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Rubin, Jeffrey B. "Spirituality and the Self." Journal of Religion and Health 43, no. 3 (2004): 217–20. http://dx.doi.org/10.1023/b:jorh.0000039654.69877.f4.
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Kates, Jeannette. "Self-Reported Fears by Hospice Patients at the End of Life." Innovation in Aging 4, Supplement_1 (December 1, 2020): 246–47. http://dx.doi.org/10.1093/geroni/igaa057.795.
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Abstract Fear is a common emotion that involves the intense anticipation of threat to a person. At end of life, this fear is often conceptualized as existential distress, which suggests a connection to spirituality. Processing impending death is essential to end-of-life closure and acceptance. Existing evidence suggests that spirituality is associated with greater coping, better psychosocial well-being, and dignified dying; however, the relationship between fear and spirituality at end of life, as well as the specific fears experienced, are not known. The purpose of this study was to explore the relationship between fear and spirituality in patients upon hospice admission. In this retrospective study, admission records from 154 hospice patients were reviewed. Hospice admission data from the psychosocial and spiritual assessments were analyzed using descriptive statistics, inferential statistics, and logistic regression. The average patient age was 81 years of age. A slight majority (51.3%) of patients admitted to fears upon hospice admission. Patients reported a range of one to six fears, with the most common fear being “pain and/or suffering.” Forty-seven percent of the patients identified as being “spiritually active.” Correlation analysis revealed no statistically significant relationship between fear and spiritually. Logistic regression analysis revealed some significant relationships between age and certain fears. Fear is a common symptom at the end of life, and appropriate emotional and psychological support should be provided to mitigate the fears. This study suggests that fears may be different for older adults.
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Bensaid, Benaouda, Salah Ben Tahar Machouche, and Mustafa Tekke. "An Islamic Spiritual Alternative to Addiction Treatment and Recovery." Al-Jami'ah: Journal of Islamic Studies 59, no. 1 (June 15, 2021): 127–62. http://dx.doi.org/10.14421/ajis.2021.591.127-162.
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The Islamic spirituality permeating the practice of Muslim religious beliefs, values, and norms, is positioned to play a pivotal role in addiction prevention, treatment, rehabilitation therapy and recovery of Muslim addicts. This study seeks to explore potential interconnections between spirituality, addiction treatments, recovery, and the ways and means with which Islamic spirituality may assist addicts in coping with inner urges, relapse, and recovery. This study seeks to lay the groundwork for future theoretical and empirical research on spirituality and addiction, development of spirituality-based addiction programs, and the assessment of related current spiritual philosophies, methods, and strategies. This inquiry discusses spirituality as a source of meaning-making and purpose cultivation, self-discipline, motivation, support, reintegration, and related issues arising in these regards, and highlights the need for utilizing spirituality as a critical instrument in addiction treatment programs. Islamic spirituality however is neither – and should not be considered - a sole treatment scheme, nor does it appreciate absolute reliance on non-spiritual means of recovery in favor of positivistic empirical methods. [Spiritualitas Islam meresap ke pelbagai praktik keberagamaan, nilai dan norma, yang mana hal ini juga berperan penting pada pencegahan, pengobatan, terapi rehabilitasi dan pemulihan kecanduan pada umat muslim. Artikel ini mengeksplorasi potensi keterkaitan antara spiritualitas, penyembuhan kecanduan, pemulihan dan cara serta sarana spiritualitas Islam dalam membantu pecandu mengelola kondisi batin, ketika kambuh dan pemulihan. Studi ini berusaha meletakkan dasar bagi penelitian teoretis dan empiris dimasa depan tentang spiritualitas dan kecanduan, pengembangan program kecanduan berbasis spiritualitas, dan penilaian filosofi, metode, dan strategi spiritual terkait. Artikel ini membahas spiritualitas sebagai sumber pembentukan makna dan penggalian tujuan, disiplin diri, motivasi, dukungan, reintegrasi, dan isu-isu terkait yang timbul dalam hal ini, dan menyoroti kebutuhan untuk memanfaatkan spiritualitas sebagai instrumen penting dalam program perawatan kecanduan. Spiritualitas Islam bagaimanapun juga bukan–dan tidak boleh dianggap–satu-satunya skema pengobatan, tapi juga tidak tergantung mutlak pada sarana pemulihan non-spiritual yang mendukung metode empiris positivistik.]
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Helminiak, Daniel A. "Self-Esteem, Sexual Self-Acceptance, and Spirituality." Journal of Sex Education and Therapy 15, no. 3 (September 1989): 200–210. http://dx.doi.org/10.1080/01614576.1989.11074961.
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Watts, Galen. "On the Politics of Self-spirituality." Studies in Religion/Sciences Religieuses 47, no. 3 (May 24, 2018): 345–72. http://dx.doi.org/10.1177/0008429818764114.
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In the last quarter century, a steadily increasing number of North Americans, when asked their religious affiliation, have self-identified as “spiritual but not religious” (SBNR). Charles Taylor argues that the popularity of “spirituality” is the result of the “massive subjective turn of modern culture”; while Paul Heelas has deemed this new religious form, “self-spirituality.” Many scholars have taken a critical stance toward this recent cultural development, positing that self-spirituality is a byproduct of the self-obsessed and individualistic culture which saturates the West, or that spirituality, at its worst, is simply a rebranding of religion in order to support consumer culture and the ideology of late capitalism. In this article, I seek to problematize these accounts. Drawing from qualitative data collected from semi-structured interviews with Canadian millennials who self-identify as SBNR, I will argue that self-spirituality is less individualistic and narcissistic than these scholars assert, its relationship to late capitalism is better understood as ambivalent, rather than congenial, and due to their methodological prejudices these critiques of self-spirituality are inadequate to analyse and understand the politics of self-spirituality.
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KUMAR, PRAVIN. "Self development through scientific spirituality." Dev Sanskriti Interdisciplinary International Journal 2 (July 22, 2019): 45–50. http://dx.doi.org/10.36018/dsiij.v2i0.22.
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In modern scientific age everything including the traditional spiritual practices get accepted only after proper evidence or logic is provided. Ācārya Śrīrām Śarmā had proposed scientific spirituality for evolution of every person; this contains four pillars (4S) Sādhanā, Swādhyāya, Saṁyam and Śevā. Individual development is the basis for the development of the society and the entire humankind. Citta is purifed by Sādhanā of Cāndrāyana practice. Manas is purifed by Swādhyāya (Self study). One can change the muscular tension while speaking from muscle tension level 10µV to 2-3µV in EMG reading. Saṁyam of speech for 3 months changes the brain wave pattern in occipital region and left hemisphere Broca's and Wernike's area. 4. Śevā (Service) comes only after self transformation; as according to Ācārya Śrī, Śānti Kunj is a nursery where people come and practice spirituality and cultivate good character; when they go back in the society they change it. These practices are not based on any specific religion, but instead they are for the entire human kind, as Ācārya Śrī set a goal of Yug Nirmān (transformation of the era). Since early 1970s, this nursery has been cultivating ideal human character. It is hoped that eventually an ideal human society will be formed; as one candle can light every other candle without losing anything.
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White, Mary L., Rosalind Peters, and Stephanie Myers Schim. "Spirituality and Spiritual Self-Care." Nursing Science Quarterly 24, no. 1 (January 2011): 48–56. http://dx.doi.org/10.1177/0894318410389059.
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Le Roux, Frances Hendriëhetta, and Christof Sauer. "Integration of Spirituality, Music and Emotions in Health Care." Music and Medicine 8, no. 4 (October 26, 2016): 162. http://dx.doi.org/10.47513/mmd.v8i4.424.
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As recent studies indicate a correlation between patients’ spirituality and health outcomes, medical care is increasingly focusing on treatment of the whole person. Through spirituality, individuals attempt to perceive their world, themselves, and their needs in terms of their connection to the self, others, nature and God. One cannot provide whole-person care without taking into consideration the relevant spiritual needs of patients. Music is capable of affecting spiritual aspects with emotional needs in health care and can contribute to the ‘wholeness’ perception of a person. The purpose of this review was to explore the definitions of spirituality, their value in healthcare, while additionally viewing the difference between religion and spirituality, and the link between emotions and spirituality and music’s effect on their potential role in healthcare. Keywords: spirituality, healthcare, music, emotionsSpanishIntegración de la espiritualidad: música , emoción y cuidado de la salud Frances Hendriëhetta Le Roux, Christof SauerRecientes estudios indican correlación entre la espiritualidad de los pacientes y los resultados en la salud, por esto la asistencia médica esta focalizándose de manera creciente en el tratamiento de la persona completa. A través de la espiritualidad los individuos intentan percibir el mundo, a ellos mismos, y a su necesidad de conexión con ellos, con otros, con la naturaleza y con Dios. No podemos proveer asistencia integral de la persona sin considerar las necesidades espirituales de los pacientes. En la atención de salud la música es capaz de acceder a estos aspectos espirituales junto a las necesidades emocionales de los pacientes y contribuir a la percepción de integridad de la persona. El propósito de esta revisión es explorar las definiciones de espiritualidad, su valor en la atención de la salud, mientras observamos la diferencia entre religión y espiritualidad, la conexión entre emociones y espiritualidad y el efecto de la música en su rol en el cuidado de la salud. Palabras clave: espiritualidad, cuidado de la salud, música, emociones GermanIntergration von Spiritualität, Musik und Emotionen in die GesundheitsfürsorgeFrances Hendriëhetta Le Roux, Christof Sauer Da neuere Studien eine Korrelation zwischen der Spiritualität und dem Gesundheitsverlauf von Patienten anzeigen, beschäftigt sich die medizinische Versorgung zunehmend mit der Behandlung des Menschen als Ganzes. Über Spiritualität versuchen einzelne Menschen ihre Welt, sich selbst und ihre Bedürfnisse in Bezug auf ihre Verbindung zu sich selbst, zu anderen, zu Natur und Gott wahrzunehmen. Man kann einen Menschen als Ganzes nicht betreuen, ohne seine relevanten spirituellen Bedürfnisse zu berücksichtigen. Musik kann die spirituellen Aspekte mit emotionalen Bedürfnissen in der Gesundheitsfürsorge beeinflussen und zu der ganzheitlichen Betrachtung einer Person beitragen. Der Zweck dieses Review war es, Definitionen von Spiritualität, deren Wert im Gesundheitswesen zu erforschen, und zusätzlich die Unterscheidung von Religion und Spiritualität, die Verbindung zwischen Emotionen und Spiritualität, und die Wirkung von Musik auf deren mögliche Rollen in der Gesundheitspflege zu sichten. Keywords: Spiritualität, Gesundheitsfürsorge, Musik, Emotionen ItalianIntegrazione della Spiritualità, Musica ed Emozioni nell’Assistenza Sanitaria Frances Hendriëhetta Le Roux, Christof SauerPoiche recenti studi indicano una correlazione tra spiritualità e I risultati di salute dei pazienti, l’assistenza medica è sempre più concentrata sul trattamento di tutta la persona. Attraverso la spiritualità gli individui cercano di percepire il loro mondo, se stessi e le loro esigenze in termini di connessione con il sé, degli altri, la natura e Dio. Non si puó fornire una cura su tutta la persona senza prendere in considerazione le esigenze spirituali dei pazienti. La musica è in grado di influenzare gli aspetti spirituali con I bisogni emotive nell’asssistenza sanitaria e può contribuire alla percezione “dell’interezza“ di una persona. Lo scopo di questa revisione è stato quello di esplorare le definizioni di spiritualità, il loro valore nel settore sanitario, mentre in aggiunta la visualizzazione della differenza tra la religione e la spiritualità, e il legame tra le emozioni e la spiritualità e l’effetto della musica nel settore sanitario. Parole Chiave: spiritualità, assistenza sanitaria, musica, emozioniChinese融合心靈、音樂與情緒於健康照護最近的研究顯示病人的心靈狀態與健康狀態有關，醫療上也越來越重視全人的健康照護。通過心靈層面，個人試圖去感知他們的世界、自我以及內在的需求，包括他們如何與自我、他人、大自然和神靈產生連結。若我們不考慮病人相關的心靈需求，就沒辦法提供全人的照護。音樂能夠影響健康照護當中心靈層面的情緒需求，並有助於一個人的整體性。本篇回顧的目的在於探討心靈的定義以及在健康照護中的價值，同時看到宗教與靈性的差異，以及情緒與靈性之間的連結，並闡述音樂在健康照護中可能帶來的效果Japanese ヘルスケアにおけるスピリチュアリティ、音楽と感情の統合Frances Hendriëhetta Le Roux, Christof Sauer最近の研究では、患者のスピリチュアリティと健康状態の相関性が指摘され、医療的ケアにおいても全人的な治療が注目され始めている。スピリチュアリティを通して、個人は自己の世界、自分自身やニーズを、自己や他者、自然や神との関わりを通じて認識しようとする。全人的医療を提供するためには、患者のスピリチュアルなニーズを理解することが不可欠なのである。音楽は、ヘルスケアにおいて感情面のニーズに関係するスピリチュアルな要素を援助することができる。そして患者の全人的理解に対して貢献する。このレビューの目的は、ヘルスケアにおけるスピリチュアリティの定義とその価値を探求し、宗教とスピリチュアリティの違い、そして感情とスピリチュアリティの繋がりを検証する。さらに、ヘルスケアにおける音楽の効果的役割について考察する。 キーワード:スピリチュアリティ、ヘルスケア、音楽、感情 Korean건강관리에 영성성(spirituality), 음악, 감정의 통합Frances Hendriëhetta Le Roux, Christof Sauer 최근 연구들이 환자의 정신성과 건강의 상관관계를 보여주는 것처럼, 의학적 치료는 점차 그 사람 전체를 치료하는 것에 초점을 맞추고 있다. 정신성을 통해서, 사람들은 자아, 타인, 자연, 하느님과의 연관관계 등과 관련해서 자신의 세계, 자기 자신, 그리고 자신의 필요를 인식하려고 한다. 환자들의 관련 정신적 필요를 고려하지 않고 전인적 치료를 제공할 수는 없다. 음악은 건강관리에서 정서적 필요와 함께 정신적 측면에 영향을 끼칠 수 있으며, 어떤 사람의 “전체(wholeness)” 인식에 기여할 수 있다. 이번 검토의 목적은 종교와 정신성의 차이점, 정서와 정신성의 연관관계, 그리고 그것들이 건강관리에서 할 수 있는 역할에 음악이 끼치는 영향 등을 추가로 검토하면서 정신성의 정의, 건강관리에서 그것들이 갖는 가치 등을 살펴보는 것이다. 키워드: 정신성, 건강관리, 음악, 정서
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Lee, Raymond L. M. "Consuming the afterlife: spirituality, neo-spiritualism and continuity of the self." Mortality 20, no. 1 (October 28, 2014): 83–97. http://dx.doi.org/10.1080/13576275.2014.960377.
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Rosyidah, Luthfita Nur. "SPIRITUALITAS DALAM HEKSALOGI NOVEL SUPERNOVA KARYA DEE." Lakon : Jurnal Kajian Sastra dan Budaya 8, no. 1 (October 22, 2019): 50. http://dx.doi.org/10.20473/lakon.v8i1.9333.
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ABSTRAKPembahasan penelitian ini akan difokuskan pada tindakan plastisitas spiritualitas dalam serial novel Supernova karya Dee dengan judul Kesatria, Putri, dan Bintang Jatuh; Akar; Petir; Partikel; Gelombang; dan Intelegensi Embun Pagi. Penelitian ini memanfaatkan teori struktur naratif Vladimir Propp, yang terdiri dari dua tahap analisis. Pertama, analisis mengenai identifikasi motif spiritualitas dalam enam novel serial Supernova secara tekstual. Kedua, hasil identifikasi tersebut menunjukkan adanya unsur yang berulang terkait dengan motif spiritualitas yang disebut sebagai fungsi. Fungsi-fungsi tersebut kemudian dirumuskan sesuai dengan urutan kemunculannya dalam setiap novel. Melalui kedua tahap analisis tersebut dapat diperoleh makna dari adanya motif spiritualitas dalam keenam novel serial Supernova. Berdasarkan tahap analisis, ditemukan konsistensi motif spiritulitas dalam keenam novel merupakan sebuah proses pencarian dalam suatu kehidupan, serta merupakan usaha pemenuhan kekosongan diri untuk menemukan makna kehidupan. Plastisitas spiritualitas dalam keenam novel lebih menitikberatkan pada posisi sains sebagai unsur pembangun kesadaran setiap individu. Kata-kata kunci: Propp, fungsi, spiritualitas, plastisitas ABSTRACTThe research will be focused on the act of spirituality plasticity in Dee's Supernova novel series titled Kesatria, Putri, dan Bintang Jatuh; Akar; Petir; Partikel; Gelombang; dan Intelegensi Embun Pagi. This research utilizes the theory of narrative structure Vladimir Propp, which consists of two stages of analysis. First, an analysis of the identification of spirituality motif in six Supernova novel series. Second, the results of the identification indicate a recurring element related to the spirituality motif called function. These functions are then formulated according to the order in which they appear in each novel. Through these two stages of analysis can be obtained the meaning of the existence of a spirituality motif in the six serial Supernova novels. Based on the analysis phase, consistency of spirituality motifs can be found in the six novels as a process searching in life, and it is an attempt to fulfill the self-emptiness to find the meaning of life. Spirituality plasticity in the six novels is more focused on the role of science as an element of building awareness of each individual. Key words: Propp, function, spirituality, plasticity
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Solgi, Maryam, and Maryam Safara. "Philosophical - Psychological 's Recognition of Concept of Spirituality." Advances in Language and Literary Studies 9, no. 2 (April 30, 2018): 84. http://dx.doi.org/10.7575//aiac.alls.v.9n.2p.84.
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In many of the contemporary writings, the scholars have talked about spirituality as a constant pursuit of humanity throughout history. Throughout history, the search for spirituality has found numerous cultural interpretations, but its critical and comparative study in the global and intercultural context is an emerging phenomenon of the twentieth century. Although many contemporary dictionaries and encyclopedias refer to spiritualism, spiritual associations, and spiritual experiences, or spiritual ways, they are not necessarily included an entry for spirituality in the true sense of the word. Some religions do not have a precise word for the term ‘spirituality’ which derives from the Christian tradition, but nevertheless the notion of spirituality has become popular today and is now used both inside and outside the religions as well as in the inter-faith and secular fields. The tendencies that are common in contemporary times to spirituality emphasize individuality and self-development and have been accompanied by a different understanding of human psychology.
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Rosmarin, David H., Randy P. Auerbach, Joseph S. Bigda-Peyton, Thröstur Björgvinsson, and Philip G. Levendusky. "Integrating Spirituality Into Cognitive Behavioral Therapy in an Acute Psychiatric Setting: A Pilot Study." Journal of Cognitive Psychotherapy 25, no. 4 (2011): 287–303. http://dx.doi.org/10.1891/0889-8391.25.4.287.
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Results from national studies in the United States suggest that spiritually integrated psychotherapy may be desired by and beneficial for a specific subset of patients. However, protocols to facilitate these aims within the context of evidence-based psychosocial treatments are few, and, consequently, the availability of spiritually integrated cognitive behavioral therapy (CBT) is limited. This article describes the development and implementation of a brief (50-minute), stand-alone Spirituality & CBT group piloted in an acute psychiatric setting. This novel treatment includes (a) psychoeducation about the relevance of spirituality to psychiatric symptoms, (b) the integration of spiritual beliefs into cognitive restructuring, and (c) the use of spiritual exercises in behavioral activation and self-care. We further report results from a brief survey of 45 patients regarding the perceived relevance of spirituality to symptoms and treatment and their subjective experiences in the group.
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Rohyatin, Hennira, Merlyn Ika R.P., Latipun Latipun, and Iswinarti Iswinarti. "Examining the Moderator Role of Gender in the Association Between Self-Reflection and Spirituality." Spiritual Psychology and Counseling 5, no. 3 (October 15, 2020): 301–12. http://dx.doi.org/10.37898/spc.2020.5.3.109.
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Spirituality and religiosity are increasingly becoming a necessity for each individual in supporting the quality and well-being of life. Student involvement in self-reflection affects their spirituality / religiosity. This study aims to determine the relationship between self-reflection and spirituality/religiousness (S/R), which is moderated by gender. This research uses a quantitative approach with a correlational design. The study sample consisted of 124 students with a mean age of 19.4 years. The total sample was obtained from 98 women and 26 men. Sample selected from students majoring in Elementary School Teachers (PGSD) in various semesters with a purposive sampling method. Measuring instruments used are the Ironson-Wood Spirituality/religiousness Index (IWSRI) and The Self-Reflection and Insight Scale (SRIS). Data analysis using Process Macros. The results showed that there was a significant effect of self-reflection on spirituality/religiousness (B=0.669; p=0.000) and gender could not moderate the effect of self-reflection on spirituality/religiousness on students of Elementary School Teachers (PGSD) (B=-0.317; p=0.369). Based on research conducted, it can be concluded that self-reflection significantly influences spirituality/religiousness, and gender is not able to strengthen or weaken the effect of self-reflection on spirituality/religiousness; thus, gender cannot become a moderator between self-reflection and spirituality/religiousness.
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Moltmann-Wendel, Elisabeth. "Self-Love and Self-Acceptance." Pacifica: Australasian Theological Studies 5, no. 3 (October 1992): 288–300. http://dx.doi.org/10.1177/1030570x9200500304.
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Male images of God have alienated women from Christianity. This article explores themes which bring to life images for Christian women. The first is the tradition of wisdom-theology, followed by reflections on a new creation-theology and on a creation-spirituality.
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Zaidman, Nurit. "The incorporation of self-spirituality into Western organizations: A gender-based critique." Organization 27, no. 6 (September 24, 2019): 858–81. http://dx.doi.org/10.1177/1350508419876068.
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Based on a review of existing qualitative research, this study proposes a gender-based interpretation and critique of the incorporation of self-spirituality into mainstream organizations. The article’s findings show that the enactment of self-spirituality in organizations often evokes experiences of tension or objection. The basic premises of self-spirituality culture are concerned with the authentic self and the emphasis on the individual’s awareness of his or her body, thoughts, and feelings is, in fact, a manifesto of the legitimate sources of ‘knowing’ at work. This premise is radically different from rationality as a fundamental principle of knowing and organizing. Self-spirituality further proposes an alternative to workplace relationships, which is based on a radical equality. I argue that these perceptions are embodied in gendered power relations—the relationship between the feminine self-spirituality and the masculine secular organizations. Two main modes of incorporation of self-spirituality into organizations were identified: the ‘domesticated masculine mode of incorporation’, which is presented as a ‘joining force’ in achieving main organizational values, and the ‘feminine’ modes of the incorporation of self-spirituality, which presents a revolutionary alternative to organizations. As for the viability of these modes of incorporation for creating change, self-spirituality in its domesticated masculine mode of incorporation appears to align itself with organizations public domain. In contrast to this, the two ‘feminine’ modes of incorporation create the possibility for self-spirituality to be lived by individuals as an ‘individual wisdom’. The study contributes to organization research by identifying ways in which radical alternatives may be incorporated into organizations.
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Fitriyani, Nur Farah, and Liany Luzvinda. "Turnover Intention Ditinjau dari Workplace Bullying, Workplace Spirituality, dan Self-Esteem." TAZKIYA JOURNAL OF PSYCHOLOGY 7, no. 2 (November 27, 2019): 187–99. http://dx.doi.org/10.15408/tazkiya.v7i2.13478.
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AbstractThe purpose of this study is to find out what variables affect employees who tend to turn out or stay in the company. In this study predicted workplace bullying, workplace spirituality and self esteem, affect employee turnover. Subjects in the study were 206 stewardesses who were obtained by accidental sampling technique. Test the validity of measuring instruments using confirmatory factor analysis (CFA) techniques. Data analysis uses multiple regression analysis techniques. The results showed that there was a significant effect of workplace bullying, workplace spirituality and self-esteem on turnover intention. Minor hypothesis test results show that inner life and meaning and purpose in work significantly affect turnover intention. In contrast, work-related bullying, person-related bullying, physical bullying, and self-esteem are not significant in influencing turnover intentionAbstrakTujuan penelitian ini adalah untuk mengetahui variabel apa saja yang mempengaruhi karyawan cenderung memilih keluar (turnover) atau bertahan dalam perusahaan. Dalam penelitian ini diprediksi workplace bullying, spiritualitas ditempat kerja dan self-esteem, berpengaruh terhadap turnover karyawan. Subyek pada penelitian berjumlah 206 Pramugari yang diperoleh dengan tehnik accidental sampling. Uji validitas alat ukur menggunakan teknik confirmatory factor analysis (CFA). Analisis data menggunakan teknik analisis regresi berganda. Hasil penelitian menunjukan bahwa ada pengaruh yang signifikan workplace bullying, workplace spirituality dan self-esteem terhadap turnover intention. Hasil uji hipotesis minor menunjukkan bahwa inner life dan meaning and purpose in work secara signifikan mempengaruhi turnover intention. Sebaliknya, work-related bullying, person-related bullying, physical bullying, dan self-esteem tidak signifikan dalam mempengaruhi turnover intention
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Dutcher-Walls, Tim. "The Self and Spirituality: A Variation." Toronto Journal of Theology 15, no. 1 (March 1999): 19–30. http://dx.doi.org/10.3138/tjt.15.1.19.
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Yao, Xinzhong. "The Confucian Self and Experiential Spirituality." Dao 7, no. 4 (October 15, 2008): 393–406. http://dx.doi.org/10.1007/s11712-008-9088-3.
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Neiman, Alven M. "Self Examination, Philosophical Education and Spirituality." Journal of Philosophy of Education 34, no. 4 (November 2000): 571–90. http://dx.doi.org/10.1111/1467-9752.00195.
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Zemp, Annika, and Ulf Liebe. "Exploring the relationship between holistic spirituality and gender essentialism among Swiss university students." Social Compass 66, no. 2 (March 26, 2019): 238–55. http://dx.doi.org/10.1177/0037768619833314.
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Do women and men with stronger spiritual beliefs, experiences, and practices tend toward more or less ambivalent sexism and self-stereotyping? To shed more light on this issue at the intersection of religion and gender, we will analyze a survey of 379 Swiss university students, both women and men, to establish whether a positive or negative relationship between holistic spirituality and gender essentialism is empirically more plausible. Our data show a gender gap: women express stronger spiritual beliefs and they report on more spiritual experiences and practices than men. We also find, inter alia, associations between religious orientation and holistic spirituality as well as spiritual beliefs and ambivalent sexism for both women and men; yet, stronger spiritual beliefs are correlated with less self-stereotyping for men but with more self-stereotyping for women. In sum, our results tend to support a positive relationship between holistic spiritualty and gender essentialism.
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Khurana, Kamal. "Effect of Spiritually Dimensions on Martial Satisfaction." Global Journal of Enterprise Information System 9, no. 2 (June 28, 2017): 117. http://dx.doi.org/10.18311/gjeis/2017/15784.
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Spiritually is an essential part of our physical and mental well-being. Spirituality dimensions also effects marital quality. This paper presents evidences that there exists a positive effect of spirituality dimensions on marital satisfaction. The results are proved through structural equation modeling among the latent variables- direct relationship with God, relationship with God through others and martial satisfaction- in a cross-sectional study of 382 married adults aged 18 to 48 years comprising of 225 males and 157 female respondents. Data was collected in Delhi NCR region through self-administrated questionnaire formulated through marital quality index (Norton, 1983)15 and daily spiritual scale (Underwood, 2002)19. Results of structural equation modeling suggest that there is a positive impact of spirituality dimensions on marital satisfaction.
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Oman, Doug, John Hedberg, David Downs, and Debra Parsons. "A Transcultural Spiritually Based Program to Enhance Caregiving Self-Efficacy: A Pilot Study." Complementary health practice review 8, no. 3 (October 2003): 201–24. http://dx.doi.org/10.1177/1076167503250796.
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This study examined how training in a nonsectarian toolkit of spiritually based self-management techniques affected the caregiving self-efficacy (confidence) of health professionals, including physicians, nurses, psychologists, and chaplains. Before and after an 8-week, 2-hour per week training in the meditation-based Eight Point Program of Easwaran (1978/1991b), participants ( n = 14) completed a newly developed 32-item caregiving self-efficacy questionnaire. Data were also gathered regarding sociodemographic characteristics, spiritual and religious self-perceptions and practices, and program adherence. Results indicated that mean pre/post self-efficacy increases were large (Cohen's d > 0.80), statistically significant ( p < 0.01), and associated with greater use of specific pro-gram practices. Three participants reported increases in self-perceived spirituality. Self-efficacy increases were largest for participants identifying themselves as least spiritual at pretest ( p < 0.05), or reporting increases in spirituality ( p < 0.05). Although preliminary, these findings support using this already widely crossculturally disseminated toolkit for a variety of purposes in clinical practice, health promotion, and health professional education.
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Pandya, Samta P. "Spirituality in Rehabilitation Counseling of Adults With Physical Disabilities: Views of Practitioners Across Countries." Rehabilitation Counseling Bulletin 62, no. 3 (July 31, 2017): 131–43. http://dx.doi.org/10.1177/0034355217723553.
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The purpose of the study is to understand the views of practitioners across countries, on spirituality for rehabilitation counseling of adults with congenital and acquired disabilities. A survey of 1,269 practitioners in the field of disability across 15 countries was conducted. Results showed that practitioners had a favorable view of spirituality. Logistic regression results highlight several cross-country nuances in practitioners’ views toward spirituality for rehabilitation counseling, and more so, differentials in terms of adults with congenital and acquired physical disabilities. Practitioners who focused on a client-centered approach vis-à-vis those who diversified also into macro-level work of networking and advocacy, and specifically those who had high self-reported spirituality, proposed that for adults with congenital physical disabilities, spirituality enabled living with disabilities, as against a rationalization and justification of the disability. They favored mindfulness techniques as the modes of working with the clients and reported that by cultivating relational consciousness, spirituality enabled meeting the social goal of rehabilitation counseling. Furthermore, practitioners from affluent nations placed a premium on the deconstructing potential of spirituality and its facilitative role in enabling the clients themselves, and significant others, to transcend the ability/disability binary. The study foregrounds the importance of spiritually sensitive approaches in rehabilitation counseling.
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Turner, Christopher. "Self and Dignity: The Spirituality of Survival." Religions 12, no. 4 (March 25, 2021): 233. http://dx.doi.org/10.3390/rel12040233.
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This paper examines the nature of spirit and spirituality as organic response to threat in the context of a global pandemic. Drawing from the fields of neuroscience, philosophy and theology, the author defines spirit as the biological capacity of a living organism to maintain homeostasis in response to changes in its environment. The capacity of individual human organisms to respond to changes that are perceived as threats to homeostasis with passive and active power is posited as a spirituality that is crucial for the survival of the human species. The paper represents a form of secular spirituality that is synonymous with the natural power of organic life.
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Hart, David W., and F. Neil Brady. "Spirituality and Archetype in Organizational Life." Business Ethics Quarterly 15, no. 3 (July 2005): 409–28. http://dx.doi.org/10.5840/beq200515327.
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Abstract:Spirituality is an undeniable human need and is thus the subject of increasing interest among management scholars and practitioners. In this article, we propose using archetypal psychology as a framework for understanding the human need for spirituality more clearly because it provides important insights into spirituality and organizational life. Because most spiritual needs reside in the deepest aspects of the self, an archetypal approach helps us recognize not only that we have spiritual needs but alsowhywe have them. We present three common archetypes and their implications in a management context. That is followed by an application of the archetypal approach to some of the more spiritually corrosive aspects of organizational life and a discussion of the implications of archetypes as a source of motivation.
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Nurhaipah, Titih. "KOMUNIKASI SPIRITUAL PASIEN PENDERITA LUPUS DI KOTA BANDUNG." JIKE : Jurnal Ilmu Komunikasi Efek 2, no. 1 (December 24, 2018): 18–35. http://dx.doi.org/10.32534/jike.v2i1.485.
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Communication based on subjectivity related to the importance of pain suffered by patients with lupus to carry the disease implies self-spirituality with God as an interaction. The method used in this study are phenomenological studies that reveal phenomena based on the subjective experience of patients with lupus. Its objective is to discover the form of spiritual communication made by patients with lupus and the meaning they have. The results of this study are prayer as a form of spiritual communication and the meaning of the illness understood emotionally, spiritually and physically.
Keywords: communication, spirituality, patients with lupus.
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Dillard, Cynthia B. "A Whole Sense of Self, a Whole Sense of the World." International Review of Qualitative Research 1, no. 1 (May 2008): 81–101. http://dx.doi.org/10.1525/irqr.2008.1.1.81.
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The paper focuses on defining and consciously re-membering spirituality as fundamental to the practice and praxis of multicultural research and teaching. In what I describe as the blessings of spirituality, I examine the ways that examining spirituality in international/global contexts can help us to theorize “in the flesh” (Hurtado, 2003), engaging research that seeks to address social justice in its practice and outcomes. Thus, the blessings of spirituality are also the basis for political commitments to informed moral action and principled political praxis in our lives and work as researcher-teachers.
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Lopez, J., R. Romero-Moreno, M. Marquez-González, and A. Losada. "Spirituality and self-efficacy in dementia family caregiving: trust in God and in yourself." International Psychogeriatrics 24, no. 12 (August 2, 2012): 1943–52. http://dx.doi.org/10.1017/s1041610212001287.
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ABSTRACTBackground: Research indicates that spirituality and self-efficacy have been associated with higher levels of caregivers’ well-being. However, these two concepts have rarely been examined simultaneously. The aim of this study was to analyze the combined effect of spirituality and self-efficacy on the caregiving stress process.Methods: The study design was cross-sectional. Dementia family caregivers (n = 122) were assessed in relation to the following variables: stressors (time since caregiving began, daily hours caring, frequency of behavioral problems, patient's functional status); appraisal (caregiver's appraisal of behavioral problems), caregiver's personal resources (self-efficacy, spiritual meaning, social support), and outcomes (depression and anxiety).Results: Participants were divided into four groups corresponding to four profiles defined by their scores on spiritual meaning and self-efficacy: LELS = Low self-efficacy and low spirituality; HELS = High self-efficacy and low spirituality; LEHS = Low self-efficacy and high spirituality; and HEHS = High self-efficacy and high spirituality. No differences were found between groups in stressors, appraisal, or personal resources. Caregivers in the HEHS group had significantly less depression compared to the LEHS group. Regression analysis showed that being a HEHS caregiver, low appraisal of behavioral problems and high social support were associated with low caregiver depression. Only high appraisal of behavioral problems was associated with high levels of anxiety.Conclusion: The results of this study suggest that spirituality and self-efficacy had an additive effect on caregivers’ well-being. A high sense of spiritual meaning and a high self-efficacy, in combination, was associated with lower levels of depression in caregivers.
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Tanimoonwo, Idowu Grace, Hassan, Siti Aishah, Azimi Hamzah, and Baba Maznah. "Self- Spirituality and its Advantageous Impact for Positive Counselling Attitudes among Youths." JOURNAL OF SOCIAL SCIENCE RESEARCH 10, no. 3 (September 30, 2016): 2156–62. http://dx.doi.org/10.24297/jssr.v10i3.4690.
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This paper presents the influences of self-spirituality for prosperous Counselling attitudes among youths with particular focus on Nigerian students in Malaysian Universities, towards becoming positive agents of change in the society. The research paper analyses ways in which self-spirituality can be applied independently as a Counselling means to achieve positive attitudes among these university students. The Null hypothesis stated that there are no significant and direct relationships between self-spirituality and counselling attitudes. To carry out the research, two instruments were combined in a quantitative survey involving 394 students that were systematically drawn from ten randomly selected universities in Malaysia. The results of the data analysis indicate the fact that self-spirituality has a positive impact on counselling attitudeswith (β =0.212 and p value = 0.002). The null hypothesis was therefore rejected. The analysis ends with a discussion that provides recommendations that can be adopted to ensure success of the self-spirituality use in counselling. The paper suggested with remarkable conclusion that since spirituality plays such an important role in every society, there should be more nurturing of it in the society while the Guidance Counsellors work towards directing the young people on the right path of God.
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Pirnazarov, Nurnazar. "STRUCTURAL MODEL OF SPIRITUALITY AS A PHILOSOPHICAL PHENOMENON." Adam alemi 88, no. 2 (June 30, 2021): 10–17. http://dx.doi.org/10.48010/2021.2/1999-5849.02.
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The issues of the development and formation of the spirituality of the individual in the conditions of the current social crisis do not lose their relevance. Currently, the development of philosophical tools and specific recommendations for the formation of the spirituality of a particular person are becoming more and more in demand. The article deals with the structural model of the philosophical phenomenon of spirituality. In modern psychological and pedagogical literature, spirituality has not yet acquired the status of an established philosophical construct as an independent phenomenon. Based on the analysis of the views of researchers studying spirituality, the author includes the following content characteristics in its structure: moral values, moral qualities, attitude towards people, self-perception and attitude, spiritual abilities, self-development, self-regulation and volitional control. The study presents the characteristics of each component and the rationale for their philosophical significance in the structure of spirituality. Further study and analysis of the identified structural components of the spirituality model will make it possible to develop a diagnostic technique for studying the formation of the meaningful aspects of spirituality.
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Mahipalan, Manju, Sheena, and Sudheer Muhammed. "Examining the Role of Workplace Spirituality and Teacher Self-efficacy on Organizational Citizenship Behaviour of Secondary School Teachers: An Indian Scenario." Vision: The Journal of Business Perspective 23, no. 1 (March 2019): 80–90. http://dx.doi.org/10.1177/0972262918821241.
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Research on workplace spirituality is on the rise primarily because of the win-win situation it creates for both employees and organizations. Spirituality at work has been associated with many individual-level work behaviour and attitudes. Also, self-efficacy is another significant construct which considerably affects individual work experiences. The current study focuses on the relationship between workplace spirituality, self-efficacy and organizational citizenship behaviour (OCB) in secondary school teachers. It examines whether spirituality and teacher efficacy could predict citizenship behaviour of teachers. Additionally, the influence of spirituality on self-efficacy is also looked at. Data were collected from 353 teachers working in state-run schools in one of the southern states in India. Using structural equation modeling, the study finds that positive relationships exist between different dimensions of workplace spirituality, teacher efficacy and two categories of OCBs. The study contributes to the growing empirical research on workplace spirituality and the underexplored area of teacher OCB.
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Sari, Nur Indah, Firdaus Wajdi, and Sari Narulita. "Peningkatan Spiritualitas melalui Wisata Religi di Makam Keramat Kwitang Jakarta." Jurnal Online Studi Al-Qur'an 14, no. 1 (January 1, 2018): 44–58. http://dx.doi.org/10.21009/jsq.014.1.04.
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This study aims to describe and analyze religious tourism as an effort to increase the spirituality of visitors or pilgrims in the Tomb of Kwitang Jakarta. Increased spirituality is a process of change from bad to better by constantly carrying out God's command and away from God’s prohibition consistently with the guidance of the values of faith to recognize and understand feelings Self, others, self-motivated, and able to manage emotions in relation to others. Meanwhile, the Sacred Tomb of the Mosque Ar-Riyadh Kwitang is one of the famous religious tourism sites in Jakarta, which is visited by many individuals and groups. This research uses descriptive qualitative approach with the respondent of the sacred grave of Masjid Ar-Riyadh Kwitang Jakarta. This research produces some important points about the process of improving spiritual intelligence through religious tourism.
Keywords: Spirituality, Religious Tourism, Sacred Grave Kwitang.
Abstrak
Penelitian ini bertujuan untuk mendeskripsikan dan menganalisis wisata religi sebagai upaya untuk peningkatan spiritualitas pada pengunjung atau peziarah di Makam Keramat Kwitang Jakarta. Peningkatan spiritualitas merupakan suatu proses perubahan dari yang tidak baik menjadi lebih baik dengan senantiasa melaksanakan perintah dan menjauhi larangan Allah secara konsisten dengan bimbingan nilai-nilai rukun iman untuk mengenali dan memahami perasaan sendiri, orang lain, memotivasi diri, serta mampu mengelola emosi dalam berhubungan dengan orang lain. Sedangkan, Makam Keramat Masjid Ar-Riyadh Kwitang merupakan salah satu tempat wisata religi terkenal di DKI Jakarta, yang banyak dikunjungi oleh masyarakat secara perseorangan maupun kelompok. Penelitian ini menggunakan pendekatan kualitatif deskriptif dengan responden pengunjung makam keramat Masjid Ar-Riyadh Kwitang Jakarta. Penelitian ini menghasilkan beberapa poin penting mengenai proses peningkatan kecerdasan spiritualitas melalui wisata religi.
Kata Kunci: Spiritualitas, Wisata Religi, Makam Keramat Kwitang.
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Funnell-Kononuk, Emma, and Sharday Mosurinjohn. "“A Cult of Cookie Bakers”: The Spiritual Qualities of Youth Social Justice Organization Free the Children." Studies in Religion/Sciences Religieuses 48, no. 3 (September 2019): 462–82. http://dx.doi.org/10.1177/0008429819830959.
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This article analyzes the growing youth social justice initiative Free the Children/ME to WE as a kind of “spiritual movement” by demonstrating how the discourses utilized by participants and authorities resemble both the discourse of self-spirituality, as found among actual millennials, and the discourse of youth spirituality found in the developmental sciences literature. Building on previous research in which we characterized this family of organizations as a “new secular spiritual movement,” (Mosurinjohn and Funnell-Kononuk, 2017). we situate the phenomenological experience of its distinctive “WE spirituality” in the landscape of contemporary Western spirituality. Following on arguments that the politics of self-spirituality are more social change-oriented than previously acknowledged, we illuminate the logics of a spiritual movement that develops the “me” of the individual self into a part of the “we” of an imagined global community, by making spirituality coextensive with social civic engagement.
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Novitasari, Yuni, Syamsu Yusuf, and Ilfiandra Ilfiandra. "Perbandingan Tingkat Spiritualitas Remaja Berdasarkan Gender dan Jurusan." Indonesian Journal of Educational Counseling 1, no. 2 (July 31, 2017): 163–78. http://dx.doi.org/10.30653/001.201712.12.
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Spirituality is a self-ability to recognize the power of the One mighty, like God. Through an understanding of spirituality, one understands the meaning itself, the meaning of life and the purpose of his life. So that the person is able to direct his self positively in any situation. Spiritual hopes can be implemented and developed in guidance and counseling in Indonesia. The research objective was to compare the level of spirituality adolescents by gender and majors. This research design surveys, with descriptive analysis techniques. Participants determined by population sampling techniques, a number of 122 adolescents (students) SMAN 1 Punggur, Lampung. Results of this research were obtained an average score of; boys r = 115.64, and the female r = 121.36. A significant level of 0.320, meaning that there is no difference. Meanwhile, the average score of 119.58 science major teens and young majors for IPS at 119.09. A significant level of 1,000 and that means there is no difference. The conclusions of the research were the level of teenage boys spiritualism relatively similar to adolescent girls, and adolescents in the spiritualism level science majors are relatively the same as the teenagers in the majors IPS. Recommendations are given is that research on the study and implementation of spiritual guidance and counseling can be developed, and teacher guidance and counseling so that this study can be considered to help develop students' independence through a spiritual approach.
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Hyunkyung Kim, Beatrice. "Book Review: Spirituality and the awakening self." Christian Education Journal: Research on Educational Ministry 10, no. 2 (November 2013): 479–83. http://dx.doi.org/10.1177/073989131301000226.
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Shen, Vincent. "Confucian Spirituality: Desire, Self-cultivation, and Religiosity." Journal of Korean Religions 9, no. 2 (2018): 33–54. http://dx.doi.org/10.1353/jkr.2018.0011.
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Jankowski, Peter J., and Marsha Vaughn. "Differentiation of Self and Spirituality: Empirical Explorations." Counseling and Values 53, no. 2 (January 2009): 82–96. http://dx.doi.org/10.1002/j.2161-007x.2009.tb00116.x.
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Brémault-Phillips, Suzette. "Spirituality and the metaphorical self-driving car." Canadian Journal of Occupational Therapy 85, no. 1 (February 2018): 4–6. http://dx.doi.org/10.1177/0008417417751143.
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Holbrook, Colin, Jennifer Hahn-Holbrook, and Julianne Holt-Lunstad. "Self-reported spirituality correlates with endogenous oxytocin." Psychology of Religion and Spirituality 7, no. 1 (2015): 46–50. http://dx.doi.org/10.1037/a0038255.
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Johnson, Raymond A., Kenneth R. Sandler, and Eric Griffin-Shelley. "Spirituality and the Regulation of Self-Esteem." Alcoholism Treatment Quarterly 4, no. 3 (June 16, 1988): 1–12. http://dx.doi.org/10.1300/j020v04n03_01.
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Latchman, Lellieth. "African American Spirituality and Diabetes Self-Care." Home Healthcare Now 36, no. 5 (2018): 324–25. http://dx.doi.org/10.1097/nhh.0000000000000721.
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Dal Corso, Laura, Alessandro De Carlo, Francesca Carluccio, Daiana Colledani, and Alessandra Falco. "Employee burnout and positive dimensions of well-being: A latent workplace spirituality profile analysis." PLOS ONE 15, no. 11 (November 17, 2020): e0242267. http://dx.doi.org/10.1371/journal.pone.0242267.
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In recent years, a new and promising construct has attracted the attention of organizational research: Workplace spirituality. To investigate the role of workplace spirituality in organizational contexts, two studies were carried out. Study 1 explored the mediation role of workplace spirituality in the relationship between positive supervisor behaviors and employee burnout. Results showed that workplace spirituality strongly contributes to reduce burnout and mediates the effect of supervisor integrity in reducing this threat. Study 2 considered the relationships of workplace spirituality with positive affectivity, resilience, self-efficacy, and work engagement. In particular, workplace spirituality profiles were investigated through latent profile analysis (LPA). Findings showed that workplace spirituality is related to higher positive affectivity, resilience, self-efficacy, and work engagement. In contrast, a workplace spirituality profile characterized by a low-intensity spiritual experience is associated with higher negative feelings. The practical implications of these findings are discussed.
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Connolly, William E. "Creed, Spirituality, and Bicameralism." Review of Politics 77, no. 4 (2015): 647–52. http://dx.doi.org/10.1017/s0034670515000625.
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I think of reasoning (or deliberation), arts of the self, and micropolitics as inter-involved modalities of private and public life that are not entirely reducible to one another. You reason, alone or with others, when you ask how to realize a set of goals or to modify them in new circumstances. You practice arts of the self after, say, you have acknowledged that some element in your faith promotes unnecessary suffering for others and/or is inconsonant with other prized elements. That element clings to you or you to it even though another part of you would like it go. An Augustinian might call this a will divided against itself.
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Pratiwi, Ika Nur, Kusnanto Kusnanto, and Malinda Kurnia Putri. "Spirituality Level, Family Support, and Spiritual Self Care Behavior among Patient with Diabetic Ulcers." Babali Nursing Research 1, no. 2 (July 28, 2020): 58–67. http://dx.doi.org/10.37363/bnr.2020.1226.
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Introduction: Patients with diabetic ulcers tend to experience problems in implementing spirituality practices. Patients with diabetic ulcers also experience weaknesses and impaired mobilization that have an impact on family dependence and decreased self-efficacy. The purpose of this study was to determine the relationship between spirituality level and family support with spiritual self-care behavior in diabetic ulcer patients.
Methods: A descriptive correlation design with a cross-sectional approach. In a total of 92 patients with diabetic ulcers in Sidoarjo General District Hospital in June-July 2019 recruited. Independent variables were the level of spirituality and family support. The dependent variable was spiritual self-care behavior. Data obtained through the Daily Spiritual Experience Scale (DSES) questionnaire, family support questionnaire, and Spiritual Self Care Practice (SSCPS) questionnaire. Data were analyzed using the Chi-square test of categorical variables with a p-value ≤ 0.05 and logistic regression for multivariate analysis.
Results: The study showed there was a significant relationship between spirituality level (p = 0,000) and family support (p = 0,001) with spiritual self-care behavior in diabetic ulcer patients. The result of regression analysis showed the respondents with a high level of spirituality would increase 0.138 times of the spiritual self-care behavior probability.
Conclusion: The level of spirituality and family support can promote individual coping to be more positive which may accelerate the process of receiving and healing wounds.
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Abbas, Nida. "EMERGENCE OF WORKPLACE SPIRITUALITY AS AN OUTCOME OF CALLING WITH A MODERATING ROLE OF CAREER COMMITMENT AMONG MEDICAL PROFESSIONALS IN PAKISTAN." Jinnah Business Review 03, no. 01 (January 1, 2015): 67–76. http://dx.doi.org/10.53369/wact9250.
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The study focused on the emergence of workplace spirituality as an outcome of calling, among medical professionals in Pakistan. Some of the main determinants of calling identified in this research were passion, occupational self-efficacy and work meaningfulness. The data was collected from a sample of 200 participants by using questionnaires. Results showed that calling was positively related with workplace spirituality and passion. On the other hand, calling was not found to be associated with occupational self-efficacy and work meaningfulness. Calling was found to be mediating the relationship of passion, occupational self-efficacy and work meaningfulness with workplace spirituality. However, career commitment was not found to be moderating the relationship of calling with workplace spirituality.
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Labrague, Leodoro J., Denise M. McEnroe-Petitte, Romeo H. Achaso, Geifsonne S. Cachero, and Mary Rose A. Mohammad. "Filipino Nurses’ Spirituality and Provision of Spiritual Nursing Care." Clinical Nursing Research 25, no. 6 (July 26, 2016): 607–25. http://dx.doi.org/10.1177/1054773815590966.
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This study was to explore the perceptions of Filipino nurses’ spirituality and the provision of spiritual nursing care. A descriptive, cross-sectional, and quantitative study was adopted for this study. The study was conducted in the Philippines utilizing a convenience sample of 245 nurses. Nurses’ Spirituality and Delivery of Spiritual Care (NSDSC) was used as the main instrument. The items on NSDSC with higher mean scores related to nurses’ perception of spirituality were Item 7, “I believe that God loves me and cares for me,” and Item 8, “Prayer is an important part of my life,” with mean scores of 4.87 ( SD = 1.36) and 4.88 ( SD = 1.34), respectively. Items on NSDSC with higher mean scores related to the practice of spiritual care were Item 26, “I usually comfort clients spiritually (e.g., reading books, prayers, music, etc.),” and Item 25, “I refer the client to his/her spiritual counselor (e.g., hospital chaplain) if needed,” with mean scores of 3.16 ( SD = 1.54) and 2.92 ( SD = 1.59). Nurse’s spirituality correlated significantly with their understanding of spiritual nursing care ( r = .3376, p ≤ .05) and delivery of spiritual nursing care ( r = .3980, p ≤ .05). Positive significant correlations were found between understanding of spiritual nursing care and delivery of spiritual nursing care ( r = .3289, p ≤ .05). For nurses to better provide spiritual nursing care, they must care for themselves through self-awareness, self-reflection, and developing a sense of satisfaction and contentment.
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Robertson, Theresa M., Gina M. Magyar-Russell, and Ralph L. Piedmont. "Let Him Who Is without Sin Cast the First Stone: Religious Struggle among Persons Convicted of Sexually Offending." Religions 11, no. 11 (October 23, 2020): 546. http://dx.doi.org/10.3390/rel11110546.
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Religiousness and spirituality have been identified as important factors in promoting desistance from sexual offending and as helpful coping resources with negative psychological consequences related to public registration. However, the potential mental health benefits, and detriments, of religiousness and spirituality for persons convicted of sexually offending have not been widely examined. Given the moral implications of their behavior and stigmatization by society, including from religious and spiritual communities, this study aimed to examine levels of religious struggle and their associations with symptoms of mental health among 30 men on the Maryland Sex Offense Registry. Relative to the normative sample, the mean level of spiritual transcendence, constructive perceptions of spirituality that develop within social, cultural, and educational contexts, was significantly lower within this sample. Conversely, religious struggle mean scores indicated that the men in this sample experienced significantly greater difficulties relative to God and their faith community. Greater levels of religious struggle were significantly related to higher neuroticism, greater self-reported shame, depression, anxiety, and hopelessness, as well as lower levels of self-compassion. Based on these preliminary findings, religious struggles may adversely influence the mental health of persons convicted of sexually offending. More research is needed to gain a better understanding of the associations between religiousness, spirituality, and mental health in this population. Future directions for research and clinical implications for mental health providers, including spiritually informed treatment approaches with persons convicted of sexually offending, are discussed.
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Zsolnai, László, and Katalin Illes. "Spiritually inspired creativity in business." International Journal of Social Economics 44, no. 2 (February 13, 2017): 195–205. http://dx.doi.org/10.1108/ijse-06-2015-0172.
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Purpose The purpose of this paper is to investigate the relation of spirituality and creativity in business context. Design/methodology/approach The paper presents practical examples of spiritual-based creative business models in different faith traditions (Hinduism, Christianity and Anthroposophy). Findings Spirituality and a deep sense of connectedness are essential to enhance creativity and care in business. Spirituality creates free space and openness to allow the future to emerge organically. It creates a distance between the self and the pressures of the market and the routines of business and daily life. This distance is a necessary condition for developing creative, ethical and responsible solutions to the complex challenges around us. Originality/value Spiritually inspired creative business models overcome the instrumental rationality and materialistic orientation of today’s business management which produces large scale ecological, social and ethical “ills.” The paper shows that alternative business management practices need a spiritual foundation to be more creative and caring.
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Dankulincova Veselska, Zuzana, Ivo Jirasek, Pavel Veselsky, Miroslava Jiraskova, Irena Plevova, Peter Tavel, and Andrea Madarasova Geckova. "Spirituality but not Religiosity Is Associated with Better Health and Higher Life Satisfaction among Adolescents." International Journal of Environmental Research and Public Health 15, no. 12 (December 7, 2018): 2781. http://dx.doi.org/10.3390/ijerph15122781.
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Careful conceptualization and differentiation of both spirituality and religiosity is a necessary precondition for understanding the potential role they play in health, whether physical or mental. The aim of this study was to explore the associations of spirituality with self-rated health, health complaints, and life satisfaction of adolescents with the moderating role of religiosity. Data from the Health Behaviour in School-aged Children study conducted in 2014 in Slovakia were used. The final sample consisted of 658 adolescents (mean age = 15.37; 50.6% boys). Data regarding spirituality, religiosity, self-rated health, health complaints, and life satisfaction were obtained. Binary logistic models revealed spirituality to be associated with self-rated health, health complaints, and life satisfaction. A moderating role of religiosity was not confirmed. The presented findings indicate the need to distinguish between the concepts of religiosity and spirituality in connection with subjective health and life satisfaction.
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Palframan, Jason T., and Brian L. Lancaster. "Workplace Spirituality and Person–Organization Fit Theory: Development of a Theoretical Model." Journal of Human Values 25, no. 3 (August 21, 2019): 133–49. http://dx.doi.org/10.1177/0971685819861216.
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This article advances the theoretical and practical value of workplace spirituality by drawing on person–organization (PO) fit theory and transpersonal psychology to investigate three questions: (a) What antecedents lead individuals and organizations to seek and foster workplace spirituality? (b) What are the perceived spiritual needs of individuals, and how are those needs fulfilled in the workplace? and (c) What are the consequences of meeting spiritual needs as individuals perceive them? Using constructivist grounded theory, analysis of interview data from thirty-four participants located in organizations across the Netherlands, Ireland, the United Kingdom, and Portugal led to development of a workplace spirituality, PO fit model in which we propose reconciling self as a core factor of workplace spirituality. We note how through the process of reconciling self, workplace spirituality is related to meaning making and how an individual perceives their work environment as conducive to self-expression and inner purpose. Practical and theoretical implications are discussed, as are limitations of the study and ideas for future research.