXXIII. http://dx.doi.org/10.3917/etu.4228.0121ag.
Texto completo
3
Martel, Gilles. "Comptes rendus / Reviews of books: Psychologie et spiritualité. À la recherche d'une interface Réginald Richard Québec, Les Presses de l'Université Laval, 1992. 168 p". Studies in Religion/Sciences Religieuses 23, n.º 1 (marzo de 1994): 90–91. http://dx.doi.org/10.1177/000842989402300113.
Texto completo
4
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, n.º 1 (1 de diciembre de 2015): 43–62. http://dx.doi.org/10.1515/pcssr-2015-0024.
Texto completoResumen
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.
5
Simão, Manoel José Pereira. "Psicologia Transpessoal e a Espiritualidade". O Mundo da Saúde 34, n.º 4 (30 de diciembre de 2010): 508–19. http://dx.doi.org/10.15343/0104-7809.20104508519.
Texto completo
6
Kozlova, Tatyana Aleksandrovna. "Psychological intention in European theism of the XIX century". Философская мысль, n.º 4 (abril de 2020): 14–23. http://dx.doi.org/10.25136/2409-8728.2020.4.32437.
Texto completoResumen
The subject of this research is the psychological intention in the European theism of the XIX century in the context of anthropological turn. The author examines such trends of European theism of the XIX century as German post-Hegelian theism, French and Italian spiritualism, Russian spiritual-academic theism. It is demonstrated the European theism of the XIX century as a philosophy of that time of anthropological pivot mats psychologism as a transition towards individual-substantial (psychological) Self with dialogical intention, and establishment of philosophy on the psychological foundation. Particular attention is given to the essence of anthropological turn and psychologism in its context. Anthropological turn is interpreted as a transition of metaphysical into anthropology in the vein of Heidegger’s philosophy. This transition means that philosophy is structured upon the basis of natural sciences and psychology, human Self and its reflection lose the ontological character, but it becomes individually-substantial and obtains dialogical intention. The philosophy of European theism of the XIX century is viewed in this context; however, special attention is dedicated to the establishment of philosophy on psychological foundation, transition from the individually-substantial Self and problem of its reflection. The novelty consists in examination of psychological intention of European theism of the XIX century within the framework of anthropological turn, as well as substantiation of presence of the psychologically oriented trend in terms of this philosophy. To the representatives of psychological oriented direction of European theism of the XIX century can be attributed such French spiritualists as Maine de Biran, Cousin, Jouffroy, Ravaisson-Mollien, whose works resemble the psychological method of the similar to their views Italian spiritualist Galupppi, French neo-spiritualist Bergson, German post-Hegelian theist Fechner, whose doctrine was structures on psychophysical foundation.
7
Ezri, Grigorii Konstantinovich. "Psychological intention in European theism of the XIX century". Философская мысль, n.º 4 (abril de 2020): 36–46. http://dx.doi.org/10.25136/2409-8728.2020.4.32455.
Texto completoResumen
The subject of this research is the psychological intention in the European theism of the XIX century in the context of anthropological turn. The author examines such trends of European theism of the XIX century as German post-Hegelian theism, French and Italian spiritualism, Russian spiritual-academic theism. It is demonstrated the European theism of the XIX century as a philosophy of that time of anthropological pivot mats psychologism as a transition towards individual-substantial (psychological) Self with dialogical intention, and establishment of philosophy on the psychological foundation. Particular attention is given to the essence of anthropological turn and psychologism in its context. Anthropological turn is interpreted as a transition of metaphysical into anthropology in the vein of Heidegger’s philosophy. This transition means that philosophy is structured upon the basis of natural sciences and psychology, human Self and its reflection lose the ontological character, but it becomes individually-substantial and obtains dialogical intention. The philosophy of European theism of the XIX century is viewed in this context; however, special attention is dedicated to the establishment of philosophy on psychological foundation, transition from the individually-substantial Self and problem of its reflection. The novelty consists in examination of psychological intention of European theism of the XIX century within the framework of anthropological turn, as well as substantiation of presence of the psychologically oriented trend in terms of this philosophy. To the representatives of psychological oriented direction of European theism of the XIX century can be attributed such French spiritualists as Maine de Biran, Cousin, Jouffroy, Ravaisson-Mollien, whose works resemble the psychological method of the similar to their views Italian spiritualist Galupppi, French neo-spiritualist Bergson, German post-Hegelian theist Fechner, whose doctrine was structures on psychophysical foundation.
8
Kovács, Maria Júlia. "Espiritualidade e psicologia – cuidados compartilhados". O Mundo da Saúde 31, n.º 2 (6 de junio de 2007): 246–55. http://dx.doi.org/10.15343/0104-7809.200731.2.12.
Texto completo
9
Tan, Eng-Kong. "Spirituality and psychotherapy". Ata: Journal of Psychotherapy Aotearoa New Zealand 7, n.º 1 (30 de julio de 2001): 7–21. http://dx.doi.org/10.9791/ajpanz.2001.02.
Texto completoResumen
This paper enters into the field of spirituality and psychotherapy by first referring to the differences between Eastern and Western psychologies and then comparing the spiritual traditions to psychotherapy. Transference and transcendence are then discussed with reference to major analytic thinkers. The true spiritual journey which could commence as psychotherapy completes is described as development from selfhood to selflessness. Finally, the author attempts to describe what, and when, brief spiritual moments occur in psychotherapy and how the therapist might deal with these special and sacred times.
10
Pankalla, Andrzej y Konrad Kośnik. "Spirituality of Slavs from the Noetic Psychology Perspective". Annales Universitatis Mariae Curie-Skłodowska, sectio J, Paedagogia-Psychologia 30, n.º 1 (11 de julio de 2017): 39. http://dx.doi.org/10.17951/j.2017.30.1.39.
Texto completoTesis sobre el tema "Spiritualité – Psychologie"
1
Sales, Delachambre Marie-Françoise. "Le sourire : phénoménologie, iconographie et spiritualité". Thesis, Paris 10, 2018. http://www.theses.fr/2018PA100092.
Texto completoResumen
Le sourire est une grimace caractéristique qui se forme sur un visage humain, et qui a plusieurs dimensions: physiologique, psychologique et sociale.L'analyse descriptive du sourire, sa distinction d'avec le rire, mais aussi sa qualité de mimique expressive spécifique par rapport à l'expression animale, permettent d'établir que celui qui sourit se place dans une situation d'ouverture aux autres et au monde, et dans un état de non-coïncidence à soi caractéristique de l'humanité.C'est pourquoi voir quelqu'un sourire, ce n'est pas seulement reconnaître une émotion, ni même la partager. C'est faire l'expérience de la façon dont un sujet habite le monde et s'y oriente. C'est pré-sentir la possibilité d'un nouveau type de relations entre les hommes, d'un passage à une société et une morale ouvertes. C'est enfin, grâce à l'ironie et au charme de certains sourires, l'occasion de saisir la présence quasi imperceptible d'un Je-ne-sais-quoi capable de combler nos vies.Les spiritualités de type religieux n'ont pas méconnu ces qualités si subtiles du sourire. Au sein de chacune d'entre elles, le sourire a une place, repérable à partir de textes et de documents iconographiques. Cette place est cependant rarement mise en lumière. Le sourire, peut-être à cause de l'ouverture qui le caractérise, peut représenter une menace pour toutes les pensées qui se rigidifientThe smile is a distinctive funny face (grimace) appearing on a human face, with several dimensions: physiological , psychological and social. The descriptive analysis of the smile, its distinction from laughter, but also what characterizes it as a specific and expressive sign language, with respect to animal expression, make it possible to establish that the one who smiles places himself in a situation of openness to others and to the world, and in a state of non-coincidence to oneself which is a characteristic of humanity.That's why, seeing someone smile is not only about recognizing an emotion, or even sharing it. It is experiencing the way an individual inhabits the world and finds his bearings. It is to sense the possibility of a new kind of relationships between human beings, a shift to an open society and morality. Lastly, thanks to the irony and charm of some smiles, seeing someone smile is the opportunity to feel the almost imperceptible presence of a Je-ne-sais-quoi (I don't know what) which is able to fulfill our lives. Such subtle qualities of the smile have never been ignored by religious spiritualities. Within each of them, the smile has a place identifiable from writings or iconographic documents. Nevertheless this place is hardly ever highlighted. The smile, perhaps because of its openness that characterizes it, can be a threat to all the thoughts that become rigid
2
Chemaly, Zeina Sama. "Religiosité, spiritualité et régulation des émotions : le cas du Liban". Electronic Thesis or Diss., Paris 8, 2015. http://www.theses.fr/2015PA080001.
Texto completoResumen
Les publications disponibles s’accordent sur l’éventuel développement, suite à un évènement extrême, d’un trouble état de stress post-traumatique accompagné d’autres troubles comme l’anxiété et la dépression. Plusieurs variables moduleraient la relation entre l’évènement potentiellement traumatisant vécu et son impact. La présente étude, menée au Liban, s’intéresse particulièrement au rôle modulateur des croyances religieuses et spirituelles dans la modulation de cet impact, en mettant l’accent sur l’importance des émotions positives. Les données recueillies par l’entretien clinique, les échelles et les questionnaires et illustrées par des vignettes cliniques ont permis de formuler des définitions de la religiosité et de la spiritualité selon la population d’étude et d’évaluer les variables « consultation » et «confession », menant ainsi à des comparaisons intergroupes. Les résultats obtenus indiquent une association de la religiosité aux émotions négatives chez les participants en consultation psychologique. Par ailleurs, chez les participants tout-venant l’interprétation symbolique du contenu religieux et les émotions positives se sont révélées jouer un rôle important pour une meilleure santé mentale, malgré le grand nombre d’évènements de guerre vécus. Cependant, ce rôle s’avère différent selon les confessions. Les rôles importants de la foi et de l’espoir ont été mis en avantAvailable publications agree on the possible development of a post-traumatic stress disorder, accompanied by other disorders such as anxiety and depression, following an extreme event. Several variables modulate the relationship between the potentially traumatic event experienced and its impact. The present study, conducted in Lebanon, is particularly interested in the role of religious and spiritual beliefs, and positive emotions in modulating this impact.Gathered information from the clinical interview, scales and questionnaires, illustrated by some clinical vignettes, allowed to formulate definitions of religiosity and spirituality according to the studied population, and to assess the “counseling” and “religion” variables, leading to inter-group comparisons.Findings indicate an association of religiosity with negative emotions among participants in psychological counseling. Furthermore, the symbolic interpretation of religious content, and positive emotions, played an important role in the construction of a better mental health, among the other participants, despite the high incidence of war events experienced. However, this role seems to vary according to
3
Bourdon, Marianne. "Etude des changements spirituels comme processus de coping pour faire face à un mélanome". Nantes, 2012. http://www.theses.fr/2012NANT3011.
Texto completoResumen
Cette recherche propose d'identifier des caractéristiques explicatives de la mise en place de changements spirituels pour faire face à un mélanome, puis d'étudier ces changements en tant que processus de coping en vue de s'ajuster à la maladie. Avant d'effectuer un recueil de données par questionnaires, une première étude qualitative à but exploratoire a été réalisée auprès de 19 patients soignés pour un mélanome à l'unité d'onco-dermatologie du CHU de Nantes. Puis une deuxième étude a été menée auprès de 87 participants atteints d'un mélanome soignés dans cette même unité. Le matériel recueille des variables sociodémographiques, médicales, liées à l'évaluation de la situation ; comporte des échelles de coping, de développement post-traumatique et de changements spirituels ; et enfin évalue le bien-être subjectif. Les hypothèses testées au moyen d'analyses de régressions multiples sont partiellement soutenues par les données recueillies. Il ressort notamment que le développement spirituel est d'autant plus important que les participants font appel à des médecines complémentaires et alternatives en parallèle de leur traitement classique et que la perception d'un contrôle de la religion sur la maladie est grande. Ce développement spirituel est d'ailleurs plus marqué chez les femmes et fortement positivement corrélé au développement post-traumatique. Le déclin spirituel quant à lui croît avec le stress perçu et la perception d'un contrôle sur l'origine de la maladie ; il contribue à expliquer le coping émotionnel. Pour finir, la grande proximité du développement spirituel avec le développement post-traumatique est discutée.
4
Geschwind, Herbert. "Aspects de la spiritualité en médecine palliative : son rôle dans la pratique des soignants". Paris, EHESS, 2004. http://www.theses.fr/2004EHES0034.
Texto completoResumen
La demande d'une médecine qui accompagne les malades au stade terminal est pressante. Objectifs : 1. Elucider les raisons du choix des soignants en faveur de la médecine palliative; 2 Evaluer le rôle de la spiritualité dans ce choix; 3 Observer les pratiques des soignants. Enquête : entretiens avec ce personnel. Résultats : 1. 48% des professionnels, 75% des bénévoles sont croyants pratiquants; 2. 26% des soignants ont été attirés par les soins palliatifs car déçus par la médecine curative. 3. 43% des soignants professionnels et 83% des bénévoles ont été confrontés à une mort dans leur famille; 4. La religion familiale a influencé 48% des professionnels et 25% des bénévoles. Conclusions 1. La mort des proches, la culpabilité, la déception par la médecine curative, la spiritualité ont incité à choisir la médecine palliative; 2. Cette caractérisitique explique que l'offre spirituelle des soignants soit supérieure à la demande des malades 3. Les soignants doivent être aidés psychologiquementBackground There is increasing need for medicine to take care of end-of-life and edderly patients. Objectives : 1. Determine reasons for caregivers to be involved in palliative care; 2. Assess role of spirituality or religion; 3 Study methods used by caregivers. Methods : inquiry was based on interviews with caregivers. Results : 1. Rate of religious practice was 48% and 75% for professionals and volunteers, respectively; 2. 25% of caregivers had been formerly disappointed by curative medicine; 3. Proxy death was determinant for palliative care in 43% and 83% of professionals and volunteers, respectively; 4. Influence of family practiced religion was determinant in 48% and 25% of professionals and volunteers, respectively. Conclusions : 1. Proxy death, guilt, regular medicine disappointment, spirituality were determinant for palliative care involvement. 2. The latter caused caregivers'spirituality offer to be higher than patients' requests; 3. Caregivers require psychological assistance
5
Giguère, Bertrand. "La correspondance entre Charles de Foucauld et Marie Moitessier une clef importante de l'accès à la contemplation mystique chez Charles De Foucauld". Mémoire, Université de Sherbrooke, 2010. http://savoirs.usherbrooke.ca/handle/11143/5180.
Texto completoResumen
La question à l'origine de cette recherche, portait sur ce qui peut favoriser l'accès à la contemplation mystique. Sans vouloir nier le mystère de l'action de Dieu au coeur de Charles de Foucauld, l'auteur essaie d'apporter un éclairage au niveau du comment. Son questionnement le conduit à interroger les sciences psychologiques pour vérifier une intuition : Est-ce que Foucauld avait un attachement très profond, à la fois filial et sponsal envers sa cousine Marie Moitessier, et que l'impossibilité de vivre ouvertement cette relation a créé un chemin qui est devenu pour lui une médiation de la présence divine? Après avoir identifié des indices pour reconnaître la trace des processus du refoulement et de la sublimation, l'auteur analyse les lettres les plus pertinentes de la correspondance accessible entre Foucauld et sa cousine, permettant ainsi au lecteur d'entrer dans le monde intime de Charles de Foucauld et de tirer sa propre conclusion.
6
Chemaly, Zeina Sama. "Religiosité, spiritualité et régulation des émotions : le cas du Liban". Thesis, Paris 8, 2015. http://www.theses.fr/2015PA080001.
Texto completoResumen
Les publications disponibles s’accordent sur l’éventuel développement, suite à un évènement extrême, d’un trouble état de stress post-traumatique accompagné d’autres troubles comme l’anxiété et la dépression. Plusieurs variables moduleraient la relation entre l’évènement potentiellement traumatisant vécu et son impact. La présente étude, menée au Liban, s’intéresse particulièrement au rôle modulateur des croyances religieuses et spirituelles dans la modulation de cet impact, en mettant l’accent sur l’importance des émotions positives. Les données recueillies par l’entretien clinique, les échelles et les questionnaires et illustrées par des vignettes cliniques ont permis de formuler des définitions de la religiosité et de la spiritualité selon la population d’étude et d’évaluer les variables « consultation » et «confession », menant ainsi à des comparaisons intergroupes. Les résultats obtenus indiquent une association de la religiosité aux émotions négatives chez les participants en consultation psychologique. Par ailleurs, chez les participants tout-venant l’interprétation symbolique du contenu religieux et les émotions positives se sont révélées jouer un rôle important pour une meilleure santé mentale, malgré le grand nombre d’évènements de guerre vécus. Cependant, ce rôle s’avère différent selon les confessions. Les rôles importants de la foi et de l’espoir ont été mis en avantAvailable publications agree on the possible development of a post-traumatic stress disorder, accompanied by other disorders such as anxiety and depression, following an extreme event. Several variables modulate the relationship between the potentially traumatic event experienced and its impact. The present study, conducted in Lebanon, is particularly interested in the role of religious and spiritual beliefs, and positive emotions in modulating this impact.Gathered information from the clinical interview, scales and questionnaires, illustrated by some clinical vignettes, allowed to formulate definitions of religiosity and spirituality according to the studied population, and to assess the “counseling” and “religion” variables, leading to inter-group comparisons.Findings indicate an association of religiosity with negative emotions among participants in psychological counseling. Furthermore, the symbolic interpretation of religious content, and positive emotions, played an important role in the construction of a better mental health, among the other participants, despite the high incidence of war events experienced. However, this role seems to vary according to
7
Mandhouj, Olfa. "La place de la spiritualité dans la prise en charge des maladies mentales et des addictions". Thesis, Paris 6, 2015. http://www.theses.fr/2015PA066093/document.
Texto completoResumen
Cette thèse est le fruit d'un questionnement sur le rôle de la religiosité et de la spiritualité dans les maladies mentales et les addictions. Elle vise à explorer la dimension spirituelle et religieuse dans le contexte français, laïque, multiculturel et multi-religieux. Après une étude de validation de l'échelle WHOQOL-SRBP (World Health Organization Quality Of Life - Spirituality, Religiousness and Personal Beliefs) en langue française, quatre études ont été menées dans différentes populations: une population de référence, une population de suicidants, une population de détenues et une population d'alcooliques anonymes. Les résultats ont montré que la spiritualité est une ressource importante pour faire face aux difficultés de la vie, pour donner de l'espoir et de l'optimisme et pour donner un sens à la vie. Le manque du sens à la vie était le principal facteur de récurrence suicidaire, de récidive carcérale et de consommation d'alcool et de drogues. L'ensemble de ces travaux participe à une meilleure connaissance du lien entre la spiritualité et la psychiatrie ainsi que les addictions, particulièrement difficile à aborder en France compte tenu des réserves de nombreux praticiens par rapport à ce champThe association between spirituality and health is an emerging area of research, relatively little explored in Europe. Spirituality and religiousness are associated with lower rates of physical, mental and substance use disorders and with how patients cope with illness. We tried to assess spirituality in the secular French culture, where the prevalence of agnosticism and atheism are high.After the validation of the French-language version of the WHOQOL- SRPB (World Health Organization Quality Of Life - Spirituality, Religiousness and Personal Beliefs) instrument, four studies were carried out in different populations: a general population, suicide attempters, detainees and alcoholics anonymous.We found that spirituality is an important resource of coping to face to many difficulties, to give hope and optimism and a meaning of life. The lack of meaning of life was the predictor factor of suicide risk, future suicide attempt, future offences and consumption of alcohol and illicit drugs.These studies clarified the link between spirituality and mental diseases and addictions and highlighted the need to considerate spirituality in the treatment of patients in severe conditions
8
Campos, Nelsa Maria Dias de. "Envelhecimento e espiritualidade na perspectiva do yoga". reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/148572.
Texto completoResumen
L’augmentation de la population âgée a amené une bonne quantité de problèmes à résoudre; entre autres nous remarquons la place et le rôle de la personne âgée dans la societé. La diminution du corps et du psychisme, la disparition des rôles de parents et de membres actifs dans la societé obligent la personne âgée à se poser la question du sens de son existence et de ses réalisations, puisqu’elle ne peut plus vivre selon les valeurs du monde des actifs. La spiritualité apparait comme une des possibilités de compenser les limites de la vieillesse vis a vis des exigences d’un monde qui demande toujours plus d’efficacité, d’esprit d’entreprise, de productivité, de mobilité, de rapidité etc. La spiritualité authentique est une des conditions pour vieillir avec succès (Ladoucette, 2012). La spiritualité est souvent confondue avec la religion; il est vrai que ces concepts sont voisins, cependant Il y a une distinction entre eux. Religion fait référence à la croyance en une divinité, à une institution avec ses normes, ses dogmes, ses rites, ses pratiques collectives etc. Alors que la spiritualité est une caractéristique naturelle de la personne humaine; c’est la construction individuelle du sens de l’existence et elle a plusieurs dimensions: le soi intérieur, la communauté humaine, le milieu naturel et le sacré ou le transcendant. L’interconnexion entre ces dimensions permet la considération de l’existence dans son ensemble et lui donne un sens. (Ulvoas, 2013) La spiritualité est importante dans toutes les phases de la vie, mais selon la vision du yoga, de Jung et autres, elle est prédominante dans la vieillesse, laquelle porte avec soi la nécessité d’affirmer la différence entre l’ego et le soi profond qui cherche un sens a la vie. Cette étude a un caractère exploratoire et qualitatif; son objectif est d’identifier, de décrire et d’ analyser la signification du yoga pour la spiritualité de personnes âgée qui pratiquent le yoga. Nous avons utilisé une méthodologie qualitative de recherche dans laquelle le chercheur s’est mis comme observateur, participant à un travail sur le terrain. Comme instrument de collecte de données nous avons utilisé l’observation participante et interviews narratifs avec des questions d’orientation. La présente recherche nous a donné la possibilité de mieux comprendre la signification du yoga pour la spiritualité de personnes âgées qui pratiquent cet art ancien, qui comprend plusieurs aspects tels que : postures physiques, exercices respiratoires, visualisations, récitation de sons, études, réflexions etc. Les personnes interviewées, dans leur cheminement avec le yoga, ont vécu des expériences riches de signification entre lesquelles nous remaquons: l’importance du yoga pour le développement personnel, pour les relations, pour la connaissance de soi, apportant maturité intérieure, sécurité interne, compréhension de la vie, approche du sacré, amplitude de la vision du monde, résultats qui corroborent le concept de spiritualité adopté dans cette étude, c’est à dire, la spiritualité vécue dans ses diverses dimensions.O crescente aumento da população idosa traz consigo uma boa quantidade de problemas a resolver, entre os quais se destacam o lugar e o papel do idoso na sociedade. A diminuição do corpo e do psiquismo, o desaparecimento dos papéis de pais e de membros ativos na sociedade obriga o idoso a se colocar a questão do sentido da sua existência e das suas realizações, uma vez que não pode mais viver segundo os valores do mundo dos ativos. A espiritualidade aparece como uma das possibilidades para compensar as limitações da velhice frente às exigências de um mundo que pede, sempre, mais eficácia, empreendedorismo, produtividade, mobilidade, rapidez etc. A espiritualidade autêntica é uma das condições para envelhecer com sucesso(LADOUCETTE, 2012).Espiritualidade é, frequentemente, confundida com religião. É verdade que esses dois conceitos são vizinhos, mas existe uma distinção entre eles. Religião faz referência à crença em uma divindade, a uma instituição com suas normas, seus dogmas, seus ritos, suas práticas coletivas etc. A espiritualidade, por sua vez, é uma característica natural da pessoa humana; é a construção individual do sentido da existência e possui várias dimensões: o si mesmo interior, a comunidade humana, o meio natural e o sagrado ou transcendente. É a interconexão dessas dimensões que permite a consideração da existência no seu todo, dando-lhe um sentido (ULVOAS, 2013). A espiritualidade é importante em qualquer fase da vida, mas, segundo a visão do yoga, de Jung e outros, ela é proeminente na velhice, que traz consigo a necessidade de afirmar a diferença entre o ego e o si mesmo profundo, que busca um sentido para a vida.O presente estudo, de caráter exploratório e qualitativo, tem como objetivo identificar, descrever e analisar o significado do yoga para a espiritualidade em idosos que o praticam. Para tanto, foi utilizada uma metodologia qualitativa de pesquisa em que o pesquisador se colocou como observador participante, a partir de um trabalho de campo. Como instrumentos de coleta de dados, foram utilizadas a observação (participante) e as entrevistas narrativas com questões norteadoras. Nesta pesquisa, foi possível compreender melhor o significado do yoga para a espiritualidade de pessoas idosas que praticam essa arte antiga e que compreende vários aspectos, tais como: posturas físicas, exercícios respiratórios, visualização, recitação de sons (cantos), estudos, reflexão etc.As pessoas entrevistadas, no seu caminho do yoga, vivenciaram experiências ricas em significado, dentre as quais se destacam: a importância do yoga no crescimento pessoal, nas relações e no autoconhecimento;para trazer maturidade interior, segurança interna, compreensão da vida, aproximação com o sagrado e amplitude de visão de mundo. Os resultados corroboram o conceito de espiritualidade adotado neste estudo, ou seja, a espiritualidade que se vive em várias dimensões.
9
Agli, Océane. "La spiritualité chez les personnes agées : les effets de l'accompagnement spirituel et de la prise en charge des besoins spirituels sur la qualité de vie dans le vieillissement normal et pathologique". Thesis, Tours, 2016. http://www.theses.fr/2016TOUR2016/document.
Texto completoResumen
Les travaux de cette thèse ont trait aux mécanismes du « vieillissement réussi » et ont pour objectif général de s’intéresser aux effets de la spiritualité sur la qualité de vie dans le vieillissement normal et pathologique (démences). Le concept de spiritualité, souvent assimilé à la religion, se caractérise par le sens de la vie, la transcendance et les interactions sociales. Cinq études ont été réalisées et ont permis de mettre en évidence 1) les représentations de la spiritualité (croyances, transcendance, connexion, valeurs, besoins) ; 2) une diminution de la spiritualité sur une période de cinq ans, et une corrélation positive entre la spiritualité et la satisfaction de vie ; 3) une validation en français d’une échelle de mesure de la spiritualité ; 4) les effets de la spiritualité sur la qualité de vie et le fonctionnement cognitif des personnes âgées démentes dans une revue de littérature ; et 5) une spiritualité aussi développée chez des personnes démentes que chez des participants contrôles. Ainsi, un accompagnement spirituel semble pouvoir permettre aux personnes âgées, sans et avec pathologies, de maintenir une qualité de vie satisfaisanteResearches of this thesis are related to the mechanisms of « successful aging » and aim to focus on the effects of spirituality on the quality of life in the normal and pathological (dementia) elderly. The concept of spirituality, often linked to religion, is characterized by meaning of life, transcendence and social interactions. Five studies were conducted and allowed us to highlight 1) the representations of spirituality (beliefs, transcendence, connection, values, needs) ; 2) a decrease of spirituality over a period of five years, and a positive correlation between spirituality and life satisfaction ; 3) a validation in French of a spirituality scale ; 4) spirituality effects on the quality of life and cognitive functioning of demented old people in a literature review ; and 5) a developed spirituality among people with dementia as much than in control participants. Thus, spiritual coaching appears to enable older people, with and without disease, to maintain a good quality of life
10
Gautier, Eric. "La révélation de la singularité identitaire par un consultant". Thesis, Paris 2, 2018. http://www.theses.fr/2018PA020039.
Texto completoResumen
La recherche de sens peut se poser comme une nécessité pour les dirigeants dont on attend une capacité à communiquer la mission, la vocation ou la raison d'être de l’organisation dont ils ont la charge. Lorsque dans les organisations confrontées à des incertitudes, la quête de sens et d'avenir des équipes devient cruciale, il arrive que les dirigeants fassent appel à des tiers, tels que des consultants, des experts ou autres professionnels du conseil pour les accompagner. Ces derniers utilisent de nombreux outils dans leurs prestations. La conscience de l’identité organisationnelle permet de générer de la confiance au sein des équipes mais elle n’est pas toujours immédiate pour le dirigeant. Le tiers extérieur peut aider à sa clarification : ses effets peuvent alors créer une révélation identitaire pour le dirigeant et les collaborateurs à propos de l'organisation.Pour étudier ce phénomène une approche ethnographique a été adoptée. Elle est fondée sur une observation participante au sein d'une société de recherche et de conseil utilisant un outil donnant accès à la singularité identitaire : avec à l’appui une étude longitudinale au cours d'une mission de conseil dans une entreprise et deux études monographiques menées auprès de participants à une session de formation et auprès de dirigeants.La recherche établit comment des dirigeants accèdent au sens de l‘organisation dans le processus de l'identité révélée. Elle ouvre également à un paradigme émergeant : celui de la singularité identitaire comme une théorie de l'identité avec des implications sur la conduite managériale. Elle permet au dirigeant d'aligner le cadre stratégique, de formaliser des principes rationnels, émotionnels et spirituels pour la mobilisation et l'action des équipesThe search for meaning can be a necessity for the leaders who are expected to be able to communicate the mission, vocation or reason of being of the organization which they are responsible for. When in organizations facing uncertainties, the quest for meaning and future of the teams becomes crucial, managers sometimes use third parties, such as consultants or experts to help them. The consultants use a large array of tools to perform their task. Awareness of organizational identity helps building trust among work teams but is not always immediately tangible for the leader. As an outsider, the consultant can help clarifying, up to the point of bringing a revelation to the leader and collaborators about their own organization.To study this phenomenon an ethnographic approach has been selected. On one hand this approach was based on a participant observation conducted by a research and consulting company via the use of a specific tool giving access to identitarian singularity. On the other hand, two studies were done: a longitudinal one, during a consulting mission and two monographic studies conducted one with participants in a training session and one with leaders. During the process when the identity of an organization is revealed the research establishes how leaders gain access to the meaning of their organization. It also opens up to an emergent paradigm named identitarian singularity which could be defined as a theory of identity with implications for managerial behavior. It allows the leader to align the strategic framework, to formalize rational, emotional and spiritual principles for the mobilization and the action of the teams
Libros sobre el tema "Spiritualité – Psychologie"
1
The path to spiritual maturity. North Charleston, SC: CreateSpace Independent Publishing Platform, 2012.
Buscar texto completo
2
Spirituality and human nature. Albany: State University of New York Press, 1993.
Buscar texto completo
3
Newton, Malony H., Papen-Daniels Michele y Clinebell Howard John 1922-, eds. Spirit centered wholeness: Beyond the psychology of self. Lewiston, N.Y: Edwin Mellen Press, 1988.
Buscar texto completo
4
La SPIRITUALITÉ EN PERSPECTIVES - Rencontres interdisciplinaires - (Neuropsychologie, Psychiatrie, Médecine, Psychologie, Philosophie, Histoire, Pratiques). Paris: Editions L'Harmattan, 2004.
Buscar texto completo
5
1945-, Paloutzian Raymond F. y Park Crystal L, eds. Handbook of the psychology of religion and spirituality. New York: Guilford Press, 2005.
Buscar texto completo
6
Discover your spiritual strengths: Find Health, Healing & Happiness, Learn a revolutionary new method. [Place of publication not identified]: [publisher not identified], 2008.
Buscar texto completo
7
Monbourquette, Jean. De l'estime de soi à l'estime du soi: De la psychologie à la spiritualité. Montréal, Qué: Novalis/Bayard, 2002.
Buscar texto completo
8
Emmanuelle, Farhi, ed. Comment obtenir ce que nous désirons et apprécier ce que nous possédons: [un guide pratique et spirituel]. Paris: J'ai lu, 2000.
Buscar texto completo
9
Christiane, Lanfranchi-Veyret y Veyret Gabriel Raphaël, eds. Petite méditation sur le mystère de l'amitié. Paris: A. Michel, 2004.
Buscar texto completo
10
Desperately seeking Mary. Louisville, Kentucky: Winchester Cottage Print, 2012.
Buscar texto completoCapítulos de libros sobre el tema "Spiritualité – Psychologie"
1
Bayer, Betty M. "Spirituality". En Encyclopedia of Critical Psychology, 1844–49. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-5583-7_298.
Texto completo
2
Utsch, Michael. "Evangelische Spiritualität und Psychologie". En Handbuch Evangelische Spiritualität, 168–90. Göttingen: Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666567209.168.
Texto completo
3
Mahaffey, Patrick J. "Jungian Depth Psychology and Individuation". En Integrative Spirituality, 131–54. Abingdon, Oxon ; New York, NY : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781138610408-7.
Texto completo
4
Lewis, Michele K. y Isiah Marshall. "Religion and Spirituality". En LGBT Psychology, 37–56. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4614-0565-8_3.
Texto completo
5
Ratchford, Juliette L., Mason S. Ming y Sarah A. Schnitker. "Virtues in Positive Psychology and the Psychology of Religion and Spirituality". En Handbook of Positive Psychology, Religion, and Spirituality, 53–67. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_4.
Texto completoResumen
AbstractIn this chapter, we explore the overlap and intersections of research on virtue within the fields of positive psychology and the psychology of religion and spirituality. Research involving the study of virtue in tandem with religion and spirituality is presented, in order to guide future scholarship at the crossroads of positive psychology, religion, and spirituality. Intersections including trait taxonomies, cultural ideals, cultural practices, goal pursuit, context-specific emotions, and narrative identity make virtue research an optimal hub for integration. This chapter is applicable to work in faith communities, psychoeducation, and clinical work. For faith communities, it summarizes empirical research into the ways religion and spirituality can help or undermine virtue development. For people seeking psychoeducation, we outline the history of virtue research in tandem with the psychology of religion and spirituality, providing historical context for understanding virtue development. Finally, for clinical practitioners, we describe the strengths-based model of clinical practice—introduced by humanistic psychology and popularized by positive psychology—which shifted away from the medical model of psychology that dominated the twentieth century.
6
Mattis, Jacqueline S. "Cultural Considerations in Positive Psychology and the Psychology of Religion and Spirituality". En Handbook of Positive Psychology, Religion, and Spirituality, 131–45. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_9.
Texto completoResumen
AbstractResearch in positive psychology and the psychology of religion and spirituality has been largely acultural, acontextual, and apolitical. However, social scientists interested in positive human development have long recognized that culture plays a central and indelible role in shaping human behavior. In this chapter, I highlight clarifying definitions of culture. I explore the link between culture, religiosity, spirituality, and positive psychological development. I argue that extant approaches to the study of culture, religiosity/spirituality, and positive development are limited in that they do not sufficiently account for structural and sociopolitical contributors to these relationships. I also posit that existing models do not typically account for the power dynamics that shape positive psychological and prosocial outcomes. Drawing on the Socioecological, Transactional model of Religiosity and Spirituality (SET-RS Urban; Mattis et al., 2019), I propose a new conceptual frame that addresses these gaps. This new framework, the integrative model of Culture, Religiosity, and Spirituality in Positive Development (CRSPD), can guide future research on the relations between culture, religiosity, spirituality, and prosocial development.
7
Corbett, Lionel. "Depth Psychology and Spirituality". En Encyclopedia of Psychology and Religion, 631–34. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_162.
Texto completo
8
Miner, Maureen y Martin Dowson. "Spirituality: Perspectives from Psychology". En Spirituality across Disciplines: Research and Practice:, 165–78. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-31380-1_13.
Texto completo
9
Corbett, Lionel. "Depth Psychology and Spirituality". En Encyclopedia of Psychology and Religion, 485–88. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_162.
Texto completo
10
Diamond, Stephen A., Paul Larson, Jennifer Amlen, Kathryn Madden, Kathryn Madden, Todd DuBose, Bonnie Smith Crusalis et al. "Depth Psychology and Spirituality". En Encyclopedia of Psychology and Religion, 223–26. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_162.
Texto completoActas de conferencias sobre el tema "Spiritualité – Psychologie"
1
Maung Maung, Kyi Phyu y Amoneeta Beckstein. "The Need for Ethical and Multiculturally Competent Practice of Psychology in Myanmar". En 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.011.
Texto completoResumen
ABSTRACT Myanmar’s mental health system is in dire need of improvement. The importance of mental health care has generally been overlooked and undervalued in the country. The negligence seems to stem from a lack of policies, training, infrastructure, funding, stigmatization, and a suitable ethical code of conduct. Due to six decades of international isolation, the small discipline of psychology, which already faced social disdain due to stigmatization, was further degraded as an academic discipline. Coupled with the recent ongoing violence that likely contributed to trauma amongst some of the population, this highlights the importance of well-established multiculturally competent ethical guidelines for psychology to gain a respectable reputation as a viable mental health treatment and as a scientific study of human behavior. This paper is an autoethnography exploring Myanmar’s barriers to effective mental health care while emphasizing establishing an empirically backed culturally competent ethical code of conduct for Myanmar’s field of psychology. As an individual born and raised in Myanmar, the first author hopes to shed some light on the mental health crisis in Myanmar by sharing her personal experiences. The authors also reviewed and analyzed the American Psychological Association’s (APA) Ethical Principles of Psychologists and Code of Conduct and explored the multiculturally competent adaptability and applicability of the APA Ethical Code of Conduct to Myanmar culture. Recommendations and implications for practitioners and future research were offered. KEYWORDS: Ethical Code of Conduct, mental health care, multicultural competence, Myanmar, psychology
2
Porcu, Daniela. "Trust, Mystery, Love and The Search for Wholeness Stories of Transference and Countertransference in The Gospels". En 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.012.
Texto completoResumen
Abstract The purpose of this presentation is to contribute to the archetypal aspects of the transference and the countertransference through an exploration of the Christian imagery, strengthening the relationship between religion and analytical psychology. C.G. Jung thought that the transference had a key role in the healing process, allowing the doctor to take over the patient’s suffering, so it can be shared, explored creatively, and integrated into consciousness. He believed that this type of relationship could also have archetypal aspects beside personal ones, triggering projections such as the saviour complex on the side of the patient and identifications with the wounded-healer on the side of the therapist. Building on Jung’s and the post-Jungians’ insightful remarks, this presentation will investigate the transference dynamics in the stories of the Gospel, drawing parallels between the analytic couple on the one hand and Christ and his community on the other. In particular, it will focus on aspects such as trust and mystery, love that heals and the endless search for wholeness, considering both episodes of healing and spiritual rebirth, like The Bleeding Woman, and of preaching and revelation, like The Road to Emmaus. KEYWORDS: gospel, transference, analytical psychology
3
Wyatt, Zoe. "“I Am Not What Happened to Me, I Am What I Choose to Become” Walking the Journey with Cambodian Wounded Healers". En 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.005.
Texto completoResumen
Abstract The term “wounded healer” was originally coined by psychologist Carl Jung (1951), who believed that individuals are compelled to treat clients because of the “wounds” they carry from their own earlier experiences. This paper will explore Jung’s wounded healer concept through a trauma-informed lens, situated within a Cambodian context. Findings presented in this paper emerged from a larger body of work on the study of trauma and resilience, which was conducted in Cambodia. Perspectives captured in the data arose from 40 participant interviews of two distinct groups: 26 trauma survivors (aged 18-30) who had been supported by non- government organisations (NGOs) in Cambodia and 14 key informants, made up of social workers and psychologist employed working in the field of child protection. It is through these unique perspectives on recovery from trauma and what may compel an individual to work in the human services sector (often with other trauma survivors) that is presented in this paper. Not all participants working in the NGOs disclosed direct trauma histories during the interview process. However, in the context of modern-day Cambodia and in the aftermath of the genocide, it would be unusual to find a Cambodian who has not been touched by trauma in some way. Key Words: Intergenerational trauma, Cambodia, Khmer Rouge, Wounded Healer, Meaning Making
4
Dixon, Sandra y Juliane Bell. "Shedding Light on a Forbidden Topic: The Need for Mental Health Professionals to Accommodate the Faith-Based Practices of Immigrant Clients". En 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.009.
Texto completoResumen
Abstract There is much to learn about how immigrants describe their experiences of faith in the counselling context while negotiating meaningful relationships with mental health professionals (MHPs). Here, MHPs refer to individuals in the helping profession who provide services to immigrant clients such as social workers, psychologists, clinicians, practitioners, and counsellors. For the purpose of this presentation, immigrants are viewed as persons relocating to a host country for the purpose of resettlement for a better life (Perruchoud & Redpath-Cross, 2011). In this context, faith describes one’s committed spiritual and religious belief system. Although, it is important to the wellbeing of many immigrant clients, some MHPs struggle to integrate religious faith into the counselling process. According to Plumb (2011), these challenges might be a result of limited training in the area of faith as well as lack of confidence, competence, and comfort related to faith-based practices (Plumb, 2011). These professionals also appear to lack the knowledge and skill set needed to adapt culturally appropriate faith-based interventions in their work with immigrant clients (Dixon, 2015). Many immigrants rely on such faith-based interventions as a source of internal strength and comfort to manage social inequities like racism and discrimination. As such, MHPs have a responsibility to accommodate, recognize, and consider the importance of faith-based practices and interventions when providing counselling services to diverse immigrant client populations. Therefore, the aim of this live virtual presentation session is to engage in reflective discussions with attendees that highlight the role of faith within the therapeutic relationship. The co-presenters will provide useful faith-based interventions for attendees to consider when working with immigrant clients. We will also create a culturally safe environment for attendees to discuss practical ways that they have incorporated faith-based interventions in their counselling practices. Key words: Immigrants, Faith, Faith-Based Interventions, Mental Health Professionals
5
Wright, Lorraine M. "Spirituality, Illness Beliefs and Illness Suffering: Clinical Ideas for Loving and Healing Conversations". En 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.010.
Texto completoResumen
ABSTRACT Health care has become influenced by societal beliefs that overly values happiness and is unable to acknowledge and witness illness suffering. This has led our language with patients and families to change from inquiring and empathizing about suffering to adopting more upbeat language like ‘coping’, ‘adapting’, and ‘adjusting’. Even harsher expectations of dealing with illness suffering such as “it is what it is”; and “you need to accept your illness” have crept into our conversations when caring for patients/families. Language can inadvertently trigger spiritual suffering. Language changes have been coupled with unhelpful interventions in our caring of patients/ families. This change in our professional language does not reflect our patients/families experience with illness suffering and particularly their spiritual suffering. It also interferes with potential healing conversations. This presentation will encourage us to reflect and consider (re)embracing conversations of illness suffering with our patients/families that will open space to spiritual healing. From research and clinical practice, it has been determined that when suffering is softened, spiritual healing can most often occur. Healing conversations need to include: illness suffering being acknowledged, social support is available, constraining beliefs are challenged; being in the present moment is encouraged; offering curious compassion and hope. Specific relational practices will be suggested that enable patients/families to move from a place of illness suffering to spiritual healing. Specifically, love needs to be the foundation of all therapeutic conversations with individuals, couples, and families in our care. Keywords: Spirituality, healing conversations, illness suffering, illness beliefs
6
Costanzo, Heather. "Self-Compassion and Post-Traumatic Growth for Post-Traumatic Stress". En 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.008.
Texto completoResumen
Abstract Self-compassion and Post-Traumatic Growth seem to be inextricably linked. An exploration of the relationship between the two might lend to strategies that potentially could maximize rapid Post-Traumatic Growth after trauma. Consequently, Post-Traumatic Stress, as it is a transitive and transitionary state of the psyche in which the self exists in fragmentation, may benefit from Compassion Focused Therapy as an effective form of early therapy after traumatic experiences. Most centrally, this paper investigates self-compassion’s role in Post- Traumatic Growth focusing on ongoing favorable inner dialogue and self-talk—prospective personal extensions of Compassion Focused Therapy—with habituation likely an important outcome for those who are affected by Post-Traumatic Stress. The discussion encompasses how to utilize self-compassion in one’s personal life and professional practice. Limitations, implications for individuals and professionals, and future research directions are broached. Keywords: Self-compassion, post-traumatic growth, post-traumatic stress
7
Flores, Patricia Andrea S. y Marjualita Theresa T. Malapo. "Road to Damascus: A Narrative Inquiry on Transformation Stories of Formerly Convicted Notorious Criminals Adhering to Christian Faith". En 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.007.
Texto completoResumen
Abstract Serial killers, rapists, terrorists, and other notorious criminals are often labeled "criminals forever." Recovery for this group is unusual, according to post-positivist studies. However, positive spiritual psychology says differently. In Christian theology, Saul, a notorious mass murderer, went to Damascus and became Paul, a righteous man. Hence, this study unraveled the breakthrough stories of real-life Pauls, or formerly convicted notorious criminals before, during, and after adhering to the Christian faith. Through narrative inquiry, ten purposively selected samples were assessed through Psychology's triad of affect, behavior, and cognitions (ABC). Thematic analysis revealed that participants were chronic malefactors with vile and remorseless compulsions for victimization before adhering to the Christian faith. Egotistical convictions drove their actions. Uniformly, a similar epiphany occurred through their spiritual encounters with the Divine. From then on, they insouciantly live with rectitude, compassion, and selfless credo, which is deemed undoable with their willpower but doable with God's might. The revolutionary study reveals that individuals repented, resisted compulsions, repaired harms, and recovered right after being changed, contrary to nonlinear relapses of recidivists. The study highlights the penumbra that "change can happen even to the worst of the wicked." No matter how notorious one can be, the power of spirituality can transcend beyond human understanding onward the inner workings of the mind, body, and spirit. Based on these results, the research suggests studying Quantum Change, an underutilized concept in psychology. Still, it has been linked to effective holistic transformations. KEYWORDS: Transformation, Quantum change, epiphany, notorious criminals, divine, spirituality
8
Vaz, Marisa Monteiro. "Dreams and Prophecy: The Mantic Interpretation on Psychotherapy". En 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.002.
Texto completoResumen
Abstract The mantic and prophetic dream interpretation is an ancient practice that has been applied in different contexts and at different historical times. With Freud's psychoanalytic proposal to interpret patients' dreams, the meaning of dream content and experience becomes a central element of the psychotherapeutic process. Freud obviously had an enormous cultural knowledge of ancient texts and ancient practices. The incubation technique in Freud's psychotherapeutic proposal was considered an innovative psychological strategy for understanding the patient's thoughts and feelings, but little attention was paid to the mantic quality that had distinguished the incubation process and dream interpretation for many centuries and across several civilizations. In recent decades, the mantic meaning of dreams has been considered useful within the ethnopsychiatric approach to restore the patient's ability to develop a new perspective in relation to a traumatic situation. In this article I will try to explain the use of mantic dream interpretation during the psychotherapeutic process. KEYWORDS: mantic dreams; prophecy; psychotherapy; ethnopsychiatry; dream- interpretation; trauma
9
Hornung, Severin y Thomas Höge. "Exploring Mind and Soul of Social Character: Dialectic Psychodynamics of Economism and Humanism in Society, Organizations, and Individuals". En 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.003.
Texto completoResumen
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
10
Seiter, Natasha. "Mindful Partnering and Lesser Biological Stress". En 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.006.
Texto completoResumen
Abstract Mindful partnering is a newly conceptualized construct to measure interpersonal mindfulness in the relationship with one's intimate partner. Mindful partnering is characterized by mindful awareness toward one’s partner as well as compassion and acceptance of one’s partner. We hypothesized that higher levels of mindful partnering would be associated with lesser physiological reactivity to relationship conflict (i.e., less biological stress during relationship conflict). Seventeen couple pairs (N= 34) visited the laboratory to complete several tasks, including questionnaires and a conflict discussion in which they discussed the largest areas of conflict in their relationship. Participants had their Respiratory Sinus Arrythmia (RSA), a measure of nervous system activation, measured during the baseline period and conflict discussion. Participants completed the Mindful Partnering Measure (MPM) to measure the extent to which one demonstrates mindful partnering in their relationship with their romantic partner, including the subscales of MPM- Mindful Awareness and MPM- Acceptance/Compassion. Regression analyses suggested that MPM-Mindful Awareness significantly predicted partner’s greater RSA, indicating that 9% of the variance in RSA was accounted for by partner’s MPM- mindful awareness (a small effect), suggesting greater relaxation and a less pronounced stress response. These results suggest that when one’s partner is fully present and attentive, it may relieve the potential stress of marital disagreement. Being present with full attention in this way may soothe a partner’s nervous system by creating a feeling of being fully listened to and understood in the context of conflict. Keywords: Mindfulness, Marriage, Marital Conflict, Respiratory Sinus Arrythmia, Physiological Reactivity