Готові списки джерел за темами / Spirituality

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Добірка наукової літератури з теми "Spirituality"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 30 липня 2024

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Статті в журналах з теми "Spirituality"

1

Suchánková, Eliška, and Renáta Matušů. "Spiritualita pedagogů tradičních a alternativních škol." Sociální pedagogika / Social Education 8, no. 2 (November 15, 2020): 29–43. http://dx.doi.org/10.7441/soced.2020.08.02.02.

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Анотація:
Studie se zaměřuje na spiritualitu pedagoga jako významnou dimenzi osobnosti člověka, který vstupuje do edukačního procesu a ovlivňuje jej. Představuje výsledky výzkumu, jehož cílem bylo prostřednictvím dotazníkového šetření zjistit míru spirituality u pedagogů základních škol (N = 192), rozdíly v míře spirituality mezi pedagogy tradičních a alternativních škol a souvislost spirituality s empatií. Ukazuje se, že míra spirituality pedagogů alternativních škol je významně vyšší v dimenzích ekospiritualita, etický entuziasmus, sounáležitost, mystika, svědomitá starostlivost a latentní monoteismus než míra spirituality pedagogů tradičních škol. Bylo zjištěno, že celková míra spirituality pozitivně koreluje s mírou empatie a že je spiritualita pedagogů významným prediktorem jejich empatie.
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2

Roldán-Figueroa, Rady. "Spiritualité, Spirituality, and Espiritualidad." Church History and Religious Culture 101, no. 4 (October 26, 2021): 496–525. http://dx.doi.org/10.1163/18712428-bja10020.

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Анотація:
Abstract This article offers a corrective to the widely held idea that the modern concept of spirituality is traceable to the seventeenth century French notion of spiritualité. Instead, the argument is made that the sixteenth and seventeenth century Spanish terms spiritual and spiritualidad are earlier expressions of the modern concept of spirituality. The article opens with an examination of the place of spirituality in the academic study of religion and proceeds to a discussion of the premises of conceptual history and modern lexicography. In the closing section, the author analyses a plethora of lexicographical and other primary source material from the medieval to the early modern periods that demonstrate the usage of the terms spirital and espiritualidad in Spain as well as in colonial Latin America. Among the sources examined are Sebastián de Covarrubias Orozco, Tesoro de la lengua castellana (Madrid: Luis Sánchez, 1611); Fernando de Valverde, Vida de Jesu Christo nuestro señor (Lima: Luis de Lyra, 1657); and Diccionario de la lengua castellana (Madrid: En la imprenta de Francisco del Hierro, 1726–1739).
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3

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

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Анотація:
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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4

Abdulloh Hadziq and Ita Rodiah. "Agama dan Spiritualitas Teosofi di Indonesia: Antara Formalisme dan Subtansialisme." Jurnal Kajian Islam Interdisipliner 8, no. 2 (December 17, 2023): 182–200. http://dx.doi.org/10.14421/jkii.v8i2.1354.

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Анотація:
Seiring perkembangan studi agama, muncul konsep religiusitas dan spiritualitas yang diperdebatkan oleh para ahli. Agama dan spiritual mulai mengalami pemisahan ketika terjadi sekulerisme Barat pada pertengahan abad 19 masehi. Dalam penelitian ini penulis menggunakan jenis penelitian kepustakaan (Library Research). Religiusitas lebih dianggap sebagai suatu yang formal dan instusional, sedangkan spiritualitas dikaitkan dengan sesuatu pengalaman personal dan bersifat fungsional, serta mencerminkan upaya perolehan tujuan dan makna hidup. Spiritualitas dan religiusitas berbeda dari segi konsep, namun aspek tertentu keduanya bersinggungan. Teosofi yang berarti kebijaksanaan Tuhan adalah suatu perkumpulan yang dipelopori oleh madam Helena Petrovna Blavatsky. Substansi dari ajaran agama ialah spiritualitas sehingga agama tidak bisa lepas dari spiritualitas. Agama dan religiusitas merupakan bentuk formal atau institusi untuk menuju spiritualitas. Regiusitas terpaku oleh tatanan yang dibentuk oleh struktur teologi tertentu sedangkan spiritualitas memiliki kehendak bebas. [ As the study of religion developed, the concepts of religiosity and spirituality were debated by scholars. Religion and spirituality began to experience separation when Western secularism occurred in the mid-19th century. In this research, the author uses the type of library research. Religiosity is more considered as something formal and institutional, while spirituality is associated with something personal and functional experience, and reflects efforts to obtain the purpose and meaning of life. Spirituality and religiosity are different in terms of concepts, but certain aspects of both intersect. Theosophy, which means the wisdom of God, is an association pioneered by Madam Helena Petrovna Blavatsky. The substance of religious teachings is spirituality so religion cannot be separated from spirituality. Religion and religiosity are formal forms or institutions of spirituality. Religiosity is fixed by the order formed by certain theological structures while spirituality has free will pioneered by Madam Helena Petrovna Blavatsky. The substance of religious teachings is spirituality so religion cannot be separated from spirituality. Religion and religiosity are formal forms or institutions of spirituality. Religiosity is fixed by the order formed by certain theological structures while spirituality has free will.]
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5

Widiyanta, Ari, and Mentari Br Purba. "Spiritualitas pada Penyintas Bencana Sinabung yang Dikenai Status Relokasi." Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA) 1, no. 1 (October 17, 2018): 232–38. http://dx.doi.org/10.32734/lwsa.v1i1.168.

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Анотація:
Penelitian ini bertujuan untuk melihat gambaran spiritualitas pada penyintas bencana Sinabung yang mencakup sembilan dimensi spiritualitas, yaitu dimensi transenden (transcendent dimension), makna dan tujuan dalam hidup (meaning and purpose in life), misi dalam hidup (mission in life), kesucian hidup (sacredness of life), nilai-nilai material (material values), altruisme (altruism), idealisme (idealism), kesadaran akan peristiwa tragis (awareness of the tragic), dan manfaat spiritualitas (fruits of spirituality). Subjek penelitian adalah 303 orang dewasa yang berusia di atas 21 tahun. Mereka berasal dari tujuh desa yang dikenai status relokasi karena tempat tinggalnya merupakan kawasan rawan bencana. Instrumen yang digunakan adalah skala psikologi Spirituality Orientation Inventory (SOI) untuk mengukur kesembilan dimensi spiritualitas. Hasil penelitian menunjukkan bahwa spiritualitas pada penyintas bencana Sinabung yang dikenai status relokasi berada pada kategori tinggi (87 %) dan sebagian kecil berada pada kategori sedang (13 %). Berdasarkan faktor-faktor spiritualitas, ditinjau dari usia, gambaran spiritualitas tertinggi adalah pada usia dewasa akhir (94 %), kemudian dewasa madya (88 %), dan yang terendah adalah dewasa awal (82 %). Ditinjau dari faktor agama, semua subjek umumnya menunjukkan spiritualitas yang tinggi dan sebagian kecil menunjukkan spiritualitas tingkat sedang. This study aimed to see a picture of spirituality in the survivors of the Sinabung disaster which includes nine dimensions of spirituality, namely the transcendent dimension, meaning and purpose in life (meaning and purpose in life), mission in life (mission in life), sanctity of life (sacredness of life), material values (material values), altruism (altruism), idealism (idealism), awareness of tragic events (awareness of the tragic), and the benefits of spirituality (fruits of spirituality). The subjects of the research consisted of 303 adults over the age of 21 years. They came from seven village subjects to relocation status because their residence was a disaster-prone area. The instrument used was a psychology scale Spirituality Orientation Inventory (SOI) to measure the nine dimensions of spirituality. The results of the study showed that spirituality in the survivors of the Sinabung disaster subject to relocation status was placed in the high category (87%) and a small portion was in the moderate category (13%). Based on spirituality factors, in terms of age, the highest picture of spirituality was in late adulthood (94%), then middle adulthood (88%), and the lowest was early adulthood (82%). Judging from the religious factors, all subjects generally showed high level of spirituality and a small portion showed moderate level of spirituality.
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6

SIGMUND, JUDITH A. "Religion, Spirituality, and Spiritualism." American Journal of Psychiatry 159, no. 12 (December 2002): 2117—a—2118. http://dx.doi.org/10.1176/appi.ajp.159.12.2117-a.

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7

Hale, Merensiana. "Implikasi Teori Pendidikan Spiritualitas menurut Parker J. Palmer bagi Spiritualitas Pendidik Kristen di Gereja." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (December 25, 2020): 14–25. http://dx.doi.org/10.46817/huperetes.v2i1.37.

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Анотація:
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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Bensaid, Benaouda, Salah Ben Tahar Machouche, and Mustafa Tekke. "An Islamic Spiritual Alternative to Addiction Treatment and Recovery." Al-Jami'ah: Journal of Islamic Studies 59, no. 1 (June 15, 2021): 127–62. http://dx.doi.org/10.14421/ajis.2021.591.127-162.

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Анотація:
The Islamic spirituality permeating the practice of Muslim religious beliefs, values, and norms, is positioned to play a pivotal role in addiction prevention, treatment, rehabilitation therapy and recovery of Muslim addicts. This study seeks to explore potential interconnections between spirituality, addiction treatments, recovery, and the ways and means with which Islamic spirituality may assist addicts in coping with inner urges, relapse, and recovery. This study seeks to lay the groundwork for future theoretical and empirical research on spirituality and addiction, development of spirituality-based addiction programs, and the assessment of related current spiritual philosophies, methods, and strategies. This inquiry discusses spirituality as a source of meaning-making and purpose cultivation, self-discipline, motivation, support, reintegration, and related issues arising in these regards, and highlights the need for utilizing spirituality as a critical instrument in addiction treatment programs. Islamic spirituality however is neither – and should not be considered - a sole treatment scheme, nor does it appreciate absolute reliance on non-spiritual means of recovery in favor of positivistic empirical methods. [Spiritualitas Islam meresap ke pelbagai praktik keberagamaan, nilai dan norma, yang mana hal ini juga berperan penting pada pencegahan, pengobatan, terapi rehabilitasi dan pemulihan kecanduan pada umat muslim. Artikel ini mengeksplorasi potensi keterkaitan antara spiritualitas, penyembuhan kecanduan, pemulihan dan cara serta sarana spiritualitas Islam dalam membantu pecandu mengelola kondisi batin, ketika kambuh dan pemulihan. Studi ini berusaha meletakkan dasar bagi penelitian teoretis dan empiris dimasa depan tentang spiritualitas dan kecanduan, pengembangan program kecanduan berbasis spiritualitas, dan penilaian filosofi, metode, dan strategi spiritual terkait. Artikel ini membahas spiritualitas sebagai sumber pembentukan makna dan penggalian tujuan, disiplin diri, motivasi, dukungan, reintegrasi, dan isu-isu terkait yang timbul dalam hal ini, dan menyoroti kebutuhan untuk memanfaatkan spiritualitas sebagai instrumen penting dalam program perawatan kecanduan. Spiritualitas Islam bagaimanapun juga bukan–dan tidak boleh dianggap–satu-satunya skema pengobatan, tapi juga tidak tergantung mutlak pada sarana pemulihan non-spiritual yang mendukung metode empiris positivistik.]
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Mengko, Seska Meily Hermin, and Vesty Like Sambeka. "Pengaruh spiritualitas kerja terhadap kepuasan kerja dosen Politeknik Negeri Manado." Jurnal Akuntabilitas Manajemen Pendidikan 6, no. 1 (April 30, 2018): 76. http://dx.doi.org/10.21831/amp.v6i1.18119.

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Анотація:
Penelitian ini bertujuan untuk mengetahui apakah ada pengaruh positif langsung spiritualitas kerja terhadap kepuasan kerja. Penelitian ini dilakukan dengan menggunakan metode kuantitatif. Sampel penelitian ini adalah 174 responden yang dipilih secara acak. Hasil penelitian menyimpulkan: adanya pengaruh positif langsung spiritualitas kerja terhadap kepuasan kerja dosen. Sebagai implikasi dari temuan penelitian ini adalah bahwa meningkatkan kepuasan kerja dan spiritualitas kerja dosen harus dipertimbangkan.Kata kunci: spiritualitas kerja, kepuasan kerja THE EFFECT OF SPIRITUALITY OF WORK ON LECTURE’S JOB SATISFACTION OF THE MANADO STATE POLYTECHNICAbstractThe objective of this research is to study the direct effect of the spirituality of work on job satisfaction of the lecture’s the Manado State Polytechnic. The research aimed at examining whether there is a direct positive influence of spirituality of work on job satisfaction. This research was conducted using quantitative methods. The samples of this research were 174 lectures selected randomly. The result of the research concluded: there is a direct positive influence of the spirituality of work toward lecturer’s job satisfaction. As the implication of this research finding are that improve lecture’s job satisfaction and spirituality of work must be taken into consideration.Keywords: the spirituality of work, job satisfaction
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10

Mooney, Catherine. "Ignatian Spirituality, A Spirituality for Mission La spiritualité ignatienne, une spiritualité de la mission Ignatianische Spiritualität, eine Spiritualität für Mission La espiritualidad ignaciana, una espiritualidad para la misión." Mission Studies 26, no. 2 (2009): 192–213. http://dx.doi.org/10.1163/016897809x12548912398839.

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AbstractThis essay examines the life of Ignatius of Loyola (c. 1491–1556), founder of the Society of Jesus [Jesuits], whose religious experience defined the contours of Ignatian spirituality. Through an exploration of foundational documents such as Ignatius's “autobiography,” the Spiritual Exercises, the Jesuits' Constitutions, and early Jesuit writings, this essay shows how the diversity of early Jesuit ministries – as spiritual guides, opponents of Protestantism, schoolteachers, and missionaries to lands outside Europe – can be subsumed under the single rubric of “apostolic mission.” Constitutive features of Ignatian spirituality impinging upon the Jesuit notion of and concrete practice of apostolic mission included the priority of prayer, the Trinitarian missio Dei, the positive embrace of creation and culture, a commitment to seek God in all things, go wherever others needed help, form them to help others, and choose ministries according to what most served the universal good. These principles, not always realized in actual Jesuit ministries, prove useful today for theorists and practitioners of Christian mission. Cet article examine la vie d'Ignace de Loyola (c. 1491–1556), fondateur de la Société de Jésus (Jésuites), dont l'expérience religieuse a défini les contours de la spiritualité ignatienne. A travers l'exploration de documents fondamentaux tels que la « biographie » d'Ignace, les Exercices spirituels, les Constitutions des Jésuites et les premiers écrits jésuites, l'article montre comment la diversité des premiers ministères jésuites – comme guides spirituels, opposants au Protestantisme, enseignants et missionnaires vers des terres hors de l'Europe – peut être rassemblée sous la rubrique unique de « mission apostolique ». Les traits constitutifs de la spiritualité ignatienne qui eurent des répercussions sur la notion et la pratique jésuite de la mission apostolique comprenaient la priorité de la prière, la missio Dei trinitaire, l'accueil positif de la création et de la culture, un engagement à chercher Dieu en toutes choses, à aller partout où il y avait besoin d'aide, à former à aider les autres, et à choisir les ministères en fonction de ce qui contribuait le plus au bien universel. Ces principes, pas toujours réalisés dans l'exercice des ministères jésuites, sont encore utiles aujourd'hui aux théoriciens et praticiens de la mission chrétienne. Dieser Artikel untersucht das Leben Ignatius von Loyolas (1491–1556), dem Gründer der Gesellschaft Jesu (Jesuiten), dessen religiöse Erfahrung die Konturen der ignatianischen Spiritualität bestimmt hat. Durch eine Untersuchung der Gründungsdokumente wie der ,,Autobiografie“ des Ignatius, der Geistlichen Übungen, der Konstitutionen der Jesuiten und früher jesuitischer Schriften zeigt dieser Artikel, wie die Vielfalt der frühen jesuitischen Dienste – als spirituelle Leiter, Gegner des Protestantismus, Lehrer und Missionare außerhalb Europas – unter der einen Rubrik ,,apostolische Mission“ zusammengefasst werden kann. Grundlegende Züge der ignatianischen Spiritualität, die das Verständnis und die konkrete Praxis der apostolischen Mission beeinflussen, schlossen den Vorrang des Gebets ein sowie die trinitarische missio Dei, einen positiven Zugang zu Schöpfung und Kultur, die Hingabe Gott in allen Dingen zu suchen, dorthin zu gehen wo andere Hilfe brauchten, sie auszubilden, damit sie anderen helfen können und jene Dienste zu wählen, die das höhere Gut am meisten förderten. Diese Prinzipien, die nicht immer in den aktuellen jesuitischen Diensten umgesetzt werden, erweisen sich heute als nützlich für Theoretiker und Praktiker der christlichen Mission. Este ensayo examina la vida de Ignacio de Loyola (c. 1491–1556), fundador de la Compañía de Jesús [jesuitas], cuya experiencia religiosa define los parámetros de su espiritualidad. A través de un análisis de documentos fundacionales, tales como la “autobiografía” de Ignacio de Loyola, los Ejercicios espirituales, Constituciones de la Compañía y otros escritos de los primeros tiempos jesuíticos, este ensayo señala cómo la diversidad de los ministerios de los jesuitas en su etapa inicial – directores espirituales, opositores del protestantismo, maestros de escuelas y misioneros a lugares fuera de Europa- puede clasificarse bajo la categoría de “misión apostólica.” Elementos importantes de la espiritualidad de Ignacio de Loyola que inciden en la noción y la práctica concreta de la misión apostólica jesuítica incluyen la prioridad de la oración, la missio Dei trinitaria, el aceptar la creación y la cultura, el compromiso de buscar a Dios en todas las cosas, ir a donde otros necesitan ayuda, proveer instrucción sobre cómo ayudar a otros y elegir ministerios que sean más beneficiosos para el bien universal. Estos principios, no siempre presentes en el ministerio actual de los jesuitas, hoy resultan útiles para los teóricos y prácticos de la misión cristiana.
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Більше джерел

Дисертації з теми "Spirituality"

1

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

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2

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

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3

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

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4

Moir-Bussy, Ann, and n/a. "Spirituality and counselling." University of Canberra. Education, 1993. http://erl.canberra.edu.au./public/adt-AUC20061018.142411.

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There has been little Australian research on the religious and spiritual values of counsellors � one study only, published by Cross and Khan in 1983. However, this issue is an important one, as counsellors' values may influence their clients and the need of clients may require the attention of the counsellor to religious and spiritual issues. This study consisted of two surveys in which the religious and spiritual beliefs and values of Australian counsellors were examined. The first study addressed some root questions concerning the relevance of religion and spirituality to psychologists and therapists in the counselling situation. The queries concerned (a) the recognition and acceptance by counselling practitioners of the religious/spiritual dimension of a person, (b) whether religious issues, values and beliefs were seen as an integral part of psychotherapy and (c) the degree to which these practitioners saw themselves as religious or spiritual. To answer some of these root questions, the initial objective of the field study was to survey psychologists and therapists in Canberra using the Batson and Ventis (1982) Religious Life Inventory, because this was a framework for identifying the ways in which a person was religious. Added to this were some demographic questions and questions regarding the relevance of religion to work. A poor response rate led to the surveys being sent also to Sydney and Melbourne. Results from this first survey were limited. The term "religion" was found to be far more complex than at first realised, and hence objectives were modified for a second survey. The second survey focussed on perceptions of spirituality of Canberra counsellors. The survey questions were based on the studies by Shafranske and Gorsuch (1984) and Shafranske and Malony (1990). Added to these questions were demographic questions and open questions dealing with personal insights, experiences with symbols, rituals and myths. Ideas for questions were also taken from studies on religion in Australia, including Bouma and Dixon (1986) and the Australian Values Study Survey (1983). The data was analysed first by tabling frequencies, then by cross-tabulating selected variables and computing the chi-square statistic for each cross-tabulation to determine whether the relationship was significant at the 0.05 level. Results suggested that the majority of Canberra practitioners not only perceived spirituality as important to their personal life and clinical work, but also regarded themselves as spiritual people and believed in a transcendent Being and Life Force. Most saw their spirituality as entirely personal and had little connection with organised or traditional religions. Within the counselling relationship approximately half of the counsellors were willing to discuss religious issues, and nearly 90% to discuss their clients' spirituality. Female counsellors were much more likely than male to discuss a client's religious beliefs with them; other differences between the sexes were less marked. The high response rate in this study together with the significant findings indicate the value of further research in this area on a broader scale.
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5

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

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6

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

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Explores the beneficial effects and values that spirituality and religion present when addressing the elder population aged 60 and over. Also, examines the potential implications of integrating spirituality as a treatment model approach into direct social work practice and recommends possible changes for social work curriculum. Quantitative data was obtained through a convenience sampling to obtain a true representation of the population of residents in regions of San Bernardino County, California. Qualitative data was obtained through the use of open-ended questions that provided for greater validity, understanding and interpretation of spirituality and how external forces affect this population. Results indicate that elders 60 years and older with spiritual/religious values are better equipped to face the challenges of late life and report higher levels of satisfaction compared to elders that do not share the same ideals.
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7

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

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Both overtly and subtly, the early twentieth century American author Willa Cather (1873-1947) gives her readers a sense of a spiritual realm in the world of her novels. '!'his study explores Cather's changing conceptions of spirituality and ways_in which she portrays them in three of her novels. I propose that though Cather is seldom considered a modernist, her interest in spirituality parallels Virginia Woolf's interest in moments of heightened consciousness, and that she invented ways to express ineffable connections with a spiritual dimension of life. In 0 Pioneers! (1913), Cather proposes that those who use their intuition to express themselves recognize and unite with a spiritual current that runs underneath and through all experience and natural phenomena. In The Professor's House (1925), Cather questions whether union with the spiritual current can endure, and doubts the ultimate value of such a union. In Death Comes for the Archbishop (1927), she suggests that recognition of this spiritual current comes and goes, and resigns herself to the need for spiritual traditions, such as Catholicism, to be able to sustain belief in the current, to sense it, and to value a union with it. All her life, Cather searched for spiritual meaning, expressed in her interest in the philosopher Henri Bergson, in connections between art and religion, and in the Episcopal Church. Cather's conception of spirituality changes, but the spiritual dimension of her novels commonly includes a sense of space, place, transcendence and ambiguity. Because the spiritual realm is beyond words, Cather uses juxtaposition and repetition to create an expansive, imaginative space that resonates silently through her stories. Powerful landscapes express the spiritual realm, and enhance characters' ability to recognize it. Awareness of this realm allows characters to transcend mental and cultural barriers and experience a common consciousness. Cather embraces darkness and contradictions as part of the spiritual realm, resulting in powerful ambiguities. As her spiritual vision changes during her life from exuberant to deeply reserved, these ambiguities become increasingly highlighted in her novels.
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Apoifis, Nicholas Social Sciences &amp International Studies Faculty of Arts &amp Social Sciences UNSW. "Eco-spirituality: Collective identity and spirituality in the wilderness action group." Publisher:University of New South Wales. Social Sciences & International Studies, 2008. http://handle.unsw.edu.au/1959.4/41283.

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At a peripheral glance the collective action of a social movement group creates a perception of rational and homogenous internal group identity. This fa??ade has led some social movement theorists to take for granted the internal cohesiveness of the groups they are studying. Yet this emphasis on the rationality and structure of collective action over-simplifies the complex and dynamic interactions that occur in the construction of individual and collective identities. Accordingly, the constructivist New Social Movement theoretical paradigm actively eschews these misleading assumptions, instead granting primacy to the study of the reflexive, complex and dynamic interactions that occur in the construction of individual and collective identities. By employing the tools provided by New Social Movement theory my study unravels one such under-researched identity, namely the diverse and multifaceted ??eco-spiritual?? identity. The rich narratives of actors who consider themselves spiritual and are environmental activists are analysed through a case study of the Wilderness Acton Group, a collective within The Wilderness Society, Sydney. Analysis of the fieldwork data informs a theoretical and empirical understanding of social movements with regard to the negotiation and construction of political goals; trajectory and rejuvenation; individual movement motivation and participation; ongoing construction of group identity and solidarity; emotional commitment; action event selection; and group rituals, activism and practices
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Gow, Lynda Nancy. "Ministry and spirituality, how are we spiritually nourished by our work of ministry?" Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0015/MQ48827.pdf.

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

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Книги з теми "Spirituality"

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Ont.). Faculty of Human Sciences Saint Paul University (Ottawa. Counseling et spiritualité: Counselling and spirituality. Ottawa: Faculty of Human Sciences, Saint Paul University = Faculté des Sciences Humaines, Université Saint-Paul, 2006.

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International Council for Canadian Studies., ed. Spirituality, faith, belief =: Spiritualité, foi et croyance. Ottawa: International Council for Canadian Studies, 2001.

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

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Kottiath, Mathew T. Spirituality. Stuart, Fla: Kottiath Publications, 1992.

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Michael, Cox. Handbook of Christian spirituality. San Francisco: Harper & Row, 1985.

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Waaijman, Kees. Spirituality: Forms, foundations, methods. Leuven: Peeters, 2002.

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Waaijman, Kees. Spirituality: Forms, foundations, methods. Dudley, Mass: Peeters, 2002.

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McGrath, Alister E. Christian spirituality: An introduction. Oxford: Blackwell, 2000.

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McGrath, Alister E. Christian spirituality: An introduction. Oxford: Blackwell Publishers, 1999.

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1933-, Nasr Seyyed Hossein, ed. Islamic spirituality. London: Routledge & Kegan Paul, 1987.

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Частини книг з теми "Spirituality"

1

Wolff, Tom John. "Spirituality." In The Touristic Use of Ayahuasca in Peru, 23. Wiesbaden: Springer Fachmedien Wiesbaden, 2020. http://dx.doi.org/10.1007/978-3-658-29373-4_4.

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Schnell, Tatjana. "Spirituality." In Encyclopedia of Personality and Individual Differences, 5162–66. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-24612-3_1916.

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Costello, Zorina, Brittney Henry, and Vanshdeep Sharma. "Spirituality." In Creating a Lifestyle Medicine Center, 249–56. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48088-2_20.

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Bayer, Betty M. "Spirituality." In Encyclopedia of Critical Psychology, 1844–49. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-5583-7_298.

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Morrison, Nancy K. "Spirituality." In Encyclopedia of Women’s Health, 1237–39. Boston, MA: Springer US, 2004. http://dx.doi.org/10.1007/978-0-306-48113-0_413.

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Becker, Carl. "Spirituality." In Encyclopedia of Global Bioethics, 2659–66. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-09483-0_398.

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Becker, Carl. "Spirituality." In Encyclopedia of Global Bioethics, 1–9. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05544-2_398-1.

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Clarke, Isabel. "Spirituality." In Acceptance and Commitment Therapy and Mindfulness for Psychosis, 160–71. Oxford: John Wiley & Sons, 2013. http://dx.doi.org/10.1002/9781118499184.ch11.

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Brunal, Adelin. "Spirituality." In Spirituality, Education & Society, 169–81. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-603-8_12.

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Wane, Njoki N. "Spirituality." In Spirituality, Education & Society, 67–82. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-603-8_5.

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Тези доповідей конференцій з теми "Spirituality"

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Buie, Elizabeth, and Mark Blythe. "Spirituality." In CHI '13 Extended Abstracts on Human Factors in Computing Systems. New York, New York, USA: ACM Press, 2013. http://dx.doi.org/10.1145/2468356.2468754.

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Moore, Dominic. "Spirituality Scripts: Improving Provider Comfort with Spirituality." In Selection of Abstracts From NCE 2016. American Academy of Pediatrics, 2018. http://dx.doi.org/10.1542/peds.141.1_meetingabstract.389.

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Colette, John. "Crafting for spirituality." In SA '16: SIGGRAPH Asia 2016. New York, NY, USA: ACM, 2016. http://dx.doi.org/10.1145/2992135.3007613.

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Bittencourt, Gustavo, and Karine Freire. "Spirituality based codesign." In PDC 2022: Participatory Design Conference 2022. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3537797.3537810.

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Siahaan, Daniel, and Yohanes Labobar. "Consumerist Spirituality: Considering Spirituality in Consumerism Culture in Disruptive Era." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302147.

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Muller, Michael. "Session details: Home spirituality." In CHI07: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2007. http://dx.doi.org/10.1145/3258873.

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Salahuddin, Rahmad. "Science and Islamic Spirituality." In 1st International Conference on Intellectuals' Global Responsibility (ICIGR 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icigr-17.2018.48.

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"Session details: Home spirituality." In the SIGCHI Conference, chair Michael Muller. New York, New York, USA: ACM Press, 2007. http://dx.doi.org/10.1145/1240624.3258873.

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Macsut, Adriana Mihaela, and Stefan Grosu. "Singularity and catholic spirituality." In the 2012 Virtual Reality International Conference. New York, New York, USA: ACM Press, 2012. http://dx.doi.org/10.1145/2331714.2331725.

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Chagas, Virginia Oliveira, Nathalia Bandeira de Almeida, Barbara de Lima Lucas, and Danilo Lopes Assis. "Influence of spirituality on quality of life in community-dwelling elderly: Integrative literature review." In VI Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvimulti2024-023.

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

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Scofield, Mary. Willa Cather's Spirituality. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.7135.

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Poitra, Steven. The spirituality of Pierre de Bérulle. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.5498.

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Safi, Omid. ABOUT US NEWS & EVENTS LIBRARY AEMS RESEARCH PUBLICATIONS THE FAIRFAX INSTITUTE “GOD COMMANDS YOU TO JUSTICE AND LOVE” Islamic Spirituality and the Black-led Freedom Movement. IIIT, October 2020. http://dx.doi.org/10.47816/01.005.20.

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

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Workplace spirituality has been defined as a framework for organizational values that is part of the culture, connection, and future. AKA is a small woman-owned, spirit-led business. Our mission and vision direct us toward programs, research, evaluation, and communities that match our values, theories, and interests. Because spirituality is essential for wellness, well teams, and well communities, we designed this study to explore AKA team member views about spirituality and how they incorporate spirituality in their work. The following research questions to guide this study: 1) What are some spiritual practices of AKA team members? and 2) How do spiritual practices influence the inner self, outer self, and team/clients? Methods: Data for this study were collected from AKA Associates with Zoom interviews from May 2023 to July 2023. Interviews were audio recorded, transcribed using Otter.ai, cleaned, and coded using thematic analysis. Results: The research team contacted twelve AKA associates; nine were eligible to participate. Two were male, and seven were female. The thematic analysis revealed three major workplace spirituality themes: beliefs, practices, and experiences. Spiritual beliefs varied among the team. Many cited a belief in God or a higher power. Others mentioned goodness, altruism, and a Divine connection to the path they are on. Practices have to do with the outer self and what we do, what we see, and what we hear. AKA associates’ practices vary from prayer, journaling, forgiveness, burning sage, being in nature, attending church, having joy, gratitude, and involvement in church/faith communities. AKA associates talked about their varied experiences, including service, generosity, empowerment, grounding, integrity/accountability, advocacy, and authenticity. Discussion: This qualitative study found that beliefs, practices, and experiences create connections and enduring relationships. Within the AKA team, beliefs varied about spirituality. Some believed in a Creator or God; others talked about a higher power, goodness, or nothing. Spirituality in the workplace has the potential to improve the health and well-being of employees and clients served. Spiritual beliefs vary within individuals and organizations; what is most important is the experiences that result from a spiritual orientation. When personal, organizational, and spiritual values align, growth, creativity, and innovation happen.
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Hagemaster, Andrew L. The Impact of Spirituality on Cardiovascular Reactivity Among African Americans. Fort Belvoir, VA: Defense Technical Information Center, February 2010. http://dx.doi.org/10.21236/ad1013411.

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Peck, John S. Millennial Generation Spirituality and Religion in the United States Army. Fort Belvoir, VA: Defense Technical Information Center, April 2013. http://dx.doi.org/10.21236/ada592974.

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McGinn, Bernard. The Meanings of the Millennium. Inter-American Development Bank, January 1996. http://dx.doi.org/10.18235/0006225.

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Brown, Diane R. Spirituality-Based Intervention for African American Women with Breast Cancer. Addendum. Fort Belvoir, VA: Defense Technical Information Center, September 2006. http://dx.doi.org/10.21236/ada462716.

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Wuest, Leslie. Factors Associated with Inclusion of Spirituality in Secular Social Work Education. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.301.

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Myint, Phyusin. Spirituality and Religion in Women's Leadership for Sustainable Development in Crisis Conditions: The Case of Burma. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1813.

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