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Academic literature on the topic 'Integrative Spiritual Function (ISF)'
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Journal articles on the topic "Integrative Spiritual Function (ISF)"
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Britt, Katherine, Gayle Acton, and Jung Kwak. "Religion and Spirituality Measures in Dementia: An Integrative Review of the Literature." Innovation in Aging 5, Supplement_1 (December 1, 2021): 744. http://dx.doi.org/10.1093/geroni/igab046.2764.
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Abstract Literature documents positive effects of religion and spirituality on health including improved cognitive function, quality of life, and well-being. Extant research suggests that persons living with dementia (PWD) are more likely to have spiritual needs and rely on others to support their spiritual well-being than those without dementia. However, spiritual care is absent or minimally present in dementia care. To effectively address spiritual needs of PWDs, accurate screening and assessment is critical. We conducted an integrative review of the current literature on measures of religion and spiritualty for PWDs by searching five databases (ATLA Religion, CINAHL, PsychInfo, PubMed, and SocIndex) and identified 14 studies that were peer-reviewed original research articles focusing on assessment of religion/spirituality among PWDs and published between 2000-2020 in English. Most were conducted in Europe (n=7), included PWD in mild stage (n=68) from various settings, and were cross-sectional in design (n=8). Of a total of 17 measures identified, 6 were originally developed for the general population and then adapted for PWD, and only 3 were validated for PWD. A majority of the studies were limited in sample size, generalizability, methodological rigor, and measure validation. More research is needed using diverse samples and rigorous study designs to develop valid screening and assessment tools for this population. Improving religious and spiritual measures could greatly impact public health by improving quality of life for millions of individuals suffering from dementia and their caregivers who carry a heavy burden.
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Ingram, John A. "Psychological Aspects of the Filling of the Holy Spirit: A Preliminary Model of Post-Redemptive Personality Functioning." Journal of Psychology and Theology 24, no. 2 (June 1996): 104–13. http://dx.doi.org/10.1177/009164719602400203.
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A preliminary model is presented describing applications of the filling of the Holy Spirit to psychological aspects of Christian living. Anthropological deficits in secular psychology and evangelical systems are described. Related topics include expectancy, defense mechanisms, self-image, and cognitive appraisal. The concept of “biblical humanism” is applied to new creations in Christ as a function of the ongoing filling of the Holy Spirit. Although many Christian clients have considerable spiritual resources, their ability to organize and access them effectively can be seriously impaired unless they are able to apply the integrative, dynamic resource of the Holy Spirit actively to their life development and stress challenges on a continuous basis. Truly Christian counseling must ultimately include addressing the activities of the Holy Spirit in Christian living at some level.
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Muhtadi, Mohammad. "Pendidikan Humanistik Dalam Perspektif Al-Qur’an." alashriyyah 7, no. 01 (April 14, 2021): 37–54. http://dx.doi.org/10.53038/alashriyyah.v7i01.140.
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The concept of humanistic education in the Qur'an contains elements including: a) Human education physically and biologically; b) inner human education and psychology; c) social human education and d) spiritual education. Concepts in the perspective of Al-Qur’an which become the foundation for a humanist education, including: the nature of human form, the potential of humanity, and the purpose of human creation. The humanization applied in the Qur'an does not leave the role of man on earth as its function and role as "imarah al-ardl," and as a servant who is obliged to serve the khalik as his function and role as "ibad." As for education with a paradigm the humanists contained in the Qurʻan are: First, putting back all educational activities (talab al-ilm) under the framework of religious work which aims to seek the pleasure of Allah. Second, there is a comparison between religious knowledge and general knowledge. Third, freedom in developing science. Fourth, reviewing grounded science so that it can be implemented in daily life and start trying to implement an integrative educational strategy. The activities of human life are based on the spiritual dimension so that they do not harm others. This thought emphasizes the development of human potential in order to be able to portray themselves as ‘abd Allah and the khalifah of Allah. This education is intended to help students actualize their potential to become independent and creative people who are aware of God's presence in themselves.
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Muhtadi, Mohammad. "Pendidikan Humanistik Dalam Perspektif Al-Qur’an." alashriyyah 5, no. 1 (May 17, 2019): 20. http://dx.doi.org/10.53038/alashriyyah.v5i1.44.
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The concept of humanistic education in the Qur'an contains elements including: a) Human education physically and biologically; b) inner human education and psychology; c) social human education and d) spiritual education. Concepts in the perspective of Al-Qur’an which become the foundation for a humanist education, including: the nature of human form, the potential of humanity, and the purpose of human creation. The humanization applied in the Qur'an does not leave the role of man on earth as its function and role as "imarah al-ardl," and as a servant who is obliged to serve the khalik as his function and role as "ibad." As for education with a paradigm the humanists contained in the Qurʻan are: First, putting back all educational activities (talab al-ilm) under the framework of religious work which aims to seek the pleasure of Allah. Second, there is a comparison between religious knowledge and general knowledge. Third, freedom in developing science. Fourth, reviewing grounded science so that it can be implemented in daily life and start trying to implement an integrative educational strategy. The activities of human life are based on the spiritual dimension so that they do not harm others. This thought emphasizes the development of human potential in order to be able to portray themselves as ‘abd Allah and the khalifah of Allah. This education is intended to help students actualize their potential to become independent and creative people who are aware of God's presence in themselves.
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Lizardy-Hajbi, Kristina I. "Theological Field Education as a Bridge across Disciplines." Religions 12, no. 1 (December 24, 2020): 10. http://dx.doi.org/10.3390/rel12010010.
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Theological field education—also known as contextual education—operates as the explicitly embodied nexus of seminary-based learning, placing both practical theological and broader theological, religious, and/or spiritual educational frameworks in dialogue with one’s experiences within a particular site context. Drawing upon the example of the events that took place in March 1965 at the Edmund Pettus Bridge connecting Selma to Montgomery, as well as the bridge’s enduring function as a material and symbolic site of transformation, connections are made to the ways that theological field education bridges both practical theology and other areas of theological education, generally and as actualized specifically within one theological school’s field education program, through three overarching themes: Embodiment, reflection, and formation. In the acts of bridging that occur in each of these areas, points of commonality are discussed and illustrated. Finally, initial suggestions for further bridging between disparate academic fields and theological field education are offered toward the cultivation of a more integrative, transformative curriculum.
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БЛІДЧЕНКО-НАЙКО, Вікторія. "Education reforming in the context of F. Nietzsche's philosophy." EUROPEAN HUMANITIES STUDIES: State and Society 1, no. II (March 30, 2019): 19–32. http://dx.doi.org/10.38014/ehs-ss.2019.1-ii.02.
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The article considers the main aspects of F. Nietzsche’s philosophy concerning the issues of conceptualizing the values, content and principles of modern education. The idea of the relationship between universal education and culture is essential in the work of the philosopher. It reflects the function of education both in a universal aspect as a translator of culture and culture-making mechanism, and in an individual dimension, taking into account the purpose of an educated person to be a link in the chain of culture, to be a cultural microcosm which is isomorphic to the cultural “macrocosm” that is to be the heritage of different eras. The idea of the spiritual unity of educational institutions with cultural heritage is in harmony with the pedagogical principle of cultural conformity that is the correspondence of education to culture and the history of the nation. The concept of superhuman implies the principles of continuity of education and self-education, integrity and succession, humanization as a value self-determination of an individual and recognition of his rights to be independent. The ideas of the philosopher correlate with values of creative type pedagogical culture and with “integrative” line of pedagogical knowledge formation. The philosopher treated utilitarianism, narrow empiricism and specialization in education and scientific knowledge to be barriers for the development of creativity, freedom and energy potential. Thus, Nietzsche’s philosophy is relevant for understanding the content of a number of principles for reforming modern education, specifically humanitarian ization, individualization, cultureconformity, continuity of education and self-education, integrative and succession, integrativity and creativity.
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Bilozerova, Ya. "FUNCTIONS OF THE INTELLECTUAL ELITE IN THE POLITICAL LIFE OF SOCIETY." National Technical University of Ukraine Journal. Political science. Sociology. Law, no. 1(53) (July 8, 2022): 47–52. http://dx.doi.org/10.20535/2308-5053.2022.1(53).261108.
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The article analyzes the functions and role of the intellectual elite in political life. It is established that in a democratic society the intellectual elite plays a significant role, influencing all spheres of public life, including political life, including the formation of political elite, political consciousness and political culture of society, prioritizing its development and forecasting socio-political transformations. The division of the functions of the intellectual elite into four blocks is proposed. The main blocks of the functions of the intellectual elite in political life include: informing the public and explaining political processes and phenomena, forming political consciousness and political culture, goal setting in the development of society in general and the political system in particular, integration of society and rationalization of socio-political order. It is determined that the first block includes cognitive, consultative, controlling function, as well as critical reflection on vital areas of the social system. It was found that the second block of tasks of the intellectual elite is represented by the axiological function and the function of enrichment and development of intellectual culture (as a resource for the political development of society). It is established that the third functional unit consists of strategic, managerial and innovation functions. It is shown that the fourth block is represented by communicative, integrative, stabilizing, prognostic functions, as well as the function of structuring a new hierarchy and inequality and the function of rationalizing the existing order. It is substantiated that the main specific functions of the intellectual elite in Ukraine are related to the current political situation. In particular, it is determined that such functions as the preservation of spiritual values, transmission of knowledge and ideas, the ability to serve society, informing it, assistance in assessing events that are happening almost everywhere are projected on the intellectual elite. It is determined that due to their implementation the nation is consolidating, which is the key to harmonization of political life.
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Amato, Katharine, Kathryn M. Glaser, Lynda M. Beaupin, Denise A. Rokitka, and Mary E. Reid. "Designing a survivorship and supportive care center at a comprehensive cancer center." Journal of Clinical Oncology 36, no. 7_suppl (March 1, 2018): 159. http://dx.doi.org/10.1200/jco.2018.36.7_suppl.159.
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159 Background: Unmet physical, psychosocial, and other support needs of cancer survivors may lead to increased distress, anxiety, and decreased quality of life. Survivorship Clinics may be tailored for specific issues identified through a needs assessment. Methods: An invitation to complete a web-based survey was mailed to 35,420 active patients at a comprehensive cancer center in November 2015. The survey domains included demographics, cancer history, comorbidities, lifestyle, cancer prevention, spiritual and emotional support, symptom management, and interest in specific services. Results: 1,054 surveys were completed. The majority of respondents were female (55.2%; n = 582/1054), had Stage I cancer at diagnosis (43.9%; n = 360/820), and had completed treatment (69.0%; n = 727/1054). Genitourinary (23.0%; n = 238/1034) and breast (20.5%; n = 212/1034) were the most common cancer types among the respondents. Participants identified an average of 4.60 side effects experienced during or after treatment (n = 804); the most common were fatigue (64.5%), pain (37.3%), weight change (33.4%), sleep disturbance (30.2%), and gastrointestinal problems (29.4%). One third of participants reported having a physical side effect that caused anxiety and emotional distress (33.3%; n = 331/995), in particular, sexual function (69.7%; n = 136/195) and cognitive dysfunction (43.6%; n = 85/195). A total of 23.9% of participants had financial concerns due to costs of cancer treatment (n = 238/955). Participants were interested in integrative therapies, most notably yoga (75.1%; n = 289/385), acupuncture (72.4%; n = 155/214), aerobics (62.3%; n = 240/385), Swedish massage (60.5%; n = 225/372), aromatherapy (60.2%; n = 224/372), and homeopathy (55.1%; n = 118/214). Most respondents endorsed wanting information on nutrition (81.5%; n = 380/466). Conclusions: Cancer survivors report vast physical and psychosocial needs during and after cancer treatment, and they have a high interest in nutrition education and integrative therapies. Improved care coordination from a dedicated cancer survivorship and supportive care clinic at a comprehensive cancer center may specifically address survivors’ issues.
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Budiyanti, Nurti, Aan Hasanah, Muhibbin Syah, and Andewi Suhartini. "The Relation of Ūlul Ilmi, Ūlul Albāb, and Ūli an-Nuha Term in Forming The Whole Human Being Concept." AL-ISHLAH: Jurnal Pendidikan 14, no. 2 (June 1, 2022): 1653–68. http://dx.doi.org/10.35445/alishlah.v14i2.1778.
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Education is a process of coaching and developing human potential optimally that reaches whole aspect of life dimension, including soul, intelligence, and heart that construct human personality. But, the reality, education nowadays is still focusing on vocational aspect, while their personality is still neglected. Thus, the targeted purpose was only partial not thoroughly. This condition was not aligned with the purpose of education that should be normative and integrative so that the direction aimed was in accordance with the idea of expected ideal human qualification based on Koran soul in the entire life aspect stated by some educational practitioners. Therefore, this research was aimed at describing the involvement of whole life aspect in shaping a whole human being which was built from Ūlul Ilmi, Ūlūl Albāb and Ūli an-Nuha terms to formulate the purpose of Islamic education. This reasearch applied qualitative approach along with tahlīlī and muqāran as the procedural methods regarding to the ten Mu’tabaroħ tafsirs; they were Al-Miṣbāḥ Tafsir, Fi Ẓilalil Qur`ān Tafsir, Ibn Kaṡīr Tafsir, Aṭ-Ṭabari Tafsir, Al-Qurṭubi Tafsir, Al-Maraghi Tafsir, Al-Mizan Tafsir, Al-Azhar Tafsir, At-Taḥrir Wa Tanwir Tafsir and Fakr Ar-Razi Tafsir. Also, literature study was applied to collect the data. The data analysis technique used in this study was text analysis which employed dilālaħ and munāsabaḥ. According to the findings and analysis in this study, it was stated that the purpose of whole human being an intelectual thinker who is pious and brilliant, knowledgeable, sharp minded, pure heart, pertinacious beliefs, strong istinbath, noble soul, great moral character, and has an absolute spiritual experience. The central implication from the whole human being concept lied on the purpose of Islamic education with Ilāhiyyah nuance, divine and spiritual. Other educative implications are role, function, principle, educator, student, method, material, and teaching media. All those educational components were directed to strengthen beliefs, straighten worship, and devoted akhlakul karimah to be ma’rifatullāh.
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Nik Muhammad, Nik Maheran. "Prophetic Leadership Model: Conceptualizing a Prophet’s Leadership Behaviour, Leader-Follower Mutuality and Altruism to Decision Making Quality." European Journal of Interdisciplinary Studies 1, no. 3 (December 30, 2015): 93. http://dx.doi.org/10.26417/ejis.v1i3.p93-106.
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This article advocates that research is lacking on the connection between leadership theory and social network theory. To date, little empirical research has been conducted on leadership and social networks. Thus, the proposition of this article goes beyond traditional leadership models to advocate for a fuller and more integrative focus that is multilevel, multi-component and interdisciplinary, while recognizing that leadership is a complex function of both the organisational leaders and the followers who perform tasks, all of which subsequently leads to decision making qualities. Indeed, the current leadership model focuses on leadership behaviour and the ability to gain followers mutuality, to achieve decision making quality involving the integration of leadership and social network theories. Given the apparent mutable palette of contemporary leadership theory, this emergent construct of the leadership paradigm can expand the poles of the leadership continuum and contribute to a richer and deeper understanding of the relationships and responsibilities of leaders and followers as they relate to decision making qualities. This new construct, which is termed prophetic leadership, explores the literature of the life experiences of the prophet in the ‘Abrahamic Faith’ religion. Drawing on a priori links between the personality trait and spiritual leadership that has recently garnered the interest of scholars, the present study asserts a normative leadership theory that links the personal quality of a leader, posture and principal (based on the Prophet’s leadership behaviour) to synergy and decision making quality. Altruism is proposed to enhance relationships between leadership behaviour and decision making quality. For future research, much work needs to be done specifically aiming to (a) achieve greater clarity of construct definitions, (b) address measurement issues, and (c) avoid construct redundancy.
Books on the topic "Integrative Spiritual Function (ISF)"
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Emanuel, Linda L., Richard A. Powell, George Handzo, Kelly Nichole Michelson, and Lara Dhingra. Validated assessment tools for psychological, spiritual, and family issues. Oxford University Press, 2015. http://dx.doi.org/10.1093/med/9780199656097.003.0074.
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Palliative care has a foundational commitment to integrate attention to psychological, spiritual, and family issues with biomedical matters. This requires being able to measure them. A limited number of assessment tools have been subjected to validity studies. Many measures are for service assessment, including assessments made as part of quality improvement; but a range of rigorously developed measures, including patient-reported outcome measures, is available. Those that are multidimensional and feasible in the real world of patient care are fewer. Domain-specific screening and measurement tools that focus on depression, anxiety, and a more generalized state of psychological distress as well as spirituality are described. Additional tools for measuring delirium and adjustment disorders or grief and bereavement are referenced. While rigorous, comprehensive family assessments and measures are not available, multiple measures that focus on particular aspects of family need and function are described.
Book chapters on the topic "Integrative Spiritual Function (ISF)"
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Peng-Keller, Simon, and Fabian Winiger. "Synthesis and Outlook." In The Spirit of Global Health, 208–21. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192865502.003.0010.
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Abstract This chapter explores how the discussions of the preceding chapters might contribute to a better understanding of the ‘spiritual dimension’ of health as a useful concept for global health research and practice. The frequency with which the WHO refers to this term may be an indication that it has a significant function in the health context. It is clear from the previous chapters that it has often served as an umbrella term. Such terms are comprehensive at the cost of specificity. ‘Medicine’, ‘care’, and ‘science’ are examples of this trade-off. Umbrella terms are starting points, not operational concepts. They fulfil an integrative function. Thus, the term ‘spiritual dimension’ bridges the divide between the religious and the secular spheres. This chapter examines the most comprehensive attempt to date by WHO internal actors to conceptually distinguish a ‘spiritual dimension’ of health from ‘mental’, ‘social’, and ‘physical’ dimensions, and discusses its potential as an evaluative concept relevant to healthcare professionals and researchers.