Search results for 'Spiritual healing' (try it on Scholar)

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  1. Hj Eysenck, Cp Blacker, Ln Jackson & Spiritual Healing (1957). Frederick Osborn. Eugenics Review 52:1.
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  2. K. Helmut Reich (2007). Enlarging the Interdisciplinary Circle: Joan Koss-Chioino's and Philip Hefner's Approach to Spiritual Transformation and Healing. Zygon 42 (2):553-560.
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  3.  8
    Christoffer H. Grundmann (2012). Spiritual Healing: Scientific and Religious Perspectivesedited by Fraser Watts. Zygon 47 (4):1020-1021.
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    Geoffrey Robinson (2000). Spiritual Harm and Spiritual Healing in Cases of Sexual Abuse. The Australasian Catholic Record 77 (1):76.
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  5.  4
    Corina Dima-Cozma & Sebastian Cozma (2012). Religion and Medicine or the Spiritual Dimension of Healing. Journal for the Study of Religions and Ideologies 11 (31):31-48.
    This paper analyses the relationship between religion and the field of medicine and health care in light of other recent studies. Generally, religion and spirituality have a positive impact on disease. For patients diagnosed with malignancies and chronic diseases, religion is an important dimension of healing. From ancient times, God has been considered an inspiration for the physician's knowledge and healing resources. Some authors have proposed a brief history of spiritual and religious states that the doctor can (...)
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    T. S. Petrus & D. L. Bogopa (2007). Natural and Supernatural: Intersections Between the Spiritual and Natural Worlds in African Witchcraft and Healing with Reference to Southern Africa. Indo-Pacific Journal of Phenomenology 7 (1).
    For generations, African beliefs and practices regarding witchcraft and traditional healing have been located at the intersection between the natural world and the supernatural world. Despite the impact of both colonialism and, in the contemporary context, modernization, the complex interplay between these worlds has not been reduced. The interaction between nature and religion, as a facet of culture, has long been a subject of inquiry in anthropology, and nowhere is this more evident than in the study of African witchcraft (...)
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  7.  4
    Joan D. Koss-Chioino (2006). Spiritual Transformation, Healing, and Altruism: Introduction to the Symposium. Zygon 41 (4):869-876.
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  8.  16
    Joan D. Koss-Chioino (2006). Spiritual Transformation, Ritual Healing, and Altruism. Zygon 41 (4):877-892.
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  9.  2
    Jo Anne Combs (1990). World View and Belief, and Rites of Healing in a Spiritual Church in Los Angeles. Anthropology of Consciousness 1 (1‐2):6-9.
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  10. Lucinda Domoko Manda (2008). Africa's Healing Wisdom : Spiritual and Ethical Values of Traditional African Healthcare Practices. In Ronald Nicolson (ed.), Persons in Community: African Ethics in a Global Culture. University of Kwazulu-Natal Press
     
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  11.  3
    Elelwani Ramugondo (2010). Spiritual Transformation and Healing: Anthropological, Theological, Neuroscientific, and Clinical Perspectives. Joan D. Koss‐Chioino and Philip Hefner, Eds. New York: Altamira Press. 2006. Xvii + 300pp. [REVIEW] Ethos: Journal of the Society for Psychological Anthropology 38 (1):1-4.
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  12. Dima-Cozma Corina & Cozma Sebastian (2012). Religion and Medicine or the Spiritual Dimension of Healing. Journal for the Study of Religions and Ideologies 31:31-48.
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  13.  2
    William S. Lyon (1993). Spiritual Dimensions of Healing:From Native Shamanism to Contemporary Health Care. Anthropology of Consciousness 4 (4):17-18.
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  14. Geraldine Perriam (2015). Sacred Spaces, Healing Places: Therapeutic Landscapes of Spiritual Significance. Journal of Medical Humanities 36 (1):19-33.
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  15. Elelwani Ramugondo (2010). Spiritual Transformation and Healing: Anthropological, Theological, Neuroscientific, and Clinical Perspectives. Joan D. Koss-Chioino and Philip Hefner, Eds. New York: Altamira Press. 2006. Xvii + 300pp. [REVIEW] Ethos 38 (1):1-4.
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  16. Chip Brown (1998). Afterwards, You're a Genius: Faith, Medicine, and the Metaphysics of Healing. Riverhead Books.
     
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  17. Nelson McLester Shipp (1935). Where Psychology Breaks Down (Spiritual Biology). Columbus, Ga.,Gilbert Printing Co..
     
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  18. Kenneth Hickey & Laurie Lyckholm (2004). Child Welfare Versus Parental Autonomy: Medical Ethics, the Law, and Faith-Based Healing. Theoretical Medicine and Bioethics 25 (4):265-276.
    Over the past three decades more than 200 children have died in the U.S. of treatable illnesses as a result of their parents relying on spiritual healing rather than conventional medical treatment. Thirty-nine states have laws that protect parents from criminal prosecution when their children die as a result of not receiving medical care. As physicians and citizens, we must choose between protecting the welfare of children and maintaining respect for the rights of parents to practice the religion (...)
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  19. Janet Sayers (2003). Divine Therapy: Love, Mysticism, and Psychoanalysis. Oxford University Press.
    There is mounting evidence that strong personal relationships and spiritual beliefs contribute to our well-being. In Divine Therapy, Janet Sayers employs a biographical approach to the lives and writings of a range of eminent psychotherapists and psychologists to illuminate the link between physical and mental well-being and the 'at-one-ness' provided by love, religious and mystical experiences.
     
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  20. Denise Linn (1999). Sacred Legacies: Healing Your Past and Creating a Positive Future. Ballantine Wellspring.
    "Healing the past helps restructure the present, which then becomes the hope for the future." As we approach a new millennium, many of us are fearing for the future while hungering for a vision of our place in a sacred whole. The immense changes of the last hundred years have severed our sense of connection to a spiritual lineage that gave past generations the strength to meet life's challenges and bequeath wisdom to their descendants. In this inspirational yet (...)
     
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  21.  6
    G. Khushf (1995). Illness, the Problem of Evil, and the Analogical Structure of Healing: On the Difference Christianity Makes in Bioethics. Christian Bioethics 1 (1):102-120.
    A Christian bioethic needs to place the medical approach to sickness, suffering, and death within the context of redemption and the renewal of humanity in the image of God. This can be done by accounting for the way in which the disruptions of the human life-world that attend the illness experience manifest the structure of the problem of evil and point toward an answer that transcends the individual and the medical community. Further, the disease-oriented approach to medicine, when understood in (...)
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  22.  10
    Yann Schmitt (2012). Hume on Miracles: The Issue of Question--Begging. Forum Philosophicum: International Journal for Philosophy 17 (1):49-71.
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  23. Peter Flood & Malachy Gerard Carroll (eds.) (1953). New Problems in Medical Ethics. Westminster, Md.,Newman Press.
     
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  24.  34
    Ruth Stanley (2009). Types of Prayer, Heart Rate Variability, and Innate Healing. Zygon 44 (4):825-846.
    Spiritual practices such as prayer have been shown to improve health and quality of life for those facing chronic or terminal illness. The early Christian healing tradition distinguished between types of prayer and their role in healing, placing great emphasis on the healing power of more integrated relational forms of prayer such as prayers of gratitude and contemplative prayer. Because autonomic tone is impaired in most disease states, autonomic homeostasis may provide insight into the healing (...)
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  25.  4
    Charles Manda (2015). Re-Authoring Life Narratives of Trauma Survivors: Spiritual Perspective. Hts Theological Studies 71 (2):01-08.
    This article is published in the section Practical Theology of the Society for Practical Theology in South Africa. Traditionally, the exploration of the impact of trauma on trauma survivors in South Africa has been focused mainly on the bio-psychosocial aspects. The bio-psychosocial approach recognises that trauma affects people biologically, socially and psychologically. In this article, the author explores a holistic understanding of the effects of trauma on people from communities historically affected by political violence in KwaZulu-Natal, South Africa. Using a (...)
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  26.  2
    Charles Manda (2015). Re-Authoring Life Narratives of Trauma Survivors: Spiritual Perspective. Hts Theological Studies 71 (2):01-08.
    Traditionally, the exploration of the impact of trauma on trauma survivors in South Africa has been focused mainly on the bio-psychosocial aspects. The bio-psychosocial approach recognises that trauma affects people biologically, socially and psychologically. In this article, the author explores a holistic understanding of the effects of trauma on people from communities historically affected by political violence in KwaZulu-Natal, South Africa. Using a participatory action research design as a way of working through trauma, a longitudinal study was conducted in Pietermaritzburg (...)
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  27.  9
    Stephen Palmquist, A Quaker Study on Spiritual Gifts.
    In a recent study of 1 Corinthians 12:7 11, the Hong Kong Monthly Meeting explored how Quakers might interpret Paul’s presentation of nine “spiritual gifts” (or “manifestations” phanerosis in Greek] of God’s spirit). The nine gifts can be neatly grouped into three categories, using Matthew 7:7 (“Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you”) as a basis: the three “vocal” gifts (the spirit’s manifestation in response to (...)
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  28.  1
    Jack B. Hamlin & Akira Hokamura (2014). The Cultural Context of Restorative Justice: Journeys Through Our Cultural Forests to a Well-Spring of Healing. [REVIEW] International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 27 (2):291-310.
    In the field of Conflict Transformation, Restorative Justice is often perceived as a transformative process focused on healing relationships after a specific harm. The parties considered in a RJ setting are those harmed, those responsible and the community impacted. This is particularly true in the field of criminal and transitional justice, and in an extended and spiritual view, there is reconciliation with the parties and God. Despite cultural differences, RJ theory and concepts have been accepted favorably in the (...)
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  29.  2
    Edward G. Hughes (2010). Art Therapy as a Healing Tool for Sub-Fertile Women. Journal of Medical Humanities 31 (1):27-36.
    Although fertility is fundamental to spiritual health, it is often taken for granted. When a desired pregnancy fails to occur, stress and grief frequently follow. Visual expression of feelings through “art therapy” has proved a powerful healing tool for women brave enough to give it a try at the McMaster University Fertility Clinic. The objective and subjective findings of this ongoing project suggest that through simple visual self-expression, stress, anxiety and hopelessness may be reduced. This form of art (...)
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  30. Marcey Shapiro (2011). Transforming the Nature of Health: Healing Through the Language of Love. North Atlantic Books.
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
     
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  31. Marcey Shapiro (2011). Transforming the Nature of Health: A Holistic Vision of Healing That Honors the Earth, Each Other, and Ourselves. North Atlantic Books.
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
     
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  32. Marcey Shapiro (2011). Transforming the Nature of Health: A Holistic Vision of Healing That Honors Our Connection to the Earth, Others, and Ourselves. North Atlantic Books.
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
     
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  33.  8
    G. William Barnard (2014). Entheogens in a Religious Context: The Case of the Santo Daime Religious Tradition. Zygon 49 (3):666-684.
    This essay first draws upon the work of William James and others to propose a nonphysicalistic understanding of the relationship between the brain and consciousness in order to articulate a philosophical perspective that can understand entheogenic visionary/mystical experiences as something other than hallucinations. It then focuses on the Santo Daime tradition, a religious movement that began in Brazil in the early part of the twentieth century, to provide an example of the personal and social ramifications of taking an entheogen (ayahuasca) (...)
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  34.  12
    Wendy E. Phillips (2012). Double Personality: The Relationship Between Human and Animal Tono in Chautengo, Guerrero, Mexico in 2005. Anthropology of Consciousness 23 (2):158-174.
    After reading the research of Mexican anthropologists concerning the possible retention of traditional indigenous African beliefs in contemporary Mexican communities of African descent, I interviewed women of the region who migrated to Atlanta, Georgia about their spiritual beliefs and practices. I was surprised by the similarities in their reports to those recorded by Gonzalo Aguirre Beltran, who worked in Mexico over 60 years ago. I traveled to the town of Chautengo in coastal Guerrero state in 2005 to talk with (...)
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  35.  9
    Ronald Y. Nakasone (1993). Suffering and Healing: An Interpretation of the Buddhist Doctrine of the Four Noble Truths. [REVIEW] Journal of Medical Humanities 14 (2):81-87.
    The Buddha's method of spiritual release is crystallized in the Four Noble Truths. The Four Truths profile the condition of an individual's life. It explains the cause of suffering, the means through which an individual residing in a transient world can extract oneself from samsara and propel oneself into an abiding spiritual reality or nirvana. This four stage method parallels the principles of diagnosis, etiology, recovery or health, and therapeutics, which are employed by physicians in their clinical practice. (...)
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  36.  21
    Frank Echenhofer (2012). The Creative Cycle Processes Model of Spontaneous Imagery Narratives Applied to the Ayahuasca Shamanic Journey. Anthropology of Consciousness 23 (1):60-86.
    Ayahuasca is an Amazonian psychoactive shamanic brew that often elicits spontaneous, intense, and meaningful imagery narratives related to psychological and physical healing, problem solving, knowledge acquisition, community cohesion, creativity, and spiritual development. My EEG and phenomenology ayahuasca research found it caused the greatest changes in EEG beta coherence from 25 to 30 cycles per second compared to a resting state before ayahuasca ingestion. Enhanced beta coherence indexes significantly greater information exchange between cortical regions and is congruent with the (...)
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  37. Joseph A. Magno (2000). Self-Love: The Heart of Healing. Upa.
    Self-Love is an original and insightful study of a much-maligned concept that may in fact hold the key to well being. Author Joseph Magno explores the positive aspects of self-love as well as the destructive consequences that can result when it is lacking. Building on the perspective that human beings are inherently loving by nature, Magno argues that self-love is causally and reciprocally linked to selflessly loving others. By contrast, fear, selfishness, suffering, and even the abuse of others may arise (...)
     
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  38. G. William Barnard (1997). Exploring Unseen Worlds William James and the Philosophy of Mysticism. Monograph Collection (Matt - Pseudo).
    This dissertation provides an interpretative and critical analysis of James's understanding of mysticism, an analysis that looks beyond merely the Varieties, and instead, engages James's work as a whole. The primary thesis of this dissertation is that the complexities of James's own positions on mysticism need to be unravelled and set within the context of his broader philosophical work; I argue that his radical empiricism, philosophical anthropology, pluralistic pantheism, and pragmatism, while not directly emerging out of his interests in mysticism, (...)
     
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  39. A. Long (1997). Nursing: A Spirtual Perspective. Nursing Ethics 4 (6):496-510.
    This article explores and examines the fundamental need for nurses to include the promotion of the spiritual dimension of the health of human beings as well as the physical, mental and social facets if they truly wish to engage in holistic care. The author attempts to define the phenomenon of spirituality, aware of the dilemma that many individuals face when thinking and reflecting on this very personal and intangible issue. To be spiritual is to become fully human, the (...)
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  40. Elías Capriles (2006). Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology. International Journal of Transpersonal Studies 24:1-44.
    Some of Wilber’s “holoarchies” are gradations of being, which he views as truth itself; however, being is delusion, and its gradations are gradations of delusion. Wilber’s supposedly universal ontogenetic holoarchy contradicts all Buddhist Paths, whereas his view of phylogeny contradicts Buddhist Tantra and Dzogchen, which claim delusion/being increase throughout the aeon to finally achieve reductio ad absurdum. Wilber presents spiritual healing as ascent; Grof and Washburn represent it as descent—yet they are all equally off the mark. Phenomenologically speaking, (...)
     
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  41. Sudhir Kakar (2011). The Essential Sudhir Kakar. Oxford University Press.
    This volume includes some of the path-breaking essays by well-known psychoanalyst Sudhir Kakar on themes ranging from Hindu childhood, modern mysticism, and India's healing traditions to male-female relations and Hindu-Muslim violence. The seven new, previously unpublished essays focus on the Indian mind and sexuality and the role of empathy in psychoanalysis and spiritual healing. The volume includes a comprehensive Introduction by Manasi Kumar to Sudhir Kakar's large corpus of work and an interview that seeks to unravel the (...)
     
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  42.  1
    Desh Raj Sirswal (2016). Essays on Positive Philosophy. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The present book, “Essays on Positive Philosophy” is an anthology of revised papers presented in several places. I am thankful to the organizers of the seminars who gave me an opportunity to share my ideas on their platform. The first paper “Philosophy and Values in Public Affairs: An Appraisal” presented in National Seminar on Philosophy in Practice: Making Sense of Human Existence organized by Society for Philosophical Praxis Counselling and Spiritual Healing held on 23rd Feb, 2014 at Department (...)
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  43. Pierre Hadot (1995). Philosophy as a Way of Life: Spiritual Exercises From Socrates to Foucault. Blackwell.
    This book presents a history of spiritual exercises from Socrates to early Christianity, an account of their decline in modern philosophy, and a discussion of ...
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  44.  34
    Konrad Banicki (2015). Therapeutic Arguments, Spiritual Exercises, or the Care of the Self. Martha Nussbaum, Pierre Hadot and Michel Foucault on Ancient Philosophy. Ethical Perspectives 22 (4):601-634.
    The practical aspect of ancient philosophy has been recently made a focus of renewed metaphilosophical investigation. After a brief presentation of three accounts of this kind developed by Martha Nussbaum, Pierre Hadot, and Michel Foucault, the model of the therapeutic argument developed by Nussbaum is called into question from the perspectives offered by her French colleagues, who emphasize spiritual exercise (Hadot) or the care of the self (Foucault). The ways in which the account of Nussbaum can be defended are (...)
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  45.  5
    Rafi M. M. I. Chowdhury & Mario Fernando (2013). The Role of Spiritual Well-Being and Materialism in Determining Consumers' Ethical Beliefs: An Empirical Study with Australian Consumers. [REVIEW] Journal of Business Ethics 113 (1):61-79.
    A survey was conducted to investigate the relationship of Australian consumers’ lived (experienced) spiritual well-being and materialism with the various dimensions of consumer ethics. Spiritual well-being is composed of four domains—personal, communal, transcendental and environmental well-being. All four domains were examined in relation to the various dimensions of consumers’ ethical beliefs (active/illegal dimension, passive dimension, active/legal dimension, ‘no harm, no foul’ dimension and ‘doing good’/recycling dimension). The results indicated that lived communal well-being was negatively related to perceptions of (...)
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  46.  72
    Louis W. Fry & Melanie P. Cohen (2009). Spiritual Leadership as a Paradigm for Organizational Transformation and Recovery From Extended Work Hours Cultures. Journal of Business Ethics 84 (2):265 - 278.
    Various explanations are offered to explain why employees increasingly work longer hours: the combined effects of technology and globalization; people are caught up in consumerism; and the "ideal worker norm," when professionals expect themselves and others to work longer hours. In this article, we propose that the processes of employer recruitment and selection, employee self-selection, cultural socialization, and reward systems help create extended work hours cultures (EWHC) that reinforce these trends. Moreover, we argue that EWHC organizations are becoming more prevalent (...)
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  47.  17
    Mario Fernando & Rafi M. M. I. Chowdhury (2010). The Relationship Between Spiritual Well-Being and Ethical Orientations in Decision Making: An Empirical Study with Business Executives in Australia. [REVIEW] Journal of Business Ethics 95 (2):211 - 225.
    The relationship between spiritual wellbeing and ethical orientations in decision making is examined through a survey of executives in organizations listed on the Australian Stock Exchange. The four domains of spiritual well-being, personal, communal, environmental and transcendental (Fisher, Spiritual health: its nature and place in the school curriculum, PhD thesis, University of Melbourne, 1998; Gomez and Fisher, Pers Individ Differ 35:1975–1991, 2003) are examined in relation to idealism and relativism (Forsyth, J Pers Soc Psychol 39(1): 175–184, 1980). (...)
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  48.  97
    Joshua D. Reichard (2013). Of Miracles and Metaphysics: A Pentecostal‐Charismatic and Process‐Relational Dialogue. Zygon 48 (2):274-293.
    This article is comprised of a dialogue between Pentecostal-Charismatic and Process-Relational theologies on the perennial issue of miracles. The language of supernaturalism, widely employed by Pentecostal-Charismatic theologians, is contrasted with the metaphysical naturalism of Process-Relational theology; it is proposed that a philosophically and scientifically sensitive theology of miracles is possible through a synthesis of both traditions. Themes such as nonmaterialism over materialism, spiritual experience, and prayer for healing miracles are explored. A theology of miracles, (...)
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  49. Stephen H. Daniel (2008). Berkeley's Stoic Notion of Spiritual Substance. In New Interpretations of Berkeley's Thought. Humanity Books
    For Berkeley, minds are not Cartesian spiritual substances because they cannot be said to exist (even if only conceptually) abstracted from their activities. Similarly, Berkeley's notion of mind differs from Locke's in that, for Berkeley, minds are not abstract substrata in which ideas inhere. Instead, Berkeley redefines what it means for the mind to be a substance in a way consistent with the Stoic logic of 17th century Ramists on which Leibniz and Jonathan Edwards draw. This view of mind, (...)
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  50.  52
    Mark Wynn (2012). Renewing the Senses: Conversion Experience and the Phenomenology of the Spiritual Life. [REVIEW] International Journal for Philosophy of Religion 72 (3):211-226.
    In his discussion of conversion experience, in The Varieties of Religious Experience, William James draws attention to a variety of experience which has not been much investigated in the philosophy of religion literature, but which seems to be of some importance religiously—namely, an experience which consists in a re-vivification of the sensory world as a whole. In this paper, I develop four accounts of the nature of this kind of experience, and I show how the experience can inform our conception (...)
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