Journal articles: 'Concert spirituel'

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Heartz, D. "The Concert Spirituel in the Tuileries palace." Early Music XXI, no. 2 (May 1, 1993): 240–50. http://dx.doi.org/10.1093/em/xxi.2.240.

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Pesic, Andrei. "The Flighty Coquette Sings on Easter Sunday." French Historical Studies 42, no. 4 (October 1, 2019): 563–93. http://dx.doi.org/10.1215/00161071-7689170.

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Abstract French colonists in Saint-Domingue brought a variety of entertainments from the metropole to the island's theaters during the later eighteenth century. This included the Parisian Concert Spirituel, which replaced theatrical entertainments with performances of religious and instrumental music during religious holidays. Yet these concerts never caught on in earnest and began to diverge significantly from the metropolitan institution: the Easter concert in Port-au-Prince entirely composed of opera arias would have been unthinkable in the metropole. Linking developments in the colony's entertainments with the understudied subject of religious practices among France's Caribbean colonists, this article argues that strong market pressures overrode weaker religious constraints in Saint-Domingue, making opera arias acceptable for Eastertide. It presents a new fine-grained approach for studying how cultural practices are transformed when traveling within an empire, with implications beyond the history of the arts. Les colons français ont importé une grande variété de divertissements de la métropole à Saint-Domingue durant la deuxième moitié du dix-huitième siècle. Le Concert spirituel de Paris, qui remplaçait les spectacles profanes pendant les fêtes religieuses, a été l'une de ces institutions. Néanmoins ces concerts n'ont jamais entièrement pris dans le contexte colonial et ont peu à peu divergé de leurs homologues métropolitains : un concert de Pâques à Port-au-Prince entièrement constitué d'airs d'opéra aurait été inimaginable dans l'Hexagone à cette époque. Liant l'histoire des divertissements coloniaux et le sujet peu étudié des pratiques religieuses des colons, cet article développe l'idée que de fortes pressions commerciales ont primé sur de faibles contraintes religieuses à Saint-Domingue, rendant des airs d'opéra acceptables au moment des fêtes de Pâques. L'analyse souligne la façon dont les pratiques culturelles évoluent lorsqu'elles voyagent au sein d'un empire colonial, tirant des implications qui vont au-delà de l'histoire des arts.

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Wilcox, Beverly. "The Hissing of Jean-Pierre Pagin: Diderot’s Violinist Meets the Cabal at the Concert Spirituel." Studies in Eighteenth Century Culture 40, no. 1 (2011): 103–32. http://dx.doi.org/10.1353/sec.2011.0013.

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Montagnier, Jean-Paul C. "Le Te Deum de Jacques Morel et le Concert spirituel d'Alexandre de Villeneuve comme exemples de divertissements sacres." Revue de musicologie 88, no. 2 (2002): 265. http://dx.doi.org/10.2307/947220.

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Lespinard, Bernadette. "Un grand d'Espagne refuse au Concert spirituel. Essai d'attribution du manuscrit anonyme Vm 1 1412 de la Bibliotheque Nationale." Revue de musicologie 80, no. 1 (1994): 113. http://dx.doi.org/10.2307/947305.

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Sawkins, Lionel, and Jacqueline Waeber. "En province, à Versailles et au Concert spirituel: Réception, diffusion et exécution des motets de Lalande au XVIIIe siècle." Revue de Musicologie 92, no. 1 (January 1, 2006): 13. http://dx.doi.org/10.2307/20141638.

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L’Écuyer, Sylvia. "La transcendance en musique selon John Burke : parcours et entretien." Circuit 21, no. 1 (March 11, 2011): 11–21. http://dx.doi.org/10.7202/1001159ar.

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Le labyrinthe, un symbole millénaire qui se retrouve encore aujourd’hui sur les sols de pierre des cathédrales, est devenu pour le compositeur John Burke une sorte de laboratoire pour trouver l’essence de la démarche de la musique classique occidentale. Dans sa recherche de la transcendance, il s’est intéressé au labyrinthe tel que décrit dans l’ouvrage de Lauren Artress, Walking the Path, dont il a suivi les ateliers à San Francisco. Influencé par les ouvrages du mythologue américain Joseph Campbell, en particulier The Hero’s Journey, il a également exploré cette autre conception du voyage intérieur. Sur les traces de musiciens du xxe siècle comme Stockhausen et Boulez qui ont voulu évacuer l’expérience du concert classique avec les musiciens d’un côté et le public de l’autre, John Burke propose donc un espace musical où son langage classique infusé de philosophie orientale invite les musiciens et le public à entreprendre un voyage musical et spirituel très personnel.

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McGinty, Doris Evans, Kathleen Battle, and Jessye Norman. "Spirituals in Concert." American Music 13, no. 2 (1995): 247. http://dx.doi.org/10.2307/3052263.

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Jaberi, Azita, Marzieh Momennasab, Shahrzad Yektatalab, Abbas Ebadi, and Mohammad Ali Cheraghi. "Spiritual Health: A Concept Analysis." Journal of Religion and Health 58, no. 5 (March 10, 2017): 1537–60. http://dx.doi.org/10.1007/s10943-017-0379-z.

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Hildebrand, Carroll D. W. "The Concept of the Spiritual." Idealistic Studies 22, no. 3 (1992): 262–63. http://dx.doi.org/10.5840/idstudies199222350.

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Agrimson, Laurie B., and Lois B. Taft. "Spiritual crisis: a concept analysis." Journal of Advanced Nursing 65, no. 2 (February 2009): 454–61. http://dx.doi.org/10.1111/j.1365-2648.2008.04869.x.

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Hermans, Chris A. M. "Spiritual Transformation: Concept and Measurement." Journal of Empirical Theology 26, no. 2 (2013): 165–87. http://dx.doi.org/10.1163/15709256-12341275.

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AbstractSpiritual experiences are defined as experiences of ultimate meaning, which are existentially relevant, unexpected and sometimes (but not necessarily) objectively strange compared to normal experience. Two types of spiritual experiences can be distinguished: an orientation type and a transformation type. Spiritual transformation is defined as a process of self-awareness to unify the divided self. The ultimate (final, eternal, sublime) guides this process of change into a true self (wholeness, unification). We distinguish between five types of transformation, following the seminal work by Kees Waaijman,Spirituality: forms, foundations, methods(Dutch, 2000; English translation, 2003). They are labelled form-given, re-forming, con-forming, transparent-form and beyond-form. A measuring instrument was developed, based on this theoretical framework, and tested on a sample of school leaders in South Africa (n=132). Three types of transformation are confirmed (form-given, re-forming and beyond-form); two types clustered together (con-forming, transparent-form). The article concludes with a reflection on this result and suggestions for further development of the measuring instrument and the concept of spiritual transformation.

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Kang, Sung Rye. "Concept Analysis of Spiritual Care." Journal of Korean Academy of Nursing 36, no. 5 (2006): 803. http://dx.doi.org/10.4040/jkan.2006.36.5.803.

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Rifa'i, Novi, and Mohammad Kamaludin. "The Concept of Spiritual Tourism." Satwika : Kajian Ilmu Budaya dan Perubahan Sosial 5, no. 1 (April 10, 2021): 142–51. http://dx.doi.org/10.22219/satwika.v5i1.15530.

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Komunikasi transendental dapat terlihat oleh banyak orang di objek-objek wisata yang ada di lingkungan sekitar kita, seperti upacara kehamilan, kelahiran, sunat, pertunangan, pernikahan, ucapan syukur dan kematian. Melalui penelitian ini para peneliti ingin mengeksplorasi nilai-nilai spiritual yang menjadi obyek pariwisata. Penelitian kualitatif ini akan mengungkap fokus kajian nilai spiritualitas pariwisata dalam mengembangkan konsep wisata spiritual berdasarkan kegiatan pariwisata yang telah dilakukan dengan berbagai atraksi. Jenis penelitian ini merupakan penelitian kualitatif dengan menggunakan pendekatan deskriptif-filosofis. Penelitian ini menggunakan pendekatan deskriptif karena bertujuan untuk mengungkap konsep wisata spiritual yang tepat untuk wisata ramah muslim. Nilai spiritual pariwisata dalam Islam adalah pendekatan yang dilakukan oleh manusia kepada Allah SWT dalam menjalankan kegiatan pariwisata. Upaya yang dilakukan adalah menjauhkan haram dan melaksanakan yang halal, baik dalam aktivitas makanan maupun pariwisata. Konsep wisata spiritual yang dihadirkan adalah dengan selalu menggabungkan 4 (empat) elemen dalam menjalankan aktivitas, keempat elemen ini adalah pelaku pariwisata, keberadaan Allah atau kekuatan SWT dalam setiap aktivitasnya, kebijaksanaan Sumber Daya Manusia penyedia layanan, dan keharmonisan, kondisi alam lingkungan yang mengarahkan kepada getaran jiwa atas kehadiran Sang Pencipta di setiap langkah. Transcendental communication is seen by many people in tourism objects in our surroundings, such as ceremonies of pregnancy, birth, circumcision, engagement, marriage, thanksgiving and death. Through this research, researchers want to explore spiritual values in tourism. This qualitative research will reveal the focus of the study of the tourism spirituality value and develop the concept of spiritual tourism based on tourism activities that have been carried out with various attractions. Thus, the type of research is qualitative research, using descriptive-philosophical approaches. This study uses a descriptive approach because it aims to disclose the spiritual values of tourism. In the other hand this study also analyzes the right concept of spiritual tourism for Moslem friendly tourism. The spiritual value of tourism in Islam is an approach taken by humans to Allah SWT in carrying out tourism activities. The efforts taken are to avoid the haram and the conduction of the corrupt ones, both in food and tourism activities. The concept of spiritual tourism that is presented always combines 4 (four) elements in conducting activities, these four elements are tourism actors, the existence or power of Allah SWT in each of its activities, the wisdom of service providers, harmony and the atmosphere of natural environments thrilling the tourist actors to the The Creator in each of their steps.

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Kovalev, Andrey B. "The “Theotokos Chants” Spiritual Concert by Andrei Mikita, Its Genre and Composition." Observatory of Culture, no. 6 (December 28, 2014): 42–47. http://dx.doi.org/10.25281/2072-3156-2014-0-6-42-47.

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Analyses multipartite spiritual (religious) concert by Andrey Mikita, one of the prominent Moscow composers. The “Theotokos Chants” concert was written for mixed choir a cappella on liturgical texts of the Theotokos feasts: Nativity of the Theotokos, Annunciation, Assumption, Protection of the Theotokos. The genre and composition particularities of this concerto are related to the elements of liturgical singing tradition on the one hand and composer’s personal musical representation of religious texts on the other. All this determined the nonliturgical genre of this choral.

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Danylova, Т. V. ,. "The concepts of the subtle bodies in the ancient spiritual traditions." Humanitarian studios: pedagogics, psychology, philosophy 3, no. 152 (December 2020): 100–105. http://dx.doi.org/10.31548/hspedagog2020.03.100.

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The idea that humans are multidimensional, i.e., that beyond their physical body, humans have other, subtler bodies, through which they can interact with the universe, is very ancient. Understanding of a human as a complex multidimensional phenomenon laid the foundations for the development of many Eastern and Western esoteric schools. Contemporary spiritual teachers and researchers continue the ancient tradition. Each esoteric tradition describes a human and his/her bodies from different angles, and none fully describes it which is probably impossible. This paper aims at investigating the concepts of the subtle bodies in the ancient spiritual traditions.

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WAAIJMAN, Kees. "The Soul as Spiritual Core Concept." Studies in Spirituality 6 (January 1, 1996): 5–19. http://dx.doi.org/10.2143/sis.6.0.2004143.

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Sadat hoseini, Akram Sadat, Naghmeh Razaghi, Abdul Hosein Khosro Panah, and Nahid Dehghan Nayeri. "A Concept Analysis of Spiritual Health." Journal of Religion and Health 58, no. 4 (November 13, 2017): 1025–46. http://dx.doi.org/10.1007/s10943-017-0522-x.

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Tsyhanok, Oksana. "THE PROBLEM OF SPIRITUAL CREATION IN M. BAZHAN’S «NIGHT CONCERTS»." Philological Review, no. 1 (May 31, 2021): 205–13. http://dx.doi.org/10.31499/2415-8828.1.2021.232744.

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The article analyzes the content of the concept of «spiritual creation» and its constituent elements «spirit», «creation»; the means of verbal representation of the studied concept in revealing the content of texts and images of characters in the poetic cycle «Night concerts» are analyzed; the specific in the process of revealing the role of musicians and their works in the life of society, the influence of music on the listener, on the formation of personality are determined; the peculiarity of the poet’s «translation» of the language of music into words are defined. It is emphasized that music is not just a melody for M. Bazhan, it is the truth of feelings, that is why the artist translated it into the language of visible images. A careful reading of the content of M. Bazhan’s «Night concerts» allows us to single out the semantic load of the concept «Spirit»: Spirit of artist; Spirit of music; Spirit of the word (voice); Spirit of the city; Spirit of victory; Spirit-Soul; Spirit of love, and «creation» – as creativity that goes beyond human existence. In each poem that makes up the cycle «Night concerts», we see a personality of the Composer-Creator: E. Villa-Lobos, M. Leontovych, L. Hrabovskyi, Ya. Sibelius, F. Schubert, D. Shostakovych and singer Edith Piaf, who is also a creative person. As composers, whose personalities and destinies are revealed in the works of the artist, the Poet himself becomes a kind of a translator of the sounds of music into the sounds of poetry. M. Bazhan pays special attention to the character of Edith Piaf, whose songs became a symbol of Paris, its freedom, and the singer’s talent raised her above the crowd, even above the city roofs, in the poet’s vision she is a «midnight soothsayer», «pure prophetess» in whose character Virgin Mother is visible. In «Night concerts» the artist is not limited to the sound aspect of the musicians’ work. He attaches great importance to the features of the performer and composer. Because it is their inner strength, their Spirit is embodied in the works. Reading the poems that make up this cycle of poetry acquaints us not only with creativity, but also with the fate of composers and performers.

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Kindjic, Zoran. "On the concept of revolution." Zbornik Matice srpske za drustvene nauke, no. 154 (2016): 67–90. http://dx.doi.org/10.2298/zmsdn1654067k.

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Having attempted to understand the concept of revolution, which is one of the most controversial concepts in science and philosophy, the author explores the meaning of the concept in different theoretical and practical areas. In order to reassert his thesis (it is unjustified to restrict the concept of revolution to political and social area), the author reminds us about the frequent discussions about industrial, technological, scientific, cultural, sexual and spiritual revolutions. After a detailed reflection on different meanings of the concept of revolution in these areas, the author concludes not only that the philosophical concept of revolution theoretically excels the sociological concept of revolution, but also that the spiritual concept of revolution is superior to the philosophical concept of revolution. Warning us about the moral and spiritual crisis of today?s world, about the ever-increasing evil, the author reaffirms the significance of the spiritual revolution. He believes that the flame of many small, individual, spiritual revolutions could save the world from the threatening disaster.

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Hvidt, Niels Christian, Kristina Tomra Nielsen, Alex K. Kørup, Christina Prinds, Dorte Gilså Hansen, Dorte Toudal Viftrup, Elisabeth Assing Hvidt, et al. "What is spiritual care? Professional perspectives on the concept of spiritual care identified through group concept mapping." BMJ Open 10, no. 12 (December 2020): e042142. http://dx.doi.org/10.1136/bmjopen-2020-042142.

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ObjectivesThe overall study aim was to synthesise understandings and experiences regarding the concept of spiritual care (SC). More specifically, to identify, organise and prioritise experiences with the way SC is conceived and practised by professionals in research and the clinic.DesignGroup concept mapping (GCM).SettingThe study was conducted within a university setting in Denmark.ParticipantsResearchers, students and clinicians working with SC on a daily basis in the clinic and/or through research participated in brainstorming (n=15), sorting (n=15), rating and validation (n=13).ResultsApplying GCM, ideas were identified, organised and prioritised online. A total of 192 unique ideas of SC were identified and organised into six clusters. The results were discussed and interpreted at a validation meeting. Based on input from the validation meeting a conceptual model was developed. The model highlights three overall themes: (1) ‘SC as an integral but overlooked aspect of healthcare’ containing the two clusters SC as a part of healthcare and perceived significance; (2) ‘delivering SC’ containing the three clusters quality in attitude and action, relationship and help and support, and finally (3) ‘the role of spirituality’ containing a single cluster.ConclusionBecause spirituality is predominantly seen as a fundamental aspect of each individual human being, particularly important during suffering, SC should be an integral aspect of healthcare, although it is challenging to handle. SC involves paying attention to patients’ values and beliefs, requires adequate skills and is realised in a relationship between healthcare professional and patient founded on trust and confidence.

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Sururi, Ahmad, Arqom Kuswanjono, and Agus Himmawan Utomo. "Ecological sufism concepts in the thought of Seyyed Hossein Nasr." Research, Society and Development 9, no. 10 (October 9, 2020): e5769108611. http://dx.doi.org/10.33448/rsd-v9i10.8611.

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Seyyed Hossein Nasr, one of the Islamic thinkers who have a serious concern and deep concern over the occurrence of the ecological crisis. Forest destruction, pollution, water, and air are clear examples that can be seen in life today. According to him, the root of the problem lies in humans as actors, who have lost their sense of awe and concern for themselves and the universe. Such a state is the result of eroding the awareness of the holy. So that for him the ecological crisis is the result of a spiritual crisis. Therefore, the question arises, what is Nasr's attitude about the ecological crisis and his spirituality? How is the concept of ecological Sufism in his thinking? By examining his thoughts, and his works, researchers will analyze with a philosophical approach to answer these problems. This study states, as a result of its findings, that the concept of ecological Sufism is the relationship between Sufism and ecological values by looking at problems in the environmental crisis. Awareness of Sufism-spirituality has an important role in addressing the ecological crisis. The concept of ecological Sufism is an alternative thought to answer the problem of the ecological crisis and the spiritual crisis in modern humans.

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Nassimov, Murat O., Botagoz Zh Paridinova, and Sharban M. Maigeldiyeva. "The concept of spiritual security in science." Perspectives of Science and Education 40, no. 4 (September 2, 2019): 10–20. http://dx.doi.org/10.32744/pse.2019.4.1.

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Vilakati, Martin Vusumuzi, Willem Schurink, and Rica Viljoen. "Exploring the concept of African Spiritual Consciousness." Academy of Management Proceedings 2013, no. 1 (January 2013): 12714. http://dx.doi.org/10.5465/ambpp.2013.12714abstract.

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Usman, Azri, Nomahaza Mahadi, Farzana Quoquab, and Ng Rui Wei. "The Development of Islamic Spiritual Leadership Concept." Advanced Science Letters 23, no. 4 (April 1, 2017): 3003–5. http://dx.doi.org/10.1166/asl.2017.7634.

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McNelly, Donna V. "Spiritual Mirroring: a Concept and an Experience." Creative Nursing 11, no. 1 (January 2005): 11–15. http://dx.doi.org/10.1891/1078-4535.11.1.11.

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Ramezani, M., F. Ahmadi, E. Mohammadi, and A. Kazemnejad. "Spiritual care in nursing: a concept analysis." International Nursing Review 61, no. 2 (April 9, 2014): 211–19. http://dx.doi.org/10.1111/inr.12099.

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Saad, Marcelo, and Roberta de Medeiros. "Advocating for the concept of spiritual health." American Journal of Emergency Medicine 45 (July 2021): 563–64. http://dx.doi.org/10.1016/j.ajem.2020.11.080.

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Henneton, Lauric. "Spiritual Geopolitics." Journal of Early American History 4, no. 3 (November 22, 2014): 212–38. http://dx.doi.org/10.1163/18770703-00403001.

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This article is an attempt at reconceptualizing “Anglo-French relations” in seventeenth-century northeastern America by testing the concept of “spiritual geopolitics” (and its limits) in the case of the Anglo-French “interface” in northeastern America. Spiritual geopolitics is defined as the impact of confessional identities on geopolitical thinking and actions. Building on a binary religio-diplomatic context of the 16th and early 17th-century, the article first makes the case for Puritan spiritual geopolitics, consisting in a revision of familiar events through a new geopolitical lens. It then moves on to French anti-Protestant geopolitical thinking applied to North America, in particular in the second half of the century. While the first two sections argue that documentary evidence confirm “spiritual geopolitics” as a legitimate lens, the third section puts forward instances of religious border-crossing that plead in favor of a more nuanced, multilayered, concept of spiritual geopolitics in the period before the beginning of “Imperial Wars”.

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Harmakaputra, Hans Abdiel. "Becoming a Perfect Human: Ibn ʽArabī’s Thoughts and Its Spiritual Legacy." Ulumuna 17, no. 2 (November 8, 2017): 347–58. http://dx.doi.org/10.20414/ujis.v17i2.166.

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This essay explains the concept of waḥdah al-wujūd, as the central doctrine of Ibn ʽArabī, in its relationship to the concept of perfect human being. As manifestation of God, humans and all creatures ontologically bear the status of hūwa/lā hūwa (He/not He) and inherit God’s names. Therefore, the process to be a perfect human is an effort to cultivate those God’s names in the right manner. Here sharīʽa according to Ibn ʽArabī is irreplaceable in guiding human being unto perfection. In contrast to some antinomian sufis who treated sharīʽa as a set of rules that lost its value when someone has arrived at the stage of mystical union with God, the deepest concern of humanity, Ibn ʽArabī regards sharīʽa as the deepest reality (haqīqa) itself.

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KING, MICHAEL B., and SIMON DEIN. "The spiritual variable in psychiatric research." Psychological Medicine 28, no. 6 (November 1998): 1259–62. http://dx.doi.org/10.1017/s003329179800703x.

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Foolish as the theory of Durkeim may be in confusing what is religious with what is social, it yet contains an element of truth; that is to say that the social feeling is so much like the religious as to be mistaken for it. (Simone Weil, 1951).Psychiatrists concern themselves with human mental suffering. Behind the consulting room door they reflect with their patients on questions of meaning and existence, issues that concern philosophy and religion as much as psychiatry. It is striking, therefore, that psychiatrists regard spirituality and religion as, at best, cultural noise to be respected but not addressed directly, or at worst pathological thinking that requires modification (Larson et al. 1993).Despite two millennia of debate we are little nearer a consensus on the meanings of spirituality and religion. The word ‘religion’ has as many definitions as writers. Spirituality and religion are often used interchangeably. Spilka (1985) doubts that a single definition is even possible. Dittes (1969) argues that religion contains so many unrelated variables that it cannot be considered as a unidimensional concept in research. We would argue that religion is the outward practice of a spiritual system of beliefs, values, codes of conduct and rituals (Speck, 1988). Religious groups may function like any other with codes of behaviour, political alliances and ‘in’ and ‘out’ group member ideology (Sherif et al. 1966).Unfortunately, a concentration on the religious variable has led to a failure to appreciate the broader concept of spiritual and the presumption that if someone does not profess a recognized, religious faith, they have no spiritual discernment or need (Speck, 1988). We propose a definition of ‘spiritual’ as a person's experience of, or a belief in, a power apart from their own existence. It may exist within them but is ultimately apart. It is the sense of relationship or connection with a power or force. It is more specific than a search for meaning or a feeling of unity with others. People may use the word ‘spiritual’ to describe intense emotional pleasure when moved by natural beauty or by an important relationship. Spiritual belief is more specific than that. Some people may use the word ‘God’ to describe this power; others may be less specific. Spirituality differs from belief in other powers, such as nuclear power or magnetism, in its ‘set apart’ quality and the degree to which it is revered and ritualized, the quality which Durkheim (1915) refers to as the sacred.

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Anch, Michael, and Cyril Chiasson. "Models and Modelling in Spiritual Development: Toward a New Concept in Spiritual Developmental." Toronto Journal of Theology 4, no. 2 (September 1988): 218–35. http://dx.doi.org/10.3138/tjt.4.2.218.

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Tolibova, Nodira Nosirovna, and Shakhzoda Khaydarovna Pulatova. "THE CONCEPT OF TRANSL THE CONCEPT OF TRANSLATION AND PRA TION AND PRAGMATICS." Scientific Reports of Bukhara State University 5, no. 1 (February 26, 2021): 101–11. http://dx.doi.org/10.52297/2181-1466/2021/5/1/8.

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Background. Translation is a powerful tool that serves the interests of friendship, brotherhood and cooperation between peoples, the expansion of economic, political, scientific, cultural and literary ties between them [10, 29]. Translation accelerates the process of interaction and interaction between the literatures of different peoples. Thanks to the translated works, readers will enjoy the masterpieces of world literature, their aesthetic sense will increase, their tastes will grow, and they will have an idea about beautiful things. Translation, as a necessary tool for the development of languages, accelerates their development, increases and improves the richness of vocabulary. Translation enriches a person's spiritual life, expands the possibilities of the native language, enriches it. Methods. A comparative study of the means of different languages to create a translational consistency requires the identification of the aesthetic specificity of the literary text, the methodological and pragmatic features of its material-logical, emotionally expressive and figurative elements, and the stylistic basis.

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K.A., Obukhova, Ponomareva L.I., and Gan N.Yu. "PHILOSOPHICAL CONCEPT OF HEALTH." “Educational bulletin “Consciousness” 22, no. 11 (November 29, 2020): 16–19. http://dx.doi.org/10.26787/nydha-2686-6846-2020-22-11-16-19.

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The article is devoted to a topic that has not been sufficiently studied in domestic and foreign literature - a philosophical understanding of the phenomenon of health in the historical and modern contexts of the development of knowledge. This understanding takes into account the diversity of forms of physical, mental and social conditions of a person. Also, in this work, a comparative analysis of the justification of health in various evolutionary-historical, cultural and philosophical interpretations is carried out. In the article, the authors have shown the promise of using "the floors of our health" (according to Yu.A. Andreev) for a philosophical presentation of modern concepts of human health. The aim of the research is a philosophical presentation of modern concepts of health. Preservation and maintenance of health is one of the fundamental values of human life. Despite this, a number of issues remain unresolved that are essential for the study of problems related to human health. Therefore, the article presents an attempt to outline and analyze a wide range of different views and ideas about the health problem. The increasing importance of philosophy of health in solving practical problems of physical and spiritual development of a person in the era of industrialism is shown. In addition, the authors highlight the importance and relevance of the problem of a person's awareness, their needs, their attitude to health at any stage of personality development. The authors revealed the connection between the deterioration of health and the occurrence of diseases with the development of mankind, the predominance of the physical over the spiritual, the material over the moral, the progress of the technogenic world. Although from a spiritual point of view, diseases, under certain conditions, can become a source of positive spiritual experience, which is of great importance for the individual.

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Yeşilçınar, İlknur, Gamze Acavut, Emine İyigün, and Sevinç Taştan. "Eight-Step Concept Analysis: Spirituality in Nursing." International Journal for Human Caring 22, no. 2 (August 2018): 34–42. http://dx.doi.org/10.20467/1091-5710.22.2.34.

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Spiritual care is an important part of nursing care. Spiritual care has a therapeutic effect on patients’ recovery, so it is important to know exactly what spiritual care is. It is aimed to clarify spirituality concept and to determine the scope of use in nursing literature. Antecedents of spirituality are determined as trust, hope, love, values, and need to find purpose for life. Consequences are motivation, improved life quality, and coping with difficulties. Ensuring that the meaning of this concept is handled in all dimensions will be a guide for giving holistic nursing care and can help to prevent misconceptions.

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Olwage, Grant. "Listening B(l)ack." Journal of Musicology 32, no. 4 (2015): 524–57. http://dx.doi.org/10.1525/jm.2015.32.4.524.

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Much of the interpretive scholarship on Paul Robeson has tended to focus on his art as it relates to politics, an imperative related no doubt as much to the social turn in the humanities as to the singer’s own activist credentials. This article shifts the focus to art matters with the goal of gaining additional perspective on Robeson’s early singing career in the 1920s by examining the contemporary practices of concert singing. The analysis focuses on three domains of practice pertaining to singing spirituals at concerts: the programming of spirituals in recital; arranging them for performance; and their vocal performance. I include a study of how Robeson’s concert practice is indebted to that of the tenor Roland Hayes, proposing that a close listening to Hayes’s singing sheds new light on the assessment of Robeson’s early concert career and representations of the singer as racial subject.

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Sidqi, Ahmad. "“THE SPIRITUAL TURN”." Epistemé: Jurnal Pengembangan Ilmu Keislaman 14, no. 2 (December 31, 2019): 289–303. http://dx.doi.org/10.21274/epis.2019.14.2.289-303.

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This article discusses the philosophical dimension of post-modern societies. It examines the champion of rationalities of modern human beings and contends its contemporary limits. It argues that the modern rational philosophies that over-simplify the meaning “being” in metaphysical form has led to the civilizational crisis. In religious dimension, modern human has been sacrificing their inner spiritual dimension of humanity. As a response to this crisis, modernity has initiated the birth of “spiritual turn” that modern human tries to reinvent their spirituality, mainly through Islamic Sufism. This article further examines the significance of Sufi concepts of the 14th century Sufi master Ibn Atha`illah (1259-1310). Examining his Sufi concepts from the lights of post-modern philosophy as panacea for modern diseases, this article found that the concept of spiritual knowledge (ma’rifat) is an essential concept as transcending the limits of rationality and materiality of modern philosophy

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Hajiesmaeili, Mohammad Reza, Mahmoud Abbasi, Leila Safaiepour, Mahdi Fani, Morteza Abdoljabari, Seyed Morteza Hosseini, Farzaneh Baghernezhad, Aliakbar Shahosseini, Forouzan Akrami, and Amir Vahedian-azimi. "Spiritual Health Concept in Iranian Society: Evolutionary Concept Analysis and Narrative Review." Medical Ethics Journal 10, no. 35 (March 10, 2016): 77–115. http://dx.doi.org/10.21859/mej-103577.

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KOBAYASHI, Ensho. "The Concept of Spiritual Friend in the Saddharmapundarikasutra." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 55, no. 1 (2006): 411–05. http://dx.doi.org/10.4259/ibk.55.411.

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Kumar, Vinod, Manvinder Singh Tandon, and Anupma. "Ethical Practices among Bank Employees – A Spiritual Concern." International Journal of Management Studies V, Special Issue 1 (August 30, 2018): 99. http://dx.doi.org/10.18843/ijms/v5is1/12.

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Watts, Jacqueline H. "Journeying with Morrie: Challenging Notions of Professional Delivery of Spiritual Care at the End of Life." Illness, Crisis & Loss 16, no. 4 (October 2008): 305–19. http://dx.doi.org/10.2190/il.16.4.c.

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The spiritual welfare of dying people has in recent years moved from the domain of religion to become the concern of health care professionals, particularly as part of the ideal of holism that underpins palliative care. Professional delivery of spiritual care incorporates the features of assessment, control, and treatment which may involve varying degrees of intrusion into the patient's deeply personal inner self. Using a case study approach, this article explores meanings of spirituality and understandings of what is meant by the term “spiritual care.” It argues that biographical and community approaches to spiritual care of dying people may be more congruent with the concept of the “whole person” because this support is rooted in an intimate contextual knowledge of the dying person by the caregiver. This challenges the dominant discourses of professional expertise to embrace informal personal and collective competence in this important aspect of end of life care.

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Sviridova, Irina. "Features of the Implementation of the Conceptual Method of the Musical and Historical Analysis in the Choral Conducting Class." Musical Art and Education 7, no. 4 (December 30, 2019): 97–117. http://dx.doi.org/10.31862/2309-1428-2019-7-4-97-117.

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The significance of the indepth analytical work of future musicians and teachers with the artistic image and its need for the process of conducting training are considered in the article. As the most important mechanism for the formation of students’ analytical competencies, the conceptual method by A. I. Demchenko for musicalhistorical analysis of choral works is considered. The essence of the proposed method is to determine the leading idea of the work and its subsequent disclosure in the form of a plan of capacious theses that concentrate the musical content. The features of its application in the conditions of university conducting and choral training are examined on the example of an analysis of a Russian spiritual concert of the last third of the 20th century, represented in the works by A. G. Schnittke – “Concert on verses by Grigor Narekatsi”, “Penance poems” and G. V. Sviridov “Concert in memory of A. A. Yurlov”. Two interrelated directions for training are proposed in the conducting class: analysis of spiritual concerts through the prism of the genre and through the prism of musical drama. The twovector orientation of the study of compositions provides the opportunity for students to fully understand the phenomenon of a spiritual concert in modern musical art, not only to understand the trends leading to the emergence of its innovative models, but also to clarify students’ ideas about ways to discover musical content during performance. A direct study of the conceptual method of musical and historical analysis of choral works by students allows to avoid the narrowly professional interpretation of the conductor’s activity, to overcome the unambiguousness and static character of the performing interpretations of the musical text.

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Utama, Yopi Yudha, Eko Ganis Sukoharsono, and Zaki Baridwan. "The Urgency in Implementing the Accounting Sustainability of Spiritual Dimension in the Sustainability of Company." Journal of Accounting and Business Education 3, no. 1 (September 1, 2018): 105. http://dx.doi.org/10.26675/jabe.v3i1.11560.

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The purpose of this paper is to understand the concept of accounting sustainability of spiritual dimension as a concept of sustainability. Sustainability accounting of spiritual dimension or can be called as Aksus is a sustainable concept which contains the spiritual dimension that complements the previous three dimensions (profit, people, and planet). This study uses the critical discourse analysis method of Norman Fairclough. The result is that there is a representation of Sukoharsono's thoughts in the text, as well as the relation to Sukoharsono's reader and identity for the readers that occur on the look of a text. Thought of concern for the survival of all beings is present in the text. At the level of discourse practice such as the production of texts, Sukoharsono does so with great caution and accordance with the sciences he has had, so it can be said if the production of the text is a manifestation of his perspective on accounting and sustainability. At the level of sociocultural practice, there is an influence of the current business situation and the social community that exists. The analysis shows Sukoharsono's commitment to the world of accounting and sustainability, and that business people always continue to care about the survival of all beings in addition to fulfilling their benefits

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Choi, Gyeong Hye, and Joo Hyun Kim. "Concept analysis of Korean spiritual health: Using a hybrid model." Journal of Korean Academic Society of Nursing Education 27, no. 2 (May 31, 2021): 117–31. http://dx.doi.org/10.5977/jkasne.2021.27.2.117.

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Purpose: This study is a qualitative study that investigated the nature of Koreans’ spiritual health using a hybrid model, clarifying the definition and attributes of the concept. Methods: The nature and definition of Koreans’ spiritual health were identified through a review of the extensive literature at the theoretical stage and then compared with an analysis of the in-depth interview data conducted by the researcher in the fieldwork stage. Results: Koreans’ spiritual health comprised nine attributes: awareness of the meaning and purpose of life, self-awareness, self-acceptance and recognition, self-transcendence, self-integration, harmony of relationships, self-actualization and development, the inner affective attributes of hope, happiness, fulfillment and thankful mind, and the interpersonal affective attributes of one connected mind, compassion, generosity and humility. The scope of the Absolute is expanded to ‘heaven’ and ‘ancestors’, and harmony with the community is emphasized. Conclusion: We have found that Koreans’ spiritual health is important for total nursing care and that mental, social and physical health can be improved if spiritual health is promoted. Considering this point, personal and organizational efforts are needed to ensure that spiritual nursing is positively applied in community and clinical settings.

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Bodea, Raul-Ovidiu. "Nikolai Berdyaev’s Dialectics of Freedom: In Search for Spiritual Freedom." Open Theology 5, no. 1 (January 1, 2019): 299–308. http://dx.doi.org/10.1515/opth-2019-0023.

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Abstract In Berdyaev’s notion of freedom the borders between theology and philosophy seem to fall down. The same existential concern for spiritual freedom is at the heart of both theology and philosophy. From the point of view of existential philosophy as Berdyaev understands it, only a theologically informed account of freedom, could do justice to the concept of freedom. But a freedom determined by God is not what Berdyaev had in mind as representing authentic freedom. It was necessary for him to reinterpret Jakob Boehme’s concept of Ungrund to arrive at a notion of uncreated freedom that both God and man share. But the articulation of this freedom, and an account of it within our fallen world could only be done as a philosophical pursuit. To arrive at the authentic understanding of spiritual freedom, that is theologically informed, Berdyaev believes that a philosophical rejection of erroneous views of freedom should take place. The articulation of the notion of freedom that does justice to the complexity of the existential situation of both God and man is not for Berdyaev a purpose in itself. The purpose is the arrival at a non-objectified knowledge of freedom that would inform a theologically committed existential attitude.

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Turner, Max. "Spiritual Gifts and Spiritual Formation in 1 Corinthians and Ephesians." Journal of Pentecostal Theology 22, no. 2 (2013): 187–205. http://dx.doi.org/10.1163/17455251-02202007.

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This article seeks to define ‘spiritual formation’ as it would be understood by the apostle, and to relate that concept to his teaching on spiritual gifts, with particular reference to 1 Corinthians and Ephesians. It argues that in Ephesians spiritual gifts of wisdom and revelation build the ‘body’ towards the goal of cosmic re-unification in Christ, by deepening corporate grasp of the central mystery of the gospel.

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Of the Journal, Editorial board. "Concept of the course "Fundamentals of Christian Ethics". Project." Ukrainian Religious Studies, no. 36 (October 25, 2005): 348–57. http://dx.doi.org/10.32420/2005.36.1695.

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The entry of Ukraine into a new period of formation of all spheres of social, economic, political, and spiritual development, when the statehood is restored, the multifaceted revival of the Ukrainian people, the problem of national, spiritual and moral and ethical education of student youth is activated. Spiritually - the moral crisis of Ukrainian society needs urgent return to spiritual sources. Ukraine has historically been a Christian state, and a return to Christian norms of morality and ethics will help it to re-emerge and take its place among European countries. The revival of Christian morality can change society and, above all, young people need it. Therefore, we see as one of the means of spiritual revival of the nation, the introduction of an optional elective course "Fundamentals of Christian Ethics" in Ukrainian secondary schools. This subject will enable teenagers to form a Christian value system that will be guided throughout their lives.

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Kopeliuk, O. O. "First Piano Concerto by Ivan Karabyts in terms of the renewal of concertо genre in Ukraine." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 56, no. 56 (July 10, 2020): 8–29. http://dx.doi.org/10.34064/khnum1-56.01.

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Background. The political and cultural movement of the “Sixtiers” in XX century opened wide horizons for Ukrainian composers to search for a new artistic and imaginative sphere, for new means of expressiveness, stylistics, form etc. The aspirations of young Ukrainian composers for concert genre renewal are realized through a rethinking of reality, intellectual and philosophical searching and psychologism in creativity. One of the brightest creative assets of this time is the First Piano Concerto by Ivan Karabyts, the talented Ukrainian composer, the outstanding representative of Ukrainian musical art of the last third of the 20th century. Among the studies of the last five years, and also of all the scientific research of the 21st century, we, unfortunately, cannot find any scientific study devoted to one of the largest conceptual works of the early period of creativity by I. Karabyts, which is the First Piano Concerto, and, therefore, this research can be called a unique one in modern musicology. In 1983, H. Yermakova provided only the general description of the Concerto in her small monograph. The author says about emotional tension and explosiveness that are the main features of the Concerto. The objectives of this article is to identify the model of the First Piano Concerto as a typological structure in terms of the renewal of the concert genre in Ukraine in the 1960s, through the analysis of embodiment of stylistic patterns and intonational dramaturgy of the work. Research methodology is focused on the interrelation of specific ways of analysis: functional, structural, intonational, genre, stylistic. Results. The First Piano Concerto was created by the 23-year-old composer in 1968 and was dedicated to B.Liatoshynskyi, reflecting the Teacher’s professional pedagogical credo. The First Piano Concerto based on emotional and imaginative contrasts and becomes a clear expression of dramaturgy development. The work’s concept carries the traces of experiments used by the young composer, which is reflected on the use of serial writing, cinematic editing (kaleidoscopic change of the thematic material “on the dramatic circles” of the two-part cycle), dissonance harmony. One of the basic principle of thinking is polyphonic development: imitations, canons, counterpoints, fugato, the principle of “countermovements” of voices, chorals are widely used. The two-part Concerto vividly presents the early work of I. Karabyts, highlights his distinctly individual style. The monumental purpose of this cyclical composition and its conceptualism strikes with its depth reflecting the collision of good and evil, sublime and earthly The First Movement exposition represents the main themes alternation, which extends from the theme-epigraph and the main soloist part in the beginning; bridge and its episode of fugato, second theme and closing area are highlighted also. The compositional features analysis of developing part shows the composer’s desire for a certain emotional quality of the thematic material, the main figurative lines are revealed from the very beginning. Each of themes gets the development of its material and its progressive dynamization, which process being often interrupted at its peak. Meaningful is the Coda of the First Movement, which fully implements the idea of “black-and-white palette” of the cluster chords, which can be interpreted as the idea of dualism of the world picture, embodying, for example, in Eastern philosophy as the sacred symbol of “Yin-Yang”. It can be said that the main meaning of the Code is to identify and understand the fundamental model of being, which is constantly changing and complementary. The Interlude, as a link between the first and second movements of the Concerto is fully consistent with the idea of continuation of the process and justifies smooth transition from one state to another. The Finale of the Concerto after the impromptu Interlude perceives as a vivid sketch in folk spirit connected with the traditions of folk genre principles reproduction and emerges as proof of life extension. The texture of the basic material is presented in a toccata manner, due to the alternation of weak and strong micro- and macrobeats in both parts of pianist’s hands. The middle part of the Finale is created in three-part format. The main section sets a certain rhythmic pulse. The introduction of quintuple (5/8) is innovative. The middle section of the middle part represents the choral is bringing us back to medieval music origins. Conclusions. The composer’s style of early I. Karabyts is distinguished by the scale and integrity of the artistic concepts of works that is typical of the entire Ukrainian national school, the use of variant and polyphonic techniques for the development of thematism, the timbre-orchestral and texture diversity. The First Piano Concerto of the composer is endowed with rich thematicism and vivid contrast of images, marked by the activity of the dramatic process based on dialogicity, due to the general philosophical concept of the work – the confrontation of the spiritual and anti-spiritual. Along with the conflict line, the Concerto presents the sphere of contemplatively dreamy, sensual lyrics. The First Movement in the dramaturgy of the cycle reveals the philosophy of life, its deep spirituality in coexistence with the forces of evil that bring destruction, accompanying the hero’s life path from birth to death, with all its collisions and intentions. The Finale is the continuation of being, movement (it represents the toccata material). The composer creates a concertо of a conflict-dramatic type, the dramaturgy of which is realized as an interaction of dramatic, lyrical and epic-dramatic principles. Conceptuality is revealed through the interaction of objective and subjective plans, where genre allusions acquire a certain semantic meaning (the introduction of a waltz and choral episodes, the toccata manner in “perpetuum mobile” image). The impulsive rhythmic development, the richness of harmonious sound, the wide timbre palette of the piano and orchestra make the Concert emotionally intense, romantic. The Concert uses a full register spectrum of pianos and a wide arsenal of its techniques, which allows the soloist to embody his performing abilities and recreate the concept of composer’s concept. The First Concerto embodies the philosophical theme, which is revealed through the procedural model of the endless circle “life-death-life”, continuing the line of the symphonic instrumental concerto, vividly presented in Ukrainian music of the 20 century by B. Liatoshinskyi, with allusions to Baroque genres (toccata, chorale) and with active use of polyphonic methods of development (in particular, the introduction of the episode of fugato).

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Klippenstein, Kristian. "Spiritual Siblings." Nova Religio 22, no. 2 (November 1, 2018): 40–64. http://dx.doi.org/10.1525/nr.2018.22.2.40.

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For years after Peoples Temple ceased to exist, both scholars and the public debated the Temple’s status as a new religious movement. These debates left out an important perspective: Jim Jones’ own evaluation of the Temple’s relation to new religions. This article uses Doug McAdam’s work on social movement formation to organize Jones’ commentary on new religions. Expanding Stephen Kent’s concept of spiritual kinship lineage, this article argues that Jones identified the same political changes as giving rise to, as well as contesting, both Peoples Temple and various new religious movements. By identifying this plethora of reactions to the same political cause, Jones legitimated the Temple’s worldview and subsequent mobilization. Moreover, Jones leveraged this kinship to avail himself of the variety of strategies utilized by these groups while pointing out their doctrinal, organizational, and political flaws, thus asserting the Temple’s superiority in the process.

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van den Belt, Henk. "Spiritual and Bodily Freedom." Journal of Reformed Theology 9, no. 2 (2015): 148–65. http://dx.doi.org/10.1163/15697312-00902013.

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The notion of Christian liberty is essential for the understanding of the Reformed concept of the law. Early modern protestant theology, however, made a sharp distinction between spiritual and bodily liberty. This distinction originated from Luther’s concept of the two kingdoms. It enabled John Calvin to criticize the church for binding the consciences and at the same time appeal to the civil government for reform of the church. Because of the reshuffling of the Institutes in 1559 this function of Christian liberty is easily lost out of sight. In the further development of Reformed theology the distinction between spiritual and bodily liberty was applied to the Christian life of individual believers, as the examples of William Perkins and the Leiden Synopsis of Purer Theology show. Thus the reforming power of the distinction was lost and it was used to confirm the political and social status quo instead.

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Journal articles on the topic 'Concert spirituel'

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