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: 120.0
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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: 60.0
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  3. 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: 50.0
    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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  4. Christoffer H. Grundmann (2012). Spiritual Healing: Scientific and Religious Perspectivesedited by Fraser Watts. Zygon 47 (4):1020-1021.score: 45.0
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  5. Geoffrey Robinson (2000). Spiritual Harm and Spiritual Healing in Cases of Sexual Abuse. Australasian Catholic Record 77 (1):76.score: 45.0
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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: 39.0
    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. Chip Brown (1998). Afterwards, You're a Genius: Faith, Medicine, and the Metaphysics of Healing. Riverhead Books.score: 39.0
     
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  8. Nelson McLester Shipp (1935). Where Psychology Breaks Down (Spiritual Biology). Columbus, Ga.,Gilbert Printing Co..score: 39.0
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  9. Joan D. Koss-Chioino (2006). Spiritual Transformation, Ritual Healing, and Altruism. Zygon 41 (4):877-892.score: 36.0
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  10. 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: 36.0
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  11. William S. Lyon (1993). Spiritual Dimensions of Healing:From Native Shamanism to Contemporary Health Care. Anthropology of Consciousness 4 (4):17-18.score: 36.0
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  12. 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: 36.0
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  13. 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: 36.0
     
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  14. 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: 36.0
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  15. Janet Sayers (2003). Divine Therapy: Love, Mysticism, and Psychoanalysis. Oxford University Press.score: 33.0
    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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  16. 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: 30.0
    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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  17. Yann Schmitt (2012). Hume on Miracles: The Issue of Question--Begging. Forum Philosophicum: International Journal for Philosophy 17 (1):49-71.score: 30.0
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  18. Peter Flood & Malachy Gerard Carroll (eds.) (1953). New Problems in Medical Ethics. Westminster, Md.,Newman Press.score: 30.0
     
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  19. Denise Linn (1999). Sacred Legacies: Healing Your Past and Creating a Positive Future. Ballantine Wellspring.score: 27.0
    "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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  20. 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: 24.0
    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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  21. 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: 24.0
    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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  22. Ruth Stanley (2009). Types of Prayer, Heart Rate Variability, and Innate Healing. Zygon 44 (4):825-846.score: 21.0
    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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  23. Stephen Palmquist, A Quaker Study on Spiritual Gifts.score: 21.0
    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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  24. Edward G. Hughes (2010). Art Therapy as a Healing Tool for Sub-Fertile Women. Journal of Medical Humanities 31 (1):27-36.score: 21.0
    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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  25. 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: 21.0
    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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  26. Pierre Hadot (1995). Philosophy as a Way of Life: Spiritual Exercises From Socrates to Foucault. Blackwell.score: 18.0
    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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  27. 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: 18.0
    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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  28. 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: 18.0
    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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  29. 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: 18.0
    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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  30. 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: 18.0
    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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  31. 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: 18.0
    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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  32. Stephen H. Daniel (2008). Berkeley's Stoic Notion of Spiritual Substance. In , New Interpretations of Berkeley's Thought. Humanity Books.score: 18.0
    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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  33. Jeremy Bendik-Keymer (2010). Species Extinction and the Vice of Thoughtlessness: The Importance of Spiritual Exercises for Learning Virtue. [REVIEW] Journal of Agricultural and Environmental Ethics 23 (1-2):61-83.score: 18.0
    In this paper, I present a sample spiritual exercise—a contemporary form of the written practice that ancient philosophers used to shape their characters. The exercise, which develops the ancient practice of the examination of conscience, is on the sixth mass extinction and seeks to understand why the extinction appears as a moral wrong. It concludes by finding a vice in the moral character of the author and the author’s society. From a methodological standpoint, the purpose of spiritual exercises (...)
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  34. Chin-Yi Chen & Chin-Fang Yang (2012). The Impact of Spiritual Leadership on Organizational Citizenship Behavior: A Multi-Sample Analysis. [REVIEW] Journal of Business Ethics 105 (1):107-114.score: 18.0
    This study investigates and compares the impact of spiritual leadership on organizational citizenship behavior in finance and retail service industries to determine the possibility of generalizing and applying spiritual leadership to other industries. This study used multi-sample analysis of structural equation modeling. The results show that values, attitudes, and behaviors of leaders have positive effects on meaning/calling and membership of the employees, and further facilitate employees to perform excellent organizational citizenship behaviors, including the altruism of assisting colleagues and (...)
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  35. Sara E. Lewis (2008). Ayahuasca and Spiritual Crisis: Liminality as Space for Personal Growth. Anthropology of Consciousness 19 (2):109-133.score: 18.0
    There is an increased controversy surrounding Westerners' use of ayahuasca. One issue of importance is psychological resiliency of users and lack of screening by ayahuasca tourism groups in the Amazon. Given the powerful effects of ayahuasca coupled with lack of cultural support, Western users are at increased risk for psychological distress. Many Westerners who experience psychological distress following ayahuasca ceremonies report concurrently profound spiritual experiences. Because of this, it may be helpful to consider these episodes "spiritual emergencies," or (...)
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  36. Kelly A. Phipps (2012). Spirituality and Strategic Leadership: The Influence of Spiritual Beliefs on Strategic Decision Making. [REVIEW] Journal of Business Ethics 106 (2):177-189.score: 18.0
    This work extends the consideration of spirituality and leadership to the field of strategic leadership. Future development in the field of spirituality and leadership will depend on greater clarity concerning the level of analysis, and will require a distinction between personal and collective spirituality. Toward that end, a framework is proposed that describes how the personal spiritual beliefs of a top level leader operate in strategic decision making like a schema to filter and frame information. This function is mediated (...)
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  37. Raya A. Jones (ed.) (2010). Body, Mind and Healing After Jung: A Space of Questions. Routledge.score: 18.0
    In this book Raya Jones draws on the triad of body, mind and healing and (re)presents it as a domain of ongoing uncertainty within which Jung's answers stir up ...
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  38. Zbigniew Szawarski (2004). Wisdom and the Art of Healing. Medicine, Health Care and Philosophy 7 (2):185-193.score: 18.0
    The concept of the art of healing is intrinsically connected with the idea of healing powers. There are at least three possible approaches to that idea and all of them have different implications for the problem of medical wisdom. These are: the idea of the healing powers of nature, the idea of the healing powers of science, and the idea of the healing powers of physician's personality. Having critically discussed those ideas I sketch an ideal (...)
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  39. Rudolph Bauer (2012). Phenomenology of the Healing Power of the Awareness Field. Transmission 3.score: 18.0
    This paper focuses on the phenomenology of healing within the awareness field.
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  40. 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.score: 18.0
    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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  41. Anete Roese (2013). A busca pelo espiritual e a busca de sentido no mundo contemporâneo (The search for the spiritual and the search for meaning in the contemporary world) - DOI: 10.5752/P.2175-5841.2013v11n32p1605. [REVIEW] Horizonte 11 (32):1605-1636.score: 18.0
    O artigo identifica as instâncias subjetivas do que leva o ser humano à busca por experiências de cunho espiritual e religioso. Situa a contemporânea busca religiosa e a crise de sentido que afeta a humanidade como uma busca de realização espiritual e do ser-si-próprio, diante de um mundo onde a potencialidade espiritual se encontra cada vez mais devastada. Viktor Frankl, Karl Jaspers, Paul Tillich, todos originários das contribuições da fenomenologia, são os principais autores a sustentar a reflexão em torno do (...)
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  42. Richard Doyle (2012). Healing with Plant Intelligence: A Report From Ayahuasca. Anthropology of Consciousness 23 (1):28-43.score: 18.0
    Numerous and diverse reports indicate the efficacy of shamanic plant adjuncts (e.g., iboga, ayahuasca, psilocybin) for the care and treatment of addiction, post-traumatic stress disorder, cancer, cluster headaches, and depression. This article reports on a first-person healing of lifelong asthma and atopic dermatitis in the shamanic context of the contemporary Peruvian Amazon and the sometimes digital ontology of online communities. The article suggests that emerging language, concepts, and data drawn from the sciences of plant signaling and behavior regarding “plant (...)
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  43. Jennifer Sutton Holder (2004). Parting: A Handbook for Spiritual Care Near the End of Life. University of North Carolina Press.score: 18.0
    At times we may be called to be companions on a journey we would rather not take--the journey of a loved one toward the end of life. For those who choose to serve as close companions of terminally ill relatives or friends, Parting offers the collective wisdom of people from many cultures and faith traditions as a "travel guide" for meaningful companionship--helping someone toward a peaceful transition from this life. Sections of the book discuss how to cross the bridge from (...)
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  44. Glenn Morrison (2010). A Balm for Gilead: Spirituality and the Healing Arts. By Daniel Sulmasy. Heythrop Journal 51 (3):501-501.score: 18.0
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  45. Jonathan Bolton (2000). Trust and the Healing Encounter: An Examination of an Unorthodox Healing Performance. Theoretical Medicine and Bioethics 21 (4):305-319.score: 18.0
    Just why a patient should trust a particular healer isa question that has not been adequately explored inthe literature on healing. This ethnographiccase-report examines the healing performance of achiropractor and proposes that it contains fourintrinsic claims to trustworthiness: he claims to bea qualified and sincere healer who is inpossession of knowledge and techniques that derivetheir power from their truth content and whichempower him to make beneficial changes in thepatient. Taking each claim in turn I described thenature of the (...)
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  46. Joanna Crossman (2011). Environmental and Spiritual Leadership: Tracing the Synergies From an Organizational Perspective. [REVIEW] Journal of Business Ethics 103 (4):553-565.score: 18.0
    This article presents some synergies that appear to exist in the conceptualization of environmental and spiritual leadership. After some discussion of the contexts in which environmental and spiritual leadership have arisen, the author identifies some commonalities in the underpinning values and associated discourse adopted in the literature to describe these two concepts. Common values include notions of the common and social good, stewardship, sustainability, servanthood, calling, meaning, and connectedness. The article also draws attention to the way that historical (...)
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  47. 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.score: 18.0
    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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  48. José Antônio De C. R. De Souza (2008). The efficient and final causes of the spiritual power in the D. Friar Álvaro Pais' sigth. Anales Del Seminario de Historia de la Filosofía 25:279-311.score: 18.0
    In this study, based in the main political works of D. Fr. Alvarus Pelagius O. Min. (c. 1270- c.1350) we analyze his conception on the origin or efficient cause of the spiritual power and, also, his thought about the finality or final cause of the mentioned power. Referring to the first topic, the Bishop of Silves wants principally refutes some Marsilius of Padua’s thesis contained in the Second Dictio of his Defensor Pacis, completely different of the theology of the (...)
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  49. Seyed Rahmatolah Mousavimughadam & Ali Delpisheh (2012). Concept of Spiritual Health in Descartes' and Tabatabaei's Perspectives. Journal for the Study of Religions and Ideologies 11 (32):93-108.score: 18.0
    A comparative discussion on "Spiritual Health", as one of the most imperative health fundamentals was initiated. This concept has recently been added to the previous health constituents including physical, psychological and social aspects by the World Health Organization. The words "spiritual" and "health" for many people are two separate and independent issues, while they are inextricably linked. Spirituality in health is not material in nature but belongs to the realm of ideas that have arisen in the minds of (...)
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  50. Ana Mariella Bacigalupo (1999). The Gift of Life: Female Spirituality and Healing in Northern Peru. Anthropology of Consciousness 10 (1):60-62.score: 18.0
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