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.score: 240.0
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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.score: 168.0
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  3. Christoffer H. Grundmann (2012). Spiritual Healing: Scientific and Religious Perspectivesedited by Fraser Watts. Zygon 47 (4):1020-1021.score: 150.0
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  4. Geoffrey Robinson (2000). Spiritual Harm and Spiritual Healing in Cases of Sexual Abuse. Australasian Catholic Record 77 (1):76.score: 150.0
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  5. 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.score: 148.0
    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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  6. 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).score: 126.0
    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. Joan D. Koss-Chioino (2006). Spiritual Transformation, Ritual Healing, and Altruism. Zygon 41 (4):877-892.score: 120.0
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  8. William S. Lyon (1993). Spiritual Dimensions of Healing:From Native Shamanism to Contemporary Health Care. Anthropology of Consciousness 4 (4):17-18.score: 120.0
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  9. 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.score: 120.0
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  10. 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.score: 120.0
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  11. 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.score: 120.0
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  12. 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.score: 120.0
     
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  13. Chip Brown (1998). Afterwards, You're a Genius: Faith, Medicine, and the Metaphysics of Healing. Riverhead Books.score: 90.0
     
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  14. Nelson McLester Shipp (1935). Where Psychology Breaks Down (Spiritual Biology). Columbus, Ga.,Gilbert Printing Co..score: 90.0
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  15. 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.score: 72.0
    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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  16. Denise Linn (1999). Sacred Legacies: Healing Your Past and Creating a Positive Future. Ballantine Wellspring.score: 66.0
    "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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  17. Janet Sayers (2003). Divine Therapy: Love, Mysticism, and Psychoanalysis. Oxford University Press.score: 66.0
    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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  18. Yann Schmitt (2012). Hume on Miracles: The Issue of Question--Begging. Forum Philosophicum: International Journal for Philosophy 17 (1):49-71.score: 60.0
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  19. 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.score: 60.0
    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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  20. Peter Flood & Malachy Gerard Carroll (eds.) (1953). New Problems in Medical Ethics. Westminster, Md.,Newman Press.score: 60.0
     
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  21. Ruth Stanley (2009). Types of Prayer, Heart Rate Variability, and Innate Healing. Zygon 44 (4):825-846.score: 54.0
    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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  22. Stephen Palmquist, A Quaker Study on Spiritual Gifts.score: 54.0
    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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  23. Edward G. Hughes (2010). Art Therapy as a Healing Tool for Sub-Fertile Women. Journal of Medical Humanities 31 (1):27-36.score: 54.0
    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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  24. Jack B. Hamlin & Akira Hokamura (2012). 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):1-20.score: 54.0
    In the field of Conflict Transformation, Restorative Justice (RJ) 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 (...)
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  25. Glenn Morrison (2010). A Balm for Gilead: Spirituality and the Healing Arts. By Daniel Sulmasy. Heythrop Journal 51 (3):501-501.score: 50.0
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  26. Ana Mariella Bacigalupo (1999). The Gift of Life: Female Spirituality and Healing in Northern Peru. Anthropology of Consciousness 10 (1):60-62.score: 50.0
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  27. Barry P. Michrina (1998). Healing Makes Our Hearts Happy: Spirituality and Cultural Transformation Among the Kalahari Ju/'Hoansi. Anthropology of Consciousness 9 (4):80-81.score: 50.0
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  28. David Ranson (2003). A Spirituality of Healing and the New CHA Code of Ethical Standards. Australasian Catholic Record, The 80 (1):70.score: 50.0
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  29. John Wren-Lewis (1994). Grace and Grit: Spirituality and Healing in the Life and Death of Treya Killam Wilber, by Ken Wilber. The Chesterton Review 20 (4):514-522.score: 50.0
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  30. Gary Yamasaki (forthcoming). Book Review: Jesus' Baptism and Jesus' Healing: His Personal Practice of Spirituality. [REVIEW] Interpretation 54 (1):92-92.score: 50.0
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  31. 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.score: 48.0
    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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  32. Marcey Shapiro (2011). Transforming the Nature of Health: Healing Through the Language of Love. North Atlantic Books.score: 42.0
    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. Marcey Shapiro (2011). Transforming the Nature of Health: A Holistic Vision of Healing That Honors the Earth, Each Other, and Ourselves. North Atlantic Books.score: 42.0
    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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  34. 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.score: 42.0
    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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  35. V. Tschudin (2002). Book Review: Karma and Happiness: A Tibetan Odyssey in Ethics, Spirituality, and Healing. [REVIEW] Nursing Ethics 9 (2):228-228.score: 40.0
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  36. William C. Spohn (2003). Spirituality and Its Discontents: Practices in Jonathan Edwards's "Charity and Its Fruits". Journal of Religious Ethics 31 (2):253 - 276.score: 38.0
    The contemporary interest in spiritual experience has some theological and ethical ambiguity. To what extent does it reflect genuine engagement with the sacred, to what extent is it dabbling in experience without adequate interpretation or moral commitment? Jonathan Edwards faced similar challenges in his sermons on 1 Cor 13, "Charity and Its Fruits". Alasdair Maclntyre and Pierre Hadot have explored the constitutive role of practices in forming of virtues and transmitting a way of life. Their writings help show the (...)
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  37. 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.score: 36.0
    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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  38. 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.score: 36.0
    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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  39. G. William Barnard (2014). Entheogens in a Religious Context: The Case of the Santo Daime Religious Tradition. Zygon 49 (3):666-684.score: 36.0
    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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  40. Thomas P. Maxwell (2003). Integral Spirituality, Deep Science, and Ecological Awareness. Zygon 38 (2):257-276.score: 34.0
    There is a growing understanding that addressing the global crisis facing humanity will require new methods for knowing, understanding, and valuing the world. Narrow, disciplinary, and reductionist perceptions of reality are proving inadequate for addressing the complex, interconnected problems of the current age. The pervasive Cartesian worldview, which is based on the metaphor of the universe as a machine, promotes fragmentation in our thinking and our perception of the cosmos. This divisive, compartmentalized thinking fosters alienation and self-focused behavior. I aim (...)
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  41. Terence A. McGoldrick (2012). The Spirituality of Human Consciousness: A Catholic Evaluation of Some Current Neuro-Scientific Interpretations. Science and Engineering Ethics 18 (3):483-501.score: 34.0
    Catholic theology’s traditional understanding of the spiritual nature of the human person begins with the idea of a rational soul and human mind that is made manifest in free will—the spiritual experience of the act of consciousness and cause of all human arts. The rationale for this religion-based idea of personhood is key to understanding ethical dilemmas posed by modern research that applies a more empirical methodology in its interpretations about the cause of human consciousness. Applications of these (...)
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  42. A. Long (1997). Nursing: A Spirtual Perspective. Nursing Ethics 4 (6):496-510.score: 30.0
    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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  43. Stephen Pattison (2013). Religion, Spirituality and Health Care: Confusions, Tensions, Opportunities. [REVIEW] Health Care Analysis 21 (3):193-207.score: 28.0
    This paper raises some issues about understanding religion, religions and spirituality in health care to enable a more critical mutual engagement and dialogue to take place between health care institutions and religious communities and believers. Understanding religions and religious people is a complex, interesting matter. Taking into account the whole reality of religion and spirituality is not just about meeting specific needs, nor of trying to ensure that religious people abandon their distinctive beliefs and insights when they engage with health (...)
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  44. Pierre Hadot (1995). Philosophy as a Way of Life: Spiritual Exercises From Socrates to Foucault. Blackwell.score: 24.0
    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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  45. H. Sidky (2009). A Shaman's Cure: The Relationship Between Altered States of Consciousness and Shamanic Healing. Anthropology of Consciousness 20 (2):171-197.score: 24.0
    This study, which is based upon ethnographic data collected between 1999 and 2008 in Nepal, examines the connection between the shaman's altered states of consciousness (ASC; i.e., what goes on inside the healer's mind/brain) and therapeutic changes that take place in the patient's mind/body. Unlike other studies that primarily emphasize the shaman's internal psychological state, this article attempts to explain the role of the healer's ASC and elucidate how desired therapeutic changes depend upon patient–healer interactions. This question is explored in (...)
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  46. 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.score: 24.0
    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. Hent de Vries (2006). From “Ghost in the Machine” to “Spiritual Automaton”: Philosophical Meditation in Wittgenstein, Cavell, and Levinas. [REVIEW] International Journal for Philosophy of Religion 60 (1-3):77-97.score: 24.0
    This essay discusses Stanley Cavell’s remarkable interpretation of Emmanuel Levinas’s thought against the background of his own ongoing engagement with Wittgenstein, Austin, and the problem of other minds. This unlikely debate, the only extensive discussion of Levinas by Cavell in his long philosophical career sofar, focuses on their different reception of Descartes’s idea of the infinite. The essay proposes to read both thinkers against the background of Wittgenstein’s model of philosophical meditation and raises the question as to whether Cavell and (...)
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  48. Stephen H. Daniel (2008). Berkeley's Stoic Notion of Spiritual Substance. In , New Interpretations of Berkeley's Thought. Humanity Books.score: 24.0
    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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  49. Ashish Pandey, Rajen K. Gupta & A. P. Arora (2009). Spiritual Climate of Business Organizations and its Impact on Customers' Experience. Journal of Business Ethics 88 (2):313 - 332.score: 24.0
    This study examines the notion of ‹spirituality’ as a dimension of human self, and its relevance and role in management. Major thesis of this research is that spirituality of employees is reflected in work climate. This may in turn affect the employees’ service to the customers. In the first part of the study a Spiritual Climate Inventory is developed and validated with the data from manufacturing and service sector employees. In the later part, hypothesis of positive impact of (...) climate on customers’ experience of employees’ service is examined and found to be substantiated empirically. (shrink)
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  50. 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.score: 24.0
    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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