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Статті в журналах з теми "Spiritual disease"

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Çakmak, Seher, and Nesrin Nural. "Is The Spirituality Effective on Psychosocial Adjustment in Patients with Chronic Disease?" International Journal of Emerging Trends in Health Sciences 3, no. 1 (June 1, 2019): 29–33. http://dx.doi.org/10.18844/ijeths.v3i1.4209.

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Chronic diseases are an important cause of mortality and morbidity. Chronic diseases that seriously affect life affect the individual in physiological, psychological and social aspects. Individuals with chronic diseases may need spiritual support in adapting to the disease. In patients receiving spiritual support, depression and anxiety levels can be decreased and quality of life can be improved. The spiritual care that one of the basic elements of nursing care and among the basic requirements of an individual's can be omitted or implicit behind the physical requirements. Keywords: Nurse, chronic disease, spirituality, psychosocial adjustment
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Wisuda, Aris Citra, Tukimin bin Sansuwito, Citra Suraya, and Rusmarita. "Satisfaction Level Spiritual Care of Coronary Heart Disease Patients Using Spiritual Assessment Tool." International Journal Scientific and Professional (IJ-ChiProf) 2, no. 3 (August 31, 2023): 187–91. http://dx.doi.org/10.56988/chiprof.v2i3.39.

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with using application of Spiritual Assessment Tool. This type of research is descriptive analytic with cross sectional approach. results In this study, it is known that the age of the respondents is mostly in the age range of (>35 Year old age), which is as much as 81.8%. Most of the patient education is low education which is as much as 72.7%. Patient Satisfaction Spiritual Care in the pre-test is known to be mostly stated as not satisfied, as much as 68.2%, and in the post-test, Patient Satisfaction Spiritual Care experienced a change in that the patient stated that he was satisfied as much as 90.9%. In conclusion, spiritual care can increase patient satisfaction, especially coronary heart disease sufferers at Siti Khadijah Islamic Hospital, Palembang in 2023.
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Semidotska, Zh D., I. A. Cherniakova, M. Yu Neffa, and I. S. Karmazina. "Spiritual and moral aspects of incurable disease." EMERGENCY MEDICINE, no. 1.88 (March 22, 2018): 26–29. http://dx.doi.org/10.22141/2224-0586.1.88.2018.124965.

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Paal, Piret, and Stefan Lorenzl. "Patients with Parkinson’s disease need spiritual care." Annals of Palliative Medicine 9, no. 2 (March 2020): 144–48. http://dx.doi.org/10.21037/apm.2019.11.24.

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Reyes-Ortiz, Carlos A. "PSYCHOSOCIAL AND SPIRITUAL SUPPORTS IN CORONARY DISEASE." Journal of the American Geriatrics Society 45, no. 11 (November 1997): 1412. http://dx.doi.org/10.1111/j.1532-5415.1997.tb02950.x.

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Alegbeleye, Adewale J. "Untangling the untamed spiritual root of disease." Future Healthcare Journal 6, Suppl 1 (March 2019): 102. http://dx.doi.org/10.7861/futurehosp.6-1-s102.

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Hermanns, Melinda, Belinda Deal, and Barbara Haas. "Biopsychosocial and Spiritual Aspects of Parkinson Disease." Journal of Neuroscience Nursing 44, no. 4 (August 2012): 194–205. http://dx.doi.org/10.1097/jnn.0b013e3182527593.

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Bulgakova, Tatiana D. "Collective Clan Disease among the Nanay." Journal of Northern Studies 3, no. 2 (January 8, 2010): 59–84. http://dx.doi.org/10.36368/jns.v3i2.603.

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According to Nanay emic ideas, shamanic disease, which affects a shaman in the period of his or her formation, also affects his or her relatives, who begin to suffer from nervous disorders and other problems but recover at their new shaman’s incarnation. A similar spiritual correlation within the group of relatives becomes apparent also when a shaman is involved in a situation which connects him or her with the spiritual world (murder, death, incest, etc.), so that the consequences of such events influence not only the shaman, but also his or her kin. From the emic perspective, relations with the spirits have not only spiritual, but also biological components (emerging for instance, in the idea about the possibility of human-spiritual cohabitation), which opens up possibilities for spirituality to be inherited by descendants. These circumstances suggest that the social factors that unite the clan (exogamy etc.), are secondary to the religious factors, and probably used as a means to adapt to the spiritual problems that shamanists face. Running the danger of collective clan disease, people have to remember their clan peculiarity and exclusiveness and undertake common efforts for its avoidance. Being aware of their patrilineal descent and of their own place in it, people can define the circle of possible persons who are subject to similar mental and other troubles and who should look together for the means of a cure. The wish to ensure spiritual security results in the social prescriptions and taboos that form the patrilineal clan.
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Aris Citra Wisuda and Tukimin. "Spiritual Care Needs In Patients With Coronary Heart Disease : Literature Review." Jurnal Inspirasi Kesehatan 1, no. 2 (August 31, 2023): 139–48. http://dx.doi.org/10.52523/jika.v1i2.40.

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Background: Coronary heart disease continues to have a significant mortality rate mortality rate of up to 72.14% annually. Patients who have this disease also struggle to fulfill their basic needs, particularly their spiritual demands. In order for patients to experience a higher quality of life, it is crucial to meet their spiritual requirements. Objective: This study aims to determine the spiritual needs of patients with coronary heart disease. Methods: The Literature review was carried out through Google Scholar and PubMed. The keywords used in were English incuding “Cronic illnes” AND “Spiritual Needs” OR “Spiritual” NOT “Sprirituality” AND “Coronary Heart Disease” OR “Ischemic heart disease” OR “Coronary artery disease” AND “qualitative”. The study employed qualitative method. Result: The spiritual need of the relationship dimension with oneself was acceptance of the past. The spiritual need from the dimension of relationships with other people was the support from friends, partners or family. The spiritual need from the dimension of relationship with nature was the availability of a comfortable environment. The need for the dimension of relationship with God was gratitude for the life one has. Conclusion: Patients with coronary heart disease must have their spiritual needs met in order to cope with their illness and have a better quality of life.
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Aprilianti, Fanizha Laila, Anita Dyah Listyarini, Anindya Charista, Anita Dila Safira, Fitri Ambarwati Muniroh, and Lini Muntiari. "TERAPI SPIRITUAL TERHADAP KUALITAS HIDUP PASIEN CHRONIC KIDNEY DISEASE (CKD)." Jurnal Kesehatan dan Kedokteran 3, no. 1 (March 25, 2024): 18–27. http://dx.doi.org/10.56127/jukeke.v3i1.581.

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Background : CKD is a late-stage kidney disease that can be caused by various things in which the body's ability fails to maintain metabolism and electrolyte fluid balance, which causes complications of hypertension and diabetes mellitus (Jainurrahma et al, 2021). The prevalence of chronic kidney failure in Indonesia has increased in 2018 to 0.38% or as many as 713,783 people based on a doctor's diagnosis in residents aged 15 years and over. Purpose: to find out the application of spiritual healing to the quality of life of Chronic Kidney Disease (CKD) patients. Method : research used by analyzing articles and searching through Google Scholar using the keywords "spiritual therapy and quality of life", "spiritual therapy and quality of life" + "chronic kidney disease",”spiritual therapy and quality of life" + "chronic kidney failure "management of spiritual healing and quality of life" + "chronic kidney disease”, “the effect of spiritual healing and quality of life”+ “chronic kidney disease” “psychological intervention and quality of life”+ “chronic kidney disease”. Results : from 9 journals it was found that spiritual healing can improve the quality of life in CKD patients. Conclusions : the application of spiritual healing to CKD patients undergoing hemodialysis therapy is able to improve the quality of life.
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Дисертації з теми "Spiritual disease"

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Green, Frederick W. III. "Common Psychosocial and Spiritual Factors Among Individuals Who Have Healed from Chronic Lyme Disease." Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1438186360.

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Elkins, Tamara L. (Tamara Lynn). "Psychosocial and Spiritual Factors Affecting Persons Living with HIV and AIDS." Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc277960/.

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The purposes of this study were (a) to examine whether social support decreases as the person with HIV disease progresses from asymptomatic HIV to symptomatic AIDS and (b) to examine the extent to which general well-being might be mediated through a religious and/or spiritual support system.
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Downes, Edith A. "Spiritual companions for Alzheimers patients and those persons with other forms of dementia." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Collins, Megan A. S. "Art’s Ability to Illuminate the Biopsychosocial-Cultural-Spiritual Impact of Living with a Chronic Medical Disease." Digital Commons at Loyola Marymount University and Loyola Law School, 2012. https://digitalcommons.lmu.edu/etd/98.

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This study sought to examine art’s ability to illuminate the biopsychosocial-cultural- spiritual impact of chronic medical disease. Chronic disease participants were self- selected and consisted of clinical supervisors, staff, and psychotherapy interns at a community-based mental health clinic in Los Angeles. Quantitative questionnaire data and art-based response data, both imagery and word descriptions, were examined. Data analysis combined with the synthesized literature revealed the complex biopsychosocial- cultural-spiritual interactions and interdependencies with chronic disease management. Findings supported art-based data’s potential to complement quantitative questionnaire data by providing additional insights into a holistic lived experience. Art and word analysis revealed themes and identified factors such as shame, uncertainty, and isolation, which affect health-related quality of life and treatment compliance. This research demonstrated arts-based data’s potential as a holistic healing, revealing, and diagnostic tool and exposes the need for further research into the benefits of integrating art therapy and including art-based data in the treatment and assessment of chronic disease. Keywords: chronic, persistent, medical disease, illness, syndrome, condition, disability, art as therapy, art therapy, creative arts therapy, art expression, arts-based research, clinical art psychotherapy, holistic questionnaire, art directive, art, adherence, compliance, biopsychosocial, biological, psychological, social, socio-environmental, cultural, spiritual, diabetes, asthma, cancer, medical model, medical art therapy, evidenced-based practice, complementary and alternative therapy, hospital, inpatient, outpatient.
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Beene, Jerry Dale. "The living and spiritual experiences of gay men with AIDS : an exploratory study : a project based upon an independent investigation /." View online, 2008. http://hdl.handle.net/10090/5866.

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Abu-El-Noor, Mysoon K. "Spiritual Care of the Hospitalized Patients Following Admission to the Cardiac Care Units: Policy Implications." University of Akron / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=akron1334636792.

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Tamirepi, Farirai. "HIV and AIDS within the primary health care delivery system in Zimbabwe : a quest for a spiritual and pastoral approach to healing." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85760.

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Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This qualitatively oriented Practical Theological research journey, informed by the philosophical ideas of postmodern, contextual, participatory and feminist theologies, postmodern and social construction epistemologies was based on a participatory action research through the therapeutic lens of narrative inquiry. The thesis is about the spiritual problems and spiritual needs of people living with HIV and AIDS and how they can be addressed as part of a holistic approach to their care within the primary healthcare delivery system in Zimbabwe. The research curiosity was prompted by the HIV and AIDS policy in Zimbabwe that advocates for a holistic approach to the care of HIV and AIDS patients within the primary health care delivery system. The recognition that healthcare has to be holistic for the best outcome for patients creates an expectation that spiritual care will also be incorporated into clinical practice. However there is a puzzling blind spot and a strange silence about the spiritual problems and spiritual needs of people living with HIV and AIDS within the HIV and AIDS policy. This has had the effects of reducing intervention programmes to purely medical, psychological and sociological. This research sought to correct such an approach by highlighting the role of spiritual care in the healing process of people living with HIV and AIDS as part of the holistic approach to their care. The core information, on which this research is based, comes from the experiences of people living with HIV and AIDS who are receiving care within the primary health care delivery system in Zimbabwe. It sweeps away statistics and places those questing for spiritual healing at the core of the study. All the participants in the study affirmed that the why me questions as a summation of their indescribable and unimaginable spiritual pain felt in the spirit were directed to God. They confirmed that their spiritual problem was spiritual pain and their spiritual need therefore was spiritual healing from the spiritual pain of which God is believed to be the healer. The belief that God is the ultimate healer of the spiritual pain stood out from the midst of problem saturated narratives of spiritual pain and suffering as the unique outcome to reconstruct the alternative problem free stories of healing. The research opted for an approach that is informed by the experiences of people living with HIV and AIDS. In the light of the stories shared by the participants in this study, it became evident that there is an existing need within the Primary Health Care delivery system in Zimbabwe to provide spiritual care to people living with HIV and AIDS. The research aimed at co-creating a spiritual care approach in which those living with HIV and AIDS as well as those working with them can be empowered to re-author the stories of patients‟ lives around their self preferred images. The narrative approach was explored in this research as a possible therapeutic approach that could be used to journey pastorally with people living with HIV and AIDS in a non-controlling, non-blaming, non-directive and not knowing guiding manner that would permit the people living with HIV and AIDS to use their own spiritual resources in a way that can bring spiritual healing to their troubled spirits. The research also emphasizes the position of the people living with HIV and AIDS which they can inhabit and lay claim to the many possibilities of their own lives that lie beyond the expertise of the pastoral caregiver. The strong suggestion emerging from this study is that a spiritual care approach to healing must of necessity be integrated into the holistic approach to the care of people living with HIV and AIDS in Zimbabwe. The wish of participants that their spiritual well-being be considered in their health care adds momentum to this suggestion. Hence the research argues for the inclusion of a spiritual and pastoral approach to spiritual healing which links the patient‟s spirituality and pastoral care. The research does not claim to have the solutions or quick fix miracle to the complicated spiritual pain of people living with HIV and AIDS and neither claims to have the power to bring any neat conclusions to the spiritual healing of people living with HIV and AIDS. However, the research has the potential to stimulate a new story of spirituality as a vital resource in the healing process of people living with HIV and AIDS and ignoring it may defeat the purpose of a holistic approach to the care of people living with HIV. The re-authoring of alternative stories is an ongoing process but like in all journeys, there are landmarks that indicate achievements, places of transfer or starting new directions or turning around. Hence this research process may be regarded as a landmark that indicated a new direction in the participants‟ journey towards spiritual healing.
AFRIKAANSE OPSOMMING: Hierdie kwalitatief-georiënteerde Praktiese Teologie navorsingsreis, geïnformeer deur die filosofiese idees van postmoderne, kontekstuele, deelnemende en feministiese teologie, postmoderne en sosiale konstruksie epistemologie, is gebaseer op deelnemende aksie-navorsing deur die terapeutiese lens van narratiewe ondersoek. Die tesis handel oor die spirituele probleme en navorsingsbehoeftes van mense wat met MIV en vigs leef en hoe dit aangespreek kan word as deel van ʼn holistiese benadering tot hul sorg binne die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Die navorsing-belangstelling het ontwikkel na aanleiding van die MIV en vigs beleid in Zimbabwe wat ʼn holistiese benadering tot die sorg van MIV en vigs pasiënte in die primêre gesondheidsorg-diensleweringstelsel bepleit. Die erkenning dat gesondheidsorg holisties moet wees om die beste uitkoms vir pasiënte te bied, skep ʼn verwagting dat spirituele sorg ook by kliniese praktyk ingesluit sal word. Daar is egter in die HIV en vigs beleid ʼn raaiselagtige blinde kol, ʼn vreemde stilte oor die spirituele probleme en spirituele behoeftes van mense wat met MIV en vigs leef. Die gevolg is dat intervensie-programme gereduseer word tot slegs mediese, sielkundige en sosiologiese programme. Hierdie navorsing streef om dié benadering reg te stel deur die beklemtoning van die rol van spirituele sorg in die heling-proses van mense wat met MIV en vigs leef as deel van die holistiese benadering tot hul sorg. Die kerninligting waarop hierdie navorsing gegrond is, vloei voort uit die ervarings van mense wat leef met MIV en vigs en sorg ontvang binne die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Dit vee statistiek van die tafel af en plaas diegene wat soek na spirituele heling, in die hart van die ondersoek. Al die deelnemers aan die ondersoek het bevestig dat hul “Waarom ek?” vrae, as opsomming van hul onbeskryflike, ondenkbare geestelike pyn, aan God gerig is. Hulle het bevestig dat hul spirituele probleem spirituele pyn is, en dat hul spirituele behoefte dus spirituele genesing is van die spirituele pyn, die pyn waarvan geglo word dat God die geneser is. Die geloof dat God die opperste geneser is, het uitgestaan te midde van die probleem-deurdrenkte narratiewe van spirituele pyn en lyding as die unieke uitkoms om alternatiewe probleem-vrye verhale van heling te herkonstrueer. Die navorsing het ʼn benadering gekies wat geïnformeer is deur die ervarings van mense wat leef met MIV en vigs. In die lig van die verhale wat die deelnemers aan die studie gedeel het, het dit duidelik geword dat daar ʼn behoefte is dat spirituele sorg ook aan mense wat leef met MIV en vigs verskaf word in die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Die doel van die navorsing was om saam ʼn spirituele sorg benadering te skep waarin diegene wat met MIV en vigs leef, sowel as diegene wat met hulle werk, bemagtig kan word om die stories van pasiënte se lewens te herskryf in terme van pasiënte se verkose beelde. Die narratiewe benadering is in hierdie studie ondersoek as ʼn moontlike terapeutiese benadering wat gebruik kan word om pastoraal te reis met mense wat leef met MIV en vigs op ʼn manier wat nie kontroleer, beskuldig, voorskryf of weet nie, maar wat mense wat met MIV en vigs leef eerder begelei en toelaat om hul eie spirituele bronne te gebruik op ʼn manier wat spirituele genesing vir hul gekwelde siele kan bring. Die navorsing beklemtoon ook die posisie van mense wat leef met MIV en vigs waarin hulle spirituele moontlikhede, areas van hul lewens kan eien en bewoon, moontlikhede wat buite die bereik van pastorale versorgers lê. Uit hierdie studie vloei ʼn sterk suggestie dat ʼn spirituele benadering tot genesing noodwendig geïntegreer moet wees in die holistiese benadering tot die sorg van mense wat leef met MIV en vigs in Zimbabwe. Deelnemers se wens dat hul spirituele behoeftes ook in hul gesondheidsorg oorweeg word, gee aan dié suggestie verdere momentum. Derhalwe argumenteer hierdie navorsing ten gunste van die insluiting van ʼn spirituele en pastorale benadering tot spirituele genesing wat die pasiënt se spiritualiteit en pastorale sorg verbind. Die studie maak nie daarop aanspraak dat dit antwoorde of ʼn wonderbare kits-oplossing bied vir die gekompliseerde spirituele pyn van mens wat leef met MIV en vigs nie, of spirituele genesing netjies afsluit nie. Die navorsing het egter wel die potensiaal om ʼn nuwe verhaal te stimuleer van spiritualiteit as ʼn deurslaggewende bron in die genesingsproses van mense wat leef met MIV en vigs. Om spiritualiteit te ignoreer, mag dalk die doel verydel van ʼn holistiese benadering tot die sorg van mense wat met MIV en vigs leef. Die herskryf van alternatiewe verhale is ʼn voortdurende proses, maar soos alle reise, is daar landmerke wat prestasies aandui, en ook punte van verplasing, rigtingverandering of selfs ommekeer. Hierdie navorsing kan beskou word as ʼn landmerk van ʼn verandering van rigting in deelnemers se reis na spirituele genesing.
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Kubiliūtė, Simona. "Onkologinių ligų dvasiniai aspektai sergančiajam ir jo artimiesiems." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2013~D_20130611_142114-05122.

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Darbe analizuojami onkologinių ligų dvasiniai aspektai sergančiųjų bei artimųjų gyvenimuose. Akcentuojami visi jausmai, emocijos ir išgyvenimai, su kuriais susiduria sergantieji ir jų artimieji. Paliečiama tema apie pagalbą, kuri suteikiama sergantiesiems ir artimiesiems bei suteikiamo ar nesuteikiamos pagalbos trūkumus. Paliečiama tema apie Dievą ir tikėjimą, jo įtaką susirgus onkologine liga ar būnant šalia sergančiojo. Analizuojama įvairi literatūra bei ţiniasklaidos šaltiniai, kuriuose pasakojama ne tik apie ligą, bet ir apie organizuojamas akcijas. Empirinėje dalyje pateikiama informacija, kuri gauta respondentų dėka. Tyrimu pagrindţiama teorinė dalis, kuri labai svarbi atskleidţiant temą. Remiantis tyrimo rezultatais galima teigti: Onkologinė liga pakeičia gyvenimą ne tik sergančiajam, bet ir jo artimiesiems. Pasikeičia ţmonių gyvenimo būdas, mąstymas, vertybės bei elgesys. Tikėjimas sergant daţniausiai lieka toks pat; būna išimčių, kad tikėjimas Dievu labai sustiprėja. Taip pat verta paminėti, kad jei ţmogus netikėjo, tai jis nepradeda tikėti, kai artimasis suserga arba kai ţmogus suserga pats. Dvasinė ir psichologinė būsena pasikeičia, kadangi ţmogus išgyvena labai didelį stresą, šoką, liūdesį ir daug įvairių emocijų, kurios pakeičia daugelį gyvenimo aspektų. Dvasinė – psichologinė pagalba neteikiama ir nesiūloma, jei ţmonės patys neieško. Tai didţiulė problema, kadangi tokia pagalba yra reikalinga sergantiesiems ir jų artimiesiems. Gerumo akcijos sergančiųjų ir... [toliau žr. visą tekstą]
The paper analyzes the spiritual aspects of oncological patients and loved ones lives. With emphasis on all the feelings, emotions and experiences faced by people with their relatives. Touched on the topic of advice given to patients and relatives, and granted or denied assistance gaps. Touched the subject of God and religion, its influence on suffering from cancer or being near sick. Analyzing diverse literature and media sources, which tells the story not only of the disease, but also about the promotions. The empirical part of the information obtained through the respondents. The study justified theoretical part, which is very important for revealing the subject. Based on the results of the study can be stated: • oncological disease changes your life, not only sick, but also his family. • A change in people's way of living, thinking, values and behavior. • Belief in patients usually remain the same and there is exceptions to a stronger faith in God. It is also worth noting that if a man did not believe, he does not start to believe when a loved one becomes sick or when a person gets sick himself. • The spiritual and psychological state changes as a person is going through a very high stress, shock, sadness and a lot of different emotions that replace many aspects of life. • Spiritual - not provided psychological support and fails if they themselves seek. This is a huge problem, because such aid is necessary for patients and their loved ones. • Kindness Shares patients and... [to full text]
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Daniels, Katherine Jean. "Couples' construction of meaning of an Alzheimer's disease diagnosis : a systemic approach." Diss., Manhattan, Kan. : Kansas State University, 2008. http://hdl.handle.net/2097/1057.

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Matholeni, Nobuntu. "Judgemental attitudes in pastoral care : spiritual councelling for women living positively with HIV and AIDS in the township of Lwandle." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71620.

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Анотація:
Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: AIDS is stigma, disgrace, hatred, hardship, abandonment, isolation, exclusion, prohibition, persecution, poverty, privation. AIDS is a metaphor. It is a threat, a tragedy, a blight, a blot, a scar, a stain, a plague, a scourge, a pestilence, a demon, killer, rampant, rampaging, murderer. It is made moral. It is condemnation, deterrence, retribution, punishment, a sin, a lesson, a curse, rebuke, judgement (Pillay, 2008:21). The above quotation represents societal perceptions, discourses and responses to the AIDS pandemic. Sadly, in the early days of this pandemic, some theologians and churches held the above-mentioned perception, creating the fear in sufferers of the disease that they might be judged. Communities, families and people living with HIV/AIDS (PLWHA) also still hold this view. The aim of this study is to investigate the judgemental attitudes in pastoral care and spiritual counselling for women living with HIV/AIDS. One of the aspects that contribute to the spread of the HIV pandemic is the stigma attached to it as it is the stigma that causes the silence. This study aims to explore the definition of stigma and investigate its causes and results as well as looking into the judgemental attitudes of the community, church, society, family and counselling of the HIV/AIDS sufferer, their identity crisis and their question of meaning. Furthermore, the study aims to investigate the theological reflection on the notion of God, through the doctrine of judge ment (how God is presented as a judge in both the Old and the New Testaments), as well as Old and New Testaments’ views on illness. Using these sources, this study investigates whether or not HIV is a punishment from God. Using case studies, the resurrection of hope and the role of hope in a person was explored. This study also investigates how pastoral care and spiritual counselling can empower and bring hope and healing to PLWHA. This was done through the use of Louw’s five-phase model of counselling PLWHA, an externalising method from a narrative approach. This study seeks to determine the judgemental attitudes in pastoral care and counselling towards women living with the HI virus in the local township of Lwandle. It is said that the people most vulnerable to the HI virus and most infected are women and especially those living in the poor townships of South Africa. Their lack of education and poverty put these women in a more dangerous situation than their counterparts. In the township churches, women are in the majority. This study speculates about the role of pastoral care and counselling in empowering these women, in particular those living with HIV and AIDS and seeks to explore how the faith community, society and their families judge these women. It also investigates how pastoral care can dispute irrational and unrealistic constructs applied to the interpreta tion of the pandemic and how the Christian community can contribute to constructive pro cesses of de-stigmatisation. In the early days of the pandemic, the church regarded intercourse as intended solely for procreation (Van Dyk 2008:318). Therefore, since it is well established that HIV and AIDS is a desease that is mostly contracted through sexual activity, those who contracted the disease were regarded as being not morally sound or upright members of society. This resulted in pastoral counsellors finding it difficult to counsel without discussing the causes of this disease as when they did so, they often appeared to be condemning the infected persons by judging them. This study focuses on the judgemental attitudes and stigmatisation, a theological reflection on the notion of God, as well as on women living with the HI virus in a specific context. In order to determine the attitudes of pastoral care and counselling, an empirical study was done to assess the attitudes in the above-mentioned location to PLWHA in that community. The aim of the empirical research was not to create statistical evidence, but rather to reflect the stories of the women living with the virus in this community. For the study, a certain group of women was selected from the support group of women who are living with HIV/AIDS. The co-ordinator of the support group helped the researcher to access the people from the Ikhwezi clinic. A questionnaire was used for the findings. The study showed the pain, vulnerability as well as the bravery of these women. Through the case study, the researcher was able to demonstrate how hope can change the lives of PLWHA.
AFRIKAANSE OPSOMMING: Vigs is stigma, haat, swaarkry, verlating, isolasie, uitsluiting, verbod, vervolging, armoede, ontbering. VIGS is 'n metafoor. Dit is 'n bedreiging, 'n tragedie, 'n vloek, 'n klad, 'n letsel, 'n vlek, 'n plaag, 'n kastyding, 'n pestilensie, 'n demoon, 'n doodmaker, wild, vervloek, 'n moordenaar. Dit is sedelikheid gemaak. Dit is veroordeling, afskrikking, vergelding, straf, 'n sonde, 'n les, 'n vloek, teregwysing veroordeling (Pillay, 2008:21). Bostaande aanhaling verteenwoordig sosiale persepsies, gesprekke en reaksies betreffende die VIGS pandemie. Tragies om te sê, in die begin van die pandemie was bostaande persepsie die standpunt van sommige teoloë en kerke, wat die vrees by lyers van die siekte geskep het dat hulle veroordeel sou word. Gemeenskappe, gesinne en mense wat lewe met MIV/VIGS (MWLMV) huldig nog steeds hierdie seining. Die doel van hierdie studie is om die veroordelende houdings by pastorale sorg en berading van vroue wat lewe met MIV/VIGS, te ondersoek. Een van die kwessies wat bydrae tot die toename van die MIV- pandemie is die stigma wat daaraan kleef, omdat dat die stigma is wat die verswyging daarvan veroorsaak. Hierdie studie beoog om die definisie van sigma te verken, en om die oorsaak en die gevolg daarvan te ondersoek, asook as om ’n kykie te kry in die veroordelende houdings van die gemeenskap, die kerk, die samelewing, die familie en die berading van die MIV/VIGS-lyer, hulle identiteitskrisis en hulle soeke na betekenis. Verder beoog die studie om die teologiese besinning oor die idee van God n.a.v., die leerstelling van oordeel (hoe God voorgestel word as Regter in sowel die Ou en Nuwe Testament), sowel as die Ou Testamentiese en Nuwe Testamentiese sienings oor siekte, te ondersoek. Deur die gebruik van hierdie bronne will hierdie studie ondersoek of MIV ’n straf deur God is. Hierdie studie ondersoek ook hoe pastorale sorg en berading kan bemagtig en hoop kan bring vir MWLMV. Dit is gedoen deur die gebruik van Louw se vyf fase beradingsmodel vir MWLMW-’n eksternaliseringsmetode vanuit ’n narratiewe benadering. Deur gebruik te maak van gevallestudies is die opwekking van hoop en die rol van hoop in ’n persoon verken. Hierdie studie poog om die veroordelende houdings by pastorale sorg en beranding van vroue wat leef met die MI-virus in die plaaslike dorpie Lwandle, vas te stel. Daar word gesê dat die kwesbaarste vir die MI-virus en die mees geïnfekteerde persone die vroue is, en by uitstek die wat in die arm dorpies van Suid-Afrika woon. Hulle gebrek aan geletterdheid en hulle armoede bedreig hierdie vroue meer as hulle mans. In die dorpskerke is vrouens in die meerderheid. Hierdie studie besin oor die rol van pastorale sorg en berading in die bemagtiging van hierdie vroue, in besonder hulle wat met MIV/VIGS lewe in die studie poog om te verken hoe die geloofsgemeenskap, die samelewing en hulle gene hierdie vroue beoordeel. Dit ondersoek ook hoe pastorale sorg irrasionele en onrealistiese opvattings rakende die interpretasie van die pandemie kan betwis, en hoe die Christengemeenskap kan bydrae tot ’n opbouende proses van destigmatisering. In die vroeë dae van die pandemie het die kerk gemeenskap gesien as uitsluitlik bedoel vir voorplanting (Van Dyk 2008:318). Aangesien dit algemeen aanvaar word dat MIV en VIGS ’n siekte is wat meestal opgedoen word deur seksuele aktiwiteite, is hulle wat hierdie siekte opgedoen het, nie gesien as moreel, of as onkreukbare lede van die gemeenskap nie. Dit het daartoe gelei dat pastorale beraders dit moeilik gevind het om te beraad sonder om die oorsaak van die siektetoestand te bespreek indien hulle dit wel gedoen het, en het dit dikwels gelyk asof die geïnfekteerde persoon veroordeel is deurdat hulle geoordeel is. Hierdie studie fokus op die veroordelende houdings en stigmatisasie-op ’n teologiese besinning oor die idee van God, sowel as op die vroue wat met die MI-virus binne ’n bepaalde raamwerke leef. Ten einde die houdings van pastorale sorg en berading teenoor MWLMV te bepaal, is ’n empiriese studie in daardie gemeenskap gedoen. Die doel met die empiriese navorsing was nie om statistiese bewyse te skep nie, maar eerder om te besin oor die verhale van die vroue wat met die virus leef in hierdie gemeenskap. Vir die studie is ’n bepaalde groep vroue geselekteer uit die ondersteuningsgroep vroue wat met MIV/VIGS leef. Die koördineerder van die ondersteuningsgroep het die navorser gehelp om die mense van die Ikhwezi kliniek te bereik. ’n Vraelys is gebruik vir die bevindinge. Die studie het die pyn, verwondbaarheid, sowel as die moed van hierdie vroue getoon. Deur die gevallestudie het die navorser aangetoon hoe hoop die lewens van MWLMV kan verander.
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Книги з теми "Spiritual disease"

1

Simard, Noël. Aids: Ethical and spiritual considerations. Sherbrooke, Qué: Médiaspaul, 1997.

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Schwartz, Michael. The disease symbology handbook. San Antonio, TX: Inner Health Books, 2013.

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Hudson, Hilton M. My Christian heart: A spiritual guide for heart health. Chicago, Ill: Hilton Pub. Co., 2012.

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McColly, Michael. The after-death room: Journey into spiritual activism. Brooklyn, NY: Soft Skull Press, 2007.

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Wright, Henry. Un camino más excelente. New Kensington, PA: Whitaker House, 2009.

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Chopra, Deepak. Healing the heart: A spiritual approach to reversing coronary artery disease. London: Rider, 1998.

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Chopra, Deepak. Healing the heart: A spiritual approach to reversing coronary artery disease. New York: Random House Large Print in association with Harmony Books, 1998.

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Young-Sowers, Meredith L. Spiritual crisis: What's really behind loss, disease, and life's major hurts. Walpole, NH: Stillpoint Pub., 1993.

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Ginzburg, Yitsḥaḳ. Body, mind, and soul: Kabbalah on human physiology, disease, and healing. Jerusalem: Gal Einai, 2003.

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Guruprasada, Swami. Aids, is it a losing battle?: Spiritual strenth and hope through a life of conscious exploration. Moundsville, W. Va: Prema Pub., 1988.

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Частини книг з теми "Spiritual disease"

1

Hooker, Stephanie, and David B. Bekelman. "Spiritual and Existential Issues." In End-of-Life Care in Cardiovascular Disease, 155–69. London: Springer London, 2014. http://dx.doi.org/10.1007/978-1-4471-6521-7_10.

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Campbell, Colin W., Barbara J. Chandler, and Sue Smith. "Holistic Care: Psychosocial and Spiritual Aspects." In End of Life Care in Neurological Disease, 91–111. London: Springer London, 2012. http://dx.doi.org/10.1007/978-0-85729-682-5_5.

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Lopes, Ana Cristina, and Diogo Telles Correia. "Spiritual, Religious and Ethical Values in a Suicidal Individual." In International Perspectives in Values-Based Mental Health Practice, 109–15. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47852-0_13.

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AbstractReligious and spiritual experiences can appear in mental health practice as far as they often structure what aspects of psychopathological phenomena are present, sometimes making it difficult to determine whether some experiences should be classified as symptoms of a psychiatric disorder or crises within spiritual life.We present a clinical vignette of a 62-year-old sacristan who was admitted to the Psychiatric Emergency Room for suicidal thoughts in the context of physical sequelae of a cardiac episode. He confessed that, in the process of coping with his illness, he had a distressing experience of guilt and of losing his religious faith and shared the intention to take his own life by hanging himself.Themes that emerge in the discussion include issues related to the boundaries of psychiatric diagnosis, the spiritual dimension of mental health and the values that underlie clinical decision-making regarding a suicidal individual.Incorporating religious and spiritual perspectives in the clinical assessment of patients is essential to understand individual’s framework of cultural values and social attitudes on disease.
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Fradelos, Evangelos C., Konstantinos Tsaras, Foteini Tzavella, Evmorfia Koukia, Ioanna V. Papathanasiou, Victoria Alikari, John Stathoulis, Areti Tsaloglidou, Michael Kourakos, and Sofia Zyga. "Clinical, Social and Demographics Factors Associated with Spiritual Wellbeing in End Stage Renal Disease." In Advances in Experimental Medicine and Biology, 77–88. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57379-3_8.

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Isgandarova, Nazila. "Spiritual Diseases." In Muslim Women, Domestic Violence, and Psychotherapy, 122–44. New York, NY : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9780429469701-6.

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Nyandieka, Lilian, Charlotte Cross, Mercy Karimi Njeru, and Fortunata Songora Makene. "The Social Pain of Cancer in East Africa: Understanding Need." In Cancer Care in Pandemic Times: Building Inclusive Local Health Security in Africa and India, 49–67. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-44123-3_3.

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AbstractCancer is both an individual physical, social and psychological crisis for a patient with one of the many forms of this category of non-communicable disease, and also a cause of deep social pain. Cancer spreads its tentacles through families and friends, social groups and the wider economy, generating stigma, financial destruction, social and psychological damage. This chapter makes the case for a very broad social understanding of cancer need, framing cancer as a whole-society problem, with psychological, social, economic and spiritual impacts much wider than the sufferer. This framing also implies greater attention to survivability and human dignity in policies, practices and provision.
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"Spiritual concerns." In Management of Advanced Disease, Fourth edition, 483–93. CRC Press, 2012. http://dx.doi.org/10.1201/b13476-51.

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Brown, Edwina A., Fliss E. M. Murtagh, and Emma Murphy. "Spiritual and religious care." In OSH Kidney Disease, 297–313. Oxford University Press, 2012. http://dx.doi.org/10.1093/med/9780199695690.003.0014.

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Spathis, Anna, Helen E. Davies, Sara Booth, and Max Watson. "Chapter 13 Spiritual and cultural needs." In Respiratory Disease. Oxford University Press, 2011. http://dx.doi.org/10.1093/med/9780199564033.003.013.

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"The (Spiritual) Aesthetics of Pain." In The Language of Disease, 91–128. Modern Humanities Research Association, 2020. http://dx.doi.org/10.2307/j.ctv1wsgr80.8.

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Тези доповідей конференцій з теми "Spiritual disease"

1

Batubara, Saiful. "Spiritual Scores With Depression Level In Chronic Kidney Disease Patients." In 8th International Conference on Multidisciplinary Research 2019. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.03.03.5.

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Kurniawati, Ninuk Dian, and Nursalam. "Mind-Body-Spiritual Care for Coronary Heart Disease Patients - A Systematic Review." In The 9th International Nursing Conference: Nurses at The Forefront Transforming Care, Science and Research. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008325803940405.

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3

Zubaidilah, Muh Haris, and Husin. "The Impact of Quranic Therapy in Treatment of Psychological Disease and Spiritual Disease for Adolescents of Divorce Parents." In 6th International Conference on Social and Political Sciences (ICOSAPS 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201219.086.

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RUMYANTSEVA, M. V. "LINGUOCULTUROLOGICAL AND MYTHOPOIETIC FEATURES OF THE MYTHOLOGY «DISEASE» (BASED ON THE MATERIAL OF THE WORKS OF ART BY V.V. LICHUTIN)." In СЛОВО, ВЫСКАЗЫВАНИЕ, ТЕКСТ В КОГНИТИВНОМ, ПРАГМАТИЧЕСКОМ И КУЛЬТУРОЛОГИЧЕСКОМ АСПЕКТАХ, 339–43. Chelyabinsk State University Publishing House, 2024. http://dx.doi.org/10.47475/9785727119631_339.

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The purpose of the study was to describe the linguoculturological and mythopoietic features of the functioning of the mythology «disease» in the artistic picture of the world of the modern Russian writer V.V. Lichutin. The linguoculturological approach to the study of mythologemes makes it possible to describe the naive linguistic representations of native speakers, which have developed under the influence of the worldview of the ethnic group, which seems relevant. The mythopoetic approach makes it possible to identify the most significant motifs, images, ideas, to determine the cultural, philosophical and other phenomena that have had the greatest impact on the author’s creative consciousness and artistic worldview. The results of the study showed that in the work of V.V. Lichutin, the subject interpretation of the phenomenon of the disease prevails, which considers the disease in an intra-personal way. It is represented by three models: antique, linking the disease with disorderly lifestyle; demonological, interpreting diseases as obsession; metaphysical, interpreting disease as a consequence of sin or a reflection of universal human sinfulness. It was concluded that through the mythology «disease» the author rethinks the global spiritual and moral problems of human life; archaic pagan traditions and a Christian worldview are closely intertwined in the writer’s mind.
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Crepaldi, Carla Rossini, Yasmin Meneguci Petrarca, Danilo Wingeter Ramalho, Pedro Prado, and Glória Tedrus. "Relationship between social support and spirituality and religiosity in epilepsy in adults." In XIV Congresso Paulista de Neurologia. Zeppelini Editorial e Comunicação, 2023. http://dx.doi.org/10.5327/1516-3180.141s1.718.

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Introduction: There is still no consensus in the literature on how religiosity/ spirituality (R/S) would act as an instrument of social support in individuals with chronic diseases. Objectives: To evaluate the perception of social support and R/S measures in adult patients with epilepsy (PCE). Methods: Data from the Brief Multidimensional Measure of Religiosity/Spirituality (BMMRS-P) and the Social Support Satisfaction Scale (ESSS) of 44 PCE were evaluated. BMMRS-P and ESSS data were related to the clinical variables of epilepsy, with statistical tests, with P < 0.05. Results: Gender was female in 28 (63.6%) cases, mean age was 44.3 ± 14.3 years, and mean disease duration was 28.1 ± 16.1 years. The reported religion was Catholic in 25 cases, Evangelical in 13 cases, other in 2 cases and no religion or agnostic in 4 cases. The total score on the BMMRS-P self-assessment was 4.2 ± 1.7, and the total score on the ESSS was 55.5 ± 4.0. Younger PCE have less organizational religiosity (Person correlation; -0.360; P = 0.019). There is a greater perception of forgiveness (0.367; P = 0.024) and religious and spiritual overcoming (0.437; P = 0.006) in PWE with younger age at the time of the first epileptic seizure. The duration of epilepsy was negatively correlated with daily spiritual experience (-0.310; P = 0.040), with religious support (-0.440; P = 0.003) and with organizational religiosity (-0.309; P = 0.041). Schooling correlated with organizational religiosity (0.401; P = 0.009). There was a significant correlation between the perception of social support in the friends dimension and religious support (0.325; P = 0.031) of the BMMRS-P. There was no significant difference in the perception of social support and R/S according to the epilepsy variables and the type of epilepsy syndrome. Conclusion: Social support in epilepsy is important for PWE to deal with the unpredictability of epileptic seizures, with the stigma and social restrictions that these individuals are sometimes subject to. The use of R/S can positively contribute to coping with psychosocial aspects of epilepsy.
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Nash, P., L. Bryson, E. Roberts, L. Kerecuk, S. Gray, and S. Nash. "G608(P) Understanding the spiritual and emotional needs of siblings of children with a rare disease from the young person’s and parental perspectives." In Royal College of Paediatrics and Child Health, Abstracts of the RCPCH Conference and exhibition, 13–15 May 2019, ICC, Birmingham, Paediatrics: pathways to a brighter future. BMJ Publishing Group Ltd and Royal College of Paediatrics and Child Health, 2019. http://dx.doi.org/10.1136/archdischild-2019-rcpch.588.

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Kusumawardani, Diah Nurayu, and Sali Rahadi Asih. "My Heart, My Mind, My Life: A Study on the Relation between Spiritual Well-being and Quality of Life in Heart Disease Patients." In Proceedings of the 2nd International Conference on Intervention and Applied Psychology (ICIAP 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iciap-18.2019.22.

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Nastase, Mihai-Claudiu, Alexandru Mitru, and Loredana Andreea Paun (Parnic). "The Social and Economic Impact of COVID 19 Pandemic on Museums. Case Study: „Princely Court” National Museum Ensemble." In International Conference Innovative Business Management & Global Entrepreneurship. LUMEN Publishing, 2020. http://dx.doi.org/10.18662/lumproc/ibmage2020/25.

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The new coronavirus (Covid-19) is one of the main challenges world today has to address. With no large scale availability vaccine yet, and more or less experimental medical treatments for curing the disease, we can safely say that we are still far behind a solution to this problem. This new pandemic is considered the biggest threat to the global economy since the Second World War and there is no aspects of human life have not been affected it, spiritual ones included. Its high contagiousness, as well as novelty, raised all kind of challenges and one of the main ones was our manner to produce answers, in early stages at least, this creating problem on its own and of its design. As well as all the other institutions, theatres, cinemas, concert halls, spaces of socialization and in the same time places of wonder, knowledge and spiritual enrichment the museums were heavily affected by the pandemic crisis, especially those who’s collections are not, but in very small proportion available, to the public through virtual media. Such a case is „Princely Court„ National Museums Ensemble from Targoviste, Dambovita County, Romania. The present paper proposes an overview of the highlights in institution′s activity the past years in comparison with how the pandemic crisis affected its activity in the past months and what were the responses given to keep the museum in the eye of the public. It will also try to summarize how and to what extent the activity went back to „normal” after the emergency state earlier imposed was lifted and how the visitors responded to the new realities.
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DAȘCHEVICI, Victoria, and Tatiana ROȘCA. "Psychological and emotional needs of cancer patients." In Ştiință și educație: noi abordări și perspective. "Ion Creanga" State Pedagogical University, 2023. http://dx.doi.org/10.46727/c.v1.24-25-03-2023.p101-109.

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The issue of psychological assistance strategies, which must be implemented to respond to the needs of the oncological patient, represents a relevant interest in medical psychology. The paper focuses on the area of emotional and psychological needs of the cancer patient, in the advanced stage of the disease, as precisely these types of needs are the most present in this phase and the most difficult to satisfy against the background of the difficulties to express and recognize them, for that it does not manifest itself through specific and clear bodily sensations, detected by clinical parameters or laboratory analyses. Therefore, as future psychologists, it is important to identify these needs and try to fulfill them, because they affect the quality of life and the physical condition of the person, also resulting from the fact that man is a complex system, which is why it must be treated through a bio-psycho-socio-spiritual approach, to take care of him in a holistic manner. And since the human being is a set of complex processes, which gives us the self-understanding that we cannot focus only on the pathological and biological aspects, it is necessary to concern ourselves with the person and not only with the disease.
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Souza Pereira Sales, Amanda, Cecília Souza França, Larissa Miranda dos Santos, Poliana G. V. Oliveira dos Santos, Murialdo Gasparet, and Paula Márcia Seabra de Sousa. "Spirituality as psychological support in the care of patients undergoing paleative care." In 7th International Congress on Scientific Knowledge. Perspectivas Online: Humanas e Sociais Aplicadas, 2021. http://dx.doi.org/10.25242/8876113220212361.

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The current literature has pointed out the existence of positive influences of spiritual and religious beliefs in cancer treatment. The study, promoted by the Centre for Multidisciplinary Research in Culture, Faith and Reason (NUCFER), sought to understand the conception of cancer patients and health professionals about the inclusion of spirituality in the treatment of people with cancer. Thus, the general objective of this project was to understand the meaning of spirituality for cancer patients during their treatment and how this experience can contribute to support human care and relationships between patients and the healthcare team. The research was qualitative, using the semi-structured interview technique. 06 (six) health professionals were interviewed, one Nursing Assistant, three Registered Nurses and two Doctors; and 05 (five) people who have already gone through cancer treatment or are going through it. In a total of eleven people interviewed, all stated that it is important to take into account the spirituality of patients undergoing cancer treatment, as it significantly contributes to the treatment and coping with the difficulties arising from this painful process, in addition to valuing the human person byseeing them beyond their disease. Thus, the research revealed that the spirituality of patients undergoing cancer treatment must be taken into account, respected and encouraged when they wish. Subsequently, ithelps to maintain the emotional health of these individuals in high suffering, to recognize themselves in their integrity as humans, to respect all their expressions of living beings in the world. This representsa humanized treatment and promotes dignity of the human person
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