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Journal articles on the topic 'Feminist spirituality. Spiritual life'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Affan, Mohammad. "Semangat Feminisme Dalam Pengalaman Spiritual Rabi'ah Al-'Adawiyah." Musãwa Jurnal Studi Gender dan Islam 6, no. 2 (2008): 241. http://dx.doi.org/10.14421/musawa.2008.62.241-256.

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Sufism (tasawwuf) states strongly the equity of human beings: men and women. Existinggender differences do not hinder the spiritual achievement of men and women because spirituality connotes universal meaning free from any particular gender identity. Spirituality concerns eternal life and values, whereas gender identity is a profane affairs and consituting a wordly life. In this light, although men and women assume different gender role in their worldly life, both of them have same potency to achieve the highest spiritual experience and gain ascetic happiness. Sufis doctrine celebrates oneness

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Ruah–Midbar Shapiro, Marianna. "Lilith’s Comeback from a Jungian-Feminist Outlook: Contemporary Feminist Spirituality Gets into Bed with Lilith." Feminist Theology 27, no. 2 (2019): 149–63. http://dx.doi.org/10.1177/0966735018814674.

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The article presents the feminist discourse on Lilith and asks why she has returned to the centre of activity and creation? It begins with Lilith’s Integrative Myth – a description of the classic Lilith myths – whilst trying to define her image’s central characteristics. Following, I offer one integrative myth: a complex essence that contains contrasts, and stems from a variety of sources, each contributing to the formation of Lilith’s story’s numerous aspects. Lilith’s Revival is discussed, surveying the different ways in which Lilith appears in today’s feminist spiritual discourse, while pre

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FURLAN ŠTANTE, Nadja. "Mindfulness as a Path of Women's Empowerment." Asian Studies 4, no. 2 (2016): 109–20. http://dx.doi.org/10.4312/as.2016.4.2.109-120.

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The paper brings together social mindfulness as a path of empowerment for women within its concept of the interrelatedness of all beings in the web of life. The paradigm of social mindfulness is thus established as the foundation of feminist spirituality. The focus of this work is on the possibility of applying the ethics of mindfulness as a paradigm to interpersonal interrelatedness. The relations among humans, nature, reason and emotion in self-development are confronted with the paradigm of mindfulness. This paper carries out a theoretical analysis of the possibility of integrating the para

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Poston, Carol H. "Evelyn Underhill and the Virgin Mary." Anglican Theological Review 97, no. 1 (2015): 75–89. http://dx.doi.org/10.1177/000332861509700106.

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Evelyn Underhill (1875–1941) was a guiding light in Anglican spirituality in the twentieth century, and her best-known works, Mysticism (1911) and Worship (1936) are still read and studied today. A prolific writer—theologian, poet, novelist—she is frequently anthologized. Her early life and writings—those undertaken before she became an actively-committed member of the Church of England in the 1920s—are, with the exception of Mysticism, less well-known. This article examines the early works that treat the Virgin Mary, and explain how that subject may have influenced the pacifism she later embr

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Bondar, Alanna F. ""Life Doesn't Seem Natural:" Ecofeminism and the Reclaiming of the Feminine Spirit in Cindy Cowan's A Woman from the Sea." Theatre Research in Canada 18, no. 1 (1997): 18–26. http://dx.doi.org/10.3138/tric.18.1.18.

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While critical reception of Cindy Cowan's A Woman from the Sea has typically valued its magical and fantasy elements, little critical attention has been given to its larger implications for ecofeminist spiritual revisioning. In what follows, the author considers Cowan's efforts to outline the liberating potential of ecofeminism and female spirituality. Drawing on textual evidence, the author examines how Cowan organizes a rediscovery of the sensual feminine through dramatic narrative.

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Chevalier, Laura. "Mamas on Mission: Retracing the Church through the Spiritual Life Writing of Single Female Evangelical Missionaries." Mission Studies 36, no. 2 (2019): 289–313. http://dx.doi.org/10.1163/15733831-12341653.

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Abstract This article plumbs the spiritual life writing of two twentieth-century single female evangelical missionaries, Lillian Trasher and Dr. Helen Roseveare, for evidence of the church. It rests on concepts of feminine spirituality and the history of women and mission. The historical analysis traces the women’s lives from their early formation through their mission work and looks at six themes of the church on mission that emerged from their writing. It argues that they served as mamas of the church in their contexts by nurturing life through their acts of compassionate care. Their small b

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Danylova, T. V. "Goddess Worship and New Spirituality in the Postmodern World: a Brief Overview." Anthropological Measurements of Philosophical Research, no. 19 (June 30, 2021): 32–40. http://dx.doi.org/10.15802/ampr.v0i19.235981.

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Purpose. The paper aims at examining the phenomenon of the rebirth of the Goddess in the contemporary world. The author has used the hermeneutic approach and cultural-historical method, as well as the anthropological integrative approach. Theoretical basis. The study is based on the ideas of Carol Christ, Margot Adler, Miriam Simos, and Jean Shinoda Bolen. Originality. The rebirth of the Goddess is not a deconstruction of the God. The face of the Goddess is one side of the binary opposition "Goddess – God". Life on the earthly plane presupposes masculine and feminine dualism. However, these po

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Westendorp, Mariske, and Hannah Gould. "Re-Feminizing Death: Gender, Spirituality and Death Care in the Anthropocene." Religions 12, no. 8 (2021): 667. http://dx.doi.org/10.3390/rel12080667.

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Critiques of ecologically harmful human activity in the Anthropocene extend beyond life and livelihoods to practices of dying, death, and the disposal of bodies. For members of the diffuse ‘New Death Movement’ operating in the post-secular West today, such environmental externalities are symptomatic of a broader failure of modern death care, what we refer to here as the ‘Death Industrial Complex’. According to New Death advocates, in its profit-driven, medicalised, de-ritualized and patriarchal form, modern death care fundamentally distorts humans’ relationship to mortality, and through it, na

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Plancke, Carine. "Re-Envisioning Female Power." Nova Religio 23, no. 3 (2020): 7–30. http://dx.doi.org/10.1525/nr.2020.23.3.7.

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Bricolage, the mixing of diverse religious resources, has been highlighted as a key process in contemporary spiritualities. Since, in this process, historically or culturally distant and foreign traditions are self-referentially drawn upon as representatives of a true spirituality deemed lost in the materialistic West, exoticism has further been identified as its core feature. In this article, through an in-depth ethnographic study, I examine operations of bricolage and exoticism in spiritual women workshops in North Western Europe that focused on the trope of the “wild woman.” In particular,

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Felitti, Karina. "“The Spiritual is Political”." Religion and Gender 9, no. 2 (2019): 194–214. http://dx.doi.org/10.1163/18785417-00902010.

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Abstract This article analyses the circulation of feminist ideas and practices in women’s circles and connected workshops geared to urban middle-class heterosexual cisgender women, and the presence of spiritual elements in massive feminist mobilisations in contemporary Argentina. It uses a qualitative methodology based on ethnographic observations, interviews and analyses of digital content carried out between 2014 and October 2019. In a national and international context of feminist visibility and broad availability of spiritual goods and services, I explore the relations between secularisati

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Keating, AnaLouise. "Spiritual Activism, Visionary Pragmatism, and Threshold Theorizing." Departures in Critical Qualitative Research 5, no. 3 (2016): 101–7. http://dx.doi.org/10.1525/dcqr.2016.5.3.101.

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Focusing on explorations of spirituality in Gloria Anzaldúa's theory of spiritual activism and Patricia Hill Collins's theory of visionary pragmatism, this forum essay invites scholars of black feminist thought to explore Anzaldúa's work and include it in their research specialties. This meditation models “threshold theorizing” as a dialogic method enabling additional angles of vision and thus generating new, potentially provocative, and transformative insights. It also demonstrates the value of spirituality and spiritual activism to contemporary research.

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Do Amaral, Maria José Caldeira. "Espírito, Liberdade e Mística em Nicolas Berdiaev e na Mística Feminina Cristã Medieval - DOI 10.5752/P.1983-2478.2014v10n17p62." INTERAÇÕES 10, no. 17 (2015): 62–78. http://dx.doi.org/10.5752/p.1983-2478.2015v10n17p62.

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ResumoNeste artigo vamos desenvolver “um diálogo” entre espírito, mística e liberdade com base nos conceitos de Nicolas Berdiaev e nos relatos de Mechthild von Magdeburg e Marguerite Porete. O objetivo essencial é uma aproximação do sentido da mística da liberdade constituído no pensamento filosófico de Berdiaev e a expressão na mística feminina medieval cristã, na tentativa de apontar para o caráter supra confessional da experiência mística. A articulação das concepções filosóficas de Berdiaev e a hermenêutica de relatos das experiências de Deus nos quais a alma experimenta a verdadeira liber

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Stewart, Lindsey. "Work the Root: Black Feminism, Hoodoo Love Rituals, and Practices of Freedom." Hypatia 32, no. 1 (2017): 103–18. http://dx.doi.org/10.1111/hypa.12309.

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In “Post‐Liberation Feminism,” Ladelle McWhorter raises the question of what practices will be helpful to further feminist goals if we are no longer in a state of domination, but are still oppressed. McWhorter finds resources in Michel Foucault's concept of “practices of freedom” to begin to answer this question. I build upon McWhorter's insight while recalling Angela Davis's Blues Legacies and Black Feminism: namely, that sexual love, as conceived in hoodoo and the blues, became a terrain upon which newly emancipated blacks worked out what their newfound freedom meant. In this essay, I consid

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HOLMES, CHRISTINA M. "Sacred Genealogies: Spiritualities, Materiality and the Limits of Western Feminist Frames." PhaenEx 11, no. 1 (2016): 49–72. http://dx.doi.org/10.22329/p.v11i1.4398.

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After a turbulent period during which feminist studies disavowed ecofeminism, the field is finding new popularity with strains that have made their way into gender and sustainable development studies and new material feminisms. To do so, they have had to evacuate all traces of spirituality. This essay reviews the circumstances under which spiritual ecofeminisms fell from favor before turning to theologians, religious studies scholars, and Chicana feminist theorists and artists for whom spirituality plays a central role. It asks: how can we take spirituality and religion seriously again in ecof

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Hart, David W., and F. Neil Brady. "Spirituality and Archetype in Organizational Life." Business Ethics Quarterly 15, no. 3 (2005): 409–28. http://dx.doi.org/10.5840/beq200515327.

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Abstract:Spirituality is an undeniable human need and is thus the subject of increasing interest among management scholars and practitioners. In this article, we propose using archetypal psychology as a framework for understanding the human need for spirituality more clearly because it provides important insights into spirituality and organizational life. Because most spiritual needs reside in the deepest aspects of the self, an archetypal approach helps us recognize not only that we have spiritual needs but alsowhywe have them. We present three common archetypes and their implications in a ma

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Bonavita, Anthony, Oksana Yakushko, Melissa L. Morgan Consoli, Steve Jacobsen, and Rev Laura L. Mancuso. "Receiving Spiritual Care: Experiences of Dying and Grieving Individuals." OMEGA - Journal of Death and Dying 76, no. 4 (2017): 373–94. http://dx.doi.org/10.1177/0030222817693142.

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The study examines the perceptions of interfaith spiritual care, received through a volunteer hospice organization, by 10 individuals facing death and dying. Qualitative methodology based on the Interpretive Phenomenological Analysis was used to collect and analyze the data. Four superordinate themes reflected meanings ascribed to spirituality and spiritual care in facing end of life: Vital Role of Spirituality in the End-of-Life Care, Definitions and Parameters of Spirituality and Interfaith Spiritual Care, Distinct Aspects of Interfaith Spiritual Care, and Unmet Spiritual Needs. The results

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Myllys, Riikka. "Spiritual Yarning: Craft-making as Getting Along in Everyday Life." Journal of Religion in Europe 13, no. 1-2 (2020): 121–43. http://dx.doi.org/10.1163/18748929-13010007.

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Abstract This article investigates how spirituality relates to craft-making. Spirituality is understood to have both religious and nonreligious content depending on the person. The data was collected in a one-year period of observation and interviews. The results show that spirituality related to craft-making may be both religious and nonreligious. It is noteworthy, however, that religious and nonreligious spirituality are related to different aspects of craft-making: the social and prosocial aspects of craft-making are mostly religiously spiritual, whereas individually centred aspects are not

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Moser, Matt. "Spirituality Old and New: Recovering Authentic Spiritual Life." Dialog: A Journal of Theology 47, no. 1 (2008): 80–82. http://dx.doi.org/10.1111/j.1540-6385.2008.00369_1.x.

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Vasilyeva, O. S. "Spirituality and spiritual world of personality." Ukrainian Religious Studies, no. 27-28 (November 11, 2003): 14–22. http://dx.doi.org/10.32420/2003.27-28.1459.

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The problem of spirituality is one of those philosophical problems that are commonly called "eternal." It is particularly relevant in the dramatic periods of human history that Ukraine is experiencing today, when fundamentally new life phenomena and circumstances adjust the ways and means of life choices, social self-determination of individuals. Radical changes in a person's world-view make everyone personally think of new social realities, define their world-view settings, realize the place and role of the person in the process of social transformation. In such circumstances, the problem of

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Bodak, Valentyna. "Christian doctrine of human spirituality." Ukrainian Religious Studies, no. 8 (December 22, 1998): 29–38. http://dx.doi.org/10.32420/1998.8.174.

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The crisis situation of the present human society is considered in modern theology as a state of spiritual degradation, which in general is inherent in the whole human race. Ignoring the spiritual factor in public life, according to theologians, is a major source of deepening social contradictions. Impotence is the source of all misery in personal, family and social life. Therefore, today sermons from the church's ambon sound with appeals to the moral and spiritual revival of man, with the teachings of how to understand in their hearts.

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Lalani, Nasreen, and Gulnar Ali. "Methodological and ethical challenges while conducting qualitative research on spirituality and end of life in a Muslim context: a guide to novice researchers." International Journal of Palliative Nursing 26, no. 7 (2020): 362–70. http://dx.doi.org/10.12968/ijpn.2020.26.7.362.

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Abstract Spirituality could be understood as a personal belief, a relation with sacred, divine experience, a sense of purpose and meaning towards life, authenticity and connectedness. It is a continually evolving, highly complex, contextual, subjective, and sensitive construct. A continuous development is seen around understanding about spirituality and spiritual concepts, such as spiritual experiences, spiritual pain and spiritual distress, especially among patients and families at the end of life. The concepts, values, attitudes, and beliefs around spirituality, spiritual needs and expressio

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Yetunde, Pamela Ayo. "Audre Lorde’s Hopelessness and Hopefulness: Cultivating a Womanist Nondualism for Psycho-Spiritual Wholeness." Feminist Theology 27, no. 2 (2019): 176–94. http://dx.doi.org/10.1177/0966735018814692.

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The late black American feminist lesbian poet Audre Lorde (1934–1992) was known in feminist communities in the United States, Europe, Africa, the Caribbean, and elsewhere for her poetry and prose about how to survive various forms of oppression. Though Lorde authored many political and spiritual poems and essays (including psychological topics) in her adulthood, little has been written about Lorde’s early psycho-spiritual spiritual journey from Catholicism to I Ching, which informed her adult integrated African spirituality, which in turn informed her political and social consciousness. Lorde’

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SADLER, EUAN, SIMON BIGGS, and KAREN GLASER. "Spiritual perspectives of Black Caribbean and White British older adults: development of a spiritual typology in later life." Ageing and Society 33, no. 3 (2012): 511–38. http://dx.doi.org/10.1017/s0144686x12000074.

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ABSTRACTSpirituality is positively linked to health and well-being in later life, particularly among older adults of black ethnic groups. However, definitions of spirituality in the literature have largely been theoretically informed, rather than based on the views of older people themselves. We examined the spiritual perspectives of Black Caribbean and White British older adults based on in-depth interviews with 34 individuals aged between 60 and 95 years. Our aim was to develop a spiritual typology to add to an understanding of the process of spirituality in later life. Findings showed that

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Verhagen, Peter J., and Agneta Schreurs. "Spiritual Life and Relational Functioning: A Model and a Dialogue." Archive for the Psychology of Religion 40, no. 2-3 (2018): 326–46. http://dx.doi.org/10.1163/15736121-12341353.

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The purpose of this article is to contribute to the dialogue on spirituality in mental health care (psychiatry and psychotherapy). Spirituality is still an uncomfortable theme in mental health care despite a burgeoning literature and research. We will introduce a conceptual model on spiritual and interpersonal relationships based on love in relatedness. The model will enable the (psycho)therapist to assess the interconnectedness of spiritual and interpersonal relationships, to analyse positive or negative effects of spirituality on interpersonal functioning and vice versa, and to look for poss

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Freeman, Arthur. "Spirituality, Well-Being, and Ministry." Journal of Pastoral Care 52, no. 1 (1998): 7–17. http://dx.doi.org/10.1177/002234099805200103.

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Explores the meaning of well-being, rather than being well. Well-being is linked to recognition of and alignment with the spiritual dimensions of life, a wholistic approach. Then one's life and struggles with life's limits are open to life's fullest possibilities. Reviews the growing recognition of the role of prayer and spirituality in healing and advocates that the community of caregivers take seriously what they do as vocation, particularly in the context of re-engineering and management of health care. Suggests paradigms for understanding life, persons, and the care of persons which give t

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Powers, David V., Robert J. Cramer, and Joshua M. Grubka. "Spirituality, Life Stress, and Affective Well-Being." Journal of Psychology and Theology 35, no. 3 (2007): 235–43. http://dx.doi.org/10.1177/009164710703500306.

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Recent research has explored many aspects of affective well-being, including depressive symptoms, positive and negative affect. The present study sought to contribute to this line of inquiry by investigating the role of life stress, spiritual life integration (SLI), and social justice commitment (SJC) in predicting affective well-being. Participants were 136 undergraduate students with a mean age of 18.82 (SD = 1.07), and age range of 17–22. Participants completed a questionnaire packet including the Undergraduate Stress Questionnaire (USQ), Beck Depression Inventory (BDI), Positive and Negati

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WILLIAMS, ANNA-LEILA. "Perspectives on spirituality at the end of life: A meta-summary." Palliative and Supportive Care 4, no. 4 (2006): 407–17. http://dx.doi.org/10.1017/s1478951506060500.

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Objective: A meta-summary of the qualitative literature on spiritual perspectives of adults who are at the end of life was undertaken to summarily analyze the research to date and identify areas for future research on the relationship of spirituality with physical, functional, and psychosocial outcomes in the health care setting.Methods: Included were all English language reports from 1966 to the present catalogued in PubMed, Medline, PsycInfo, and CINAHL, identifiable as qualitative investigations of the spiritual perspectives of adults at the end of life. The final sample includes 11 article

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Havrylyk, Ihnatia. "The Stages of Spiritual Life: Joseph Ḥazzāyā and the Greek Spiritual Legacy". Vox Patrum 71 (2 липня 2019): 233–54. http://dx.doi.org/10.31743/vp.4037.

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For the Assyrian Church of the East, the 5th century became a turning point, which somewhat changed the spiritual and theological face of this Church. It marked the beginning of translations of the philosophical texts and works of the Greek Fathers from Greek into the Syriac language. Some elements of the Greek spirituality gradually penetrated into the Syriac monastic environment, leaving its imprint on it. This article presents a panoramic view of the influence of the Greek ascetic tradition on the Syriac spirituality, as exemplified by the teachings of Joseph Ḥazzāyā, a spiritual author of

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Petrova, I. M. "Ontological roots of spirituality." Ukrainian Religious Studies, no. 13 (March 14, 2000): 42–50. http://dx.doi.org/10.32420/2000.13.1056.

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The term "spirituality" now has several interpretations, and the part acquires an excellent, even opposite, meaning in both religious and philosophical doctrines. At the same time, each under the indicated phenomenon understands something of its own. Some authors have in mind historical consciousness, others - the integrity of mental activity, others relate spirituality, first of all with the world of emotions. Undoubtedly, every interpretation of spirituality covers a certain part of the truth. It is worth noting that speaking about spiritual, spirituality and its significance in human being

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Smith, Sharon, and Melinda J. Suto. "Religious and/or Spiritual Practices: Extending Spiritual Freedom to People with Schizophrenia." Canadian Journal of Occupational Therapy 79, no. 2 (2012): 77–85. http://dx.doi.org/10.2182/cjot.2012.79.2.3.

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Background. It continues to be a challenge to define and utilize spirituality in client-centred occupational therapy practice. Dialogue about spirituality is especially problematic for occupational therapists working with people with schizophrenia. Purpose. To explore the meaning of religion and/or spirituality for people living with a diagnosis of schizophrenia. Methods. Nine community-based individuals with schizophrenia engaged in interviews about the meaning of religion and/or spirituality and demonstrated self-defined spiritual practices. Phenomenology, hermeneutic theory, and a symbolic

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Wittenberg, Elaine, Sandra L. Ragan, and Betty Ferrell. "Exploring Nurse Communication About Spirituality." American Journal of Hospice and Palliative Medicine® 34, no. 6 (2016): 566–71. http://dx.doi.org/10.1177/1049909116641630.

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Objective: Although spiritual care is considered one of the pillars of palliative care, many health-care providers never receive formal training on how to communicate about spirituality with patients and families. The aim of this study was to explore the spiritual care experiences of oncology nurses in order to learn more about patient needs and nurse responses. Methods: A survey was circulated at a communication training course for oncology nurses in June 2015. Nurses recalled a care experience that included the initiation of a spiritual care topic and their response to the patient/family. Da

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Egan, Richard, Rod MacLeod, Chrystal Jaye, et al. "Spiritual beliefs, practices, and needs at the end of life: Results from a New Zealand national hospice study." Palliative and Supportive Care 15, no. 2 (2016): 223–30. http://dx.doi.org/10.1017/s147895151600064x.

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AbstractObjective:International studies have shown that patients want their spiritual needs attended to at the end of life. The present authors developed a project to investigate people's understanding of spirituality and spiritual care practices in New Zealand (NZ) hospices.Method:A mixed-methods approach included 52 semistructured interviews and a survey of 642 patients, family members, and staff from 25 (78%) of NZ's hospices. We employed a generic qualitative design and analysis to capture the experiences and understandings of participants' spirituality and spiritual care, while a cross-se

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Lunn, John S. "Spiritual Care Visualized." Christian Journal for Global Health 6, no. 1 (2019): 26–34. http://dx.doi.org/10.15566/cjgh.v6i1.253.

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Years ago, the author was asked by a prominent palliative care leader if Spiritual Care could be conveyed in a ladder format, as pain management had been by the WHO. Many practitioners think about Spiritual Care as a way to identify and address spiritual distress. Surely it is that, but it is so much more. In this article the attempt is to depict Spiritual Care visually. Spiritual Care providers and others will tell you that along with spiritual distress there is also a powerful resource that spirituality provides. The Spiritual Care ladder endeavors to show both aspects along with their relat

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Long, Ann. "Nursing: a spiritual perspective." Nursing Ethics 4, no. 6 (1997): 496–510. http://dx.doi.org/10.1177/096973309700400606.

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This article explores and examines the fundamental need for nurses to include the promotion of the spiritual dimension of the health of human beings as well as the physical, mental and social facets if they truly wish to engage in holistic care. The author attempts to define the phenomenon of spirituality, aware of the dilemma that many individuals face when thinking and reflecting on this very personal and intangible issue. To be spiritual is to become fully human, the article argues, and the reverse is also true. Spirituality in health is inextricable in each person’s search for the discover

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Blieszner, Rosemary. "Uncovering Spiritual Resiliency Through Feminist Qualitative Methods." Journal of Religious Gerontology 14, no. 1 (2002): 31–49. http://dx.doi.org/10.1300/j078v14n01_03.

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Purnomo, Halim, and Firman Mansir. "Spirituality: The Core Of Attitude With Social Awareness." Psikis : Jurnal Psikologi Islami 6, no. 2 (2020): 130–38. http://dx.doi.org/10.19109/psikis.v6i2.4716.

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The individuals’ spiritual step is tightly enough with attitude and personality. The better of the spiritual, the better of the habit and personality are. This can be caused by defining the life in which there are running to always orientate on their process and purpose of life, it is achieving a better life. This article used library research from previous studies which explored the changing attitude and social awareness of human on spiritual value. This is aimed to explain the core of the changing human’s attitude with social awareness through the spiritual dimension. Then, to support the ex

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Morozov, Vladimir A. "Spirituality of Society and Spiritual Economy." Economic Strategies 144, no. 2 (2021): 104–13. http://dx.doi.org/10.33917/es-2.176.2021.104-113.

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The article examines the history of the formation of spirituality in the East and West and examines modern problems of spirituality in society. The compatibility of the values of the West and the East is studied and the composition of the key laws and principles of the main religions of the world in the life of society is integrated. The combination of secular and religious spirituality is studied. The basics and provisions of labor ethics in the countries of the East and West are considered, and the attitude of the main religions to labor, wealth, property, and the economy is compiled. The de

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MATHERS, HELEN. "The Evangelical Spirituality of a Victorian Feminist: Josephine Butler, 1828–1906." Journal of Ecclesiastical History 52, no. 2 (2001): 282–312. http://dx.doi.org/10.1017/s0022046901005966.

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Josephine Butler waged an unremitting campaign against the ‘state regulation of prostitution’, both in Britain and on the continent, from 1869 until her death. She was a convinced feminist, appalled by the double standard inherent in state regulation, and also, as this article demonstrates, a devout Anglican Evangelical whose spiritual experiences inspired her work. She argued for the right of ‘inspired’ Christian women to preach and teach and developed a radical feminist theology, claming that Christ had treated women as of equal importance to men and had ‘liberated’ them. Her belief in her i

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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 (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 t

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Xinzhong, Yao. "Spirituality of Nourishing Life in the Book of Mengzi." Journal of Chinese Philosophy 41, no. 5 (2014): 740–51. http://dx.doi.org/10.1163/15406253-04105014.

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As a moral system open to spiritual values, Confucianism demonstrates a strong commitment to the cultivation of life and believes that this cultivation can lead to the spiritual ultimate. In this sense the interconnection between religiousness and morality underlies all Confucian discourses on human qualities and is the foundation on which their moral universe is established. This article is an attempt to examine how Mengzi explores the multiple meaning of “nourishing or nurturing” (yang 飬) and makes it essentially instrumental for completing one’s journey to the oneness of humans and Heaven.

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Abd. Wahab, Norazlina, Abdullah Abd. Ghani, Selamah Maamor, et al. "Malaysian Youth Awareness Towards Spiritual Program." Journal of Social Sciences Research, SPI6 (December 30, 2018): 1202–7. http://dx.doi.org/10.32861/jssr.spi6.1202.1207.

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The aim of this study is to examine the awareness on spirituality programs among youth in Malaysia. In Islam, spirituality is defined as the presence of a relationship with Allah that affects the individual’s self-worth, sense of meaning, and connectedness with others and nature. It has significant effect for health, positive development of a person’s sense of self and for enabling identity to frame the individual’s pursuit of a life path eventuating in idealized adulthood. The lack of spirituality may leads to social problems such as loitering, racers, bohsia, bohjan, club servers (GRO), alco

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Ogretici, Yusuf. "An Exploration of Subjective-Life of Spirituality and Its Impact." Education Sciences 8, no. 4 (2018): 212. http://dx.doi.org/10.3390/educsci8040212.

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This paper contributes to the discussion on how morality may be uncertain when life orientation changes, for instance, from religious belief to spirituality. Accepting the ‘subjectivation’ thesis as a key concept in understanding the contemporary world, the spiritual realm is treated as a site on which the subjective turn has made a tremendous impact. That turn is investigated particularly in a comparison between “subjective-life” spirituality and “life-as” religion. Then, this paper asks what happens to morality when people’s religious belief disappears, changes, or evolves into spiritual exp

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Zozuľak, Ján. "The Influence of Greek Spirituality on Russian Culture." Religions 12, no. 7 (2021): 455. http://dx.doi.org/10.3390/rel12070455.

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In this article, we will analyze the influence of Greek spirituality on Russian culture in the second half of the 18th century, when Enlightenment ideas infused Russian society. Russian intellectual circles and the upper social class were inspired by Western categories of thought. The absence of a living theology that would give man the true meaning of life has caused tension and a great spiritual crisis in Russian society. One possible solution was to start a fight against the Enlightenment and reject any Western ideas. The second solution was to pay attention to the forgotten tradition and l

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Valdivia, Lucianne J., Lucas PC Alves, and Neusa S. Rocha. "Spiritual Health and Life-Orientation Measure: Psychometric properties of the Brazilian Portuguese version." Journal of Health Psychology 25, no. 9 (2018): 1187–97. http://dx.doi.org/10.1177/1359105317751619.

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This study aimed to translate into Brazilian Portuguese and evaluate the main psychometric properties from Spiritual Health and Life-Orientation Measure in a sample of 487 students aged 9–15 years in Southern Brazil. Spiritual Health and Life-Orientation Measure is divided into Ideals and Lived Experience sections and showed high internal consistency reliability (Cronbach’s α = 0.94). Comparison of mean values between age showed a tendency to decrease spirituality scores with increasing age. Discriminate validity of mean scores between groups of atheists, “spiritual, but not religious,” and re

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Puchalski, Christina M. "Spirituality and the Care of Patients at the End-of-Life: An Essential Component of Care." OMEGA - Journal of Death and Dying 56, no. 1 (2008): 33–46. http://dx.doi.org/10.2190/om.56.1.d.

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Spirituality is an essential component of the care of patients with serious illness and those that are dying. Dame Cicely Saunders developed the hospice movement based on the biopsychosocialspiritual model of care, in which all four dimensions are important in the care of patients. Of all the models of care, hospice and palliative care recognize the importance of spiritual issues in the care of patients and their families. The National Consensus Project Guidelines for Quality Palliative Care, in the United States, provides specific recommendations about all domains of care including the spirit

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Latsone, Lāsma, and Dzintra Iliško. "Garīgums un pasaules redzējums augstākās izglītības kontekstā." Pedagoģija: teorija un prakse : zinātnisko rakstu krājums = Pedagogy: Theory and Practice : collection of scientific articles, no. IX (April 6, 2020): 39–48. http://dx.doi.org/10.37384/ptp.2020.09.039.

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Spirituality and worldview are broad concepts with many different understandings and perspectives. They include a sense of connection to a higher power, as well as a search for answers to existential questions of life. Human spiritual experiences can be described as sacred or transcendental, or as an awareness that everything in this world is deeply united and always in the process. There are people who associate their spiritual experiences with a particular religion, others seek this unity in nature, in music, and also in their relationships. Spirituality is essentially about the great questi

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Kulagina-Stadnichenko, Hanna. "Spirituality and its Christian Explication." Ukrainian Religious Studies, no. 24 (November 26, 2002): 31–38. http://dx.doi.org/10.32420/2002.24.1371.

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The current stage of development of Ukraine is increasingly reminiscent of the crisis in the cultural and ideological sphere, the unformed, blurred ideals of social morality, which certainly actualizes the problem of spiritual search for man. The spiritual vacuum, created as a result of the destruction of the previous ideological system and the formation of a new one, is trying to fill in various religious trends, movements, directions. They offer the person a conceptually established model of answers to meaningful questions of life, form a sense of involvement in a community of like-minded pe

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Jaworski, Romuald. "Anthropocentric and theocentric spirituality as an object of psychological research." Journal for Perspectives of Economic Political and Social Integration 21, no. 1-2 (2015): 135–54. http://dx.doi.org/10.2478/pepsi-2015-0006.

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Abstract The characteristic direction of psychological and theological interpretations of spirituality is very important. The traditional psychological approach to the spiritual sphere is characterised by reductionism, which consists in reducing spiritual experiences to mental experiences, or even biological processes. The studies in the field of religion psychology led to distinguish between two types of spirituality. The first one is theocentric spirituality, where human being places God in the centre of his interest and life in general. The second type of spirituality is anthropocentric spi

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Lee, S. B. "P02-243 Life satisfaction, depression and spirituality for Korean elderly people." European Psychiatry 26, S2 (2011): 839. http://dx.doi.org/10.1016/s0924-9338(11)72544-5.

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AimThe purpose of this study was to assess Korean elderly people's residential condition with or without cohabitants, spouse and children, and to analyze their depression, spirituality and life satisfaction depending on residential condition.Methods160 subjects were randomly selected from one of religious organizations, Suwon City, Kyounggi Do, South Korea. The participants were divided into Group 1 (the elderly living alone: n = 74, Mean Age = 72.45, SD = 6.78) and Group 2 (the elderly living with spouse and/or children: n = 86, Mean Age = 72.12, SD = 6.82). The subjects participated in the s

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Heras, P., K. Kritikos, A. Georgopoulou, A. Hatzopoulos, and N. Kritikos. "Spirituality and religion in terminally ill patients with cancer." Journal of Clinical Oncology 25, no. 18_suppl (2007): 19587. http://dx.doi.org/10.1200/jco.2007.25.18_suppl.19587.

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19587 Background: The importance of spirituality and religion in coping with a terminal illness is becoming increasingly recognised. We aimed to assess the relation between spiritual well-being, religiosity, depression, and end-of-life despair in terminally-ill cancer patients. Methods: One hundred forty three terminally ill cancer patients with a life expectancy of less than 6 months were interviewed with a series of standardised instruments, including the FACIT Spiritual Well-Being Scale, a religiosity index similar to those used in previous research, the Hamilton depression rating scale, th

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