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Journal articles on the topic 'Human transformation and spiritual maturation'
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Tassell-Matamua, Natasha A., and Karen E. Frewin. "Psycho-spiritual transformation after an exceptional human experience." Journal of Spirituality in Mental Health 21, no. 4 (June 8, 2018): 237–58. http://dx.doi.org/10.1080/19349637.2018.1481487.
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Harrison, Victoria S., and Rhett Gayle. "Self-transformation and Spiritual Exemplars." European Journal for Philosophy of Religion 12, no. 4 (December 30, 2020): 9. http://dx.doi.org/10.24204/ejpr.v12i4.3520.
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This paper focuses on the process of self-transformation through which a person comes to embody the ideal of her religion’s vision of the divine, as far as that ideal is expressible in a human life. The paper is concerned with the self as the subject of religious commitments, traits, religious aspirations and religiously inspired ideals. The self-transformative journey that people are invited to undertake poses a number of philosophical and practical difficulties; the paper explores some of these difficulties, concentrating on those that arise in connection with the notion of potential future selves. This paper suggests that imaginative reflection upon exemplary individuals provides one way through these difficulties, for these individuals can show us what it looks like when someone achieves, or draws close to, the ideal.
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Thornhill, Anthony C. "The Resurrection of Jesus and Spiritual (Trans)Formation." Journal of Spiritual Formation and Soul Care 5, no. 2 (November 2012): 243–56. http://dx.doi.org/10.1177/193979091200500205.
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What does Paul envision as the basis for the spiritual (transformation of the believer? Several key passages in the Pauline epistles reveal that Paul envisions a vibrant connection between the resurrection of Jesus and the expected character qualities and behaviors of those who are in Christ. In examining this connection between resurrection and Christian maturation, three distinct, though interrelated, emphases may be identified: 1) identification with Jesus in his resurrection, 2) submission to the lordship of Jesus and the expectations of his kingdom, and 3) hope in the future resurrection of those who are “in Christ.” While these form the “ground” for spiritual (trans)formation, Paul further offers a model for applying this resurrection identification in the “here and now” life of the believer.
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Shuhayeva, Liudmyla M. "Origins and Transformation of the Hristovers: Features of the Doctrine." Ukrainian Religious Studies, no. 33 (February 22, 2005): 55–66. http://dx.doi.org/10.32420/2005.33.1564.
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In the XVII-XVIII centuries. socio-political contradictions in the Russian empire led to the separation from orthodoxy of a number of communities, commonly known as "spiritual Christians," or the old Russian sectarianism. Declaring the doctrine of Orthodoxy authoritarian, they advocated the profession of faith "in the spirit and in the truth," for a spiritual interpretation of Scripture. All spiritual Christians are characterized by: the rejection of the Orthodox Church and the whole institute of the church hierarchy, the basic Orthodox dogmas, sacraments, the cult of the saints, icons, as well as the belief in the incarnation of the Holy Spirit in living people, the "spiritual" baptism which is the teaching of the word of God, human self-communication with God. They declared the whole world spiritual, condemned luxury, preached severe asceticism.
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Helminiak, Daniel A. "Spiritual Concerns in Eric Fromm." Journal of Psychology and Theology 16, no. 3 (September 1988): 222–32. http://dx.doi.org/10.1177/009164718801600302.
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This article summarizes Erich Fromm's understanding of human nature and pinpoints his account of the human tendency ever to seek further perfection: biological dichotomy results in contradictions that produce existential needs whose various resolutions determine passions and strivings, which are incessant and inherently unquenchable. Though not wholly unambiguous, his position is basically correct. Empirical evidence and logical argument support it. It presupposes a spiritual component in human nature that strives toward what is objectively correct and truly worthwhile, and so it is not only useful as a secular transformation of many traditionally religious concerns but is also open to easy theistic and, ultimately, Christian interpretation. Here is the basis for an account of spirituality that cuts across cultures and religions. Fromm's account of the matter squares well with the more detailed and profound analysis of dynamic human consciousness–-“spirit”–-presented by Bernard J.F. Lonergan (1957, 1972) and used by Daniel Helminiak (1987) to provide a technical nontheistic definition of spiritual development.
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Pruzan, Peter, and Laszlo Zsolnai. "An interview with Peter Pruzan on spiritual transformation in management." Journal of Management, Spirituality & Religion 16, no. 2 (November 29, 2018): 221–30. http://dx.doi.org/10.1080/14766086.2018.1548972.
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Kudryashova, M. S. "Spiritual Values in the Context of Modernity." RUDN Journal of Political Science, no. 4 (December 15, 2015): 59–67. http://dx.doi.org/10.22363/2313-1438-2015-4-59-67.
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The problem of moral values in the modern world. is considered in the article. The author makes the emphasis is on the transformation of value tendencies and contemporary socio-political context of the problem through the prism of human values, especially of humanism and justice.
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Kırca, Beyza. "Spiritual Dimension in Art Therapy." Spiritual Psychology and Counseling 4, no. 3 (October 15, 2019): 257–74. http://dx.doi.org/10.37898/spc.2019.4.3.071.
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Spiritually-oriented art therapy interventions are based on a holistic, therapeutic approach that aims to enable people who are in fragmented states to achieve integrity, unity, harmony, and balance by taking all the mental, emotional, physical, and spiritual dimensions of human nature into account using the medium of art and its creative processes. Art is considered intrinsically spiritual by many artists and art therapists, and the history of art and its relationship to treatment is as old as human history; however, open consideration of the spiritual dimension in therapeutic settings, particularly in art therapy interventions, is relatively new. Reviewing the emergence of spiritually-oriented art therapy interventions and their mechanisms of change is considered useful for seeing how they enable holistic transformation. These mechanisms have been determined as self-realization and understanding, transcendence, meaning-making and searching for a purpose, and achieving integrity through the holistic wellbeing approach.
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MEHTA, ANKUR. "Strategic Business Unit to Spiritual Business Unit: A complete Organizational Transformation." Dev Sanskriti Interdisciplinary International Journal 4 (July 31, 2014): 87–96. http://dx.doi.org/10.36018/dsiij.v4i0.49.
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In the fast changing business dynamics and ever growing challenges, organizations are seeking for developmental solutions on both technical and human front. As technical solutions can be a quick fix approach, human challenges takes time to be resolved and transform into a culture statement. The crisis of ethics and moral values while practicing the Corporate Governance1 due to the prevailing mindset and the practices has evolved new scams and scandals leading to bankruptcies and recessions. On one hand we talk about Human Rights commission and at the same time layoffs, harassment, back stabbing, whistle blowing and practices like moonlighting are becoming a culture statement. This paper focuses upon creating a proper blend of learning from the East and the ongoing practices from the West to build Spiritual Business Units by applying the Yug Nirman postulates propagated by Yugrishi Pt. Sriram Sharma Acharya. It is an attempt to bridge the gaps in the existing practices and basic principles. Also, it tries to address the need to look back at our native models of development and avoid the alarming situations of the Wall Street or Times Square, which is a consequence of their glamorous looking materialistic yet hollow business models, by revitalizing and rejuvenating the value based Indian approach, which made us prosperous and lead the world economy. As a matter of fact Maddison notes that India was contributing 32.9% of the Global GDP during the beginning of the Common Era, i.e 2009 years back. An economy that remained as the most prosperous one for many centuries with successful businesses must have had very good management systems. We have to remember here that India was not just the major economic power, but also the premier centre for educational, scientific, intellectual and spiritual activities with pioneering contributions in diverse fields.
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Bullitt-Jonas, Margaret. "Climate Change, Addiction, and Spiritual Liberation." Religions 12, no. 9 (September 1, 2021): 709. http://dx.doi.org/10.3390/rel12090709.
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Climate scientists have sounded the alarm: The only way to preserve a planet that is generally habitable for human beings is to carry out a transformation of society at a rate and scale that are historically unprecedented. Can we do this? Will we do this? Drawing on her long-term recovery from addiction and on her decades of ministry as a climate activist, the author reflects on how understanding the dynamics of addiction and recovery might inform our efforts to protect the web of life and to bear witness to the liberating God of love who makes all things new.
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Šmajs, Josef. "Evolutionary ontology and biofile transformation of culture." Civitas - Revista de Ciências Sociais 19, no. 2 (August 9, 2019): 409. http://dx.doi.org/10.15448/1984-7289.2019.2.31974.
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The author claims that two large transformations of the human adaptive strategy have occurred in the course of our species’ history: first, the self-preservation modification at the beginning of the anatomically modern humans’ origination; second, the spiritual abandonment of live nature two millennia before the end of the Neolithic culture. Moreover the third transformation, the shift from the predatory spiritual paradigm to the biofile paradigm, has to be undergone today. This transformation is specified with respect to the natural sciences and education system. *** Ontologia evolutiva e transformação biofílica da cultura ***O autor afirma que no curso da história da nossa espécie ocorreram duas grandes transformações na estratégia adaptativa humana: primeiro, a modificação da autopreservação no início da origem anatomicamente moderna dos humanos; segundo, o abandono espiritual da natureza viva dois milênios antes do fim da cultura neolítica. E a terceira transformação, esta a ser efetivada hoje, corresponde à mudança do paradigma espiritual predatório para o paradigma biofílico. Essa transformação é especificamente relativa às ciências naturais e ao sistema educacional.Palavras-chave: Ontologia evolutiva. Natureza. Cultura. Paradigma espiritual predatório. Paradigma espiritual biofílico.
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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 spirituality acquires the most important status in the structure of the spiritual world of the individual.
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Messias, Teresa. "Desiring and Being Desired by Christ: Sebastian Moore’s Notion of Desire in Dialogue with Ignatian Spirituality." Downside Review 136, no. 3 (July 2018): 148–64. http://dx.doi.org/10.1177/0012580618791935.
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This article explores the Christian theological work of Sebastian Moore O.S.B. and his notion of human desire as the existential point of impact or subjective dynamics where a human being may discover a call to communion in Love, a presence of the Creating God himself as hidden source of joy and fulfilment, attracting a person to his or her ultimate meaning. Human desire is, in its deepest reality, the emergent presence of the Self as gift. This gift is attracted, oriented, healed and liberated by the presence of Jesus and the discipleship that he awakes in every one of those to whom he revels himself as the Loving other. Desire is, therefore, considered an ontological and theological via to access and undergo the transformative three-phased process of union to God or divinization, following Jesus’ destiny: an awakening, an emptying and a fulfilling of desire. A conscious and consented transformative union ( théosis) may occur, in desire, between God and a human person. Moore’s Christian spiritual itinerary of transformation of human desire is, in a second moment, paralleled with the experience of prayer and transformation that are the Spiritual Exercises of Saint Ignatius of Loyola. We draw attention to the fact that the Christian spiritual itinerary exposed in Moore’s theology of desire is strikingly interlocked with the structure and key theological moments of the Ignatian Spiritual Exercises.
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Nurumbekova, Yarkinay. "TRAINING OF FUTURE TEACHERS TO PROFESSIONAL EDUCATIVE ACTIVITY ON THE BASEMENT." Journal of Central Asian Social Studies 02, no. 01 (January 1, 2021): 66–74. http://dx.doi.org/10.37547/jcass/volume02issue01-a11.
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The article enlightens the analyze of the system of improving spiritual-moral features, transformation of cognitive and sensual-social, also dialectical unit of individualization of person’s intronization with general human values. Spiritual-moral education, which was developed in our country and enriched with ancient values of our ancestors, leads to improvement of pedagogical process. In the process of the research, there was obtained organization of the process of formation of spiritual-moral features while training future teachers to spiritual-historical values, spiritual-moral bases, professional-educative activities. Spiritual-moral feature as a complicated social phenomenon in the formation process, closely related with national, spiritual, historical, moral and legal factors. At this point, national and spiritual values are not only historical-spiritual heritage of our nation, but also important factors of education and formation of fully complex person. On the basement of the analyze, there were obtained and analyzed that spiritual-moral feature has a complicated structure and covers components such as spiritual-moral knowledge, spiritual-moral skills, spiritual-moral qualifications, spiritual-moral features, spiritual-moral advantages.
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Ghadirian, Abdu’l-Missagh. "Psychological and Spiritual Dimensions of Persecution and Suffering." Journal of Baha’i Studies 6, no. 3 (1994): 1–26. http://dx.doi.org/10.31581/jbs-6.3.1(1994).
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Abstract At the root of human suffering and persecution, one can often discern the traces of prejudice that have plagued humanity throughout history. Parallel with the waves of oppression and suffering in society, there has been an awakening of human souls not only to the spiritual meanings and mysteries of these adversities but also to their effect on personal development and transformation. Beyond the psychological understanding of persecution is the spiritual realm of this experience. What are the spiritual meanings of suffering and adversity? While confronted with inevitable persecution, torture, and even death, why do some individuals rise with such resilience and radiance? What role does faith and belief play, and what are some of the spiritual responses as compared to the psychological reactions to life crises and religious persecutions? This article cites persecution of the Bahá’ís of Iran as an example of spiritual resilience.
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Benefiel, Margaret. "The second half of the journey: Spiritual leadership for organizational transformation." Leadership Quarterly 16, no. 5 (October 2005): 723–47. http://dx.doi.org/10.1016/j.leaqua.2005.07.005.
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Fry, Louis W., Steve Vitucci, and Marie Cedillo. "Spiritual leadership and army transformation: Theory, measurement, and establishing a baseline." Leadership Quarterly 16, no. 5 (October 2005): 835–62. http://dx.doi.org/10.1016/j.leaqua.2005.07.012.
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Sidat, Idris. "Critically Explore Perceptions of Human Development in Classical Muslim Educational Thought and Discuss its Implications for Contemporary Islamic Education." Nazhruna: Jurnal Pendidikan Islam 4, no. 1 (February 3, 2021): 32–45. http://dx.doi.org/10.31538/nzh.v4i1.1155.
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Education is a contemporary social science that has received a lot of attention. As education defines society, it is imperative to introspect the philosophy of education. Moreover, the current philosophy of education in conventional settings is confined to empiricism. Thus, the broader concepts of education such as spiritual transformation and character reformation seem to be non-existent. The lack of discussion-based pedagogies compounds the educational crisis. This article aims to explore human development models relevant to Islamic education as its purpose is, alongside enhancing academic prowess, to provide spiritual transformation that leads to Gods pleasure and good character. The inquiry uses a historical-textual methodology with a particular focus on psychological foundations of Islamic theory to answer its questions. It will aim to explore childhood developmental models briefly and the concept of self-reflection more specifically and how it can be applied in Islamic education. The key findings of the study illustrate the concept of the three types of Nafs and how self-reflection is integral in achieving transformation, a concept that is condoned in conventional educational practice. Muhāsibī’s Risālatul Mustarshidīn with Shaykh Abdul Fattāh Abū Ghudda’s footnotes is the primary text used to establish the broader purpose of education. A brief overview of Qushayrī’s Risālah and Ibn Qayyim’s Kitābul Rūh will be outlined. Moreover, multiple attributes of human development conform to the demands of contemporary psychology to achieve a healthy mental transformation.
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Srie Kusuma Wardhani, Ni Ketut. "The Empowerment Strategy Through Spiritual Education (Educare) Toward Gepeng In Denpasar." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 1 (June 1, 2019): 101. http://dx.doi.org/10.25078/ijhsrs.v3i1.794.
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<em>Gepeng is not only a social pathology or deviant behavior but a case of subculture in the hegemonic, marginalized, and exploitative position. Gepeng is poverty production and poverty is a product of unequal political economic mechanism of the society. This condition has improved the production of empowerment programs. The research showed that Educare is the most strategic empowerment. The scope of problems in this research was about the empowerment strategy of Educare on the alleviation of Gepeng at Denpasar City. The empowerment through the emphasis of spiritual education (Educare) is very potential to transform the personality or and the Gepeng culture. The community adoption program with the Educare philosophy done by the education human value method and applied the three parts, they are education, service (seva), and spiritual. The process of transformation, intellectual emancipation and self-realization is the goal of this empowerment program. The essence of Educare empowerment program is to get the transformation with the social emancipation through self-reflection, positive restructuration (transformation), and to make more access productive capital after Educare program.</em>
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Khaletskyj, O. V. "World-development of historical and spiritual that is its event-idea-development as a world of faith." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 21, no. 92 (May 11, 2019): 147–54. http://dx.doi.org/10.32718/nvlvet-e9225.
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According to modern scientific and philosophical representations, the world is its creation as development. Because of anthroponoospherization, world development appears as a historical and spiritual development. A measure of progressive development are: 1) the completeness of the implementation of legislative tendency (directions) of development, 2) the superiority of the old to new, 3) the increase of consciousness and spiritual factors of development. In the development of society, the historical-spiritual appear to it: 1) degrees, 2) local ways (civilization) actually happen-ideas-development, which are: 1) initial with the stages of anthroposociogenesis, tribal community of collectors and hunters, the clan community of farmers and herders, 2) agrarian society with the stages of the first civilizations of the copper stone age (Ancient Egyptian, Sumerian-Babylonian, Indo, Aegean, Hatto-Smallasian Early Chinese, Ancient American) iron age from the 1st millennium BC of ancient (Middle East, Antique, Ancient Indian and Ancient Chinese) and medieval (Far Eastern, Indian, Austrian, Central Asian, Iranian-Islamic, Eastern Christian and West Christian local civilizations) and so-called industrial society with preindustrialization XVIІІ-mid. ХVІІ century, industrialization the middle of ХVІІ–ХІХ centuries, industrial first half of Twentieth century and, the middle of XX century, the globalization-information stages of development with the corresponding all of them-events-ideas-development. Stages of development are determined by their main direction. Civilizations can be defined as local socio-culturaland organisms that are inherent in the physiognomic unity of distinctive features. In the process of historical development there is a growth of conscious-spiritual factors of development (socio-cultural paradigm), mainly as the implementation of various socio-cultural projects, which prompts the creation of consciously projected, intellectually creative, idea-creative, spiritually-constructed world as it happens-idea- development. Events are actingknowledged as ideas, and ideas are projected as development. All further history of mankind is the deduction and embodiment of consciously-projected ideas. Socio-cultural projects require the realization, and that’s why historical development is somehow dejected, and is carried out as some kind of enthusiasm. Religion - faith in God through the cult, what is the act of consciousness (faith) of world creation (God) through its activation in itself (the cult). The historical-spiritual world-development are as follows: 1) the continuation of the world creation, 2) the belief of realization as a kind of locomotive, because of what 3) religious socio-cultural projects of spiritual world transformation are currently the largest. From the New Times monotheism comes into the secular phase of practicing faith. From the seventeenth century humanity passes to industrial ways of development and to the twentieth century. the world economy is formed, world politics and world spirituality that are from the middle of Twentieth century turn into the globalization-informational period of “the inventive future”, when any social and cultural projects can be implemented. There is a world civilization as a cathedral unity of national cultures. In the field of religious, there is not immorality, but newly-religions as a God's gradual faith. Innovation faith occurs as: 1) ecumenization, 2) secularization, and 3) new secular dynastic theologians. A peculiar “spiritual evaporation” of globalization processes is the maturation of the so-called universal religion. There can be no universal religion, only a universal faith can be. Universal religion is not a separate religion, but the unity of all religions of the world as its spiritual transformation. Universal religion arises as 1) activation of the creative forces of man, 2) the locomotive of socio-cultural projects that require the faith realization, 3) as a social and cultural project for the spiritual transformation of the world (God's reign, etc.). The unity of all religions in the world is currently the most expressed in theistic evolutionism, which in modern universal evolutionism receives a scientific and philosophical justification, where a new process-creative-centric image of the world for its transformation arises. Secular gradual faith passes into the development of the world, world-wide – the consciousness of the world as its development, which is achieved by the event-idea-development. The world of faith appears in three hypostases: 1) as the unity of all religions of the world as its spiritual transformation, 2) the world is not religion, but faith, and 3) acts consciousness of the world as its development. Concentration of the meanings of spiritual uplift form the so-called spiritual republics (Zion, Shambhala, mountainous Jerusalem, etc.) as our antisocial spiritual homeland. World-development of historical-spiritual appears as an intelligent world development (World building).
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Prabhu, Chetan Jayant, Mita Mehta, and Anugamini Priya Srivastava. "A new model of practical spiritual intelligence for the leadership development of human capital in Indian Universities." Journal of Applied Research in Higher Education 12, no. 5 (January 7, 2020): 957–73. http://dx.doi.org/10.1108/jarhe-11-2019-0296.
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Purpose The purpose of this paper is to make a case for linking spiritual intelligence to the Indian university curriculum for creating sustainable leaders and change agents. The growing emphasis on higher education sustainability involves taking a step back from the daily rigors of academic life and giving a thought to the unique approaches to promote sustainability. Though there are several initiatives for making the environment in the campus sustainable – switching off lights/fans, reducing consumption, etc., there are very few initiatives promoting the transformation of the individual. This paper defines a new conceptual framework linking spiritual intelligence to leadership and sustainability of the higher education system. Design/methodology/approach This present study is analytical and comprises secondary data which are collected from research papers, books, periodicals and journals. Using keywords search in the Scopus database, a list of papers was arrived at, analyzed and distilled to arrive at select journals. These journals were cross-reference to the SCimago’s journal portal ranking and established journal selected. Papers based on these established journals were taken for systematic review and synthesis of literature. Literature studies for bibliometric analysis work were also conducted using the using tools like “VOSviewer” for precisely arriving at current and future areas of research. Findings There were three main findings: defined a new conceptual model/framework of practical spiritual intelligence in the higher education system; defined the key shared language of spiritual intelligence in a higher education system; and defined the key attributes of practical spiritual leadership and sustainability. Originality/value This research is based on developing a conceptual model of interaction between spiritual intelligence and spiritual leadership in a higher education university environment that can give us a new insight into the manifestation of practical spirituality in universities. The extent of research work, both conceptual as well as empirical, as evidenced, does indicate the growing and sustained interest in the subject of spirituality and spiritual intelligence, but there is limited research in the area of leadership development and sustainability in the higher education system.
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Solikin, Asep. "Nilai-Nilai Spiritual Sufistik Qasidah Burdah dalam Meningkatkan Religiusitas." Anterior Jurnal 15, no. 1 (December 1, 2015): 21–29. http://dx.doi.org/10.33084/anterior.v15i1.195.
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In the perspective of the development of one's religiosity can be developed through touches the other side that can bring spiritual and inner shades religious person. It can be touched by some form. The forms that try to offer in this study is about Qasidah Burdah (QB) developed at boarding school and in some majlistaklim in public life can be categorized as an internalization of values in the media application using music as a medium. Researchers used a qualitative approach in this research to complete the study. Researchers believe using this approach because the problem in this study is very holistic, complex, dynamic and full of meaning that is not possible data on the social situation captured by quantitative research methods such as test instrument. Moreover, the authors intend to understand the social situation in depth, find the strategy pattern, hypotheses and theories associated with this research study. The content of the values of Sufism in Qasidah Burdah still have suitability (relevance) to the teachings of Islam in terms of both goals (for the human form in order to be a perfect human being (insan kamil) as a servant of God and as a vicegerent on earth) and material (faith, Sharia and morals). Therefore, Qasidah Burdah can be used as a reference or references in the individual maturation process, especially in Indonesia.
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Burns, Scott. "Embracing Weakness: An Investigation of the Role of Weakness in Spiritual Growth." Journal of Spiritual Formation and Soul Care 13, no. 2 (November 2020): 262–84. http://dx.doi.org/10.1177/1939790920958681.
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Adversity awakens people to the value of weakness and its role in spiritual growth. Qualitative research was conducted to ascertain ways in which adversity impacts spiritual growth. Semi-structured interviews exploring the lives of 12 mature Christians examined how God worked through adversity to bring depth. Three primary categories of spiritual transformation emerged: (1) Awareness of self, humanity, God, and God’s grace; (2) Openness to engage tension as a catalyst of growth, in accepting and extending grace to others, and in partnering with God; and (3) Realism about the time, process, and pain involved in spiritual growth. Through crises, patterns of self-reliance fail and are exposed, awakening believers to the limits and fallenness of human life in such a way that they gain a greater appreciation for the role weakness plays in catalyzing dependence on God in everyday life leading to deeper spiritual maturity.
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Darenskiy, V. Yu. "MOTIF OF SPIRITUAL “INITIATION” IN BORIS RYZHY’S POETRY." Bulletin of Udmurt University. Series History and Philology 30, no. 2 (May 7, 2020): 320–29. http://dx.doi.org/10.35634/2412-9534-2020-30-2-320-329.
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The article is devoted to the analysis of existential meanings of Boris Ryzhy’s poetry. It is shown that his texts are saturated with the symbolism of radical personal transformation, which is traditionally denoted by the term “initiation” or the metaphor of “second birth”. They reveal an important archetypal meaning of the experience of symbolic death for the spiritual resurrection of man into a new life. “Death” as an artistic symbol represents the primary existential state of the meaningless and finite world; accordingly, the poetic text reflects the existential effort of struggle with death and human repose in Eternity. Due to this, B. Ryzhy’s poetic text stimulates the reader’s consciousness to go beyond everyday life and experience the “ultimate” existential meanings and States.
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Cantelo, Brenda. "Art as a Way of Knowledge." Ethnologies 25, no. 1 (October 20, 2003): 87–107. http://dx.doi.org/10.7202/007127ar.
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Abstract “Art as a way of knowledge” examines ways in which themes of spiritual development and ultimate transformation can be expressed through movement. The discussion follows the artist through the phases of creation of a dance video, Animus, and offers a Jungian interpretation of the piece. Animus looks at one woman’s journey of spiritual transformation. It shows a central female character (the anima), moving in and out of relationship with three male characters, two human and one animal, who represent her masculine side, or animus. Moving through a dreamscape of her own unconscious, she begins to interact more consciously with her masculine side and eventually comes to terms with it. Ultimately, she overcomes fragmentation and integrates male and female, spirit and body in the composite symbol of the Self at the end.
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Morrison, Spencer. "Cormac McCarthy, Marilynne Robinson, and the Responsibility to Protect." American Literary History 31, no. 3 (2019): 458–81. http://dx.doi.org/10.1093/alh/ajz024.
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AbstractThis essay describes a new context for understanding the political stakes of US fiction described as postsecular—namely, the emergence of global human rights consciousness in the later twentieth century. Placing Americanist literary criticism’s recent “religious turn” in dialogue with the field of literature and human rights yields new insights for each, I argue. To demonstrate the benefits of this critical dialogue, I interpret two major novels studied by the “religious turn”—Cormac McCarthy’s The Road and Marilynne Robinson’s Gilead—in relation to the United Nations’ responsibility to protect doctrine, which has reshaped the concept and practice of humanitarian intervention in the twenty-first century. Each novel dramatizes a dying father’s strained deliberations over the ethics of intervention on behalf of a vulnerable child—the subject whose maturation provides the figural foundation for human rights consciousness—against potentially grave harm. Each, moreover, deploys language and concepts of spiritual ambiguity to illuminate ethical and epistemological dilemmas that beset decisions regarding whether or not to intervene. Locating sacredness in the subject of human rights, McCarthy’s and Robinson’s texts enmesh rights claims and spiritual idioms in ways that suggest new critical paths for both Americanists and scholars of human rights and literature.
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Гостев, А. А. "PSYCHOLOGICAL AND SPIRITUAL-MORAL PROBLEMS OF MODERN HUMAN BEING: RISKS, THREATS, CHALLENGES." Институт психологии Российской академии наук. Социальная и экономическая психология, no. 4(20) (December 1, 2020): 35–66. http://dx.doi.org/10.38098/ipran.sep.2020.20.4.002.
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Анализируется широкий спектр психологических и духовно-нравственных проблем человека и групповых субъектов в противоречивых процессах глобальной трансформации современного общества. Рассматриваются многообразные угрозы и вызовы человечеству в целом. Описана соответствующая феноменология. Намечены пути ее системного анализа и синтеза на новом уровне понимания. Обсуждаются актуальные для этой задачи теоретико-методологические идеи. Научному осмыслению подлежит взаимовлияние и единство всех содержаний актуального и потенциального сознания на индивидуальном и групповом уровнях. Субъективные представления об угрозах рассматриваются как «внешние» воздействия, влияющие через внутренние условия в виде индивидуальных и/или групповых ценностей , социо-этно-культурных норм и социально-психологических закономерностей . Поставлен вопрос о поиске адекватного алармизма на основе закономерности Йеркса-Додсона с учетом существования тематики, относительно которой он уместен ( духовно-нравственное состояние человечества, перспективы тотального социального контроля и пр.). Подчеркнуто значение взаимодействия познавательного потенциала социальной, политической и исторической психологии, а также психологии личности и психологии религии. Намечена теоретико-методологическая основа создания макрополитической психологии , более целостно отражающей происходящее в мире за счет опоры на междисциплинарное взаимодействие указанных направлений психологической науки с геополитическими исследованиями с учетом финансово-экономических, мировоззренческих и иных факторов глобальной трансформации . Ее психологические и духовно-нравственные проблемы рассматриваются относительно взаимодействующих позиций макроописания человека: «личности», «субъекта», «индивидуальности» и «индивида» . Проявления личности анализируются как реактивное отражение мира в ответ на внешние социальные воздействия. Субъект описывается с позиции активного реагирования на изменение жизнедеятельности. Индивидуальность, характеризуемая активным отражением информации в зависимости от опыта, картины мира и особенностей человека, рассматривается в связи с проблематикой сознания и менталитета. К индивиду отнесены риски и угрозы для человеческого организма, включая влияния новых технологий на основе искусственного интеллекта. Сформулированы перспективные задачи исследований. A wide range of psychological, spiritual and moral problems of human beings in contradictory processes of global transformation are analyzes. Diverse threats for humanity are considered, and the corresponding phenomenology is described. Some ways for analysis-synthesis of such phenomenology are set. Relevant theoretical and methodological ideas are discussed. It is emphasized the importance of understanding mutual interaction of actual and potential consciousness at individual and group levels. Subjective images of global risks and threats are considered as “external” influences through internal conditions in forms of individual and/or group values, socio-ethno-cultural norms, socio-psychological laws. It is raised the problem of finding adequate ‘alarmism’, based on the Yerkes-Dodson regularity, considering the existence of topics for which alarmism is appropriate (e.g. moral state of humanity, prospects of total social control, "digital slavery", etc.). The role of interaction of cognitive capabilities of social, political, historical psychology, psychology of personality, and psychology of religion is emphasized. The article outlines theoretical basis for creating a ‘macro-political psychology’ designed for more holistic reflection of global transformation. ‘Macro-political psychology’ should be based on interdisciplinary interaction of these areas of psychological science with geopolitical research, with study of financial, economics, ideological factors. Psychological and spiritual / moral problems of humankind are considered regarding to interacting positions of a human being’s description: “personality”, “subject”, “individuality”, “individ”. Manifestations of personality are analyzed as reactive reflection of the world in response to external social influences. Subject is described in terms of active response to changes in life activity. Individuality is characterized by active reflection of information regarding life experience, worldview, personal characteristics of human being; individuality is considered as an integral characteristic related to consciousness and mentality issues. The individual's position relates to threats for human body, including impact of new technologies based on artificial intelligence. Some future research tasks are formulated.
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M. Al-Shraah, Bassam. "The Bildungsroman Tradition: The Philosophical Maturation of Jack Burden in All the King’s Men." Advances in Language and Literary Studies 8, no. 5 (November 2, 2017): 145. http://dx.doi.org/10.7575/aiac.alls.v.8n.5p.145.
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This paper aims to sketch out the transformation that Jack Burden—the main character in the novel—had gone through. With all the political leanings in Warren’s All the king’s Men, Jack burden seems to have had developed his own theories of dealing with life and people all through his life. He has always suffered an inferiority complex, rendering himself unworthy of being a real human being. This paper claims that Jack’s philosophical transformation has passed through three distinct phases; he had changed from a carefree idealist to a man of moral responsibility much similar to a Bildungsroman style of character maturation. Difficult times that Jack Burden has gone through caused his awakening at the end of the novel ushering his maturation
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Dionne, Sara O., Abigail B. Podany, Yvette W. Ruiz, Neil M. Ampel, John N. Galgiani, and Douglas F. Lake. "Spherules Derived from Coccidioides posadasii Promote Human Dendritic Cell Maturation and Activation." Infection and Immunity 74, no. 4 (April 2006): 2415–22. http://dx.doi.org/10.1128/iai.74.4.2415-2422.2006.
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ABSTRACT Previous studies have shown that dendritic cells (DC) pulsed with T27K, an antigenic preparation derived from spherules (of Coccidioides posadasii), activate peripheral blood mononuclear cells (PBMC) from nonimmune subjects as well as from patients with disseminated coccidioidomycosis. In this study, we have assessed the interaction between human DC and C. posadasii spherules in order to better understand the initial response between Coccidioides and the human host. Whole autoclaved spherules induced lymphocyte transformation in PBMC obtained from immune but not from nonimmune donors. Immature DC (iDC) bound fluorescein isothiocyanate-labeled spherules in a time- and temperature-dependent manner. This binding was blocked by the addition of mannan, suggesting mannose receptor involvement in the DC-Coccidioides interaction. Binding was subsequently associated with ingestion and intracellular processing of spherules. Coculturing of spherules with iDC was associated with the development of mature DC that were morphologically, phenotypically, and functionally similar to those induced by tumor necrosis factor alpha and prostaglandin E2. Finally, spherules incubated with iDC induced activation of PBMC from nonimmune donors. These data indicate that human DC are capable of binding, internalizing, and presenting antigens from Coccidioides spherules and suggest that DC may play a critical early role in the formation of a cellular immune response in human coccidioidomycosis.
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Ensslin, Astrid, and Tejasvi Goorimoorthee. "TransmediatingBildung: Video Games as Life Formation Narratives." Games and Culture 15, no. 4 (August 30, 2018): 372–93. http://dx.doi.org/10.1177/1555412018796948.
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This article examines the transmedial theme and narrative genre of Bildung (life formation) in relation to video games. It revisits key tenets of life formation theory insofar as they can be applied to a small but growing corpus of games that emphasize spiritual and philosophical maturation and advancement. We argue that Joseph Campbell’s monomyth is an oversimplified and ultimately unsuitable lens through which to analyze character development in games, which restrains rather than stimulates the kind of complexities, diversity, and fluidity of character psychology needed in contemporary video game ecology. The main part of this study is dedicated to a comparative analysis of three indie games that address the life formation theme through allegories of space-in-time. The main focal areas will be character and story patterns; chronotopic mappings onto developmental trajectories; the treatment of mastery, mentorship, and choice; and the spiritual and metacognitive alignment of extra and intradiegetic education.
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H. Marhaban, H. Marhaban. "KONSEP QUR’ANI DALAM PEMIKIRAN TASAWUF IBNU QAYIM AL-JAUZIYAH." JURNAL At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 3, no. 1 (August 9, 2018): 141. http://dx.doi.org/10.32505/tibyan.v3i1.482.
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The attitude of seclusion from worldly life is absolute prerequisite for achieving a high spiritual experience. This is based on the fait that love of the excessive world will lead to contamination and destruction of spiritual originality on human psyche. It can notbe denied that being closer to God by understanding the Qur'an has implications for individual piety. Person who pursues or the life Sufism will have the experience of spirituality, with that attitude without any transformation into social life, then someone who lives the life of Sufism will be neglecting social life. The concept of Sufism taught by IbnQayyim Al-Jauziyah is that of health of soul.
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Pramuk, Christopher. "Contemplation and the Suffering Earth: Thomas Merton, Pope Francis, and the Next Generation." Open Theology 4, no. 1 (May 1, 2018): 212–27. http://dx.doi.org/10.1515/opth-2018-0015.
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Abstract During his address to the US Congress in 2015, Pope Francis lifted up the Trappist monk and famed spiritual writer Thomas Merton as one of four “great” Americans who “offer us a way of seeing and interpreting reality” that is life-giving and brings hope. Drawing from Merton and gesturing to Pope Francis’s 2015 encyclical Laudato Si’, the author explores the epistemological roots of the environmental crisis, arguing that while intellectual conversion to the crisis is crucial, Merton’s witness suggests a deeper kind of transformation is required. Reading Merton schools the imagination in the way of wisdom, or sapientia, a contemplative disposition that senses its kinship with Earth through the eyes of the heart, illuminating what Pope Francis has called “an integral ecology.” The author considers the impact of two major influences on Merton’s thought: the Russian Wisdom school of theology, or sophiology, and French theologian Jacques Ellul, whose 1964 book “The Technological Society” raises prescient questions about the role of technology in education and spiritual formation. Arguing that our present crisis is both technological and spiritual, epistemological and metaphysical, the author foregrounds Merton’s contributions to a sapiential theology and theopoetics while asking how the sciences and humanities might work together more intentionally toward the transformation of the personal and collective human heart.
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Ovchinnikova, Yulia S. "Pedagogical Meaning of Study of Transformation Musical Practices of Peoples of the World in Modern Education." Musical Art and Education 7, no. 2 (2019): 57–76. http://dx.doi.org/10.31862/2309-1428-2019-7-2-57-76.
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Nowadays the Russian education is living a raw of system changes, where formation of student’s personal agency, of skill for learning and for self-development during the whole life, for elaborating the way of actualization of their own intentions are becoming the main tasks of the learning process. The abilities for self-understanding, self-development and self-actualization are connected with a category of personal transformation. The keys for its understanding could be found in the experience of traditional cultures that despite their bent for constancy are full of transformational motifs. The important role in this process belongs to “symbols of transformation”. One of the most effective between them is music that accompanies all the important events of human life in the context of traditional culture. The main mechanism for personal transformation is activity of musical experiencing. The comparative study of traditional cultures gives possibility to offer the following typology of transformational practices of work with musical experiencing: 1. Musical practices for passing the borderline states between dream and wakefulness. 2. Rites of passage and initiation. 3. Practices of individual and joint intoning of experiencing. 4. Healing practices. 5. Transformational practices of storytelling sessions. 6. Rituals of spiritual renovation. 7. Spiritual musical practices in education. 8. Dance transformational practices. In all of them music takes on the role: of internal subjective experience; of “live sound” that influences the whole human organism but not only the acoustic analyzer; of means for symbolization of experiencing; of a way of internal “growing” – from concentration in point of painful experiencing into the wide, endless “Self”; of marker of internal changes; of a metaphor of experiencing activity for transformation of internal world. The study of transformational musical practices in modern education helps to achieve the deeper level in world culture study, to understand the variety, typology and mechanisms of musical influence on a human in different traditions; widens the range of methods for work with musical experiencing; forms pedagogical tools for modern developmental, psychotherapeutic and educational practices; reveals the role of music as means for symbolization of experiencing; shows spiritual foundations of musical traditions of different peoples that form emotional and axiological attitude to them; enriches with wide range of cultural symbols for understanding and composing person’s own life.
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Grekov, Igor. "Gurdjieff’s anthropology: the concept of conscious human evolution." SHS Web of Conferences 70 (2019): 05001. http://dx.doi.org/10.1051/shsconf/20197005001.
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The main purpose of the article is the disclosure of the ideas of Gurdzhiyev’s anthropological doctrine in which the possibility of spiritual transformation of the person and his conscious evolution are emphasized. The author claims that in the conditions of dissociation of approaches and positions in the anthropological thought there is a need of appeal to the anthroposophic systems designed to fill onesidedness of such directions as psychoanalysis (in many respects absolutizing a role of unconscious processes), the behaviorism (concentrating on behavioral aspect of human existence), the existentialism (emphasizing hopelessness “abandonment of life in the world”). According to the author one of such systems is Gurdzhiyev’s system of conscious evolution of the person, the so-called “The Fourth Way” which is eligible for the status of the translater of the experience of Gnostic tradition in the 20th century.
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Terletska, Natalia. "The problem of human transformation and the criteria of "good" and "evil" in meta-anthropology and transhumanism." Grani 23, no. 3 (March 4, 2020): 64–72. http://dx.doi.org/10.15421/172026.
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From the position of meta-anthropology, at the article are analyzed the values of being: the value of the archetypes of good, freedom, love, unity of freedom and love, as well as the value of such an existential as the meaning of human existence.The value of the sense of being is analized in a research from such points of view as: life not only for the sake of self-preservation and minimization of suffering, but also for the development, holistic harmonious realization by a humanity of such qualities that make a person capable not only for the consumering of the benefits of civilization, but also becoming a creator of culture, seeking for the harmony of spiritual, soul and physical needs, the ability to express empathy and to overcome the existential problems of despair and fear of death, remaining a human creator, maintaining traditional human values and existentials, such as love and freedom.The value of the archetypes of good, freedom, love and the criteria of good and evil are analyzed in the field of such existentially important concepts as free will and the human right for the traditional and sacred values.The study focuses on the important theme of the loss of criteria of good and evil, which, as a rule, is proposed by transhumanism, having a basis for this in the philosophy of the postmodern era, as well as the search for ways out of the existential, spiritual, soul and moral-ethical crisis in order to preserve the human values.The theoretical basis of the study was the work of philosophers of different periods, studies of psychologists and psychoanalysts, including contemporary, recent work of domestic researchers in meta-anthropology, as well as recent work of foreign representatives of transhumanism.There is made a conclusion that the preserving the existantials of the culture in human existence is impossible without maintaining the traditional criteria of good and evil in the context of sacred transcendental values.
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Ognieva, T. K. "OBJECTIVING OF HUMANISTIC IDEAS IN THE CULTURE OF UKRAINE IN XVII CENTURY." UKRAINIAN CULTURAL STUDIES, no. 2 (3) (2018): 22–32. http://dx.doi.org/10.17721/ucs.2018.2(3).05.
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The article is devoted to the analysis of culturological processes in the period of formation of the first national revival of Ukraine in the XVII century. Unlike previous historical periods, a human being and nature become the object of artistic and aesthetic research; the desire for artistic transformation of the real world becomes the stimulus of literature and art development. The need for knowledge, the development of positions, forms and methods of liberation of human mind from a dogmatic-religious outlook is manifested in the secularization of Ukrainian culture in the seventeenth century. West European Renaissance made a significant impact on the change of world-view conception in Ukrainian culture. On the territory of Ukraine various, sometimes opposing, influences were mixed – those from Byzantium and Western European countries; therefore, national culture was formed at the crossroads of Eastern and European cultures. We can trace two main directions in which Ukrainian Renaissance was moving: firstly, transformation of Greek-Byzantine Slavic spiritual traditions in the circumstances of Catholic counterreformation and the formation of the church union, and the second – the perception and transformation of European humanism in the Renaissance period. The period that came after the Middle Ages comprehensively disclosed a human being both in social and aesthetical artistic aspect, and the movement of humanistic ideas in Western and Eastern Europe has led to a deeper interest in human personality. Ukraine did not erode this process, and gradually formed a new human ideal, based on individual culture, spiritual freedom, and redefined the purpose of man in the world. The complex political and socioeconomic conditions of the seventeenth century in Ukraine required special, progressive at that time, characteristics of the development of culturological tendencies. The broad cultural national movement, whose roots were in the resistance to Polish – gentry oppression and the struggle against the Catholic church, brought about flourishing of book printing, the spread of education and scientific knowledge and the rise of anthropocentric worldview in art and literature. An important aspect of Renaissance thinking is the desire to thoroughly explore the real surrounding world, which brings the path to science and education. It is these discoveries of the Ukrainian Renaissance worldview that are gaining momentum in the spiritual culture of Ukraine in the seventeenth century.
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Setiawan, David Eko. "Dampak Injil Bagi Transformasi Spiritual Dan Sosial." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 2, no. 1 (June 24, 2019): 83–93. http://dx.doi.org/10.34307/b.v2i1.78.
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Abstract: The presence of the Gospel in the midst of human life is very interesting subject to study. Humans with all the complexity of their needs turn out to need something that can provide absolute answers. Abraham H. Marslow showed that in addition to material needs, humans also have social and spiritual needs. Through the gospel the needs are answered. Even the gospel can have a very significant impact on everyone who accepts it. The purpose of this research is to explain the impact of the gospel on spiritual and social transformation. The method used in this research is the literature study methode. The conclusion of this research is that the gospel was able to transform the humans' spiritual and social lives.Abstraksi: Kehadiran Injil ditengah-tengah kehidupan manusia sangatlah menarik untuk ditelaah. Manusia dengan segala kompleksitas kebutuhannya ternyata membutuhkan sesuatu yang dapat memberikan jawaban secara utuh. Abraham H.Maslow menunjukkan bahwa selain kebutuhan yang bersifat materi, manusia juga memiliki kebutuhan yang bersifat sosial dan spiritual. Melalui Injil yang diberitakan kebutuhan-kebutuhan tersebut terjawab. Bahkan injil mampu memberikan dampak yang sangat signifikan bagi setiap orang yang mau menerimanya. Tujuan penelitian ini adalah untuk menjelaskan dampak Injil bagi transformasi spiritual dan sosial Metode yang digunakan dalam penelitian ini adalah metode studi literatur. Kesimpulan dari penelitian ini adalah bahwa injil mampu untuk mentransformasi kehidupan spiritual dan sosial manusia.
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Groody, Daniel G. "Mind-Mapping Migration: Understanding the Deeper Contours of a Contentious Debate." Transformation: An International Journal of Holistic Mission Studies 35, no. 2 (April 2018): 77–90. http://dx.doi.org/10.1177/0265378818782252.
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This article discusses the issue of migration from various vantage points: political, economic, linguistic, legal, philosophical, and ethical. It is shown that although migration touches upon many areas of human life, it is in reality a straightforward issue. It is basically about human beings in search for a more dignified life. The author critiques the operative dualisms that characterize the migration debate, in doing so undermining the dehumanizing thinking that gives birth to such rhetoric, and suggests an approach to the issue that fosters a transformation rooted in authentic human and spiritual development.
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Kim, JinHyok. "The Journey of the Suffering Servant: The Vulnerable Hero, the Feminine Godhead and Spiritual Transformation in Endō Shūsaku’s Deep River." Exchange 41, no. 4 (2012): 320–34. http://dx.doi.org/10.1163/1572543x-12341236.
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Abstract This study aims to investigate how the Biblical view of the Suffering Servant transforms a basic pattern of the hero’s journey into a narrative of spiritual growth in modern literature. In this article, especially, I will examine the novel Deep River by the 20th-century Japanese Catholic novelist, Endō Shūsaku, paying special attention to his use of Jungian archetypes. Unlike the beautiful and gracious Holy Mother of Christian belief, the image of Endō’s feminine divinity is what we think as ordinary, depressing, shameful, and even ugly. As the very embodiment of this motherly divine Love, the hero of the novel eventually figures out that his journey should be structured analogously to the narrative of the Suffering Servant. This hero helps people discover the mother-like God and invites them into their own spiritual journey in which they accept the vulnerability, ineffectiveness and helplessness of human existence.
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Miyamoto, Ken Christoph. "Mission, Liturgy, and the Transformation of Identity." Mission Studies 27, no. 1 (2010): 56–70. http://dx.doi.org/10.1163/157338310x497955.
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AbstractThis article considers the significance of liturgical worship for the purpose of overcoming the problem of intellectualism and rationalism that have been prevalent in the modern Christian missions since the 19th century. Despite its centrality in Christian life, worship has been given a marginal place in the discussions of Christian mission. The author, however, maintains that it should play a crucial and powerful role in mission at the age when human identity is increasingly becoming fluid and problematic, as it is capable of producing profound spiritual transformation among worshippers and thus establishing in them a new identity centered on Christ without eradicating “primordial attachments.” This is because liturgy has a holistic nature with its rich symbolism and is able to reach the non-rational level of personality where the primordial attachments operate. The author, who teaches courses in Christianity at a Christian college in Kobe, Japan, takes as his starting point the apparent impasse of Christian higher education in today’s Japan which still operates on the Enlightenment model of mission with its emphasis on knowledge as the foundation of faith. He takes advantage of some insights of recent Ritual Studies to illuminate the identity-forming character of liturgical rituals.
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Martišauskienė, Elvyda. "Evoking of Spiritual Powers as Foundation for Inclusive Education." Pedagogika 115, no. 3 (September 10, 2014): 124–34. http://dx.doi.org/10.15823/p.2014.031.
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Inclusive education is based on the idea that all learners have to become participants in the process of (self-) education. This at first sight simple truth causes difficulties because of the variety of inborn human powers and in cases of learners with special needs, in particular. A wide range of strategies have been tested and applied for education of such children in Lithuania and all over the world. Lately significant attention has been laid on inclusive education. However, to achieve the desired outcomes, it is necessary to perceive methodological fundamentals and meaning of inclusive education to a teacher and a learner.
Education is a specific activity, which is directed towards empowerment of an individual to spread own powers. Therefore, it is important to cognise the human nature and to derive the most significant approaches towards education from it. Contemporary science distinguishes three dimensions in the human nature, i.e., physical, psychical and spiritual ones, and their development is considered to be the main goal of a general education school. To enable appropriate attainment of this goal, it is necessary to perceive the essence of every dimension and their interrelation.
The spiritual dimension causes the most serious concern. According to neurologist and psychotherapist V. Frankl, the genesis of the spiritual dimension is supernatural and enables an individual to transcendent the reality and to embody the existential freedom, whereof the real essence is revealed only through the interaction with truth (phenomenon of consciousness). An individual manages own physical and physical powers with the help of own spirit, is able to make decisions, to link own relations and activities with truth in an authentic way. The supreme expression of relations as well as that of spiritual dimension is love. The spiritual dimension is evoked and maturated by love of another individual, therefore, fruitful pedagogical support is always based on it. Moreover, V. Frankl points out that the spirit is never sick.
Such approach to a human being enables us to understand why alpha and omega of education embrace spiritual powers of an individual, why teacher’s spiritual maturation becomes an important factor implementing the paradigm of free education, which contains inclusive education. It is of particular importance to learners with special needs because such education enables them to become full-value participants in the process of self-education in the most appropriate way to them, to experience success and to see the meaning of such activities. Healthy learners also feel advantages of inclusive education because it enables them to self-assess own potential and to envisage their real meaning in a new light. Inclusive education is relevant to teachers as a certain challenge to their spiritual as well as professional capacities, which reveals the in-depth essence of their activities.
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Sullenberger, Catherine, Alejandra Vasquez-Limeta, Dong Kong, and Jadranka Loncarek. "With Age Comes Maturity: Biochemical and Structural Transformation of a Human Centriole in the Making." Cells 9, no. 6 (June 9, 2020): 1429. http://dx.doi.org/10.3390/cells9061429.
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Centrioles are microtubule-based cellular structures present in most human cells that build centrosomes and cilia. Proliferating cells have only two centrosomes and this number is stringently maintained through the temporally and spatially controlled processes of centriole assembly and segregation. The assembly of new centrioles begins in early S phase and ends in the third G1 phase from their initiation. This lengthy process of centriole assembly from their initiation to their maturation is characterized by numerous structural and still poorly understood biochemical changes, which occur in synchrony with the progression of cells through three consecutive cell cycles. As a result, proliferating cells contain three structurally, biochemically, and functionally distinct types of centrioles: procentrioles, daughter centrioles, and mother centrioles. This age difference is critical for proper centrosome and cilia function. Here we discuss the centriole assembly process as it occurs in somatic cycling human cells with a focus on the structural, biochemical, and functional characteristics of centrioles of different ages.
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Goolam, Nazeem MI. "Human dignity - Our supreme constitutional value." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 4, no. 1 (July 10, 2017): 42. http://dx.doi.org/10.17159/1727-3781/2001/v4i1a2879.
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As far as constitutional interpretation and statutory interpretation in general is concerned, South Africa is undergoing a transformation from a formal, positivistic vision of law to a substantive, natural law vision of law. And the single most significant factor in this transformation is the existence of constitutional values. For the first time in South Africa, courts (in particular the Constitutional Court) must decide cases on the basis of these values. It is therefore simply erroneous and naive to say that 'the Constitutional Court has been so fixated with the role of 'values' in the first year of its existence' and that the court is 'obsessed' with the role of 'values'. Of these values, the three most fundamental in any open and democratic society are human dignity, equality and freedom. Amongst this trinity of values human dignity finds pride of place. Some of the pertinent questions briefly addressed in this article are: (1) What does human dignity entail?; (2) Is human dignity a right or a duty?; (3) How should it be understood in a plural society such as ours?; (4) What about the impact of modern technology on human dignity?; (5) Is our understanding of the concept/value/idea of human dignity not too European/Western in nature? For example, the issue of gays and lesbians is a human rights and human dignity question in the West, while other cultures find homosexuality abhorrent and uncivilized; and (6) Should we explore a religious and spiritual philosophy of human dignity?
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Bhakti, Caraka Putra, Fuad Aminur Rahman, and Muhammad Alfarizqi Nizamuddin Ghiffari. "Strategy Guidance and Counseling Comprehensive Based Spiritual Intelligence for Student in the Digital Era." IJISH (International Journal of Islamic Studies and Humanities) 2, no. 2 (October 9, 2019): 101. http://dx.doi.org/10.26555/ijish.v2i2.950.
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The purpose of this paper is to discuss strategy guidance and counseling comprehensive based on spiritual intelligence for students in the digital age. Guidance and counseling comprehensive is part of education, which is also a model of guidance and counseling that adheres to the principle of developmental guidance and counseling. The basic assumption of the Guidance and development counseling approach is the idea that healthy individual development will occur in the healthy interactions of individuals with their environment. In other words, the environment for individuals becomes a learning environment, because there are various intelligences that need to be considered in the process of individual development and spiritual intelligence is one aspect of individual development that needs attention. Spiritual intelligence is the highest form of intelligence that combines the two previous forms of intelligence, namely intellectual intelligence and emotional intelligence. Spiritual intelligence is considered as the highest intelligence because it is closely related to people's awareness to be able to interpret everything and is a way to be able to feel happiness. Especially in the digital era, the era illustrates that the technological revolution phase has changed the way and human behavior in scale, scope, complexity, and transformation from previous life experiences, requires that every individual must have good spiritual intelligence, so that they can face the development of the digital era this dynamic well.
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Grudinina, Elena Valeryevna. "JESUS CHRIST’S IMAGE TRANSFORMATION IN THE WORKS BY A. BLOK: FROM EARLY WORKS TO THE POEM “THE TWELVE”." Neophilology, no. 16 (2018): 54–64. http://dx.doi.org/10.20310/2587-6953-2018-4-16-54-64.
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We present the analysis the image of Jesus Christ in the early lyric poetry and the final chapters of the poem “The Twelve” by A. Blok from the point of view of Orthodox spiritual thought. The study allows us to conclude that the poet, despite the specific creative manner of symbolism, very accurately conveys in his early works not only the crisis perception of the world, typical of society at the turn of the 19th and 20th centuries, but also a deep personal insight into the essence of Orthodox faith. As a result of comparing the image of Christ in the analyzed lyric works with the final image in the poem “The Twelve”, which received many different interpretations in critical literary practice, as well as the writings of philosophers and theologians, we conclude that Alexander Blok with his fine poetic ear and spiritual vision, astonishing accuracy portrayed the moral emptiness of people who had created an idol for themselves from a false idea. The element of destruction, the whirlwind of snow, which gave rise to the “tender” image of the false Christ, in fact poses a mortal danger to the human soul.
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Michels, Annemieke A., Aaron M. Robitaille, Diane Buczynski-Ruchonnet, Wassim Hodroj, Jaime H. Reina, Michael N. Hall, and Nouria Hernandez. "mTORC1 Directly Phosphorylates and Regulates Human MAF1." Molecular and Cellular Biology 30, no. 15 (June 1, 2010): 3749–57. http://dx.doi.org/10.1128/mcb.00319-10.
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ABSTRACT mTORC1 is a central regulator of growth in response to nutrient availability, but few direct targets have been identified. RNA polymerase (pol) III produces a number of essential RNA molecules involved in protein synthesis, RNA maturation, and other processes. Its activity is highly regulated, and deregulation can lead to cell transformation. The human phosphoprotein MAF1 becomes dephosphorylated and represses pol III transcription after various stresses, but neither the significance of the phosphorylations nor the kinase involved is known. We find that human MAF1 is absolutely required for pol III repression in response to serum starvation or TORC1 inhibition by rapamycin or Torin1. The protein is phosphorylated mainly on residues S60, S68, and S75, and this inhibits its pol III repression function. The responsible kinase is mTORC1, which phosphorylates MAF1 directly. Our results describe molecular mechanisms by which mTORC1 controls human MAF1, a key repressor of RNA polymerase III transcription, and add a new branch to the signal transduction cascade immediately downstream of TORC1.
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Greig, Alison. "Angelomorphism and Magical Transformation in the Christian and Jewish Traditions." Culture and Cosmos 19, no. 1 and 2 (October 2015): 129–44. http://dx.doi.org/10.46472/cc.01219.0215.
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This paper examines the concept of angelomorphism and magical transformation with reference to canonical and non-canonical Christian and Jewish beliefs. Magic, as loosely defined, is the attempt to engage with the world through the imagination or psyche in order to obtain some form of knowledge, benefit, or advantage, while celestial magic engages with the cosmos through stellar, planetary, or celestial symbolism, influences, or intelligences.1 Angelification of an individual is linked to the concept of resurrection, where, in the eschaton, the physical body of the righteous is transformed into a glorious new body fit for eternal life in heaven, regaining its divine likeness and becoming androgynous like an angel. The Hebrew Bible and Merkabah traditions support the possibility of the exceptional transformation of a human being into an angelic entity. Qumran liturgical texts also suggest the formation of an angelomorphic identity among the priesthood. The Christian gospels state that the redeemed will become like angels in heaven. Gnostics, however, consider that scriptural references to resurrection refer symbolically to receiving spiritual knowledge (gnosis). The paper examines concepts and practices within the respective traditions that point to a radical magical transformation of the human being that is needed to secure access to the heaven realm and the divine.
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Vyhovsʹkyy, Leonid A. "Transformation of the Functionality of the Religious Complex as a Realization of its Social Adaptation Capabilities." Ukrainian Religious Studies, no. 50 (March 10, 2009): 8–12. http://dx.doi.org/10.32420/2009.50.2026.
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Religion in the history of society, as we know, has not always emerged as a relatively independent spiritual formation. Thus, in the conditions of primitive society, characterized by the syncretic nature of forms of human activity, it was not a separate subsystem, but a qualitative aspect of community life. Therefore, such religious beliefs permeate virtually all spheres of public life, moreover, often were its essence. For this reason, a religious factor was, to one degree or another, present in all the structural and functional elements of social life of the time. It was he who determined the integrity and vector of social development of primitive society itself.
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Ali, Gulnar, and Nasreen Lalani. "Approaching Spiritual and Existential Care Needs in Health Education: Applying SOPHIE (Self-Exploration through Ontological, Phenomenological, and Humanistic, Ideological, and Existential Expressions), as Practice Methodology." Religions 11, no. 9 (September 3, 2020): 451. http://dx.doi.org/10.3390/rel11090451.
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Addressing existential and spiritual care needs, often remains a challenge in health education. Spirituality is a subjective human experience that shapes how individuals make meaning, construct knowledge, develop their own sense of reality, and bring personal and social transformation. To inspire health and social students at a London based University; learners were engaged into philosophical reasonings associated with the meaning to care. SOPHIE (Self-exploration through Ontological, Phenomenological and Humanistic, Ideological, and Existential expressions)—a reflective practice tool was applied during in-class activities from June 2019–2020. Using SOPHIE as a tool, students were encouraged to explore existential and ontological care aspects by engaging into transformative learning approaches. Participants identified their own existential and spiritual care needs by reflecting on their own meaning making process. SOPHIE enabled resilience and authenticity among learners as a reflexive discourse.
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O'Hara-Wright, Michelle, and Anai Gonzalez-Cordero. "Retinal organoids: a window into human retinal development." Development 147, no. 24 (December 15, 2020): dev189746. http://dx.doi.org/10.1242/dev.189746.
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ABSTRACTRetinal development and maturation are orchestrated by a series of interacting signalling networks that drive the morphogenetic transformation of the anterior developing brain. Studies in model organisms continue to elucidate these complex series of events. However, the human retina shows many differences from that of other organisms and the investigation of human eye development now benefits from stem cell-derived organoids. Retinal differentiation methods have progressed from simple 2D adherent cultures to self-organising micro-physiological systems. As models of development, these have collectively offered new insights into the previously unexplored early development of the human retina and informed our knowledge of the key cell fate decisions that govern the specification of light-sensitive photoreceptors. Although the developmental trajectories of other retinal cell types remain more elusive, the collation of omics datasets, combined with advanced culture methodology, will enable modelling of the intricate process of human retinogenesis and retinal disease in vitro.