Journal articles: 'Peace of mind'

1

Black, Steven. "Peace of mind." Nursing Standard 19, no. 8 (November 3, 2004): 75. http://dx.doi.org/10.7748/ns2004.11.19.8.75.c3746.

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Black, Steven. "Peace of mind." Nursing Standard 19, no. 8 (November 3, 2004): 75. http://dx.doi.org/10.7748/ns.19.8.75.s68.

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Enserink, Martin. "Peace of mind." Science 352, no. 6290 (June 2, 2016): 1158–61. http://dx.doi.org/10.1126/science.352.6290.1158.

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Hancocks, S. "Peace of mind." British Dental Journal 175, no. 3 (August 1993): 111. http://dx.doi.org/10.1038/sj.bdj.4808232.

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Coomber, Steve. "PEACE OF MIND." Business Strategy Review 25, no. 2 (June 2014): 46. http://dx.doi.org/10.1111/j.1467-8616.2014.01056.x.

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Girard, Nancy J. "Peace of mind." AORN Journal 78, no. 2 (August 2003): 201–2. http://dx.doi.org/10.1016/s0001-2092(06)60768-0.

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Treviño, Mino. "Peace of Mind." Latino Studies 5, no. 2 (July 2007): 264. http://dx.doi.org/10.1057/palgrave.lst.8600257.

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Ellison, S. J. "Peace of mind." British Dental Journal 211, no. 3 (August 2011): 103. http://dx.doi.org/10.1038/sj.bdj.2011.632.

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Silver, Phil. "Peace of mind." Dental Nursing 20, no. 4 (April 2, 2024): 192–93. http://dx.doi.org/10.12968/denn.2024.20.4.192.

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IJCP. "Peace of Mind." Indian Journal Of Clinical Practice 34, no. 10 (March 22, 2024): 52. http://dx.doi.org/10.59793/ijcp.v34i10.861.

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Mansfield, Rick. "Peace of My Mind." JAMA 298, no. 11 (September 19, 2007): 1258. http://dx.doi.org/10.1001/jama.298.11.1258.

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Mercer, Kenneth L. "Distributing Peace of Mind." Journal AWWA 115, no. 4 (May 2023): 1. http://dx.doi.org/10.1002/awwa.2083.

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Graver, Margaret. "Emotion and Peace of Mind." Ancient Philosophy 22, no. 1 (2002): 225–34. http://dx.doi.org/10.5840/ancientphil200222117.

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Rist, John. "Emotion and Peace of Mind." International Philosophical Quarterly 41, no. 4 (2001): 490–91. http://dx.doi.org/10.5840/ipq200141448.

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Preus, Anthony. "Emotion and Peace of Mind." International Studies in Philosophy 36, no. 1 (2004): 302–3. http://dx.doi.org/10.5840/intstudphil200436169.

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Meinwald, Constance C. "Emotion and Peace of Mind." Journal of Philosophy 99, no. 3 (2002): 163–66. http://dx.doi.org/10.5840/jphil200299327.

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Smith, Julie. "Peace of mind for patients." British Journal of Healthcare Assistants 1, no. 6 (September 13, 2007): 245. http://dx.doi.org/10.12968/bjha.2007.1.6.245.

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KOREN, GIDEON. "Peace of Mind During Pregnancy,." Archives of Pediatrics & Adolescent Medicine 143, no. 8 (August 1, 1989): 904. http://dx.doi.org/10.1001/archpedi.1989.02150200056017.

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Wagner, Henry N. "Peace Through Mind/Brain Science." JAMA: The Journal of the American Medical Association 262, no. 5 (August 4, 1989): 625. http://dx.doi.org/10.1001/jama.1989.03430050037023.

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Wagner, H. N. "Peace through mind/brain science." JAMA: The Journal of the American Medical Association 262, no. 5 (August 4, 1989): 625–26. http://dx.doi.org/10.1001/jama.262.5.625.

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Kurihara, Norio. "Safety, Peace of Mind, and Risk." Journal of Pesticide Science 30, no. 2 (2005): 171–72. http://dx.doi.org/10.1584/jpestics.30.171.

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Anderson, Leigh G. "Disaster Preparedness - Creating Peace of Mind." Plastic Surgical Nursing 22, no. 1 (2002): 33–34. http://dx.doi.org/10.1097/00006527-200222010-00007.

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23

Thomas, Sue. "Peace of mind: The quintessential luxury." Journal of Design, Business & Society 4, no. 2 (October 1, 2018): 151–69. http://dx.doi.org/10.1386/dbs.4.2.151_1.

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Weitzner, John S. "After the Turmoil, Peace of Mind." Obstetrics & Gynecology 115, Supplement (February 2010): 479–81. http://dx.doi.org/10.1097/aog.0b013e3181cbc368.

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25

Andrews, Jane W., Barbara Lyons, and Diane Rowland. "Life Satisfaction and Peace of Mind." Clinical Gerontologist 11, no. 3-4 (June 19, 1992): 21–42. http://dx.doi.org/10.1300/j018v11n03_03.

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Valentini, Ni Made Eva, and Ni Ketut Rai Sumiati. "Signifikasi Latihan Pranayama Terhadap Ketenangan Pikiran." JURNAL YOGA DAN KESEHATAN 4, no. 2 (September 30, 2021): 239. http://dx.doi.org/10.25078/jyk.v4i2.2441.

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<pre>Nowadays most people are not calm minded add to that the covid-19 pandemic. The impact of the covid-19 pandemic is such as excessive anxiety, depression, stress that causes the mind to be restless. This happens in all circles, whether from adolescents, adults, or even the elderly. Many factors affect this peace of mind. Various ways have been done by everyone, but that does not fully provide effectiveness to overcome this problem of peace of mind. Pranayama is booming nowadays by those who experience stress and disturbances in peace of mind along with the development of yoga asanas. With Pranayama it provides health and increased vitality, dissolves emotional tension and naturally calms the mind. The above statements reinforce that this pranayama can contribute to calm the mind of everyone. The formulation of the problems that form the basis of this research are: (1) Why is pranayama able to calm the mind ? (2) How does pranayama work so as to calm the mind? (3) What are the types of pranayama that can be done as a contribution to peace of mind? This data was obtained by library research techniques. Furthermore, data can be collected and analyzed with qualitative descriptive techniques. Based on the results of the study, it can be concluded that the significance of pranayama's practice of peace of mind is due to the presence of (1) The existence of respiratory and mind control that can strengthen the respiratory system, calm the nervous system that can calm the mind, (2) The way pranayama works starts from feeling relaxed, clothing which is used, as well as thepranayamaitself, (3) as well as the types of pranayama that contribute to calming the mind.</pre>

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Saputra, Wahyu Nanda Eka, Nur Hidayah, Muhammad Ramli, and Adi Atmoko. "Development and validation of Indonesian peace of mind scale: The Rasch analysis." International Journal of Evaluation and Research in Education (IJERE) 12, no. 2 (June 1, 2023): 877. http://dx.doi.org/10.11591/ijere.v12i2.24847.

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Every society dreams of true peace. To achieve true peace, humans need to start with inner peace. The importance of peace becomes one of the bases for developing a measure of peace for designing peace-building programs. This research answered the need for these measuring tools by developing and validating a peace measuring instrument called the Indonesian peace of mind scale (IPoMS). This instrument consists of seven items in two aspects: the internal state of peacefulness and harmony. This study used Rasch analysis to test the construct validity of IPoMS. The construct validity test involved 202 vocational high school students in Yogyakarta, Indonesia. Data analysis using Win step software provides information about the quality of respondents and instruments, items that are easy and difficult for respondents to agree on, fit order items, and unidimensionality. The results of the application of Rasch analysis showed that IPoMS is good, precise, and have item conformity with the model. IPoMS is a reliable and valid measuring tool to measure students’ level of peace accurately. This research discussed the implications and recommendations for further research for the implementation of guidance and counseling containing the value of peace as a follow-up to the performance of IPoMS.

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Shankar, Gurudev Sri Sri Ravi. "“Knowledge cleanses our mind and brings peace.”." RGUHS Journal of Dental Sciences 12, no. 1 (2020): 1. http://dx.doi.org/10.26715/rjds.12_1_1.

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The Lancet. "No peace of mind in South Sudan." Lancet 388, no. 10041 (July 2016): 212. http://dx.doi.org/10.1016/s0140-6736(16)31076-5.

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30

Bacon, Peter. "Managing water quality with peace of mind." Dental Nursing 16, no. 4 (April 2, 2020): 200–201. http://dx.doi.org/10.12968/denn.2020.16.4.200.

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31

Ariyabuddhiphongs, Vanchai, and Atiwat Pratchawittayagorn. "Peace of Mind and Organizational Citizenship Behavior." Archive for the Psychology of Religion 36, no. 2 (September 2014): 233–52. http://dx.doi.org/10.1163/15736121-12341284.

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32

O’Doherty, Hugh, and Dannielle Kennedy. "On the Similarities of Peace of Mind and Peace in the Valley." International Journal of Group Psychotherapy 63, no. 2 (April 2013): 206–32. http://dx.doi.org/10.1521/ijgp.2013.63.2.206.

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33

Sharma, Netra P. "From Inner Peace to World Peace: Buddhist Meditation in Practice." Journal of International Affairs 3, no. 1 (May 24, 2020): 132–44. http://dx.doi.org/10.3126/joia.v3i1.29089.

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The concept of 'peace' is defined and understood in various ways. Understanding peace as absence of violence is a limited vision. Peace encompasses happiness and harmony among living beings. In a wider understanding, peace is the nature and goal of every sentient being. Being peaceful is living in friendship with oneself and with every creature. Peace is indivisible but peril anywhere can be a threat to peace everywhere. Buddhism envisions peace as inner state of mental tranquility which spreads outward. Attaining a state of inner peace could be an inspiration to all. Buddha attained inner peace by the practice of meditation, which inspired him to work for world peace. In most of his teachings, Buddha has emphasized that the practice of vipassanā uproots mental defilements, which are, according to him, the causes of suffering and restlessness. Once a person overcomes suffering, he realizes inner peace. Inner peace projects itself outward, towards the family, friends and the larger society. This ensures peace and harmony in the outer world. Thus, world peace can be achieved through inner peace. This article presents the existing potential of this postulation based on Buddhist understanding. Buddha became a source of inspiration to all humanity as he attained peace of mind. This research talks about how mental defilements can be uprooted, how a person finds the peace of mind and how inner peace may lead towards world peace.

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34

Gilbert, P. "The Ethics of War and Peace: An Introduction, by Helen Frowe * Aggression and Crimes Against Peace, by Larry May." Mind 123, no. 490 (April 1, 2014): 598–601. http://dx.doi.org/10.1093/mind/fzu091.

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35

Saputra, Wahyu Nanda Eka, Agus Supriyanto, Prima Suci Rohmadheny, Budi Astuti, Yulia Ayriza, and Sofwan Adiputra. "The Effect of Negative Peace in Mind to Aggressive Behavior of Students in Indonesia." European Journal of Educational Research me-10-2021, me-10-issue-1-january-2021 (January 15, 2021): 485–96. http://dx.doi.org/10.12973/eu-jer.10.1.485.

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This ex-post facto research aims to identify the negative influence of peace of mind on students' aggressive behavior. Aggressive behavior of students has become a problem that has not been alleviated to the maximum and is increasingly complex. One model of education that seeks to build students' peace of mind is the peace education model. The use of this educational model can suppress the urge of students to show aggressive behavior. The research data was collected using the peace of mind scale (PoMS) and aggressive behavior scale (ABS). The research sample was taken using cluster random technique with a total of 1263 students coming from western part of Indonesia (East Java, the Special Region of Yogyakarta, and Lampung), the central part of Indonesia (West Nusa Tenggara and Central Sulawesi), and the eastern part of Indonesia (North Maluku). Data in this study were analyzed using simple linear regression. The results of the analysis of the study concluded that negative peace of mind has an effect of 62.9% on aggressive behavior committed by students. This study is recommended for future researchers to develop peaceful thinking training programs to reduce students' aggressive behavior.

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36

Heryana, Esya, Muhsin Mahfudz, Winona Luthfiah, Fitriani Fitriani, and Raihan Raihan. "Konsep Dzikir Sebagai Terapi Gangguan Bipolar." Jurnal Riset Agama 2, no. 1 (February 18, 2022): 53–67. http://dx.doi.org/10.15575/jra.v2i1.15683.

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This study aims to discuss the concept of dhikr in the Qur'an as mental health therapy for bipolar sufferers by explaining verses related to the concept of dhikr in the Qur'an as a therapy for bipolar disorder. This study uses a descriptive qualitative approach using the thematic interpretation or maudhu'i research method, this method seeks to collect verses from the Qur'an regarding the problems or topics to be discussed and then analyzed so that they will become a unified whole. The results and discussion of this study show the concepts offered by the Qur'an related to dhikr that can be used as a therapy for bipolar disorder which results in an imbalance of mind and soul which states the impact of dhikr to create peace and tranquility of the soul. This study concludes that there is an effect of dhikr that affects the mind and also the heart as mental health therapy for bipolar sufferers, namely with dhikr a person will feel peace and peace in his soul which makes the mind balanced, clear and more focused so that different feelings change automatically. drastic for people with bipolar can be controlled. Peace by remembering Allah swt. will seep into the heart and mind then dhikr not only has an impact on the mind which gives rise to clear thinking but more than that, dhikr also has an impact on the heart which creates peace of mind. This study recommends academics and research circles to develop further related to this research and be able to directly implement the concept of dhikr offered in the Qur'an as mental health therapy for bipolar sufferers.

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37

An, Saiping. "The Perspective on Peace-Making of the Contemporary Chinese Buddhist Monk Jinghui 淨慧 (1933–2013)." Religions 14, no. 8 (August 19, 2023): 1067. http://dx.doi.org/10.3390/rel14081067.

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This paper explores the perspective on peace-making of the contemporary Chinese Buddhist monk Jinghui 淨慧 (1933–2013), whose views have garnered esteem among Chinese Buddhists but have received limited attention from scholars. Jinghui introduced the notion of “Life Chan”, emphasizing the inseparable nature of Buddhist practice and daily living. Building on this concept, he emphasizes that it is incumbent upon Buddhists to remain attentive to a range of real-world issues, among which war and peace loom large as subjects deserving of special focus. In accordance with the principles of Chinese Buddhism regarding the nature of the mind, he posits that wars and conflicts on the global stage stem primarily from the mind, with external societal influences acting as secondary triggers. Therefore, he proposes that the cornerstone of establishing worldwide peace rests in purifying the mind by means of a variety of Buddhist practices. By drawing upon Chinese Chan literatures, he introduces a novel and distinct method to facilitate worldwide peace—a tea ceremony imbued with Chan philosophy. Jinghui claims that such an approach, by nurturing individual peace, will ultimately lead to collective harmony across the globe.

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Chen, Michelle M., Tasha M. Hughes, Lesly A. Dossett, and Susan C. Pitt. "Peace of Mind: A Role in Unnecessary Care?" Journal of Clinical Oncology 40, no. 5 (February 10, 2022): 433–37. http://dx.doi.org/10.1200/jco.21.01895.

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Sattler, Janyne. "Deciding for Therapy: Deciding for Peace of Mind." Voluntas: Revista Internacional de Filosofia 12, no. 2 (March 16, 2022): e07. http://dx.doi.org/10.5902/2179378666487.

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This paper tries to address the question of “philosophy as therapy” or of “therapeutic philosophy” from the point of view of Wittgenstein’s Tractatus Logico-Philosophicus against the picture of the “resolute” interpretation. The main points of interest are here the following ones: first, the reasons for undergoing therapy which, as I try to argue, have to be thought not only from a logical point of view, but also from an ethical one; and second, the decision involved in both the climbing up the Tractatus ladder and the want for cure and peace of mind – that is, the decision for therapy itself.

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40

Reynolds, Jane. "Electronic tagging is simply for peace of mind." Nursing Standard 17, no. 34 (May 7, 2003): 30. http://dx.doi.org/10.7748/ns.17.34.30.s43.

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41

Jefferies, Tina. "Quiet reflection offers peace of body and mind." Early Years Educator 19, no. 7 (November 2, 2017): 32–34. http://dx.doi.org/10.12968/eyed.2017.19.7.32.

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42

McWhite, Anne. "Is Peace of Mind a Justifiable Health Claim?" AJN, American Journal of Nursing 104, no. 5 (May 2004): 13. http://dx.doi.org/10.1097/00000446-200405000-00002.

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Schiavo, Jay. "Code signing for end-user peace of mind." Network Security 2010, no. 7 (July 2010): 11–13. http://dx.doi.org/10.1016/s1353-4858(10)70093-3.

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Lee, Yi-Chen, Yi-Cheng Lin, Chin-Lan Huang, and Barbara L. Fredrickson. "The Construct and Measurement of Peace of Mind." Journal of Happiness Studies 14, no. 2 (May 26, 2012): 571–90. http://dx.doi.org/10.1007/s10902-012-9343-5.

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45

Ashurst, Adrian. "Care home insurance: ensuring managers' peace of mind." Nursing and Residential Care 17, no. 1 (January 2, 2015): 43–45. http://dx.doi.org/10.12968/nrec.2015.17.1.43.

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46

van Wolkenten, Ray. "Personal Pediatrician: Peace of Mind for Caring Parents." JAMA: The Journal of the American Medical Association 271, no. 13 (April 6, 1994): 1044. http://dx.doi.org/10.1001/jama.1994.03510370098047.

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47

Baqiah, Zuhrotul, Muhtar Gojali, and Naan Naan. "Pengaruh Amaliah Zikir Terhadap Tingkat Ketenangan Hati Jamaah Ibu-Ibu Pengajian." Syifa al-Qulub 4, no. 2 (February 12, 2020): 27–33. http://dx.doi.org/10.15575/saq.v4i2.7588.

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Increasing and decreasing the calmness of the heart greatly influences the behavior in living everyday life, both in worldly and ukhrawi's affairs. Peace of mind; one of them obtained by way of dzikir, remembering Allah SWT. Referring to the science of Sufism, dzikir can be interpreted as an activity by doing or reading a holy reading that causes someone to remember God with all his greatness. Likewise, any work that gives rise to remembering Allah is also called dzikir.This study aims to determine how much influence the remembrance of the level of peace of mind of the worshipers of woman dzikir at Al-Barokah Mosque in Bandung.The type or research method used is quantitative, where researchers analyze research data using statistical calculations. The techniques used in data collection are: 1) Observation, namely direct observation of the research object, 2) Questionnaire (Questionnaire), namely by distributing a set of statements or questions to respondents then processing data collected using IBM SPSS 23, 3) Documentation, which is to obtain additionalBased on the data obtained in the field and after the data analysis, the results obtained that the value of the correlation or relationship (R) of 0.346 and R Square of 0.120 means 12%. This value implies that there is a small or not tight correlation between dzikir and peace of mind, amounting to 0.346. And the influence of dzikir with peace of mind is classified as low at 12% while 88% the level of Peace of Heart is influenced by other variables not examined.

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Vanilla, Puspa, Agung Cahyo, and Alex Connery Lubis. "Korelasi antara Dzikir dan Ketenangan Hati (Tinjauan I’jazul Ilmi pada Q.S. Al Ra’d Ayat 28)." TSAQOFAH 4, no. 4 (June 23, 2024): 3264–73. http://dx.doi.org/10.58578/tsaqofah.v4i4.3241.

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This research examines, researches and analyzes a context of the role of dhikr in peace of mind, in Q.S. Ar ra'd verse 28. The focus of this research is more on a scientific research approach to the influence of dhikr with peace of mind as stated in this verse. This research uses qualitative methods, analysis with literature review to reveal scientific theories related to the influence of dhikr on peace of mind from several previous studies. Based on the verse studied, it states that I'jaz 'ilmi related to this verse, produces several findings. (1). Dhikr plays a very important role in calming a person's heart and soul. (2) Dhikr is also often used as mental health therapy and to relieve pain that occurs in sick sufferers. This is because the activity of dhikr will stimulate our body to release endorphins, which can create calm in a person's heart and soul.

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Lochan Tripathi, Rajeev. "The Harmony of the Unrestrained Mind." Psychology & Psychological Research International Journal 9, no. 3 (2024): 1–3. http://dx.doi.org/10.23880/pprij-16000428.

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In the quest for mental peace and philosophical insight, the most profound approach is to let the mind function freely, without the interference of a controlling thinker. This essay explores the philosophical and cognitive implications of an unimpeded mind, drawing from Eastern traditions such as Zen Buddhism and Taoism, alongside contemporary cognitive science. It argues that the natural rhythm of thought is disrupted by the ego’s need for control, leading to mental fragmentation and turbulence. By embracing the concept of “no-mind” or non-interference, individuals can achieve a harmonious flow of consciousness. Contemporary cognitive science supports this view, showing that reducing self-referential thinking enhances cognitive flexibility and emotional regulation. This harmonious state, akin to the flow experienced by top athletes and artists, offers a path to greater psychological well-being and deeper philosophical understanding.

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Piotrowski, Caroline C. "Keeping the Peace or Peace of Mind? Maternal Cognitions About Sibling Conflict and Aggression." New Directions for Child and Adolescent Development 1999, no. 86 (1999): 5–23. http://dx.doi.org/10.1002/cd.23219998603.

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Journal articles on the topic 'Peace of mind'

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