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Umiarso, Umiarso. "KEPEMIMPINAN TRANSFORMASIONAL PROFETIK DALAM MENGEMBANGKAN PESANTREN DI KABUPATEN JEMBER." AKADEMIKA: Jurnal Pemikiran Islam 23, no. 1 (August 18, 2018): 87. http://dx.doi.org/10.32332/akademika.v23i1.1205.
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Abstract
Pesantren (Islamic boarding schools) has been continuously aligning its educational system with the needs of society and the times. The development of pesantren is inseparable from the role of kiai in carrying out the institutional transformation. This study focuses on transformational leadership of the kiai in developing the pesantren institution. The results of this study indicate that the concept of developing pesantren is transcultural with the principle of "accepting a new good culture and preserving the old one that is still relevant", based on the vision and mission, directed at an integrative education system which combines the mind and heart traditions using rational domain and spirituality in order to achieve worldly (profanistic) and ukhrawi (sacralistic) goals; transformational leadership styles of a kiai include idealized influence behavior, inspirational inspiration, intellectual stimulation, individual consideration, and individual spiritual greatness; and the implications of transformational leadership include two dimensions, namely the human resources and institutional resources. Therefore, this leadership can be said to be prophetic transformational leadership with the addition of individual spiritual greatness (Five I'S).
Keywords: Kiai, Transformational Leadership, and Pesantren
Abstrak:
Pesantren secara kontinu menyelaraskan sistem kependidikannya dengan kebutuhan masyarakat serta perkembangan zaman. Pengembangan pesantren tidak terlepas dari peran kiai dalam melakukan transformasi kelembagaan. Penelitian ini memfokuskan pada kepemimpinan transformasional kiai dalam mengembangkan kelembagaan pesantren. Hasil penelitian ini menunjukkan bahwa konsep pengembangan pesantren bersifat transkultural dengan prinsip “menerima budaya baru yang baik dan melestarikan budaya lama yang masih relevan”, berpijak pada visi dan misi, diarahkan pada sistem pendidikan integratif yang memadukan antara tradisi akal dan hati menggunakan domain rasional dan spiritualitas untuk mencapai tujuan yang bersifat duniawi (profanistik) dan ukhrawi (sakralistik); gaya kepemimpinan transformasional kiai meliputi perilaku idealized influence, inspirational inspiration, intellectual stimulation, individual consideration, dan individual spiritual greatness; dan implikasi kepemimpinan transformasional meliputi dua dimensi, yaitu dimensi sumberdaya manusia dan kelembagaan. Karenanya, kepemimpinan ini dapat dikatakan kepemimpinan transformasional profetik dengan penambahan individual spiritual greatness (Five I’S).
Kata Kunci: Kiai, Kepemimpinan Transformasional, dan Pesantren
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S. Latinapa, Moh Hidayat, and Nurul Faizah. "Nilai spiritual Bimbingan dan Konseling." Tapis : Jurnal Penelitian Ilmiah 2, no. 2 (December 29, 2018): 181. http://dx.doi.org/10.32332/tapis.v2i2.1229.
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This research was conducted to investigate the process of spirituality values in the counselling process carried by counsellors to students of Madrasah Aliyah Nurul Ummah Kota Gede Yogyakarta. The urgency of this study is according to the facts in which show that Guidance and Counselling is considered as something that is scary,shunned and becomes an enemy to students. This condition occurs because the majority of Counselling Guidance in schools are considered as school police, lawyers, guardians of the rules and courts for sanctioned students.
This qualitative research was conducted by interviewing and observing counselling teachers at the Madrasah Aliyah Nurul Ummah regarding spirituality values in its implementation.
Based on the results of the analysis, Madrasah Aliyah Nurul Ummah has unconsciously practiced spirituality values in the Guidance and Counselling process by conducting classical counselling services such as providing understanding and socialization about Guidance and Counselling, learning motivation, inspirational stories (role models). Besides that, the Madrasah Aliyah Nurul Ummah also teaches values and spirituality by commanding students to read the Asmaul Husna, and dhikr at every morning to strengthen their piety and characteristic.
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Rustan Effendi, Yulius, Bafadal Ibrahim, I. Nyoman Sudana Degeng, and Imron Arifin. "HUMANISTIC APPROACH TO PRINCIPAL’S LEADERSHIP AND ITS IMPACTS IN CHARACTER EDUCATION STRENGTHENING." Humanities & Social Sciences Reviews 8, no. 2 (April 12, 2020): 533–45. http://dx.doi.org/10.18510/hssr.2020.8261.
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Purpose of the study: This paper aims to describe the basic reasons behind the application of the principal's humanistic approach, and the steps of the principal's humanistic approach to optimizing character education strengthening programs.
Methodology: This research uses a qualitative approach, case study design. Data collection is done through in-depth interviews, participant observation, and study documentation to achieve research objectives.
Main Findings: Research findings reveal that personal excellence (integrity, wholeness, and authenticity) and the humanistic spirituality of inspirational figures inspire the principal's humanistic approach. In addition, the application of the principal's humanistic approach has a significant impact on optimizing the implementation of character education strengthening in schools and successfully forming the character of students.
Applications of this study: This study can be useful for principals in the education department of Malang City, East Java, Indonesia, to use a humanistic approach model in carrying out leadership roles, because it has been proven effective in optimizing the implementation of optimizing character education strengthening programs in schools.
Novelty/Originality of this study: The principal's role is to create a "humane" school environment through harmonious relationships, respecting subordinates as human beings, tolerant and non-discriminatory, giving examples of good behavior to subordinates based on self-excellence and imitating the spirituality of inspirational figures, so that good characters are formed in the teachers and students at school.
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Bugti, Nayab Aziz, and Fouzia Rehman Khan. "Doctrine of Fana and Baqa of Sufism in Shafaks The Forty Rules of Love: A Content Analysis." Global Language Review IV, no. I (June 30, 2019): 28–34. http://dx.doi.org/10.31703/glr.2019(iv-i).04.
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The study aims to find aspects of the Doctrine of Fana and Baqa from Sufism in different characters of Shafaks novel The Forty Rules of Love. For this purpose qualitative mode of inquiry is adopted. The technique of content analysis is used for data analysis underpinned with Junayds theoretical framework of Sufism. The study finds that Shafak portrayed Fana as foundation and Baqa as a goal in Sufism through love as an inspirational tool, and concludes that Shafak has focused on Universal Love and spirituality but parallel to the emotions, experiences of Fana are revealed through the portrayal of characters.
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Soesilo, Yushak. "From Mission to Doxology." Journal of Pentecostal Theology 31, no. 2 (August 2, 2022): 279–94. http://dx.doi.org/10.1163/17455251-bja10036.
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Abstract This article constructs political theology for Pentecostals in a multi-ethnic and multi-religious country like Indonesia that can become a basis for their spirituality engaging in public affairs. The study is conducted on Isa. 42.1–9 according to Vernon K. Robbins’ socio-rhetoric criticism method. The results of the study show that the servant, who was anointed by the Spirit of God, became an agent to carry out the mission of liberation for all humankind from social injustice and of striving for social transformation as well. His work was ultimately regarded as God’s superiority over idols, therefore bringing praise to God. The Spirit encourages people of the Spirit to always work on missions, liberating from social injustice and transforming social structure. Any work produced could be considered as a participation in the Spirit’s inspirational work, and doxology is a way of discerning the Spirit’s work.
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Giawa, Nasokhili. "Kepemimpinan Nehemia dan Relevansinya dalam Pengelolaan Perguruan Tinggi Keagamaan Kristen di Indonesia." Jurnal Ilmiah Religiosity Entity Humanity (JIREH) 1, no. 2 (December 23, 2019): 149–60. http://dx.doi.org/10.37364/jireh.v1i2.17.
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Leadership is an instrument to achieve the vision, mission, goals, targets, and success of an organization, so we need a good leadership. With good leadership a leader can achieve goals and be able to manage conflicts / obstacles that may occur in the leadership process. From this problem the authors conducted an analysis of the concept of Nehemiah's leadership, because Nehemiah was a leader who was able to rebuild the wall of Jerusalem that had been damaged. The author analyzes the biblical texts and various literatures relevant to the topic. The analysis shows that Nehemiah's leadership is visionary and inspirational leadership. The leadership is relevant to the management of Christian Religious Colleges in Indonesia (PTKKI) because it is built on the foundation of true spirituality, guided by a clear vision, a good management process.
Kepemimpinan merupakan instrumen untuk mencapai visi, misi, tujuan, target, dan kesuksesan suatu organisasi, sehingga diperlukan sebuah kepemimpinan yang baik. Dengan kepemimpinan yang baik seorang pemimpin dapat mencapai tujuan serta mampu memanajemeni konflik/rintangan yang mungkin terjadi dalam proses kepemimpinan itu. Dari masalah tersebut penulis melakukan analisis terhadap konsep kepemimpinan Nehemia, karena Nehemia merupakan tokoh pemimpin yang mampu membangun kembali tembok Yerusalem yang telah rusak. Penulis melakukan analisis pustaka terhadap teks Alkitab dan berbagai literatur yang relevan dengan topik tersebut. Dari hasil analisis tampak jika kepemimpinan Nehemia adalah kepemimpinan yang visioner dan inspiratif. Kepemimpinan tersebut relevan dengan pengelolaan Perguruan Tinggi Keagamaan Kristen di Indonesia (PTKKI) karena dibangun di atas dasar spiritualitas yang benar, dituntun oleh visi yang jelas, dan proses manajemen yang baik.
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Fairos, Siti, and Al-Amin Mydin. "The Impact of Principal Transformational Leadership on Teacher Self-Efficacy: An Empirical Study in Private Preschool Context." 13th GLOBAL CONFERENCE ON BUSINESS AND SOCIAL SCIENCES 13, no. 1 (June 16, 2022): 1. http://dx.doi.org/10.35609/gcbssproceeding.2022.1(44).
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Leadership is very important for the process of school improvement and implementation in the context of education (Colton, 2016). The purpose of this research was to determine the impact of principal transformational leadership that has been practiced in four main dimensions on the teacher‟s self-efficacy. Four dimensions of transformational leadership will be emphasized in this research such as idealized influence, individualistic consideration, intellectual stimulation, and inspirational motivation. The research problem of this research is how leadership practices practiced by leaders can improve the effectiveness of teachers in teaching needs to be addressed (Siti Noor Ismail et al., 2018). This issue has been supported by Dronnen-Schmidt (2014) about whether some strength in leader characteristics can predict a leader‟s transformational leadership style related to self-efficacy. Teachers with high self-efficacy should be studied to determine if having the possibility of spirituality is an important factor in why teachers believe that they are effective (Barsh, 2017). Therefore, this research is important to conduct because it focuses on the preschool context. Keywords: Transformational Leadership, Private Preschool, Self-efficacy, Principal
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O'toole, James M. "From Advent to Easter: Catholic Preaching in New York City, 1808–1809." Church History 63, no. 3 (September 1994): 365–77. http://dx.doi.org/10.2307/3167534.
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The recent interest in reconstructing the history of spirituality and religious belief is nowhere more welcome than in the history of Roman Catholicism in the United States. From the very point of its emergence as a recognizable subdiscipline at the turn of the century and lasting into very recent scholarship, American Catholic history has been a relentlessly “topdown”affair. It focused on the leaders of the church—almost all of them white males—and on official church institutions. Episcopal biography was the preferred form and, as often as not, “progress” was the theme: the hierarchy established itself steadily along the advancing frontier; populations of clergy, religious, and laity all increased heroically; immigrants once despised were transformed into the American mainstream. There was even an inspirational final chapter to the tale, as one American Catholic finally grasped the brass ring of acceptance and moved into the White House. The story was a deliberately edifying one, but it was a story primarily for insiders. Perhaps for that reason alone, American Catholic history seemed to remain, as Leslie Tender has recently observed, “on the margins” of serious scholarly discourse.
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Bashori, Bashori. "KEPEMIMPINAN TRANSFORMASIONAL KYAI PADA LEMBAGA PENDIDIKAN ISLAM." AL-TANZIM : JURNAL MANAJEMEN PENDIDIKAN ISLAM 3, no. 2 (October 29, 2019): 73–84. http://dx.doi.org/10.33650/al-tanzim.v3i2.535.
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This research presents about Kyai's transformational leadership in managing Islamic educational institutions in order to have strong excellence and competitiveness, in the midst of competition between educational institutions. The study of Kyai's leadership has its own uniqueness, considering that Kyai is a charismatic figure and has a high spirituality value for a community of people, who must play a dual role as a leader and also a manager in the educational institution he leads, namely pesantren. This research uses a qualitative approach to with library research. The data analysis technique uses content analysis. The results showed that; Kyai as a transformative leader in managing his educational institutions, especially pesantren has four dimensions; First, charismatic leadership, where Kyai's position is used as a role model by his followers, secondly inspirational motivation, where a Kyai is able to inspire and motivate followers to achieve the goals of pesantren, third, intellectual stimulation which is able to foster ideas and ideas from others to advance pesantren educational institutions, fourth, individualized consideration, in which a Kyai wants to listen to the aspirations and input of others for the development of the educational organization he leads.
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Suyadi, Suyadi. "KISAH (STORYTELLING) PADA PEMBELAJARAN ANAK USIA DINI DALAM KAJIAN NEUROSAINS PENDIDIKAN ISLAM." Jurnal Ilmiah Islam Futura 18, no. 1 (October 7, 2019): 52. http://dx.doi.org/10.22373/jiif.v18i1.3130.
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Religious, inspirational, and motivational storytelling can develop hard a work ethic, and also cultivate spirituality that implicates the nation's progress. On the contrary, storytelling that "lulled" people will make the nation's generation become lazy, thus do not have work hard ethic. Children's stories in Indonesia are still contaminated with Isra'iliyat stories and contain trickery, even mystique, and sexual contents. Therefore it has implications for the nation's condition which is corrupt, adolescent free-sex, and rampant practice of political shamanism. This research examines the storytelling in Early Childhood Education in the study of the neuroscience of Islamic education. The research setting was conducted at Early Childhood Education institutions in Yogyakarta. This research was using a descriptive qualitative approach. Research data were children's storybooks and storytelling methods in early childhood learning practices. Elements of children's stories were analyzed in descriptive, interpretative, and comparative ways based on neuroscience learning theories, thus can be known which stories fit the brain work characteristics. The results showed that children's stories can be divided into three, which are robotic stories, the stories that could be damaging children's brain potential; academic stories, stories that could be emasculating children's brain; and scientific stories or neurostory telling, the stories that have the potential to optimize the children's brain.
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Alison, Aurosa, and Gioconda Cafiero. "L’Esprit du Sacré: Le Corbusier and the necessary Utopia of Sainte Marie de La Tourette." Resourceedings 2, no. 3 (November 17, 2019): 141. http://dx.doi.org/10.21625/resourceedings.v2i3.641.
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“L’homme qui recherche l’harmonie a le sens du sacré”. In this way Le Corbusier claims the main difference between holiness and spirituality. In the omitted comparison, it is clear that the Architect's main interest is to highlight the strong laical and spiritual character of which is harmonious both in Nature and Architecture. Thanks to this approach, the democratic reception of the spiritual feeling overcomes the sacred one which remains linked to semantics stratifications that still require interpretation. In order to develop a democratic vision to community life, Le Corbusier entrusts the rules of a daily living, with the contingent possibilities of a community such as the Dominican one and also with the need to individual seclusion, celebrating immanence and silence. “Loger dans le silence des hommes de prière et d’étude et leur construire une église”.The celebration of both prayer and community life is what Le Corbusier wants to achieve, without distracting attention from the main purpose of the spiritual and individual growth, that nourishes the utopian function of this project. This shares a common research with the other architectures conceived for a community life such as l’Unité d’Habitation or the Swiss Pavilion. This is the way the liturgical spaces welcome daily life evaluating un homme de 24 heures, arranging an hermeneutical relationship between places for gathering and meditation. From this we can acknowledge that architecture of the Le Corbusier’s Convent, allows holy inspirational feelings among liturgical and environmental spaces. All this is due to an hard intellectual work based on humanism, far from faith, but open to spiritual values and mystical feelings which place Beauty as an existential motivation for a religious work, including human dimension and the answers to his needs.
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Satō, Hiroto, and Yuina Itō. "Ignatian Pedagogy and Its Religious Inspirations." Horyzonty Wychowania 20, no. 56 (November 16, 2021): 97–103. http://dx.doi.org/10.35765/hw.2194.
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Research Objective: The aim of this article is to shed light on the religious inspirations that underpin Ignatian Pedagogy.
The research problem and methods:The research problems involve questions concerning the most important ideas of Ignatian spirituality, which are based on the existential experience of St. Ignatius Loyola, and which are a source of inspiration for Ignatian Pedagogy. Based on the literature, the fundamental ideas of Ignatian Spirituality and their influence on the emergence and development of Ignatian Pedagogy were analysed.
The process of argumentation:Starting from the historical stages of the formation of the key elements of Jesuit spirituality, the key moments of the spiritual experience of St Ignatius of Loyola are shown. The interpretation of the tenets of the Ignatian tradition and its spirituality made it possible to identify the vital ideas that constitute the sources of Ignatian Pedagogy.
Research results:The analysis leads to the conclusion that the modern concept of education should be built on the proper concept of the human being. One of the proposals is the concept of a person that we find in Ignatian Pedagogy. It is inspired by Ignatian Spirituality and describes humanity in the perspective of God’s creative act and His love. In this context, the issues of individuality and freedom of each person are especially important.
Conclusions, innovations and recommendations: Human existence in the changing and globalised world means a constant need to respond to change. Therefore, education should be understood as the familiarisation of students with change, which is a necessary condition for their development and thus for the progress of society. The Ignatian Pedagogy is effective in this regard, as it assumes an all-round development of a person and involves another person, an educator/mentor, who acts as a kind of witness to the ongoing history of life.
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Tackney, Charles Thomas, and Imran Shah. "Authenticity/ الصحة as a criterion variable for Islam and Roman Catholic theology of the workplace analysis." Management Research Review 40, no. 8 (August 21, 2017): 907–32. http://dx.doi.org/10.1108/mrr-05-2016-0113.
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Purpose Authenticity/ الصحة (as-sehah) serves as a criterion or predictor variable for the purpose of a comparative theological investigation of employment relations parameters in light of social teachings from Sunni Islam and Roman Catholicism. Authenticity finds initial, shared significance in both religious traditions because of its critically important role in judgments concerning the legitimacy of source documents. It also stands in both traditions as an inspirational goal for human life. Design/methodology/approach Particular issues of theological method for cross-cultural analysis are addressed by the use of insight-based critical realism as a transcultural foundation. Workplace parameters, the minimal enabling conditions for the possibility of authentic employment relations, are then identified and compared. The authors explore shared expectations for authenticity enabling conditions in terms of the direct and indirect employer: those national laws, systems and traditions that condition the functional range of authenticity that can be actualized within national or other work settings as experienced in the direct employment contract. Findings The study found remarkable consistency in the minimal conditions identified by Roman Catholic and Sunni Islam social teachings for the prospects of authenticity in employment relations. These conditions addressed seven parameters: work and the concept of labor; private property; the nature of the employment contract; unions and collective bargaining; the treatment of wages; the relationship between managerial prerogative and employee participation; and the crucial role of the state as indirect employer. Practical implications Specific minimal or threshold conditions of employment are described to ensure the prospect for authenticity in modern employment relations according to religious traditions. These include just cause employment conditions, unions and collective bargaining support, some form of management consultation/Shura, a living wage and a consultative exercise of managerial prerogative. Social implications The study offers prescriptive and analytical aid to ensure assessment of circumstances fostering authenticity in employment relations. Originality/value The method and findings are a first effort to clarify thought and aid mutual understanding for inter-faith employment circumstances based on Roman Catholic and Sunni Islam social teachings through a transcultural foundation in cognitional operations. The criterion variable specification of authenticity conditions offers a fully developed basis to support further empirical research in management spirituality, corporate social responsibility and enterprise sustainability.
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Fiałkowski, Marek. "Formation of Lay Catholics: Franciscan Inspirations." Religions 13, no. 8 (July 27, 2022): 686. http://dx.doi.org/10.3390/rel13080686.
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Currently, the formation of lay Catholics is one of the key tasks of the Church. The Synod of Bishops, Towards a Synodal Church: Communion, Participation, and Mission, convened by Pope Francis, served as a reminder of this. In its new format, i.e., phased consultations and meetings, the Synod calls for the involvement of lay Catholics in listening to one another and recognising directions for the Church renewal. This emphasises the need for an ongoing effort to form the faithful. There are many suggestions in the Church for the formation of lay Catholics. Franciscan spirituality, which continues to inspire and attract people, is one of these suggestions. In his teaching, the current pope likes to refer to St. Francis of Assisi, drawing from his writings and example of life. This work aimed to present selected elements of Franciscan spirituality that seem useful in the formation of lay Catholics for their service in the Church and the world. Six elements that can be drawn from rich Franciscan spirituality were analysed and they seem relevant for today’s Church: fidelity to the Church, openness to the world and rejection of its evil, apostolate “in via”, promotion of the laity, poverty at the service of the Gospel, and openness to the people rejected by society. The discussion of these elements is preceded by a synthetic presentation of the nature and purpose of the formation of lay Catholics.
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ANTONESCU, Madalina Virginia. "Age of the Holy Spirit: The Eon of Inspiration, Spirituality and Harmony between Masculine and Feminine." Logos Universality Mentality Education Novelty: Philosophy and Humanistic Sciences 3, no. 2 (December 18, 2015): 11–25. http://dx.doi.org/10.18662/lumenphs.2015.0302.02.
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Albert, Sigrides. "De lingua Latina deque spiritualitate Benedictina fundamentis Europae." Nordlit, no. 33 (November 16, 2014): 271. http://dx.doi.org/10.7557/13.3170.
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<em>Latin and Benedictine spirituality: Foundations of Europe. </em>Europe has many shared roots. Among these roots both the Latin language and the spirituality of Saint Benedict are of importance. This article discusses how this came to pass and illustrates the kind of impact the Latin language and the spirituality of Saint Benedict has had on our culture. In dealing with these subject matters the author outlines several significant historical circumstances. Finally, there is a brief discussion regarding what conclusions that should be drawn and how these might serve as inspiration for us today.
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Sudibyo, Sudibyo. "YANG INDIGENOUS, YANG KONTEMPORER, DAN YANG FUTURISTIK: DIMENSI SPIRITUAL CERPEN-CERPEN SETANGKAI MELATI DI SAYAP JIBRIL DANARTO." Hasta Wiyata 5, no. 1 (January 30, 2022): 63–85. http://dx.doi.org/10.21776/ub.hastawiyata.2022.005.01.06.
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This article discusses the encyclopedic entry on the representation of spirituality in the short stories of Setangkai Melati di Sayap Jibril by Danarto. From the phenomenological analysis of the encyclopedic entries of spirituality representation in the short stories in the book, it can be stated that the spiritual dimension in Danarto's short story collection, for the way of representation, explores his spirituality inspiration through a number of encyclopedic entries. In simple terms, the various entries in the encyclopedia of spirituality can be mapped into four categories, namely (1) representations of spirituality that cultivate the myths of guardians in Java, (2) representations of spirituality that process wayang stories, (3) representations of spirituality that are spiritual from The guardian myth entries and the wayang world, both of them, are two indigenous encyclopedias, so the spiritual dimension in this collection of short stories can be mapped more simply into three entry categories, namely spirituality with indigenous encyclopedias, spirituality with contemporary encyclopedias, and spirituality with encyclopedias. futuristic. The distribution of the encyclopedic entries on the path of spiritual representation shows that the short stories in this book can be regarded as representations that maintain the meaning of spirituality in its essence, namely as something that has a single meaning, and at the same time shows that the representation of spirituality is something that is open to a variety of possible path choices.
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Jaworski, Romuald. "Anthropocentric and theocentric spirituality as an object of psychological research." Journal for Perspectives of Economic Political and Social Integration 21, no. 1-2 (December 1, 2015): 135–54. http://dx.doi.org/10.2478/pepsi-2015-0006.
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Abstract The characteristic direction of psychological and theological interpretations of spirituality is very important. The traditional psychological approach to the spiritual sphere is characterised by reductionism, which consists in reducing spiritual experiences to mental experiences, or even biological processes. The studies in the field of religion psychology led to distinguish between two types of spirituality. The first one is theocentric spirituality, where human being places God in the centre of his interest and life in general. The second type of spirituality is anthropocentric spirituality, focused on human being, his own aspirations, preferences and needs. Both types of spirituality have certain value. Their close characteristics includes sources of inspiration, purpose, presented image of God, as well as understanding of spirituality and manner of realizing spiritual life. In order to distinguish between two types of spirituality, anthropocentric and theocentric, in practice, a proper research method – Range of Theocentric and Anthropocentric Spirituality (SDT – DA) had to be developed. The individuals with theocentric spirituality displayed a higher level of stability and emotional balance, better social adjustment, higher sense of duty and attachment to acceptable social standards, deeper and more satisfactory contacts with other human beings, more trust and openness towards others, as well as higher trust to themselves and to God. Such individuals are better at handling difficulties and have optimistic attitude to life.
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Machinek, Marian. "Does the Sermon on the Mount include an ecological message?" Nova prisutnost XVIII, no. 3 (November 21, 2020): 609–23. http://dx.doi.org/10.31192/np.18.3.12.
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The purpose of this article is to examine whether the Sermon on the Mount (Matt 5–7) can be an inspiration for ecological spirituality. Jesus’ diagnosis of the human attitude (Matt 6:19–34), marked by an immoderate desire to possess and by excessive concern for the future, has not lost anything in its relevance. Changing this attitude might be possible through a renewed look at surrounding nature. The relationship to God will be a key element of Christian ecological spirituality.
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Skurzak, Joanna. "French atheist spirituality." Studia Philosophiae Christianae 56, no. 3 (September 30, 2020): 157–78. http://dx.doi.org/10.21697/spch.2020.56.3.07.
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The phrase “atheist spirituality” may seem rather paradoxical at first. In practice, both atheists and theists object to it. Atheists would prefer to be called naturalists – in order to emphasize their connection with a specific tradition and interpretation of the world, and avoid being equated only with the denial of theism. They will be willing to deny the existence of any spiritual element, and thus deny the meaningfulness of religious language. It is worth stressing that this does not apply to all atheists. A new form of spirituality suggested by Francophone philosophers concerns first of all the resignation from a faith about a transcendent God, which is substituted with an undefined sacrum (what is holy, is highest) in immanence. New forms of spirituality are becoming a popular alternative to religious spirituality today. However, traditional and new spiritualities should not be treated as separate sets, as they do not necessarily compete with each other. Systems of spiritual development related to specific denominations will always provide inspiration even for atheist spirituality. The latter can indicate that apart from religion, there is also a spirituality that can develop in a person. Nihilism is not the only alternative to religion, as sometimes the defenders of the old religious order try to show. Atheist spirituality can sometimes refer to realities that are rich and enhancing.
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Hashim, Rosnani. "Secularism and Spirituality." American Journal of Islam and Society 24, no. 3 (July 1, 2007): 116–18. http://dx.doi.org/10.35632/ajis.v24i3.1531.
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This compilation provides a systematic overview of the development andchallenges of Islamic education in Singapore. After the introduction by NoorAishah and Lai Ah Eng, Chee Min Fui focuses on the historical evolution ofmadrasah education (chapter 1) and Mukhlis Abu Bakar highlights the tensionbetween the state’s interest and the citizens’ right to an Islamic education(chapter 2). In chapter 3, Noor Aishah elaborates on the fundamental problemof the madrasah’s attempt to lay the educational foundation of both traditionaland rational sciences. Azhar Ibrahim surveys madrasah reforms inIndonesia, Egypt, India, and Pakistan in chapter 4, while Afiza Hashim andLai Ah Eng narrate a case study of Madrasah Ma`arif in chapter 5. Tan TayKeong (chapter 6) examines the debate on the national policy of compulsoryeducation in the context of the madrasah, and Syed Farid Alatas (chapter 7)clarifies the concept of knowledge and Islam’s philosophy of education,which can be used to assess contemporary madrasah education.Formal madrasah education in Singapore began with the establishmentof Madrasah Iqbal in 1908, which drew inspiration from Egypt’sreformist movement. This madrasah was a departure from traditionalIslamic education, which was informal and focused only on the traditionalsciences and Arabic. The madrasah’s importance and popularity in Singaporewas attested to by the fact that at one point, Madrasah al-Junied was“the school of choice for students from the Malay states, Indonesia and thePhilippines” (p. 10). After the Second World War, there were about 50-60such schools, mostly primary, with about 6,000 students using Malay asthe medium of instruction. The number declined with the introduction ofMalay-language secondary schools in the 1960s ...
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Mulyatno, C. B. "Religiosity and Socio-Ecological Spirituality of Indonesian Community According to Y. B. Mangunwijaya." International Journal of Science and Society 2, no. 2 (June 23, 2020): 394–409. http://dx.doi.org/10.54783/ijsoc.v2i2.378.
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This study aims to explore the thoughts of Y.B. Mangunwijaya on religiosity and socio-ecological spirituality. By using descriptive-inventive methods and character studies, this research focuses on exploring the ideas of Y.B. Mangunwijaya about religiosity and socio-ecological spirituality rooted in the context of Indonesian society. This study finds an important idea that religiosity is the thrill of every individual in living together in the midst of this universe. Meanwhile, spirituality is the driving force in each individual to work together in developing the quality of life in the midst of a sustainable nature. Religiosity and spirituality are at the core of the experience of religious life. Various groups and local communities of the pluralistic Indonesian society have inherited religiosity and spirituality which includes self-awareness as part of nature sensitivity to various natural problems, competence or skills to maintain the environment and social responsibility to cooperate in developing environmental conservation movements. These four things need to be developed as a point for parties to build unity and cooperation among community members. This idea is a contribution and inspiration to develop the ecoliteracy movement in the community and in the family.
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Ryff, Carol D. "Spirituality and Well-Being: Theory, Science, and the Nature Connection." Religions 12, no. 11 (October 21, 2021): 914. http://dx.doi.org/10.3390/rel12110914.
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The links between spirituality and eudaimonic well-being are examined, beginning with a look at theoretical issues as to whether spirituality is best construed as part of well-being, or as a possible influence on well-being. A brief review of scientific findings from the MIDUS study linking religion and spirituality to well-being and other outcomes is then provided to show recent empirical work on these topics. Suggestions for future work are also provided. The third section is forward-thinking and addresses the power of nature to nurture spirituality and well-being, beginning with a look at how current research has linked nature to human flourishing. Issues of spirituality are rarely mentioned in this literature, despite evidence that nature has long been a source of inspiration in poetry, literature, art, and music. These works reveal that the natural world speaks to the human soul. To explore such ideas, parts of Jungian psychology are revisited: the soul’s longing for poetry, myth, and metaphor; the importance of animism, which sees nature as a field inhabited by spirit; and the devaluing of ancient cultures. The final section considers the wisdom of the indigenous peoples who saw spirit in everything. Their inputs, exemplified with “Two-Eyed Seeing”, offer new visions for thinking about the interplay of spirituality, well-being, and the natural world.
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Poerwoko, Dr Widya. "Eco Art Bamboo and Silat Spirituality in the Integrated Space Design." International Journal of Creative and Arts Studies 6, no. 2 (July 24, 2020): 139–56. http://dx.doi.org/10.24821/ijcas.v6i2.3424.
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ABSTRACTToday environmental damage has become an alarming issue. Such a problem also occurs at Sleman located in the foot of Mount Merapi, Yogyakarta. Illegal sand mining around settlements has resulted in shrinking plant populations and damage to land use, which has resulted in decreased groundwater and surface water. Environmental damage begins with fragmentation in people’s worldview resulting from the emerging humanism-ecology, knowledge-values, and the body-spirituality separations. Pencak silat, as an indigenous Indonesian martial art that is subject to the harmony between humans and the natural environment in which they live, can inspire the awareness of local people to reconsider the habits harmful to the environment and nature. The Integrated Space Design as an aesthetic manifestation of Eco-Art is an artwork created to address environmental problems occurring in the foothills of Mount Merapi by creating a space that bridges the interactions between humans, between humans and their artificial environment, and between humans and the surrounding natural environment by using bamboo plants as the main media, and silat spirituality as the primary inspiration the local community’s capacity of living, both ecologically and spiritually. ABSTRAK Perubahan iklim dalam fenomena Global Warming penting diperhatikan. Meski peristiwa tersebut sulit dibayangkan oleh masyarakat pedesaan, namun faktanya fenomena tersebut telah mengakibatkan para petani mengalami kegagalan panen dan hampir tidak dapat lagi memprediksi waktu tanam. Di luar fenomena tersebut, persoalan lingkungan juga terjadi di kaki Gunung Merapi, Sleman, Yogyakarta. Penambangan pasir di pemukiman, telah mengakibatkan menyusutnya populasi tumbuhan dan rusaknya tata guna lahan, sehingga berdampak pada menurunnya permukaan air tanah dan air permukaan. Kerusakan lingkungan berawal dari terpecahnya cara pandang orang akibat dari munculnya pembedaan antara humanisme dengan ekologis, pengetahuan dengan nilai-nilai, dan tubuh dengan spiritualitas. Pencak silat, sebagai seni bela diri Indonesia yang tunduk pada keselarasan antara manusia dengan lingkungan alam tempat hidupnya, dapat menggugah kesadaran orang setempat untuk mempertimbangkan kembali kebiasaannya yang dapat merugikan lingkungan dan alam. Integrated Space Design sebagai manifestasi estetis Eco Art, merupakan karya seni yang diciptakan untuk menjawab persoalan lingkungan yang terjadi di kawasan kaki Gunung Merapi, yaitu dengan mewujudkan ruang, wadah atau jembatan interaksi antar manusia, manusia dengan lingkungan buatannya dan alam seputar hidupnya, dengan menggunakan tanaman bambu sebagai medium utamanya, dan spiritualitas silat sebagai inspirasinya sehingga dapat melestarikan daya hidup masyarakat setempat, baik secara ekologis maupun spiritual.
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Poerwoko, Widya. "Eco Art: Bamboo and Silat Spirituality in the Integrated Space Design." Journal of Urban Society's Arts 6, no. 1 (April 30, 2019): 63–80. http://dx.doi.org/10.24821/jousa.v6i1.3371.
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Eco Art: Bambu dan Spiritualitas Pencak Silat dalam Disain Ruang Terintegrasi. Berita tentang perubahan iklim dalam fenomena Global Warming penting untuk diperhatikan. Meski peristiwa tersebut sulit dibayangkan oleh masyarakat pedesaan, namun faktanya fenomena tersebut telah mengakibatkan para petani mengalami kegagalan panen dan hampir tidak dapat lagi memprediksi waktu tanam. Di luar fenomena tersebut, persoalan lingkungan juga terjadi di kaki Gunung Merapi, Sleman, Yogyakarta. Penambangan pasir liar di pemukiman penduduk, telah mengakibatkan menyusutnya populasi tumbuhan dan rusaknya tata guna lahan, sehingga berdampak pada menurunnya permukaan air tanah dan air permukaan. Kerusakan lingkungan berawal dari terpecahnya cara pandang orang akibat dari munculnya pembedaan antara humanisme dengan ekologis, pengetahuan dengan nilai-nilai, dan tubuh dengan spiritualitas. Pencak silat, sebagai seni bela diri Indonesia yang tunduk pada keselarasan antara manusia dengan lingkungan alam tempat hidupnya, dapat menggugah kesadaran orang setempat untuk mempertimbangkan kembali kebiasaannya yang dapat merugikan lingkungan dan alam. Integrated Space Design sebagai manifestasi estetis Eco Art, merupakan karya seni yang diciptakan untuk menjawab persoalan lingkungan yang terjadi di kawasan kaki Gunung Merapi, yaitu dengan mewujudkan ruang, wadah atau jembatan interaksi antar manusia, manusia dengan lingkungan buatannya dan alam seputar hidupnya, dengan menggunakan tanaman bambu sebagai medium utamanya, dan spiritualitas silat sebagai inspirasinya sehingga dapat melestarikan daya hidup masyarakat setempat, baik secara ekologis maupun spiritual. News about climate change in the phenomenon of Global Warming worth seriuos considerations. Although these events are difficult to imagine by rural communities, in fact the phenomenon has resulted in farmers experiencing crop failure and can hardly predict cropping time. Apart from this phenomenon, environmental problems also occur at the foot of Mount Merapi, Sleman, Yogyakarta. Illegal sand mining in residential areas has resulted in a shrinking of the plant population and impared the land use, resulting in a decrease both in the groundwater and surface water level. Environmental damage starts from the split of people’s perspectives as a result of the emerging separations between humanism and ecology, knowledge and values, and the body and spirituality. Pencak silat, as an indigenous Indonesian martial art that is subject to harmony between humans and the natural environment on which they live, can arise the awareness of local people to reconsider habits that are harmful both to the environment and nature. Integrated Space Design as the aesthetic manifestation of Eco Art, is an artwork created to address environmental problems that occur in the foot area of Mount Merapi namely by creating a space that bridges the interactions between humans, between humans and their artificial environment, and between humans and their surrounding nature, by using bamboo plants as its main media, and silat spirituality as an inspiration in order to sustain the living power of the local community, both ecologically and spiritually.
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Balstrup, Sarah K. "Religion, Creative Practice and Aestheticisation in Nick Cave’s The Red Hand Files." Religions 11, no. 6 (June 22, 2020): 304. http://dx.doi.org/10.3390/rel11060304.
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In 2018, Nick Cave launched The Red Hand Files website, where fans ask personal questions and the artist responds. This ongoing dialogue presents a unique iteration of religious visibility at the nexus of religion and the arts. Here, Cave articulates his personal religiosity in the wake of his son’s death, detailing the role of creative practice, performance and communication. Cave’s personal spirituality engages processes of aestheticisation that awaken experiences of inspiration and mystery. The epistemological orientation of alternative spirituality that values encounters with the ineffable and seeks to be free from static beliefs had previously found its antithesis in organised religion, but more recently, the fervent dogmatism of political correctness has applied its own pressure. As an example of religious aestheticisation within the tradition of alternative spirituality, The Red Hand Files exhibits the continued salience of this worldview despite the countervailing influence of politically correct culture.
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Toczyski, Piotr. "Od pedagogiki europeizacji do andragogiki srebrnych treści cyfrowych: studium autobiograficzne i internetoznawcze." Kwartalnik Pedagogiczny, no. 66/1 (August 31, 2021): 153–87. http://dx.doi.org/10.31338/2657-6007.kp.2021-1.8.
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Acording to the Kolb cycle, this autobiographical text is a macro-reflection on the way I experienced contact with Professor Andrzej Jaczewski for decades, especially at two stages of my life: first in scouting (as a 10-year-old) and then in the academic world (after the age of 30). In the first part, I reconstruct a set of factors including early aesthetic inspirations provided by him, which led me to my doctorate on the Europeanisation of Western culture. This path is accompanied by the universal Wagnerian aesthetics and spirituality, which scrolls in the background, once in a while becoming an important figure. In these 30 years of contact with Andrzej Jaczewski, Wagnerism expressed a great emotional and symbolic charge, also as an occasional subject of a joint internet action research project. Presented in the second part of the paper, the study is primarily focused on the first five years of this eight-year postdoctoral action research, inspired by the pedagogy of Janusz Korczak, conducted around silver digital content published systematically as half a thousand blog articles. Despite showing Korczak’s inspiration, I have adopted here, above all, the convention typical of contemporary academic auditing culture, focused on describing social impact and presenting its quantitative indicators.
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Rastrygina, Alla, and Rimantė Kondratene. "SOME ASPECTS OF THE CONCEPT OF SPIRITUALITY OF UPBRINGING." Aesthetics and Ethics of Pedagogical Action, no. 13 (March 9, 2016): 69–80. http://dx.doi.org/10.33989/2226-4051.2016.13.171540.
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The delineation of some aspects of the concept of spirituality of upbringing, which is productively studied by the international group of scientists, has been stipulated by the necessity of informing the Ukrainian scientific and educational communities with somewhat diverse position, as to the mentioned phenomenon, that differs from the conventional understanding of such phenomenon in domestic pedagogical theory and practice.For deeper understanding of the essence of the phenomenon of “spirituality of upbringing “we primarily presented such benchmarks of the spiritual realm as general spirituality, that is enshrined in the culture and is characteristic for all members of society, the manifestation of spirituality as an activity of a person in the environment that surrounds him here and now, as well as the personality space of an individual’s spirituality. It is such guidelines that help an individual to realize the sense of the environment and specify the orientation of influence on his spirituality. Considered in such a manner, the spiritual environment can be generally represented as a dynamic phenomenon, existing in the quality of a process, - spirituality of the environment. As to the phenomenon of spirituality of upbringing proper, that is the peculiar upbringing, associated with the sector of education and upbringing environment, there are singled out such phenomena that are inherent to exactly such an environment. In particular, the general spirituality of upbringing, the manifestation of spirituality of upbringing and the space of spirituality of upbringing, that also embrace the context of the spirituality of upbringing.The notion of the phenomenon of spirituality of upbringing is the ratio of freedom of a personality and spirituality of the environment. As to spirituality of the teaching activities, as a further aspect of the concept of spirituality of upbringing, it has been stressed that upbringing, being inseparable from the environment, surrounding an individual, facilitates its integration into peculiar environment – the pedagogic reality, based on spiritual heritage of the nation and reveals possibilities of such experience in the practice of contemporary pedagogical process. The special attention in this article is given to understanding of the specific features of the context characteristics of the investigated phenomenon of spirituality. In the existing, classical system of education and upbringing the notion of spirituality is associated with upbringing of spirituality of the younger generation by means of any subject, or through the system of educational activities.Thus, the upbringing of spirituality serves as a partial task, not as an overall conceptual problem of upbringing. The mentioned diversities form the basis for understanding and realizing the fact that in a democratic society it is expedient to reconstruct the process of humanization of pedagogic reality keeping the focus on spirituality of upbringing. Hence, the shift of paradigm of education and humanization (inspiration) of its environment, is advisable to be represented in the context of the conceptual principles of the phenomenon of spirituality of upbringing.
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Z. Geh, Eugene. "Organizational spiritual leadership of worlds “made” and “found”." Leadership & Organization Development Journal 35, no. 2 (February 25, 2014): 137–51. http://dx.doi.org/10.1108/lodj-04-2012-0052.
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Purpose – The purpose of this paper is to introduce and define the concepts of “energy” and “feel” into understanding organizational spiritual leadership. It does so through the following. First, it offers a view of workplace spirituality by defining the role of organizational spiritual leadership. Second, it introduces the metaphors of “made” as well as “found” organizational worlds, reflecting a constructivist and positivist perspective, respectively, and highlight their relevance to organizational spirituality. Third, it adapts David Kolb's experiential learning model to articulate an experiential learning model for navigating feel in both “made” and “found” worlds. Finally, it derives implications for leadership and organizational development research and practice in the context of workplace spirituality moving forward. Design/methodology/approach – This is a conceptual paper. It explores the ideas of “feel,” “energy,” and “inspiration” in the context of organizational spirituality. It also articulates an experiential learning model for navigating feel by taking into considering the constructivist and positivistic ontological perspectives embodied in the metaphors “made” and “found.” Research limitations/implications – This conceptual paper invites a re-consideration of commonly understood concepts such as motivation, and performance in the context of organizational spirituality. Practical implications – This paper includes telling implications for leaders seeking to understand the increasingly important concept of workplace spirituality. It invites them to seek to better understand why and how organizational spirituality matters to themselves and the people they lead. It prompts them to reconsider the value of important organizational constructs and their continued relevance in a rapidly changing workplace. Originality/value – To the best of the author's knowledge, this paper introduces an original conceptual experiential learning model for navigating “feel” in both “made” and “found” organizational worlds in the study of organizational spirituality.
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Turalely, Edward Jakson, and Margaretha Martha Anance Apituley. "Melawan Ritual Pengurbanan Manusia: Kritik Naratif Kejadian 22:1-19 dari Perspektif Spiritualitas Pro Hidup." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, no. 1 (June 2, 2022): 54–70. http://dx.doi.org/10.30648/dun.v7i1.644.
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Abstract. The narrative of Genesis 22:1-19 has been the object of debate among Old Testament scholars. Even in this context, Genesis 22:1-19 is often used to legitimize actions that are not pro-life. Therefore, this paper aimed to reinterpret Genesis 22:1-19 using narrative criticism with a pro-life spirituality perspective. In this study, it was found that Genesis 22:1-19 narrative intends to emphasize the idea of pro-life, which was initiated by God. In the threat of religious rituals, God reveals His work of salvation. In the end, the pro-life idea in the Genesis 22:1-19 narrative can provide today’s inspiration in struggling for life for the entire creation.Abstrak. Narasi Kejadian 22:1-19 telah menjadi salah satu bahan perdebatan di kalangan ahli Perjanjian Lama. Bahkan, dalam konteks masa kini, teks tersebut sering dijadikan legitimasi terhadap tindakan yang tidak pro hidup. Oleh karena itu, tulisan ini bertujuan untuk menafsir kembali Kejadian 22:1-19 menggunakan kritik naratif dengan perspektif spiritualitas pro hidup. Dalam kajian ini ditemukan bahwa Kejadian 22:1-19 hendak mempertegas gagasan pro hidup, yang dipelopori oleh Allah. Di tengah-tengah ancaman ritual-ritual keagamaan, Allah menyatakan karya keselamatan-Nya. Pada akhirnya, gagasan pro hidup dalam narasi Kejadian 22:1-19 dapat memberikan inspirasi dalam konteks masa kini tentang pentingnya memperjuangkan hidup seluruh ciptaan.
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Weir, Stuart C. "Work and the Shema." Theology in Scotland 28, no. 2 (October 22, 2021): 47–61. http://dx.doi.org/10.15664/tis.v28i2.2326.
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This article offers a proposal for a spirituality of work that takes its inspiration and guidance from the Shema, ‘the greatest commandment’. Drawing attention to the Hebraic holism and its incorporation of the physical expression of loving God with all one’s ‘might’ or ‘strength’, it calls for a ‘somatic revival’ of human work. It highlights the harmful effects of the sedentary working conditions that have come to characterise the working lives of many in today’s Scotland, and urges the development of a spirituality of work that takes a fuller account of the Shema, ‘which moves its utterers to working in a way that ignites soul, mind and body […] to implement afresh the greatest commandment as integrated in active Christian living’.
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Martin, Nancy M. "Jesus and Spirituality in Interreligious Perspectives." Religions 13, no. 12 (November 28, 2022): 1157. http://dx.doi.org/10.3390/rel13121157.
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Rarely do members of diverse religions engaged in interreligious dialogue find agreement on metaphysics and doctrine, though such conversations may be very fruitful and lead to greater understanding and mutual illumination. In the area of religious experience, however, recognition of commonality may be much more readily apparent, and in such encounters, the life and spirituality of Jesus provide a meeting ground. This essay examines Jesus as a catalyst for spiritual inspiration and transformation from Islamic, Hindu, Buddhist and nontraditional perspectives. As an integral figure in Islam, Jesus appears in the writings of the likes of Ibn Arabi, Rumi and more contemporary Sufi teachers. Hindus and Buddhists, too, have embraced him, from Sri Ramakrishna and Gandhi to Thich Nhat Hanh. This essay will explore the integral role Jesus plays in such interreligious contexts, embodying self-sacrifice, wisdom and active love and interweaving personal transformation, contemplative practice and social engagement in the pursuit of liberating spiritual realization. In so doing, the essay will argue that such interreligious perspectives are an essential element in a full accounting of Jesus’ place in the spiritual lives of diverse human beings.
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Waters, Merritt F., and Catherine E. Hackney. "The Manifestation of Spirituality in Special Education Leaders." Journal of School Leadership 30, no. 2 (May 17, 2019): 192–209. http://dx.doi.org/10.1177/1052684619848096.
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The challenges of special education leadership require both inspiration and capacity. This qualitative study of a purposeful sample of members of a Midwestern special education professional organization explores how leaders in special education experience spirituality in their work—creating meaning, leading/supporting others, and coping with workplace demands. In response to internal and external struggles, analysis of interviews and journal entries shows spiritually inclined special education leaders cultivate a sense of gratitude, which flows into a cycle with trust. This choice leads to fulfilled feelings from enacting their values, rich collaboration, and success with integrating work into a balanced life. These findings suggest that prospective and current special education leaders can benefit from engaging in a spiritual perspective toward work.
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Pahlavonjon Qizi, Botiraliyeva Zulfizarxon. ""THE ROLE OF FINE ARTS IN THE SCIENCE OF TECHNOLOGY"." European International Journal of Multidisciplinary Research and Management Studies 02, no. 06 (June 1, 2022): 155–59. http://dx.doi.org/10.55640/eijmrms-02-06-30.
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After all, beauty affects people's minds, hearts and will and enriches their spiritual world. The importance of fine arts and artistic work in the development of children's creativity is enormous. An aesthetic approach to life is the foundation of inspiration, helping to turn technology into a source of joy and spirituality. In the process of aesthetic education, children's views, feelings and tastes are formed.
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Marek, Zbigniew, and Anna Walulik. "Christianity as an inspiration for the pedagogical sciences." Acta Universitatis Nicolai Copernici Pedagogika 37, no. 1 (September 19, 2020): 27. http://dx.doi.org/10.12775/aunc_ped.2019.003.
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Based on the biblical text J 20, 24-29 we were searching the possibility of giving the support to the development of a person, by Christianity. The carried out text analysis and its transposition to the pedagogical area enabled drawing the attention to the significant for the development of the person element, inspired by religion, which is spirituality. In the article the attention was paid to the fact that owing to the religion, the man is able to perceive and understand more broadly not only the particular events, but also possibilities of own participation in them. This perspective discloses new challenges in front of man, and also enables to know a new sense of own life, as well. Understanding that discovery of new life possibilities inspires for activity, we will add that the Christianity, thanks to the supernatural cognition (religious), detects a new quality reflected in a new life style. The condition of such support given to the person by the Christianity is respecting God by the man, and admitting that He is not any idea, but Person. Just, the relationship with this Person enables to have a different look at own existence and see the hope for a new life quality – immortality in it.
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Francesca, Peruzzotti. "Human Spirituality: Jean-Louis Chrétien and the Vital Side of Speech." Religions 12, no. 7 (July 8, 2021): 511. http://dx.doi.org/10.3390/rel12070511.
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Jean-Louis Chrétien founded his phenomenological enquiry on an analysis of the word as defined by the call and response link. His analysis provides an in-depth approach to spiritual experience as a basis for authentic religious experience. The description of the theoretical sites in which he confronts the theme of the spirit (vital breath, Holy Spirit, inspiration of Scripture, and spiritual life and prayer) determines some fixed points that allow us to define spiritual experience as intersubjective and fleshly, and therefore, not reducible to solipsism and intimism.
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Esa, Sulaiman. "Islam as the source of inspiration for my art." Art Libraries Journal 44, no. 3 (June 12, 2019): 108–18. http://dx.doi.org/10.1017/alj.2019.15.
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After six years of formal art training in Europe, I returned home in the late 1960s very much influenced by modern western art and its secular utopian worldview. However, when viewed from a religious perspective, modern art evidenced the process of secularization and humanization. Local scholars lamented such art could led to the gradual loss of the nation's tradition which is steeped in spirituality. To them, Western-trained Malaysian artists’ works are a reflection of a captive mentality glorifying art that is spiritually debilitating, sociologically alienating and psychologically corrupting. Concerned with such phenomenon in Malaysia's post-Independence period, the government convened the National Cultural Congress (1971), to harness the cultural power in fostering unity in her multicultural society. Among the three resolutions recommended, one was Islam, as Malaysia's official religion, it would play a vital role in the formulation of a national cultural identity. In view of this historic event, I made a u-turn denouncing modern art, ingrained in me for decades, and made Islam as the raison d‘être of my art by responding to the challenges of NCC. This paper therefore, will extrapolate my five-decade artistic trajectory from Western-centric art period to Malay-Islamic art from 1970s -2018.
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Van den Hemel, Ernst. "Geestelijke verzorging als antropologisch laboratorium van postseculier Nederland." Religie & Samenleving 12, no. 2/3 (October 1, 2017): 91–95. http://dx.doi.org/10.54195/rs.12111.
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This introduction to the special issue argues that the field of spiritual care is an indispensible support for people with increasingly pluriform spiritual needs. What is more, because of the continuous interaction between theory and practice, spiritual care can provide input and inspiration for academics and policymakers. As the papers in this special issue show, spiritual care works ‘on the ground’ with the many forms and meanings religion and spirituality take. Spiritual care, based on individuals’ identification and needs, can function as an anthropological laboratory, in which everyday experience is used as the starting point for thinking about the role of religion and spirituality instead of top-down categories and institutions. The experience of spiritual caregivers and the expertise collected in this special issue, provides a solution for a societal, academic and policy stalemate: how to engage with a pluriform spiritual society without depending too much on either the shapes of the (pillarized) past or resorting to secular indifference.
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Pinto, Porfírio. "Arquitetura teológica vieiriana: uma teologia (retórica) humanista." e-Letras com Vida: Revista de Estudos Globais — Humanidades, Ciências e Artes 02 (2019): 170–77. http://dx.doi.org/10.53943/elcv.0119_13.
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Father Antonio Vieira wrote a work of circumstance — letters, sermons and papers — that he calls «choupanas» (huts), and a work of great research — The Key of the Prophets — who he also calls «palácios altíssimos» (towering palaces). In all these texts there is a rhetorical-humanistic theology, which he shares with many thinkers of his time, and particularly with its confreres. The innovative aspect of this theology is that it also makes use of «new» sources (historical reflection and Jesuit spirituality) and new inspirations (from Vieira himself) that make it unique and deserving a deepening that has not been done.
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Zozuľak, Ján. "The Influence of Greek Spirituality on Russian Culture." Religions 12, no. 7 (June 22, 2021): 455. http://dx.doi.org/10.3390/rel12070455.
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In this article, we will analyze the influence of Greek spirituality on Russian culture in the second half of the 18th century, when Enlightenment ideas infused Russian society. Russian intellectual circles and the upper social class were inspired by Western categories of thought. The absence of a living theology that would give man the true meaning of life has caused tension and a great spiritual crisis in Russian society. One possible solution was to start a fight against the Enlightenment and reject any Western ideas. The second solution was to pay attention to the forgotten tradition and look for inspiration in it for the renewal of spiritual life. The spiritual renewal, known as the philokalic movement, leaned towards the second solution, building upon the Byzantine hesychastic tradition of the 14th century. This paved the way for a new era of Orthodox spirituality, which significantly influenced thinking and spiritual life in Russia. The movement of spiritual renewal is associated with the translation and publication of manuscripts written by Byzantine niptic authors, which were published in the book Dobrotolublye (gr. Philokalia). This significantly contributed to the spread of the hesychastic tradition in Russia and became an impetus for a return to Byzantine spiritual values. This article examines the spiritual, literary, and cultural activities of the most important centers of Russian Hesychasm, such as Sarov, Valaam, and Optina, and their influence on Russian society, which has not yet been recognized sufficiently.
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Czekalski, Rafał. "Henryka Skolimowskiego krytyka cywilizacji zachodniej w kontekście kryzysu ekologicznego." Studia Ecologiae et Bioethicae 12, no. 2 (June 30, 2014): 45–64. http://dx.doi.org/10.21697/seb.2014.12.2.03.
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In this article, the authors look at the topic of the crisis of Western civilization in the context of the ecological crisis. In the opinion of a Polish ecophilosopher, the latter is a symptom of the failure of a scientific-technological civilization, which Skolimowski often contemptuously calls plastic. In the first part, the authors present Skolimowski's diagnosis of Western civilization, in the second part they describe the postulate of a new ecological civilization. The Polish ecophilosopher is aware of the fact that this requires a new look at philosophy itself, a new science, new ethics, a new education, and even a new ecological spirituality. The recurring adjective 'new' points on the one hand to the necessity of breaking with current philosophical tradition and on the other – to opening up to and looking for inspiration in present existential dimensions; this referring mainly to broadly understood spirituality. In the last part of the article, the authors take a critical look at H. Skolimowski's civilizational project, at the same time holding in great regard his work and his engagement in relation to environmental protection.
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Harris, Ruth. "Vivekananda, Sarah Farmer, and global spiritual transformations in thefin de siècle." Journal of Global History 14, no. 2 (July 2019): 179–98. http://dx.doi.org/10.1017/s1740022819000020.
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AbstractAs Swami Vivekananda travelled West at the end of the nineteenth century to propagate what has become known as ‘Hindu Universalism’, the American Sarah Farmer travelled to Palestine to embrace the new Baha’i faith. This article will ask why both wished to create ‘universal’ religions, and why they found inspiration at Green Acre, Maine in 1894 in the wake of the Chicago World Parliament of Religions in 1893. Visitors to Green Acre discussed ‘divine femininity’, engaged with men such as Vivekananda and Abdu’l-Baha, and began to criticize colonial hierarchies in the search for spiritual reconciliation, all concerns which touched on questions of ‘Eastern’ religion. However, spirituality was not a mere epiphenomenon of larger historical developments. Rather, the ‘transformation’ discussed here drew on an essentialized notion of ‘Eastern wisdom’ that contrasted spirituality with materialism, tolerance with intolerance, transcendence with instrumentalism. Yet, such polarized characterizations misjudged the ways in which Baha’i and Hindu Universalism destabilized the very categories of East and West, while retaining a vision of ‘Eastern wisdom’ untouched by Western corruptions.
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Subakat, Rahayu, Mustafa Kamal Nasution, Ramsah Ali, and Joni Harnedi. "Integrative purpose of Islamic Education: Semiotic Structural Analysis of Q.S. Al-Alaq 1-5." Edukasia : Jurnal Penelitian Pendidikan Islam 17, no. 1 (July 4, 2022): 71. http://dx.doi.org/10.21043/edukasia.v17i1.12922.
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<p><span>This study aims to explain the relationship between Q.S. al-'Alaq 1-5 and Islamic education purposes. Philosophically, Q.S. al-'Alaq 1-5 can be used as inspiration for the development of Islamic education. In addition, one of the important points of the education system is the goal or purpose. This library research used data from various Tafsir books of the Qur'an: classical, modern, and contemporary and various literature related to the Islamic education system. The method of data collection was documentation. Data analysis employed transcendental structuralism hermeneutics: descriptive, explanative, discursive, interpretative, and implicative. The results of this study revealed the purposes of Islamic education in Q.S. al-'Alaq 1-5, including 1. spirituality awareness, 2. rationality awareness, 3. ethical awareness, 4. scientific awareness, and 5. social transformation awareness. Thus, in practice, Q.S. al-'Alaq 1-5 can be used as inspiration for the construction of Islamic educational purposes.</span></p>
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Butnaru, Tatiana. "The Ballad „Meșterul Manole”: an Archetypal Interpretation." Philologia, no. 2(314) (August 2021): 119–26. http://dx.doi.org/10.52505/1857-4300.2021.2(314).13.
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In this article, the interpretation of the ballad „Meșterul Manole” found expression in an archetypal perspective, in correlation with the message of ideas, the legendary-historical significance and the sources of mythical inspiration. A symbol of the aspiration for the perfection of a work of art, the ballad is a masterpiece of universal inspiration, where the motive of human sacrifice in the service of a social, aesthetic, spiritual ideal becomes the essence of our millennial spirituality, is the artistic synthesis of a sacred space of values their fundamentals. One of the distinctive features of the ballad is the opening to new areas of mythical transcendence, orientation to some original images, with an ancient mythological substratum, prone to successive changes, to reveal new dimensions in the aesthetic perception of the world, in the context of serious meditations on life. and death, fulfillment, and sacrifice, about the perpetuation of the human spirit through creation.
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Marcos, Sylvia. "Reshaping Spirituality: Indigenous Decolonial Struggles for Justice in Mexico." CLR James Journal 27, no. 1 (2021): 67–79. http://dx.doi.org/10.5840/clrjames2021111583.
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Departing from Christian spiritualities, even those emerging from feminist theologians and Latin American eco feminist liberation theologies, the indigenous women´s movements started to propose their own “indigenous spirituality.” In some key meetings like the “First Summit of Indigenous Women of the Americas” and at other later meetings, their basic documents, final declarations, collective proposals have a spiritual component that departs from the influences of the largely Christian Catholic background of the country. Their discourses, demands, and live presentations have also expressed this religious background. Through several years of interactions and sharing with women in the indigenous worlds of Mexico, the author has systematized a series of characteristics that emanate from a particular cosmovision and cosmogony. These religious references to an indigenous spirituality are inspired on ancestral references re-created today as the women struggle for social justice. The inspiration for their social justice fight is often anchored in these beliefs and practices. It is a reference to worlds of ritual, liturgy, and collective worship that—although being often attired in Catholic and Christian imagery—reveal a deep disjuncture with Christianity and affirm their epistemic particularity. Working from these “cracks of epistemic differences” (Mignolo 2006) the author presents them as a de-colonial effort. Women are actively proposing to recapture ancestral spiritualities to decolonize both the religious universes they were forced to adopt during the historical colonial invasion as well as from the influences of a neo-colonial feminist frame for gender equality.
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Encep, Encep, Hamdani Anwar, and Nur Afiyah Febriani. "Ekospiritual: Relasi Alam dan Manusia dalam Pandangan berbagai Agama." SALAM: Jurnal Sosial dan Budaya Syar-i 9, no. 3 (June 11, 2022): 921–50. http://dx.doi.org/10.15408/sjsbs.v9i3.26465.
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This paper discusses two basic issues regarding the problem of the ecological crisis in relation to religion. First, because of the belief that the root of the catastrophe of environmental damage is caused by the dwindling spirituality of modern humans. This thinness of spirituality causes them to lose touch with the sacredness of all things. Until in the end they assumed that nature was only limited to objects that could be exploited freely. Meanwhile, spiritual issues are a core part of every religion. Second, there are accusations that religion has become the inspiration behind the environmental crisis. Religion, with all its doctrines, is considered to have inspired followers of related religions to exploit nature. The method used is qualitative and in the discussion it uses descriptive analysis to reveal and explain ecospiritual in the Qur'an. This paper concludes that in fact religions view the ecospiritual, especially regarding the creation of nature, the sacredness of nature and the relationship between humans and nature, in short it can be concluded that Islam, Christianity, Confucianism, and Judaism have the same perspective on the creation of nature. These religions explain that nature was created by God, but unlike Hinduism and Buddhism, the two religions do not provide an opinion regarding the creation of nature. Then, regarding the sacredness of nature, Islam, Christianity, Hinduism, Buddhism, and Judaism explain that Nature is sacred. However, not with Confucianism, this religion does not have any opinion about the sacredness of nature. Finally, regarding the relationship between humans and nature, the seven religions state that the relationship between humans and nature is the same, the similarities are elements of creation.Keywords: Ecospiritual, Nature and Human Relations, Religion. Abstrak. Tulisan ini membahas dua hal mendasar mengenai permasalahan krisis ekologi kaitannya dengan agama. Pertama, karena adanya keyakinan bahwa akar dari malapetaka kerusakan lingkungan itu disebabkan oleh spiritualitas manusia modern yang semakin menipis. Tipisnya spiritualitas ini menyebabkan mereka kehilangan kontak dengan sakralitas segala sesuatu. Hingga pada akhirnya beranggapan bahwa alam hanyalah sebatas benda yang bisa dieksploitasi secara bebas. Sementara itu, persoalan spiritual adalah bagian inti dari setiap agama. Kedua, karena adanya tudingan yang menyebut bahwa agama telah menjadi inspirator dibalik krisis lingkungan. Agama, dengan segala doktrinnya, dianggap telah menginspirasi para pengikut agama terkait untuk melakukan eksploitasi terhadap alam. Metode yang digunakan adalah kualitatif dan dalam pembahasannya menggunakan deskriftif analisis untuk menyingkap serta menjelaskan ekospiritual di dalam Alquran. Tulisan ini memberikan kesimpulan bahwa sesungguhnya agama-agama memandang tentang ekospiritual khususnya terkait penciptaan alam, sakralitas alam dan relasi antara manusia dengan alam, secara singkat dapat disimpulkan bahwa Agama Islam, Kristen, Kong Hu Cu, dan Yahudi memiliki kesamaan perspektif mengenai penciptaan alam. Agama-agama tersebut menjelaskan bahwa alam diciptakan oleh Tuhan, namun berbeda dengan agama Hindu dan Budha, kedua agama tersebut tidak memberikan pendapat terkait penciptaan alam. Kemudian, mengenai sakralitas alam, agama Islam, Kristen, Hindu, Budha, dan Yahudi menjelaskan bahwa Alam itu suci. Namun, tidak dengan agama Kong Hu Cu, agama tersebut tidak berpendapat apapun tentang sakralitas alam. Terakhir, mengenai relasi manusia dan alam ketujuh agama tersebut menyebutkan bahwasannya hubungan manusia dan alam adalah sama, persamaannya tersebut merupakan unsur penciptaan.Kata Kunci: Ekospiritual, Relasi Alam dan Manusia, Agama
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Obadare, Ebenezer. "On the theologico-theatrical: popular culture and the economic imperative in Nigerian Pentecostalism." Africa 92, no. 1 (January 2022): 93–111. http://dx.doi.org/10.1017/s000197202100084x.
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AbstractNigerian Pentecostalism continues to assume many of the externalities of popular culture in the country, creating a unique composite of spirituality and secular entertainment. In an emergent trend, church leaders invite popular entertainers into church services and other church-related events with the declared aim of energizing their congregations. Where does the imperative in Nigerian Pentecostalism to outsource the work of inspiration to performers and jesters come from? What light does the embrace of Nigerian Pentecostalism and popular culture – the theological and the theatrical – throw on both these worlds? Triggered primarily by these questions, and mobilizing insights and analogies from the economics of religion, this article analyses strategies of evangelization enacted by Pentecostal leaders in a context of religious saturation. It is argued that, given the strictures of a changing religious marketplace, the unique convergence of spirituality and entertainment, as encapsulated by this trend, is a function of spiritual entrepreneurs’ need not just to retain the patronage of existing religious consumers but also to attract new ones. Licensed by the foundational liberalism of the Nigerian Yorùbá world, a Pentecostalism that is accepting of popular culture generates new spiritual and artistic forms.
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Crosson, J. Brent. "The Impossibility of Liberal Secularism: Religious (In)tolerance, Spirituality, and Not-Religion." Method & Theory in the Study of Religion 30, no. 1 (January 2, 2018): 37–55. http://dx.doi.org/10.1163/15700682-12341411.
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AbstractThis article re-thinks the problem of religious (in)tolerance by analyzing the 2015 deportation of three “Hindu priests” from a Caribbean nation for the practice of obeah. Defined popularly as “witchcraft” or “African tradition,” obeah was first criminalized as the alleged inspiration for the largest slave uprising of the eighteenth century British Caribbean. I argue that the recent deportations in a nation that constitutionally enshrines freedom of conscience foregrounds some of the foundational limits of liberal secularism. I trace a genealogy of liberalism to critique the secular ideal of the “freedom from difference.” I suggest that attempts to invoke “spirituality” as a more inclusive idiom for denigrated forms of “not-religion” such as obeah extend rather than eliminate these limits of liberal secularism. I close by drawing some parallels with anti-Muslim nationalism in theu.s.and suggest some ways of thinking about a trinary formation of religion, not-religion, and secular power in modern nation-states.
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Rusnak, Iryna. "Borys Grinchenko about regulation methods of creative inspiration." Synopsis: Text Context Media 27, no. 4 (December 25, 2021): 238–44. http://dx.doi.org/10.28925/2311-259x.2021.4.6.
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The article is a first attempt to tackle Borys Grinchenko’s theoretical paper “The Management of Inspiration” (1893) in the Ukrainian literary studies. The manuscript of Grinchenko’s paper is kept at the Institute of Manuscripts of the National Library of Ukraine named after V. I. Vernadsky. The subject of the research is the writer’s views on the psychology of creativity. The article aims to consider the theoretical views of the Ukrainian philosopher on the problem of inspiration as a special creative venue of the artists, writers or composers, the management of which can affect their productivity. The results of the study enable to detect the influence of both idealistic and positivist-oriented aesthetics in Grinchenko’s theoretical approach to the cultivated creativity. The Ukrainian philosopher is resolute in denying the idea of inspiration as a rapidly passing special state which cannot be managed for example by the writer. Nor does he accept the possibility of productive creativity only in the moments of emotional outburst or transcendence. Grinchenko develops coherently the idea that the ingenious writers systematically experienced inspiration relying on the skill, worked out over the years, to create at a fixed time. In his opinion, the timing for different types of activity allowed those writers to evoke special spirituality at certain hours, when aesthetic performance is the most productive. In his paper, B. Grinchenko insists on the need for each creator to handle the inspiration by means of the skillful management of creative process. The ideas of the Ukrainian philosopher on the possibility of managing writer’s insight keep with the Hegelian thesis of creative inspiration as a natural result of the artist’s hard work. B. Grinchenko regards inspiration as an animating force that can be set in motion by daily routine. Every writer’s moment of the highest revelation proceeds differently; its every stage can be differently time-bound. Yet Borys Grinchenko hopes that in the future the development of literary processes will lead most writers to a disciplined and manageable way of creativity. The ideas of Grinchenko’s paper on the bonding of inspiration and the titanic work of the writer are up-to-date.
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Kasbayeva, G. S. "World heritage in Abay Kunanbayev’s works as the core of Kazakh spirituality." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 132, no. 3 (2020): 6–13. http://dx.doi.org/10.32523/2616-7255-2020-132-3-6-13.
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Over the years, the spiritual heritage of the great Abai Kunanbayev has been studied in terms of various aspects of socio-humanitarian science, such as linguistics, literary criticism, philosophy, history, psychology, sociology, etc. This article reflects the creative intentions of the thinker, who raised the spiritual potential of the Kazakh people to the world level, as well as the influence of European and Russian culture on Abai’s work. In Hakim Abai’s works, the problems of the national life of the Kazakhs, their worldview, character, religion, mentality, language and spirituality are raised, which are an invaluable heritage for the modern younger generation. As we know that in Abai’s studies, the main object is a person, i.e. personality who is perfect and worthy of respect. The scientist-thinker deeply impressed by aesthetic, ethical preferences, dreams, the meaning of life, feelings and intuition, the peculiarities of being and thinking of his imaginary image of a perfect Kazakh. Abai’s poems are rich in philosophical reflections and patriotic appeals. He found inspiration in Kazakh folklore and preached ideas and images of national heroes. Furthermore, the article represents the connection between the achievements of Abai’s poetic heritage and its creative potential in general.