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Artykuły w czasopismach na temat „Spirituality for education”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 20 lutego 2023

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1

Hale, Merensiana. "Implikasi Teori Pendidikan Spiritualitas menurut Parker J. Palmer bagi Spiritualitas Pendidik Kristen di Gereja". HUPERETES: Jurnal Teologi dan Pendidikan Kristen 2, nr 1 (25.12.2020): 14–25. http://dx.doi.org/10.46817/huperetes.v2i1.37.

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Spirituality education is a necessity in the church. This becomes very important to note because in the educational process there is a tendency that educators only maximize cognitively and ignore the spirituality of students. This paper aims to build the spirituality of educators in the church. This goal helps educators carry out spirituality education in the church. The method used to achieve the goal is descriptive qualitative. The result is that educators need to build and maintain Christian spirituality as the basis for educating educators in the church.Pendidikan spiritualitas merupakan kebutuhan dalam gereja. Hal ini menjadi sangat penting untuk diperhatikan sebab dalam proses mendidik ada kecenderungan bahwa pendidik hanya memaksimalkan kognitif dan mengabaikan spiritualitas nara didik. Tulisan ini bertujuan membangun spiritualitas pendidik dalam gereja. Tujuan ini menolong para pendidik dalam melakukan pendidikan spiritualitas di gereja. Metode yang digunakan untuk mencapai tujuan adalah kualitatif deskriptif. Hasilnya pendidik perlu membangun dan merawat spiritualitas Kristen sebagai dasar dalam mendidik naradidik di gereja.

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Kosiewicz, Jerzy. "Professional, Spectator, and Olympic Sports in the Context of the Terms Spiritualism and Spirituality, and in the Context of Normative Ethics". Physical Culture and Sport. Studies and Research 68, nr 1 (1.12.2015): 43–62. http://dx.doi.org/10.1515/pcssr-2015-0024.

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AbstractThe author has used - in his paper - two different expressions related to spirituality in its entirety: that is, spirituality (the spiritual sphere in superficial sense and meaning) and spiritualism (the spiritual sphere in deep sense and meaning). The author presented selected different definitions and manifestations of spirituality and spiritualism.The considerations on so-called “spirituality” - related to different phenomena of culture - without notions of spirituality and spiritualism - are a testimony to ordinary, typical common sense thinking only.Author would like to underline, that contemporary professional, spectator sport and the Olympic Games are only a mass culture phenomenon. A phenomenon of mass culture can be only a mirror of superficial spirituality, but not a testimony to spiritualism (that is, deep spirituality).The ancient Olympic Games - in contrast to the concept of Coubertin’s idea of Olympism - were a manifestation of deep spirituality, that is spiritualism. The Greek Games were based on an internal unity between religiosity, art and sport.

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Tirri, Kirsi. "Spirituality in education". Scripta Instituti Donneriani Aboensis 21 (1.01.2009): 245–58. http://dx.doi.org/10.30674/scripta.67354.

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In this article the concept of spirituality in the educational framework is discussed. The concepts of religion and spirituality are compared. The psychological view of spirituality is presented with a new suggested intelligence type: spiritual intelligence. The educational view emphasizes spiritual sensitivity as a universal human ability that needs to be developed through education. The sociological view of spirituality explores it as an expression of postsecular religiosity. Empirical studies indicate that an increasing number of people now prefer to call themselves ‘spiritual’ rather than ‘religious’. This trend seems to be more present in some European countries, for example, in the Netherlands, the United Kingdom and Finland. Empirical studies on spirituality are reviewed and discussed. A special emphasis is given to the Finnish research findings related to the spirituality of a new generation or young adults. It is argued that understanding spirituality as an expression of postsecular religiosity gives more room for young adults to participate in communicative action concerning religion. This would promote a discursive religiousness in the spirit of Jürgen Habermas, in which a plurality of religious beliefs and practices are acknowledged and a dialogical and inter-religious approach is advocated.

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Beck, Clive. "Education for spirituality". Interchange 17, nr 2 (czerwiec 1986): 148–56. http://dx.doi.org/10.1007/bf01807476.

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Becker, Annette L. "Ethical Considerations of Teaching Spirituality in the Academy". Nursing Ethics 16, nr 6 (listopad 2009): 697–706. http://dx.doi.org/10.1177/0969733009342639.

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Despite evidence in college students indicating a hunger for spiritual insight and spirituality’s application in health care, there continues to be guardedness within the academy towards inclusion of curricula that address spirituality. The purpose of this article is to examine the ethical considerations of teaching spirituality in the academy by describing current trends, issues relevant to nursing education and practice, legitimate concerns of the academy, and the importance of an ethical instructional response when teaching about spirituality. Data supporting the interest and desire by students to explore meaning and purpose in the context of spirituality will be presented. Challenges and barriers inherent in teaching this topic will be described, including the affective response, the lack of a universally accepted definition of spirituality, and spirituality’s relationship to religion. Pedagogical strategies consistent with an ethical instructional response will be discussed as the key to eliciting trust within the academy. A model of teaching spirituality and health will be offered to illustrate these possibilities.

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Ruslan, Ruslan, Andi Bunyamin i Andi Achruh. "Pendidikan Spiritualisme dalam Perspektif Al-Quran". Al-Musannif 4, nr 2 (31.12.2022): 101–18. http://dx.doi.org/10.56324/al-musannif.v4i2.72.

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This article aims to analyze spiritualism education in the Quran. The discussion focuses on four sub-discussions, namely: (1) The meaning of spiritualism in the Quran; (2) spiritual aspects of the Quran; (3) methods of Quran spirituality; and (4) the implications of Quran spirituality. This literature review documents various books, journals, and other research results as data sources. The collected data were then analyzed using content analysis techniques. The results of the study show that the concept of spiritualism in the perspective of the Koran is related to the world of the spirit, close to God, contains mysticism and interiority, and is equated with the essentials. Based on tracing the verses of the Quran, the three dimensions of spirituality in it are the dimension of transcendental, the dimension of norms, and the dimension of values. There are three methods of Quranic spirituality, namely tazakkur (remembrance of Allah), tafakkur (thinking about nature), and tadabbur (thinking about revelations or verses of Allah). The implications of the spirituality of the Koran are manifested in two terms in tasawuf spiritualism, namely al-maqāmat (the path to Sufism) and al-aḥwāl (the Sufi character).

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Zinn, Lorraine M. "Spirituality in Adult Education". Adult Learning 8, nr 5-6 (maj 1997): 26–30. http://dx.doi.org/10.1177/104515959700800514.

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&NA;. "Continuing Nursing Education: Spirituality". Journal of Christian Nursing 16, nr 2 (1999): 22. http://dx.doi.org/10.1097/00005217-199916020-00009.

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Calman, Kenneth. "Spirituality and medical education". Medical Education 42, nr 2 (22.01.2008): 123–25. http://dx.doi.org/10.1111/j.1365-2923.2007.02979.x.

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Carr, David. "Music, Spirituality, and Education". Journal of Aesthetic Education 42, nr 1 (2008): 16–29. http://dx.doi.org/10.1353/jae.2008.0005.

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Beech, Diana Jane. "Spirituality in Higher Education". Journal for the Study of Spirituality 2, nr 2 (styczeń 2012): 216–18. http://dx.doi.org/10.1179/jss.2.2.38777603883w7176.

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Boozer, Robert W. "Spirituality in management education". Journal of Workplace Learning 10, nr 6/7 (grudzień 1998): 345–47. http://dx.doi.org/10.1108/13665629810236417.

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Priestley, Jack. "Spirituality, Curriculum and Education". International Journal of Children's Spirituality 2, nr 1 (wrzesień 1997): 23–34. http://dx.doi.org/10.1080/1364436970020104.

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Skamp, Keith. "Spirituality and Environmental Education". Australian Journal of Environmental Education 7 (styczeń 1991): 79–86. http://dx.doi.org/10.1017/s0814062600001889.

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Environmental education in Australian schools is generally becoming recognised as education for the environment, as distinct from but usually including education ‘about’ and education ‘in’ the environment (Greenall, 1987). This means that students of environmental education will be encouraged to develop an attitude of caring for the Earth (including the biosphere) and its resources, and to participate actively in maintaining and improving the quality of their environment. What encourages students (and ourselves) to move actively towards these goals?The desire to ‘act’, it will be argued, comes from within ourselves. Until recently taking action for the environment has been seen as the top of a hierarchy of environmental education objectives. It has been assumed that an awareness of environmental problems leads to the acquisition of knowledge, which contributes to the development of attitudes and values and a feeling of concern for the environment, which then prompts one to take positive actions for the environment (see for example, Carin and Sund, 1985, p.88). However more recent research has attempted to formulate theoretical models identifying the factors (and their possible causal connections) which result in individuals taking responsible environmental action. Hines et al., (1988), for example, hypothesised that personality factors (such as one's ‘locus of concern’), knowledge of issues and action strategies, and action skills were positively correlated with taking responsible environmental action. The causal connections are problematic however and Iozzi(1988) concluded that simply being aware of environmental concerns and knowledgeable about them does not automatically lead to taking action for the environment.

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Hogan, Michael J. "On spirituality and education". Thinking Skills and Creativity 4, nr 2 (sierpień 2009): 138–43. http://dx.doi.org/10.1016/j.tsc.2009.06.001.

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Carr, David. "Music, Spirituality, and Education". Journal of Aesthetic Education 42, nr 1 (1.04.2008): 16–29. http://dx.doi.org/10.2307/25160263.

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Eaude, Tony. "Spirituality in education: professional accounts of the impact of spirituality on education". International Journal of Children's Spirituality 26, nr 4 (2.10.2021): 250–51. http://dx.doi.org/10.1080/1364436x.2021.2013412.

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Mbo'oh, Ruth. "Pengaruh Pendidikan Agama Kristen dalam Keluarga terhadap Spiritualitas Anak". MANTHANO: Jurnal Pendidikan Kristen 1, nr 1 (29.03.2022): 85–94. http://dx.doi.org/10.55967/manthano.v1i1.12.

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Abstract: Parents have a significant role in children’s spiritual life. Through guidance, direction and instruction in Christian Religious, children recognize and having a fellowship with God that will impact their spirituality. Parent’s exemplary in implementation of family Christian Religious Education enable children to apply faith values had been taught. This research aimed to examine the influence of Christian Religious Education in family conducted by the parents to the children’s spirituality. The study used quantitative approach with correlational survey method. The result showed that there was an influence from Christian Religious Education in family to the children’s spirituality. The more parent’s role in doing Christian Religious Education tasks in family, the more is children’s spiritual growth.Abstrak: Orang tua memiliki peran yang signifikan dalam kehidupan spiritualitas anak. Melalui bimbingan, tuntunan dan pembinaan dalam Pendidikan Agama Kristen, anak mengenal Tuhan, dan memiliki persekutuan dengan Tuhan dan berdampak pada spiritualitasnya. Keteladanan orang tua dalam pelaksanaan Pendidikan Agama Kristen keluarga menajdikan anak dapat mengimplementasikan nilai-nilai iman yang diajarkan. Penelitian ini bertujuan untuk menguji pengaruh Pendidikan Agama Kristen keluarga yang dilakukan orang tua terhadap spiritualitas anak. Penelitian mengunaan pendekatan kuantitaif menggunakan metode survei korelasional. Hasil penelitian menunjukkan bahwa terdapat pengaruh Pendidikan Agama Kristen keluarga terhadap spiritualitas anak. Semakin berperan orang tua dalam melaksanakan tugas Pendidikan Agama Kristen keluarga, maka akan membuat anak bertumbuh dalam spiritualitasnya.

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Mbo'oh, Ruth. "Pengaruh Pendidikan Agama Kristen dalam Keluarga terhadap Spiritualitas Anak". MANTHANO: Jurnal Pendidikan Kristen 1, nr 1 (29.03.2022): 85–94. http://dx.doi.org/10.55967/manthano.v1i1.12.

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Abstract: Parents have a significant role in children’s spiritual life. Through guidance, direction and instruction in Christian Religious, children recognize and having a fellowship with God that will impact their spirituality. Parent’s exemplary in implementation of family Christian Religious Education enable children to apply faith values had been taught. This research aimed to examine the influence of Christian Religious Education in family conducted by the parents to the children’s spirituality. The study used quantitative approach with correlational survey method. The result showed that there was an influence from Christian Religious Education in family to the children’s spirituality. The more parent’s role in doing Christian Religious Education tasks in family, the more is children’s spiritual growth.Abstrak: Orang tua memiliki peran yang signifikan dalam kehidupan spiritualitas anak. Melalui bimbingan, tuntunan dan pembinaan dalam Pendidikan Agama Kristen, anak mengenal Tuhan, dan memiliki persekutuan dengan Tuhan dan berdampak pada spiritualitasnya. Keteladanan orang tua dalam pelaksanaan Pendidikan Agama Kristen keluarga menajdikan anak dapat mengimplementasikan nilai-nilai iman yang diajarkan. Penelitian ini bertujuan untuk menguji pengaruh Pendidikan Agama Kristen keluarga yang dilakukan orang tua terhadap spiritualitas anak. Penelitian mengunaan pendekatan kuantitaif menggunakan metode survei korelasional. Hasil penelitian menunjukkan bahwa terdapat pengaruh Pendidikan Agama Kristen keluarga terhadap spiritualitas anak. Semakin berperan orang tua dalam melaksanakan tugas Pendidikan Agama Kristen keluarga, maka akan membuat anak bertumbuh dalam spiritualitasnya.

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Walker, Monica Windley, i Christine Johnson McPhail. "Spirituality Matters: Spirituality and the Community College Leader". Community College Journal of Research and Practice 33, nr 3-4 (10.02.2009): 321–45. http://dx.doi.org/10.1080/10668920802565011.

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Sallnow, Theresa. ""SPIRITUALITY.”". Journal of Beliefs & Values 8, nr 1 (styczeń 1987): 11–13. http://dx.doi.org/10.1080/1361767870080102.

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Thatcher, Adrian. "Radical Christian Spirituality: What is spirituality?" Journal of Beliefs & Values 13, nr 2 (styczeń 1992): 2–3. http://dx.doi.org/10.1080/1361767920130201.

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Solichin, Mohammad Muchlis. "PENDIDIKAN AGAMA ISLAM BEWAWASAN SPIRITUALITAS EKOLOGI: Telaah Materi dan Model Pembelajaran". Al-Tahrir: Jurnal Pemikiran Islam 17, nr 2 (30.11.2017): 471. http://dx.doi.org/10.21154/altahrir.v17i2.1057.

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Abstract: Ecological Spirituality is an awareness for connecting the environment through education. Education is a means of shaping the character of the environmental awareness. The knowledge and awareness of the importance of the environment can be fostered through the process of learning in school/madarasah. Ecological Spirituality can be implemented in the Learning of Islamic Education (PAI) by integrating the concept of Islam which is related to the environment into the teaching. This paper focus on 1) What are the learning materials of Islamic Religious Education (PAI) associated with ecological spirituality?, 2) How is the implement of the learning model of Islamic Religious Education (PAI) with associated with ecological spirituality. The findings revealed that the PAI learning materials which is related to the ecological spirituality comprising the learning of environment in the perspective of Alquran, Hadith, Fiqh, Aqidah, Moral and History of Islamic Culture. Meanwhile, the learning models encompassing a contextual learning, thematic learning and, inquiry learning models.الملخص: إن الروحانية الإيكولوجية هو الوعي للقدرة على التعامل مع البيئة، وأن ينمّى هذا الوعي – بقدر المستطاع – عن طريق التربية. والتربية هي الوسيلة لتكوين طبيعة الاهتمام والوعي بالبيئة. ويكون الفهم عن الوعي بالبيئة يمكن تنميته عن طريق عملية التعليم في المدارس. والروحانية الإيكولوجية يمكن تكوينها عن طريق عملية التربية الإسلامية ببيان التعاليم الإسلامية المتعلقة بالبيئة والعالم. وتركيز هذا المقال هو: 1) ما هي المواد في التربية الإسلامية في ضوء الروحانية الإيكولوجية: 2) كيف تطبيق نماذج التعليم في مادة التربية الإسلامية في ضوء الروحانية الإيكولوجية. ومن البيانات المجموعة يمكن الاستنتاج منها : أن مواد تعليم مادة التربية الإسلامية في ضوء الروحانية الإيكولوجية تحتوى على تعليم موضوع البيئة في ضوء القرآن والسنة والفقه والعقيدة والأخلاق وتاريخ الثقافة الإسلامية. وأما نماذج تعليم مادة التربية الإسلامية على ضوء الروحانية الإيكولوجية فهي : نموذج التعليم السياقي، ونموذج التعليم الموضوعي، ونوذج التعليم على أساس التحقيق. Abstrak: Spiritualistas Ekologi merupakan suatu kesadaran untuk mampu berhubungan dengan lingkungan yang ditanamkan melalui jalur pendidikan. Pendidikan merupakan wahana pembentukan karakter peduli terhadap lingkungan. Pemahaman, kesadaran akan pentingnya lingkungan alam dapat ditumbuhkembangkan melalui proses pembelajaran di sekolah/madarasah. Spiritualitas Ekologi dapat dilakukan melalui pembelajaran Pendidkan Agama Islam (PAI) dengan menjelaskan ajaran Islam berkaitan dengan lingkungan, alam. Fokus tulisan ini adalah 1) Apa saja materi pembelajaran Pendidikan Agama Islam (PAI) berwawasan spiritualitas ekologi, 2) Bagiamana pelaksanaan model-model pembelajaran Pendidikan Agama Islam (PAI) berwawasan spiritualitas ekologi. Dari penelusuran data, terungkap bahwa materi pembelajaran PAI berwawasan spiritualitas ekologi meliputi pembelajaran lingkungan hidup dalam perspektif Alquran, Hadis, Fiqh, Aqidah, Akhlak dan Sejarah Kebudayaan Islam. dan Akhlak. Sementara itu model-model pembelajaran (PAI) berwawasan spiritualitas ekologi, adalah model pembelajaran kontekstual, model pembelajaran tematik, dan model pembelajaran, inquiry.

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P.N., Gaponyuk, Mareev V.I., Karpova N.K. i Dyuzhikov S.А. "Spirituality as Ideological Concept of Modern Education". American Journal of Educational Research 1, nr 10 (2.12.2013): 436–41. http://dx.doi.org/10.12691/education-1-10-5.

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Kung, Nancy. "Negotiating spirituality in teacher education". Curriculum Matters 3 (1.06.2007): 67–78. http://dx.doi.org/10.18296/cm.0090.

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Galeh, Safar Mousaee, i Husein Hafizi Dorcheh. "Spirituality and Second Language Education". Theory and Practice in Language Studies 5, nr 9 (20.09.2015): 1809. http://dx.doi.org/10.17507/tpls.0509.06.

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Hovland, Cynthia, Joan Niederriter i Joan Thoman. "Spirituality and Interprofessional Healthcare Education". Journal of Christian Nursing 35, nr 4 (2018): E47—E52. http://dx.doi.org/10.1097/cnj.0000000000000543.

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Ai, Amy L. "Integrating Spirituality into Professional Education". Journal of Teaching in Social Work 22, nr 1-2 (11.04.2002): 103–30. http://dx.doi.org/10.1300/j067v22n01_08.

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Callister, Lynn Clark, A. Elaine Bond, Gerry Matsumura i Sandra Mangum. "Threading Spirituality Throughout Nursing Education". Holistic Nursing Practice 18, nr 3 (maj 2004): 160–66. http://dx.doi.org/10.1097/00004650-200405000-00008.

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Waggoner, Michael D. "Spirituality and Contemporary Higher Education". Journal of College and Character 17, nr 3 (2.07.2016): 147–56. http://dx.doi.org/10.1080/2194587x.2016.1195752.

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Wear, Delese. "(My) spirituality in medical education". Pastoral Psychology 43, nr 5 (maj 1995): 353–60. http://dx.doi.org/10.1007/bf02282623.

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Tālberga, Gunita, i Andra Fernāte. "SPIRITUALITY IN HIGHER EDUCATION: VIEWS OF THE TEACHING STAFF". SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 1 (26.05.2017): 390. http://dx.doi.org/10.17770/sie2017vol1.2335.

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Spirituality is an integral part of a holistic education (Miller, 2005) and a holistic development of personality (Chandler et al. 1992; Myers et al. 2008). Although various definitions of spirituality are used, several authors recognize the importance of spirituality in higher education (Dillard, 2006; Love & Talbot, 1999; Tisdel, 2001). Christian values have shaped the identity of Latvia since ancient times but the atheistic history of Latvia during the Soviet occupation has affected people's thinking. Therefore, the aim of this research was to find answers to the following questions – how do the teaching staff of the Latvian Academy of Sport Education (LASE) understand spirituality? What are the teaching staff's views on the enhancement of students' spirituality during their study process? What is the teaching staff's attitude regarding Biblical spirituality? This paper is based on a qualitative study (voluntary semi-structured interviews and qualitative content analysis were used) that examined 14 LASE teaching staff (7 women and 7 men, 27-68 years old). Spirituality is perceived as the multifaceted inner life of a person which determines a person's understanding of the universe and connection to God and other people. The common human and family responsibility, leadership and teaching staff responsibility, an institutional environment, and God's work in the hearts of students were mentioned as primary to enhancing spirituality in students. We observed that according to the Biblical understanding of spirituality most of the teaching staff appear to be in a stage of pre-spirituality and not spirituality.

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Jae-Bong Yoo. "Spirituality in Education: Towards a Recovery of Spirituality in School". Korean Journal of Philosophy of Education 35, nr 1 (marzec 2013): 97–117. http://dx.doi.org/10.15754/jkpe.2013.35.1.005.

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Banerjee, Mahasweta M., i Loretta Pyles. "Spirituality". Journal of Ethnic And Cultural Diversity in Social Work 13, nr 2 (10.08.2004): 45–70. http://dx.doi.org/10.1300/j051v13n02_03.

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

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

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Donaldson, E. Lisbeth. "Imaging Women's Spirituality". Comparative Education Review 40, nr 2 (maj 1996): 194–204. http://dx.doi.org/10.1086/447373.

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Speck, Bruce W. "What is spirituality?" New Directions for Teaching and Learning 2005, nr 104 (2005): 3–13. http://dx.doi.org/10.1002/tl.207.

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Hoppe, Sherry L. "Spirituality and leadership". New Directions for Teaching and Learning 2005, nr 104 (2005): 83–92. http://dx.doi.org/10.1002/tl.217.

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Udermann, Brian E., Greta E. Schutte, David M. Reineke, William A. Pitney, Mark H. Gibson i Steven R. Murray. "Spirituality in the Curricula of Accredited Athletic Training Education Programs". Athletic Training Education Journal 3, nr 1 (1.01.2008): 21–27. http://dx.doi.org/10.4085/1947-380x-3.1.21.

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Objective: The objectives of this study were to examine if topics related to spirituality were being addressed in the curricula of athletic training education programs (ATEPs) and to investigate whether program directors (PDs) believed this to be a topic worthy of inclusion in ATEP experiences. Design and Setting: A descriptive mixed method study using a web-based survey. Subjects: The sample consisted of 291 PDs from accredited undergraduate ATEPs in the United States. Measurements: The items measured included participants' institutional affiliation, years of experience and educational background, perceptions on the propriety of including spiritual topics in ATEP curricula, and general awareness of the literature surrounding spirituality and health. Results: One hundred ten (79.7%) colleges/universities offered a course in spirituality outside the ATEP curriculum, but only 5 (3.6%) colleges/universities currently offered a course in the ATEP curriculum in which spirituality was the main focus. W e found that 89% of PDs believed there was a connection between spirituality and health/healing. Also, 69% agreed that spirituality should be addressed in a variety of ways within ATEPs. Forty seven percent agreed that it was appropriate to address spirituality with patients. Fourteen percent also reported that spirituality should be incorporated in the athletic training competencies and proficiencies. Conclusions: These data suggest that the majority of PDs believe there is a connection between spirituality and health/healing, and that spirituality should be addressed in a variety of ways in ATEPs.

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Omorogiuwa, Tracy. "Incorporating spirituality in social work education in Nigeria". Social work and education 9, nr 3 (30.09.2022): 358–69. http://dx.doi.org/10.25128/2520-6230.22.3.3.

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In recent times, spirituality, as typified by the religion has been on the receiving end of scathing criticisms. Although seducing, the arguments of these critics seem romanticized and flawed for the very reason that there abound natural synergies between spirituality and social development. Consequently, this article addresses the interconnections between spirituality, the social work profession, and social development. Drawing on the holistic intervention strategies of the religious organizations to national development while, concurrently, canvassing for the integration of spirituality to social work education. Given the palpable mistrusts between the faith-based organizations and the State, feasible suggestions are offered to the Nigerian political leadership to ensure that the religion, and by extension spirituality, continues to provide the citizens a pathway for meaningful living as a precondition for national development.

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Lawton, Dianne Ford. "Spirituality". International Journal of Adult Vocational Education and Technology 8, nr 4 (październik 2017): 29–37. http://dx.doi.org/10.4018/ijavet.2017100103.

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This theoretical article explores the role spirituality plays in engagement and resistance in the workplace. These qualities exist at the opposite ends of the continuum in adult education in the workplace: engagement in learning and resistance to adult learning. By employing Mezirow's learning framework, the researcher illustrates how spirituality in the workplace can provide the bridge between these two forces. Various texts have been consulted to examine the effects of various working conditions on employee productiveness and happiness which is assumed to increase employee efficiency. The conclusion is increasing employee engagement leads to less resistance to learning.

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Aboramadan, Mohammed, i Khalid Abed Dahleez. "Workplace Spirituality and Job Performance in Higher Education". Journal of Management, Spirituality & Religion 18, nr 2 (30.04.2021): 128–50. http://dx.doi.org/10.51327/hvcb2461.

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Building on the social exchange theory, this paper proposes a model of the effects of workplace spirituality on job performance through the mediation effects of work engagement, affective commitment, and organizational trust. This quantitative-based research relies on structural equation modeling as an analysis technique. Data were collected from 207 faculty members working in the Palestinian higher education sector. Significant mediation effects of work engagement, affective commitment, and organizational trust were found in the relationship between workplace spirituality and job performance of academic staff. This research is original in two ways. First, very few studies examine the impact of workplace spirituality on job performance, a variable that has received less attention in the spirituality literature than organizational performance. Second, the study advances the literature on workplace spirituality by examining the concept in a non-Western academic context.

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Hashim, Rosnani. "Secularism and Spirituality". American Journal of Islam and Society 24, nr 3 (1.07.2007): 116–18. http://dx.doi.org/10.35632/ajis.v24i3.1531.

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This compilation provides a systematic overview of the development andchallenges of Islamic education in Singapore. After the introduction by NoorAishah and Lai Ah Eng, Chee Min Fui focuses on the historical evolution ofmadrasah education (chapter 1) and Mukhlis Abu Bakar highlights the tensionbetween the state’s interest and the citizens’ right to an Islamic education(chapter 2). In chapter 3, Noor Aishah elaborates on the fundamental problemof the madrasah’s attempt to lay the educational foundation of both traditionaland rational sciences. Azhar Ibrahim surveys madrasah reforms inIndonesia, Egypt, India, and Pakistan in chapter 4, while Afiza Hashim andLai Ah Eng narrate a case study of Madrasah Ma`arif in chapter 5. Tan TayKeong (chapter 6) examines the debate on the national policy of compulsoryeducation in the context of the madrasah, and Syed Farid Alatas (chapter 7)clarifies the concept of knowledge and Islam’s philosophy of education,which can be used to assess contemporary madrasah education.Formal madrasah education in Singapore began with the establishmentof Madrasah Iqbal in 1908, which drew inspiration from Egypt’sreformist movement. This madrasah was a departure from traditionalIslamic education, which was informal and focused only on the traditionalsciences and Arabic. The madrasah’s importance and popularity in Singaporewas attested to by the fact that at one point, Madrasah al-Junied was“the school of choice for students from the Malay states, Indonesia and thePhilippines” (p. 10). After the Second World War, there were about 50-60such schools, mostly primary, with about 6,000 students using Malay asthe medium of instruction. The number declined with the introduction ofMalay-language secondary schools in the 1960s ...

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Trousdale, Ann. "Embodied spirituality". International Journal of Children's Spirituality 18, nr 1 (luty 2013): 18–29. http://dx.doi.org/10.1080/1364436x.2013.766880.

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Fuertes, Al, i Kelley Dugan. "Spirituality through the Lens of Students in Higher Education". Religions 12, nr 11 (22.10.2021): 924. http://dx.doi.org/10.3390/rel12110924.

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Spirituality is an elusive concept to articulate. Not only do people define it in different ways, but all definitions somehow seem to be incomplete. In this article, eighty-eight undergraduate and graduate students from George Mason University (GMU) participated in a study to define spirituality within the context of higher education. Results of the study suggest the following theme-categories. First, spirituality is an abstract reality, which is difficult to define. Second, spirituality is a moral compass, giving direction and meaning to people; and third, spirituality and religion are not the same, but they are interrelated. Since spirituality is a fluid concept that is unique from person to person, the article recommends that institutions of higher education need to incorporate into curricula mechanisms that provide students creative expressions of learning that are experiential, critical, and reflective, including opportunities that enable students to grow and develop holistically, which includes the spiritual aspect of growth, through open spaces of conversation and dialogue, and experiential learning such as community immersion and cross-cultural exchange programs as these will help cultivate and nurture their interests and aspirations, thereby, enabling them to develop meaning and purpose in life.

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Sharma, Namrata, Ajit Behura i Kamal Nain Chopra. "Education of Bhagavat Gita’s Philosophy, Spiritualism and Ethics and Their Role in Stress Management in Corporate Sector involving Economic and Financial Resources". International Journal of Accounting and Finance Studies 2, nr 1 (26.04.2019): 17. http://dx.doi.org/10.22158/ijafs.v2n1p17.

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<p><em>An attempt has been made in presenting a broad overview of Spiritualism and Ethics in Business and their Role in Stress Management of Managers in Corporate Sector, involving Economic and Financial Resources. Emphasis of the role of Bhagavat Gita and Christian Spirituality on stress management has been outlined. Ideas and statements of great Management Gurus in support of the use of Spiritualism and Ethics in Business, and their Role in Stress Management of Managers have been discussed. An expression has been suggested to relate spirituality factor of the manager and his stress. It is felt that the paper should be of good utility for the managers to reduce their stress level, and hence improve their performance, along with creating a good environment at the work place.</em><em></em></p>

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Lee, Moon-ki i 이동혁. "Spirituality Curriculum Development for Counselor Education". Korea Journal of Counseling 18, nr 5 (październik 2017): 357–80. http://dx.doi.org/10.15703/kjc.18.5.201710.357.

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Yun-Kyoung chung. "Palmer’s Concept of Spirituality and Education". Journal of Educational Idea 25, nr 3 (grudzień 2011): 161–87. http://dx.doi.org/10.17283/jkedi.2011.25.3.161.

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Flores Escobar, FL. "Spirituality in education, separated from religiosity". Revista Científica de la UCSA 4, nr 1 (30.04.2017): 57–66. http://dx.doi.org/10.18004/ucsa/2409-8752/2017.004(01)057-066.

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Mulalić, Muhidin. "The Spirituality and Wholeness in Education". Journal of History Culture and Art Research 6, nr 2 (6.04.2017): 13. http://dx.doi.org/10.7596/taksad.v6i2.692.

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