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The inner experience of spiritual and religious feelings is an integral part of the everyday lives of many individuals. For over 100 years the role of religion as a deterrent to suicidal behavior has been studied in various disciplines. We attempt to systematize the existing literature investigating the relationship between religion/spirituality and suicide in this paper. After an overview of the attitudes of the dominant religions (e.g., Catholicism, Islam, and Buddhism) toward suicide, the three main theories that have speculated regarding the link between religion and suicide are presented: "integration theory" (Durkheim, 1897/1997), "religious commitment theory" (Stack, 1983a; Stark, 1983), and "network theory" (Pescosolido & Georgianna, 1989). Subsequent to this theoretical introduction, we report on studies on religion/spirituality keeping the suicidal path as a reference: from suicidal ideation to nonlethal suicidal behavior to lethal suicidal behavior. Studies presenting indications of religious beliefs as a possible risk factor for suicidal behavior are also presented. The last section reviews possible intervention strategies for suicidal patients and suicide survivors. Indications for future research, such as more studies on nonreligious forms of spirituality and the use of qualitative methodology to achieve a better and deeper understanding of the spiritual dimension of suicidal behavior and treatment, are offered.

With this paper, we walk out some central ideas about posthumanisms and the ways in which nursing is already deeply entangled with them. At the same time, we point to ways in which nursing might benefit from further entanglement with other ideas emerging from posthumanisms. We first offer up a brief history of posthumanisms, following multiple roots to several points of formation. We then turn to key flavors of posthuman thought to differentiate between them and clarify our collective understanding and use of the terms. This includes considerations of the threads of transhumanism, critical posthumanism, feminist new materialism, and the speculative, affirmative ethics that arise from critical posthumanism and feminist new materialism. These ideas are fruitful for nursing, and already in action in many cases, which is the matter we occupy ourselves with in the final third of the paper. We consider the ways nursing is already posthuman—sometimes even critically so—and the speculative worldbuilding of nursing as praxis. We conclude with visions for a critical posthumanist nursing that attends to humans and other/more/nonhumans, situated and material and embodied and connected, in relation. [ABSTRACT FROM AUTHOR]

The "Journal of Community Psychology" is publishing a special issue exploring the intersection of spirituality and religion with community research and action. As was discussed in several symposia at the 1997 Biennial Conference of the Society for Community Research and Action, spirituality and religion are elements of human experience which have received relatively limited consideration in psychological literature generally, and in community psychology specifically. Sociologist Seymour Sarason and others have noted that this "blind spot" is surprising given the large number of people for whom a sense of spirituality is important, the significant numbers of people who participate in religious settings on a regular basis, and the work of many religious movements for social change. The special issue is an effort to: initiate conventions and definitions for including these perspectives within the discourse of community psychology, and to document and establish the value of incorporating considerations of religion and spirituality into work.

Although spiritual practices such as prayer are engaged by many to support well‐being and coping, little research has addressed nurses and prayer, whether for themselves or facilitating patients' use of prayer. We conducted a qualitative study to explore how prayer (as a proxy for spirituality and religion) is manifest—whether embraced, tolerated, or resisted—in healthcare, and how institutional and social contexts shape how prayer is understood and enacted. This paper analyzes interviews with 21 nurses in Vancouver and London as a subset of the larger study. Findings show that nurses' kindness can buffer the loneliness and exclusion of ill health and in this way support the "spirit" of those in their care. Spiritual support for patients rarely incorporated prayer, in part because of ambiguities about permission and professional boundaries. Nurses' engagement with prayer and spiritual support could become a politicized site of religious accommodation, where imposition, religious illiteracy, and racism could derail person‐centered care and consequently enact social exclusion. Spiritual support (including prayer) sustained nurses themselves. We propose that nursing's equity‐oriented knowledge encompass spirituality and religion as sites of exclusion and inclusion. Nurses must be supported to move past religious illiteracy to provide culturally and spiritually sensitive care with clarity about professional boundaries and collaborative models of spiritual care. [ABSTRACT FROM AUTHOR]

The aim of this study was to develop a comprehensive annotated public-domain bibliography of the literature on spirituality and addictions to facilitate future research and scholarship. A search was conducted of all citations listed in the MEDLINE, PsychINFO and ALTA Religion databases covering a period from 1941 to 2004 using the following search terms: substance abuse, substance dependence, addiction, religion, spirituality. A group of experts in the field then classified each citation according to empirically derived categories. A total of 1353 papers met the search parameters and were classified into 10 non-exclusive categories: (1) attitudes toward spirituality and substance use, (2) commentaries, (3) spiritual practices and development in recovery, (4) spiritual and religion variables in the epidemiology of substance abuse, (5) psychoactive substances and spiritual experiences, (6) religious and spiritual interventions, (7) literature reviews, (8) measurement of spirituality and addictions, (9) 12-Step spirituality and (10) youth and development. The literature is voluminous, but has focused primarily in a few areas. Common findings included an inverse relationship between religiosity and substance use/abuse, reduced use among those practising meditation and protective effects of 12-Step group involvement during recovery. Although sound instruments are available for measuring spirituality, studies have tended to use simplistic, often single-item measures. [Geppert C, Bogenschutz MP, Miller WR. Development of a bibliography on religion, spirituality and addictions. Drug Alcohol Rev 2007;26:389 - 395] [ABSTRACT FROM AUTHOR]

This paper advances a new understanding of spirituality within the geographies of religion. It builds on the premise that spirituality is latent within every body and argues that it becomes manifest in response to an affective experience. Such experiences are often sensory in nature, rendering spiritual affect an embodied phenomenon that can be understood through the concept of an "embodied hierophany." By exploring the affective experience of the roots reggae soundsystem, this paper shows how sonic spaces can enable processes of spiritual engagement. It draws on an analysis of four documentary films about soundsystem culture to show how situations of sonic dominance can bring about an embodied hierophany. In such situations, spirituality is experienced outside of the ascriptive framework of formal religious belief and is therefore a more self‐directed form of spiritual awakening. This paper advances a new understanding of spirituality within the geographies of religion. It builds on the premise that spirituality is latent within every body and argues that it becomes manifest in response to an affective experience. By exploring the affective experience of the roots reggae soundsystem, this paper shows how sonic spaces can enable processes of spiritual engagement. [ABSTRACT FROM AUTHOR]

The intent of this special issue is to extend community psychology's voice in the growing discourse about spirituality, religion, and psychology. While lively debate will continue about particular religious beliefs, the social significance of religious and spiritual experiences cannot be overlooked. These papers will not enter the debate over the existence of a higher power, but rather they will contribute to the development of knowledge and greater understanding of how these phenomena are interwoven into social life. Some authors focus on how religion and spirituality can serve as independent variables that have an impact on phenomena of interest, from the individual to the institution. In other papers, spirituality is treated more as a dependent variable, important as an outcome in its own right. In several of the papers, religion and spirituality are integral parts of an intervention. In sum, when religion and spirituality are viewed as legitimate variables of psychological study, they offer seemingly endless perspectives on human behavior. © 2001 John Wiley & Sons, Inc. [ABSTRACT FROM AUTHOR]

An increasing number of studies have investigated the neural networks and brain regions activated by different aspects of religious faith or spiritual practice. The extent to which religiousness and spirituality are dependent on the integrity of neural circuits is a question unique to neurological illnesses. Several studies have reported that neural networks and brain areas represent the various components of religious faith or spiritual activity in recent decades. In addition to research in healthy people, another strategy is to observe if neurological abnormalities caused by stroke, tumour, brain damage, or degenerative sickness are accompanied by an alteration in religiosity or spirituality. Similarly, Parkinson's disease (PD), an ailment characterized by dopaminergic neuron malfunction, has been utilized to explore the role of dopaminergic networks in the practice, experience, and maintenance of religious or spiritual beliefs. Case–control and priming studies have demonstrated a decline in spirituality and religion in people with PD due to dopaminergic degeneration. These studies could not adequately control for confounding variables and lacked methodological rigour. Using qualitative and quantitative assessments, a mixed‐method approach might shed additional light on putative religious beliefs alterations in PD. In the current review paper, we discussed the recent research on the impact of PD on spiritual beliefs and spirituality. [ABSTRACT FROM AUTHOR]

This article has its origins in a 2013 proposal by the author that the concept of 'spiritual care' in clinical settings might fruitfully be grounded in the findings of the Cognitive Science of Religion ( CSR). In a recent paper, John Paley rejects the central arguments and asserts his conviction that a model for 'spiritual care' cannot be derived from the insights of evolutionary psychology. In this article, the author employs a modified form of Fichtean dialectic to examine the contrasting positions and, via a process of analysis and synthesis, identify the key areas for further exploration and research. He concludes, first, that CSR in itself does not provide a sufficient theoretical justification for the notion and practice of 'spiritual care'; secondly, that any attempt to develop a general theory of spiritual care would need to pay closer attention to the role of historically situated religious communities; and finally, that these objections nevertheless do not amount to an argument against the attempt to provide spiritual care as part of person-centred care. Instead, a revised model is proposed which has the potential to provide testable predictions in this field. [ABSTRACT FROM AUTHOR]

This paper explores how two spiritual communities—a Catholic prayer house and an Integral Yoga studio—shape the emotional lives of their members. I find that both organizations promise to facilitate what I call holistic emotional change: modifications of deep‐seated emotional habits and dispositions. Moreover, both organizations transmit a comprehensive emotion management system—a regimen of different practices, or techniques of emotion management, with distinct goals and temporal horizons. At both sites, these practices—prospective, reflexive, and in situ techniques—are thought to work in tandem to overcome negative emotional habits and cultivate abiding dispositions of joy, peace, and contentment. [ABSTRACT FROM AUTHOR]

If we pause to recognise that as professionals we share the same sky and the same earth as those who seek our help, then we would come to understand that our experiences of spirituality are also intrinsically interlinked. Using case examples, this paper explores my experience of adopting combinations of systemic and narrative therapy interventions within a stance of 'radical presence' (McNamee, ) with 'spiritual relational reflexivity.' In this process, the mutual influence between professional, personal, and therapeutic contexts is viewed as a helpful resource for 'being with' clients spiritually. Reflexive 'ways of engaging spirituality' (being 'spiritually relationally reflexive') and opening up therapeutic and spiritual possibilities with clients, in the context of grief, are also explored. Essential to the process is viewing systemic therapy as an ongoing reflexive learning context. [ABSTRACT FROM AUTHOR]

Aims. To offer a detailed discussion of the issue of 'lack of critique' in the literature on spirituality in nursing. The discussion will include the limited use of sources from theology and religious studies and the demand to separate spirituality and religion and will go on to examine the consequences of the resulting approach. The drive for unique knowledge to further professionalisation and the demands of inclusiveness are suggested as possible reasons for the development of the current model. The dangers and pitfalls of definition are explored. The paper suggests that theology could provide insights into explaining spirituality. Background. The last four decades have seen a proliferation of definitions of spirituality in the nursing literature. Recently, in response to their own concerns and prompts from outside the 'spirituality' community authors have suggested that we revisit this literature with a more critical stance. This paper is in response to that suggestion. During the course of a PhD supervised from a department of practical theology I have critically analysed the literature from several perspectives and this paper is one result of that review. Design. Literature review. Methods. Critical reflection on how spirituality has been defined. Conclusion. The lack of critique has produced a bias in the literature towards broad, generic, existential definitions which, together with the intentional divorce from religion and theology have led to definitions which have the tendency to result in a type of spiritual care which is indistinguishable from psychosocial care, hard to explain to patients and difficult to put into practice. Relevance to clinical practice. The acceptance of a diverse range of understandings of spirituality and a greater focus on practical ways of using it in nursing care are the direction the profession should be moving into. [ABSTRACT FROM AUTHOR]

This article presents the works of great Polish philosopher, Mieczysław Albert Krąpiec, whose creative output can be applied to professional nursing practice. Krąpiec's philosophical heritage is extensive and encompasses many philosophical fields: metaphysics, philosophical anthropology, philosophy of law, philosophy of culture, philosophy of politics and philosophy of language. Krąpiec created an original philosophical synthesis characterized by a realistic approach. In this paper, I present only one of several original philosophical concepts developed by Krąpiec: the theory of the person based on seven essential characteristics, that is the ability for cognition, love, freedom, religion, legal subjectivity, completeness and dignity. I attempt to show how these personal characteristics correspond to various patient needs. I argue that the qualitative deficit of any personal characteristics indicated by Krąpiec corresponds to a patient's real need that must be satisfied. I also stress that the skilful diagnosing of all—not only selected—qualitative deficits of characteristics can be defined as holistic care in the nursing profession. [ABSTRACT FROM AUTHOR]

This paper contains a discussion of the idea of using what could loosely be called an ‘aesthetic attitude’ (stemming largely from Kantian notions of disinterest and explicitly articulated by such writers in the 20th century as Edward Bullough and Jerome Stolnitz) in the context of the encounter between religions. The ‘problem’ that is addressed is formulated as an attempt to find a space in which the participation of those with committed faith positions (e.g. conservative evangelicals) in sympathetic and empathetic meeting with other faiths can be facilitated. To this end, the paper is critical of the use of spirituality (or inter-spirituality) as an oft-suggested mode by which religions meet and ‘converse’ in depth-encounters. That is, it is argued that the language of inter-spirituality that is employed by some interfaith writers often betrays liberal assumptions that are unsettling for more committed religious persons. Thus, it is suggested that by changing the language of encounter from ‘inter-spirituality’ to a more aesthetic (or playful) mode of discourse, one is creating a different, but nonetheless experientially recognisable, space of empathetic meeting and encounter that might be deemed ‘safer’. [ABSTRACT FROM AUTHOR]

Spirituality is an important part of African-American culture and is often cited as an explanation for the more-aggressive treatment preferences of some African Americans at the end of life. This paper reviews the literature on spiritual beliefs that may influence the treatment decisions of African Americans.Medline 1966 to February 2003, Psych Info 1872 to February 2003, and CINAHL 1982 to February 2003 were searched for studies exploring spiritual beliefs that may influence the treatment preferences of African Americans. All candidate papers were examined for quality, and data were extracted on study population, design, analysis, and results to identify recurrent themes. Forty studies met inclusion criteria.Recurrent themes describing spiritual beliefs that may influence the treatment preferences of African Americans throughout the course of illness include the following: spiritual beliefs and practices are a source of comfort, coping, and support and are the most effective way to influence healing; God is responsible for physical and spiritual health; and the doctor is God's instrument.Spiritual beliefs specifically addressing treatment preferences at the end of life include: only God has power to decide life and death, there are religious prohibitions against physician-assisted death or advance directives limiting life-sustaining treatments, and divine intervention and miracles occur.For some African Americans, spiritual beliefs are important in understanding and coping with illness and may provide a framework within which treatment decisions are made. Given the growing ethnic diversity of the United States, some understanding of the complexities of culture and spirituality is essential for healthcare providers. [ABSTRACT FROM AUTHOR]

This paper explores how the culture of the researcher can influence the interpretation of data collected in a qualitative study into counselling and spirituality. Counsellors or psychotherapists who were also members of the Religious Society of Friends (Quakers) were interviewed about how their faith impacts on their therapeutic practice. The findings of this qualitative heuristic study were published (West, 1998). The researcher was white, British, male, a counsellor and a Quaker. Subsequently, five of the interview transcripts were randomly selected and given to a second researcher, who was Malaysian, male, a counsellor, and Muslim. These interviews were analysed thematically by the second researcher, without accessing the original analysis and published paper. The two analyses are presented and compared. Although there were many points of convergence, significant differences also emerged in the way the way the material was understood. A commentary on this process is offered by both researchers, and the implications of the insider/outsider distinction for research in counselling are discussed. [ABSTRACT FROM PUBLISHER]

The article presents comments of the author on the September 1, 2001 issue of the "Journal of Community Psychology." The papers in the issue discusses concepts of spirituality and community psychology. The papers were both stimulating and instructive. Stimulating because the authors in their different ways were confronting problems in living that no one anywhere can avoid trying to understand and answer; instructive because these papers as a first approximation of conceptualizing the issues in ways that have practical import.

Background: The research presented in this paper aimed to explain how psychotherapists in New Zealand attended to religion and/or spirituality (RS) in the therapeutic process. Thirty‐three in‐depth interviews were conducted with 28 psychotherapists throughout New Zealand, exploring their thoughts about RS in psychotherapy. Method and Methodology: Grounded dimensional analysis (a variant of grounded theory), underpinned by symbolic interactionism, was used to collect and analyse data. Findings: The study found that participants made decisions about what belonged to psychotherapy regarding RS based on three perspectives; that psychotherapy is secular, that psychotherapy and RS are inextricably connected, and that psychotherapy and RS intersect episodically. Participants' perspectives influenced their level of engagement of RS material when working with clients. The professional and personal outcomes of this process included expanding practice, maintaining the status quo and being seen to present as "legitimate." Discussion: Deciding what belongs is an iterative process and many participants adjusted their responses when faced with changing contexts and conditions. Implications: This study was significant since it found that it was participants, namely the psychotherapists themselves, who actually decided what belonged at all stages of the process of attending to RS in therapeutic engagement. [ABSTRACT FROM AUTHOR]

Introduction: Focus groups are an important learning tool in HIV prevention research among U.S. Black men who have sex with men (BMSM), for whom incidence persists. Focus groups are useful in designing interventions, but many have struggled to engage BMSM in research. To optimize the utility of focus group methodology on HIV prevention among BMSM, this paper offers methodological considerations for conducting and managing focus groups with BMSM. Methods: Perspectives come from the process of conducting nine focus groups (N = 52) to explore the role of religion and spirituality in the lives of BMSM in Baltimore City and how these concepts could be used to inform local HIV prevention interventions. Results: Themes from field notes captured important concepts to consider regarding the following: recruitment and retention, recruiting from within the social network, screening for HIV status, focus group stratification, and focus group facilitation. Discussion: Considerations and recommendations for mitigating the challenges in focus group research and enriching data collection with BMSM are outlined. [ABSTRACT FROM AUTHOR]

Abstract: The Chinese Indigenous/ethnic minority people have rich cultural traditions. Spirituality, including religion, is central to their worldviews and is manifested in their daily lives. Many development projects in China are conducted in ethnic minority areas. This paper discusses the authors’ experiences and reflections on evaluations of development interventions in the Tibetan communities. The authors propose: (1) project participants’ values, including religion and spirituality, be fully integrated into project design, implementation, and evaluation and (2) evaluators be humble to gain insight and wisdom from ethnic cultures, and conduct evaluations in a culturally responsive way. [ABSTRACT FROM AUTHOR]

Abstract: Experiencing life‐threatening illness could impact on an individual’s spirituality or religious beliefs. In this paper, we report on a study which explored cultural elements that influence the provision of palliative care for people with cancer. A contemporary ethnographic approach was adopted. Observations and interviews were undertaken over 3 months with 48 participants, including palliative care staff, patients, and their families. An ethnographic data analysis framework was adopted to assist in the analysis of data at item, pattern, and structural levels. Religion was identified as central to everyday life, with all participants reporting being affiliated to particular religions and performing their religious practices in their daily lives. Patients’ relatives acknowledged and addressed patients’ needs for these practices. Staff provided spiritual care for the patients and their relatives in the form of religious discussion and conducting prayers together. An understanding that religious and spiritual practices are integral cultural elements and of fundamental importance to the holistic health of their patients is necessary if health‐care professionals are to support patients and their families in end‐of‐life care. [ABSTRACT FROM AUTHOR]

ABSTRACT Interest in religion within the field of community psychology has steadily emerged within the last three decades. This interest has focused almost exclusively on the social benefits of religion, glossing over the often-contentious nature of religious life and the ways in which religious individuals and institutions can disrupt healthy human and community development. Considering the recent surge of interfaith conflicts and discriminatory practices targeting religious minorities in communities across the United States, it is imperative that community psychologists begin to examine relevant trends in interfaith relations and potential directions for action research and intervention. This paper serves as the beginning point of just such an examination, proposing a multilevel model for addressing the microsystemic, mesosystemic, and macrosystemic levels of interfaith phenomena. More specifically, I present interfaith contact, congregation-based community partnerships, and theological belief systems as particularly relevant to interfaith community research and intervention. Finally, I detail an interfaith organization that embodies these dimensions of interfaith relations and provides a concrete example of how a multilevel action research model may be effectively employed. Copyright © 2012 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

This paper begins with an introduction to the ancient spiritual tradition of India. The focus is upon aspects of ancient Indian philosophy relevant to modern society. In the Indian context, science and spirituality are complementary. The application of ethical and religious motivations derived from these ideas is delineated with respect to the practical implementation of energy projects. The efforts of religious and social groups in promoting renewable energy in India are included. A few bioenergy technologies relevant to rural communities in developing nations are then described. The paper argues that though scientific research, technology development, community-based efforts, environmental activism, and renewable energy policy making are important elements in dealing with the energy crisis, they are not sufficient to solve the crisis. The paper closes with the premise that the main wisdom to be drawn from the religious, spiritual, and philosophical traditions concerns the inner transformation that is key to meeting today's energy and environmental crisis. [ABSTRACT FROM AUTHOR]

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The article discusses the papers of the Bossey Seminars from 1992 to 1997 which are published within the issue as well as the lessons learned from the process.

Aim. This paper is an exploration of the challenge of negotiating the highly personalized concept of spirituality within the public sphere of professional-patient interactions. Background. Spirituality has become increasingly prominent within the nursing discourse, and providing spiritual care is often positioned as an ethical obligation of care. However, bringing such a personal concept into the public domain of care creates some unique tensions and ethical risks. Discussion. Nurses bring three potentially competing identities to spiritual care encounters with patients. Firstly, they are professionals with a public trust in health promotion and restoration, including those areas that intersect with spiritual health. Secondly, they are citizens of a liberal society where non-judgmental pluralism as it relates to spirituality is enshrined. Thirdly, they are individuals who hold particular beliefs and values about spirituality. Each of these identities may result in particular, and potentially conflicting, approaches to spiritual care. Ultimately, the identity which nurses choose to adopt is often determined by how they view themselves in the spiritual care encounter, either as experts with legitimate authority to intervene in the spiritual lives of patients or as people in a shared relational encounter. Each of these approaches carries ethical risks, although the nature of these risks is different. Conclusion. The identities which nurses bring to spiritual care encounters have far-reaching implications for patient experiences in those encounters. Nurses who position themselves as experts run the risk of objectifying the spiritual, being experienced as coercive and transcending nursings' competence. The work of Martin Buber is presented as a model that, while acknowledging competing identities, sets forth a vision of spirituality and spiritual care based upon relational reciprocity. [ABSTRACT FROM AUTHOR]

Aims. This paper explores certain key critiques of spirituality-in-nursing as they have been offered by people outside of the discipline. It argues that nurses have not taken seriously enough the recent criticism of the nature and role of spirituality in nursing. Not to listen to the ‘enemies’ of spirituality-in-nursing is to risk stagnation and a drift into obscurity. Background. The area of spirituality has become a growing field of interest for nurses and has produced a burgeoning body of research literature. Yet, whilst much has been written about the positive aspects of spirituality, nurses have offered almost no critique of the ways in which spirituality and spiritual care are understood, despite the fact that there are clearly certain key issues that require robust critique and thoughtful reflection. Almost all of the major criticisms of spirituality-in-nursing have come from people outside of the discipline of nursing. The paper argues that nurses need to listen carefully to the criticisms of spirituality and spiritual care offered by the ‘enemies’ of spiritual care in nursing. When listened to constructively, they highlight issues that are vital for the development and forward movement of this important area of nursing practice. Methods. Literature review and critical reflection on current critiques of spirituality in nursing practice. Conclusions. The paper concludes that nurses need to begin to develop spirituality as a specific field of enquiry with its own bodies of knowledge, methodologies, assumptions and core disciplines. Relevance to clinical practice. In listening to and taking seriously its ‘enemies’, nursing has the opportunity to establish spirituality as an important, creative and vibrant aspect of nursing practice that has the capacity to grow and respond constructively to its ‘enemies’, in ways that make whole-person-care a real possibility. [ABSTRACT FROM AUTHOR]

bash a. (2004) Journal of Clinical Nursing 13, 11–16 Spirituality: the emperor's new clothes? This paper explores the concept of ‘spirituality’ with reference to the Patients’ Charter that stipulates that a person's religious, spiritual and cultural needs should be respected at all times. The aim is to offer a critical analysis of what the word ‘spirituality’ may mean when used in the Patients’ Charter and to explore the implications of this for clinical practice. A critical discussion based on a literature review, examining in particular methodological presuppositions. The meaning of ‘spirituality’ in the Judaeo–Christian biblical traditions is explored. Some of the heuristic assumptions in contemporary research on ‘spirituality’ are examined. Philosophical (i.e. non-scientific) and scientific questions to do with ‘spirituality’ are disentangled. The paper concludes that: (i) ‘Spirituality’ is an elastic term not capable of universal definition as each person's spirituality is an individual matter for them and (ii) tools that are being developed for identifying a person's spirituality run the risk of making wrong presuppositions about what comprises spirituality. It is unlikely that tools can be developed that are widely applicable for identifying and assessing spirituality. [ABSTRACT FROM AUTHOR]

BACKGROUND: The nursing literature on spirituality tends to agree that modern science is relatively powerless to address the loss of personal meaning experienced by people facing death, suffering and loss. As a remedy, the literature recommends addressing patients' spirituality. The typical analytical move is to distinguish spirituality from religion and consider it a part, dimension or property of the patient. AIM AND METHOD: This paper uses discourse analysis to identify the formal properties of scientific and religious discourses and their social and political implications. The nursing literature is then investigated to detect the use of such discourses in constructing the object spirituality and to consider any implications for nursing as a social practice. FINDINGS: Far from escaping science and religion, the literature constructs spirituality by means of scientific and religious discourses. These discourses have characteristic strengths and weaknesses that the nursing literature seems to miss. Accordingly, its use of religious discourse lacks coherence and depth, and risks merging human with transcendent authority. Its use of scientific discourse lacks precision and clarity and risks intensifying those features of modernity which contribute to a loss of personal meaning in the face of death, suffering and loss. CONCLUSION: Nursing literature on spirituality raises important questions but is limited in its capacity to address them. This paper provides an alternative perspective. First, it draws on an analysis of the modern institutional environment and its existential dimension. Secondly, it applies discourse analysis to the task of helping people experiencing illness and injury. This approach respects the strengths and limitations of both scientific and religious discourses. [ABSTRACT FROM AUTHOR]

Background Alcoholics Anonymous (AA) is a world-wide recovery mutual-help organization that continues to arouse controversy. In large part, concerns persist because of AA's ostensibly quasi-religious/spiritual orientation and emphasis. In 1990 the United States' Institute of Medicine called for more studies on AA's effectiveness and its mechanisms of behavior change (MOBC) stimulating a flurry of federally funded research. This paper reviews the religious/spiritual origins of AA and its program and contrasts its theory with findings from this latest research. Method Literature review, summary and synthesis of studies examining AA's MOBC. Results While AA's original main text ('the Big Book', 1939) purports that recovery is achieved through quasi-religious/spiritual means ('spiritual awakening'), findings from studies on MOBC suggest this may be true only for a minority of participants with high addiction severity. AA's beneficial effects seem to be carried predominantly by social, cognitive and affective mechanisms. These mechanisms are more aligned with the experiences reported by AA's own larger and more diverse membership as detailed in its later social, cognitive and behaviorally oriented publications (e.g. Living Sober, 1975) written when AA membership numbered more than a million men and women. Conclusions Alcoholics Anonymous appears to be an effective clinical and public health ally that aids addiction recovery through its ability to mobilize therapeutic mechanisms similar to those mobilized in formal treatment, but is able to do this for free over the long term in the communities in which people live. [ABSTRACT FROM AUTHOR]

In this response, we respond to Boyatzis’ commentary to our paper ‘Nature meets nurture in religious and spiritual development’. We also provide additional elaborations on how nurture might co‐sculpt nature in the context of religious and spiritual development. [ABSTRACT FROM AUTHOR]

This paper tells the story of how undergraduate researchers participating in an applied and participatory anthropological research project at Utah State University have used their research experience to help make our campus a more welcoming place for all who orient around religion and spirituality differently. The campus-climate research project described herein was designed to investigate the relationship between diverse religious and spiritual commitments and feelings of discomfort or well-being on our campus. Students who worked on this project gained valuable skills as researchers. Additionally, they became student leaders of a movement to promote a more welcoming climate on campus. Both kinds of experience-as student researchers and as campus-change-agents-have provided these students with value-added skills and knowledge that will increase employability. Far from a 'degree to nowhere,' applied and participatory anthropology has prepared these undergraduates to meet the challenges of a world that needs the anthropological lens now more than ever before. [ABSTRACT FROM AUTHOR]

Health care should address the holistic gap between health outcomes, spirituality, religion, and humanistic care to optimize patient care. Treating the whole person encompasses both physical and metaphysical elements. Patients want health care professionals to recognize their spiritual and religious preferences, because these matter in their approach to illness, coping, and long‐term outcomes. [ABSTRACT FROM AUTHOR]

On ancient maps unexplored lands were simply labeled ‘there be dragons’ indicating the fear that attends the unknown. Despite three decades of theoretical and empirical work on spirituality in nursing, evidence still suggests that nurses do not feel competent to engage in spiritual care. In this paper I propose that one of the reasons for this is a theory–theory gap between religion and spirituality. Generalized anxiety about the role of religion in society has led to under‐theorizing in nursing about religious care. As a result, when religion and spirituality overlap at the point of care, nurses are left without the substantive knowledge required for practice. Robust religious theorizing should include thick accounts of lived religion and integrative work that enables nurses to understand commonalities across religions that are relevant to practice. As a starting point to this integrative work, nurses can be introduced to the nature and lexicon of lived religion, religious perspectives on suffering, and religious reasoning that holds meaning and mystery in tension. Such an approach will better prepare them for the realities of practice where the complexities of spirituality and religion come to play. [ABSTRACT FROM AUTHOR]

Peter Kevern believes that the cognitive science of religion ( CSR) provides a justification for the idea of spiritual care in the health services. In this paper, I suggest that he is mistaken on two counts. First, CSR does not entail the conclusions Kevern wants to draw. His treatment of it consists largely of nonsequiturs. I show this by presenting an account of CSR, and then explaining why Kevern's reasons for thinking it rescues 'spirituality' discourse do not work. Second, the debate about spirituality-in-health is about classification: what shall count as a 'spiritual need' and what shall count as 'spiritual care'. It is about the politics of meaning, an exercise in persuasive definition. The function of 'spirituality' talk in health care is to change the denotation of 'spiritual', and attach its indelibly religious connotations to as many health-related concepts and practices as possible. CSR, however plausible it may be as a theory of the origins and pervasiveness of religious belief, is irrelevant to this debate. [ABSTRACT FROM AUTHOR]

Nursing, with its socially embedded theory and practice, inevitably operates in the realm of power and politics. One of these political sites is that of religion, which to varying degrees continues to shape beliefs about health and illness, the delivery of healthcare services and the nurse–patient encounter. In this paper, I attempt to complicate nursing's views on religion and politics in healthcare, with the intent of thinking critically and philosophically about questions that arise at the intersection of religion, politics and nursing/healthcare. These questions include the following: What is the domain of religion and politics? How (non)religious are the contemporary societies in which nurses practice? What are the variations and implications of secularism? How is religion entangled with other intersecting social relations of power? How does a political reading of religion and politics matter to the concerns of nursing? [ABSTRACT FROM AUTHOR]

The paper addresses two related questions: 1. the much debated issue concerning philosophy's proper way of engaging with religion, and 2. the extent to which religious concerns belong to our existence. If philosophy is understood as the hermeneutics of existence, that is, as the self-interpretation of existence, as the early Heidegger proposes, then the way the second question is answered bears on the approach to the first issue. While endorsing Heidegger's claim in the 1920s that philosophy should be autonomous and neutral in relation to religious concerns, I reject his view that this can be achieved through a silencing attitude characteristic of a 'fundamentally atheistic' philosophy. I link Heidegger's failure to offer a convincing response to the first question to the way in which he addresses the second question as to whether religious concerns essentially belong to our existence. In contrast with his views on the second question, which often seem to propose a negative answer to it (but which, I claim, are not as not as clear as it is sometimes assumed), I argue that spiritual comportment is an essential aspect of our life. How can then philosophy 'transcend' it and be religiously neutral without becoming silent about it? I argue that philosophy can be religiously neutral and, at the same time, speak about spirituality as an open question within a shared space. [ABSTRACT FROM AUTHOR]

Freud was clear in his view that religion had no place in the consulting room, where the aim was to replace illusion with reality. More recently, many psychotherapists have become open to the possibility that religion and spirituality are welcome in psychotherapy. This paper presents clinical examples of what can happen when religion is allowed in the consulting room. The author uses the concept of the Winnicottian play space along with more recent thinking about play and playing along to consider what may be required to deal usefully with religious material in therapy and why this may prove difficult for some clients and some client-therapist dyads. She suggests that this difficulty, when faced, may be a source of insight. [ABSTRACT FROM AUTHOR]

The article focuses on understanding SOL in terms of this notion in fact mean that the value of the object in question is incommensurable in certain ways. Topics include examines many of those who characterize the doctrine as Christian may not be implying, or at least not intending to imply, that the doctrine is found only within Christianity that it applies to all human beings, guilty and innocent, or that it is just another theological doctrine alongside others.

REIMER-KIRKHAM S, SHARMA S, PESUT B, SAWATZKY R, MEYERHOFF H and COCHRANE M. Nursing Inquiry 2012; 19: 202-212 Sacred spaces in public places: religious and spiritual plurality in health care Several intriguing developments mark the role and expression of religion and spirituality in society in recent years. In what were deemed secular societies, flows of increased sacralization (variously referred to as 'new', 'alternative', 'emergent' and 'progressive' spiritualities) and resurgent globalizing religions (sometimes with fundamentalist expressions) are resulting in unprecedented plurality. These shifts are occurring in conjunction with increasing ethnic diversity associated with global migration, as well as other axes of difference within contemporary society. Democratic secular nations such as Canada are challenged to achieve social cohesion in the face of growing religious, spiritual and ethnic diversity. These challenges are evident in the high-paced, demanding arena of Health care. Here, religious and spiritual plurality enter in, sometimes resulting in conflict between medical services and patients' beliefs, other times provoking uncertainties on the part of healthcare professionals about what to do with their own religiously or spiritually grounded values and beliefs. In this paper, we present selected findings from a 3-year study that examined the negotiation of religious and spiritual pluralism in Health care. Our focus is on the themes of 'sacred' and 'place', exploring how the sacred - that which is attributed as special and set apart as it pertains to the divine, transcendence, God or higher power - takes form in social and material spaces in hospitals. [ABSTRACT FROM AUTHOR]

Where nurse education aims to provide an overarching intellectual framework, this paper argues that it should be the framework of naturalism. After an exposition of the chief features of naturalism and its relationship to science and morality, the paper describes naturalistic nursing, contrasting it with some other perspectives. There follows a defence of naturalism and naturalistic nursing against several objections, including those concerning spirituality, religion, meaning, morality, and alternative sources of knowledge. The paper ends with some of the advantages of the naturalistic approach. [ABSTRACT FROM AUTHOR]

Aims and objectives. To assess the claim that conceptualisations of religion and spirituality should be grounded in theology, and acknowledge the global resurgence of religion. Background. Although there is widespread agreement in the nursing literature that 'spirituality' is a broader concept than 'religion,' and should be understood generically, this approximate consensus has occasionally been challenged. A recent paper by Barbara Pesut and colleagues argues that the generic view not only empties spirituality of powerful religious symbols and narratives, but underestimates the continuing social influence of religion, and its resurgence on a global scale. Accordingly, these authors suggest three principles for conceptualising spirituality and religion in health care, one of which is that conceptualisations should be grounded in philosophical and theological thinking, and should not ignore the global resurgence of religion. Method. Critical review. Conclusion. The Pesut principle privileges theology, disregarding other disciplines which theorise religion. Arguably, it privileges specifically Christian theology, the history of which suggests a politics of orthodoxy and an epistemology of authority and obedience. The global resurgence of religion is not, in fact, global, as the industrialised countries have experienced a marked shift towards secular-rational values; and the postindustrial phase of development is associated with self-expression values, which represent a challenge not merely to religious institutions (arguably an affirmation of 'spirituality') but to traditional elites and structures of all kinds. Finally, religion 'resurgent' is not an attractive model for health care, since many of its most obvious manifestations are incompatible with the ideology of health professionals. Relevance to clinical practice. In the secular societies of Europe, if not North America, there should be no expectation that nurses provide spiritual care. It is a requirement of the great separation between civil order and religion that the health services, as a public space, should remain thoroughly secular. [ABSTRACT FROM AUTHOR]

Theory and research suggest that there is a basic and irreducible human yearning for a relationship with something that transcends ourselves, something sacred. The sacred can be understood not only in individual terms, but also in terms of relationships, settings, and communities. Empirical studies indicate that the sacred has powerful implications for human behavior; it can be an organizing force and a resource to people in their most difficult times, yet it can also be a source of seemingly intractable problems. This paper reviews several of the promising steps psychologists have taken to learn about the sacred, learn from spiritual communities, and collaborate with these communities in efforts to better the world. Research and practice in this area is enriching our understanding of the meaning of community and the meaning of spirituality. [ABSTRACT FROM AUTHOR]

The vast majority of contributions to the literature on spirituality in nursing make extravagant claims about transcendence, eternity, the numinous, higher powers, higher levels of existence, invisible forces, cosmic unity, the essence of humanity, or other supernatural concepts. Typically, these assertions are made without the support of argument or evidence; and, as a consequence, alternative ways of theorizing ‘spirituality’ have been closed off, while the lack of consistent scholarship has turned the topic into a metaphysical backwater. In this paper, I adopt a different premise, rejecting unsupported claims, and surveying the ‘spirituality’ terrain from a naturalistic and reductionist perspective. I argue that, if we rid ourselves of non-naturalistic assumptions, we will discover theoretical and clinical resources in health psychology, social psychology, neuropsychology, and pharmacopsychology – resources which confirm that it is possible to conceptualize the study of existential concerns, and how health professionals might respond to them, in a properly scientific manner. In order to illustrate the potential usefulness of these resources, I will take palliative care as an example. [ABSTRACT FROM AUTHOR]

koslander t. & arvidsson b. (2005) Journal of Advanced Nursing 51(6), 558–566 How the spiritual dimension is addressed in psychiatric patient–nurse relationships This paper reports a study describing nurses’ conceptions of how the spiritual dimension is addressed in psychiatric patient–nurse relationships. In psychiatric care, it is essential that patient–nurse relationships be built on a holistic view. In this context, nursing research shows that there is a lack of integration of the spiritual dimension. Twelve strategically selected psychiatric nurses were interviewed and analysed using a phenomenographic approach. The data were collected in 2003. The main findings were three descriptive categories: being a good carer, recognizing the spiritual dimension, and regarding the spiritual dimension as difficult to capture in patient–nurse relationships. The first descriptive category shows that nurses deal with spirituality by behaving as good carers. Those included in the second descriptive category reveal nurses who are aware of patients’ spiritual needs and who deal with these needs in different ways. The third descriptive category consists of conceptions revealing lack of knowledge of patients’ spiritual needs, both in abstract and real terms. Further research is needed to explore how patients describe their own spiritual needs, and how nursing staff can learn to be aware of and understand their own spirituality, thus enabling them to detect, discuss, clarify and deal with the concept of spirituality in patient–nurse relationships. [ABSTRACT FROM AUTHOR]

AIM: This paper aims to answer the question: What competencies do professional nurses need to provide spiritual care? BACKGROUND: Nursing literature from The Netherlands shows little clarity on the qualities that nurses require to provide spiritual care. Although the international literature provides some practical guidance, it is far from conclusive on the required qualities of nurses. METHOD: A qualitative literature review was conducted to draw together information from the nursing literature in order to formulate nursing competencies. A format developed for higher nursing education in The Netherlands was used; this consists of description of a general domain, specific competencies, vignettes, key focus and objectives. RESULTS: The resulting competency profile has three core domains (awareness and use of self, spiritual dimensions of the nursing process, and assurance and quality of expertise) and six core competencies (handling one's own beliefs, addressing the subject, collecting information, discussing and planning, providing and evaluating, and, integrating into policy). DISCUSSION: Spirituality is a field in nursing that is still in its infancy. CONCLUSION: This literature review yields a competency profile that may help to structure future care, research and education in spiritual care by nurses. Implications of the work for future research and education are discussed. [ABSTRACT FROM AUTHOR]

The Motu and the Hula, two south coast Papua New Guinea societies, are linguistically related, have similar social organisation and were economically linked before European colonisation. They were both introduced to Christianity by the London Missionary Society in the late 19th century, and each appeared to incorporate the new religion into their social life and thought quickly and unproblematically. More than a century later, however, generalities about the similar adoption of Christianity by the Mom and the Hula are no longer possible. Nor are generalities about the engagement with Christianity within one or the other group, as individual Motu and Hula villages have unique histories. In this regard, while Christianity has now arguably become part of putative tradition among the Motu, some Hula are experiencing conflict between Christianity and their sense of tradition. In particular, while in the Motu village of Pari Christian virtues are appealed to as part of Pari's conception of itself as a 'traditional' Motu village, the situation in the Hula village of Irupara is more or less the contrary. Many people in Irupara are now lamenting 'tradition' as something lost, a forgotten essence destroyed or replaced by Christianity. Based on fieldwork in both villages, this paper discusses some differences in their engagement with Christianity and compares contemporary perceptions of religion, tradition and identity in both societies, informing a commentary on notions of tradition and anthropological representations of the Melanesian experience of Christianity. [ABSTRACT FROM AUTHOR]

Comments on Neil Henery's paper on constructions of spirituality in contemporary nursing theory. Risks inherent to the use of discourse analysis in studying spirituality; Criticism on the framing of the intellectual structure within which nursing theory is to be analyzed; Problem with Henery's treatment of specific texts.

AIM: In this paper we aim to clarify the issue of spiritual care in the context of mental health nursing. BACKGROUND: The concept of spirituality in nursing has received a great deal of attention in recent years. However, despite many articles addressed to the issue, spiritual care remains poorly understood amongst nursing professionals and, as a result, spiritual needs are often neglected within the context of health care. METHODS: A series of focus groups was conducted to obtain the views of service users, carers and mental health nursing professionals about the concept of spirituality and the provision of spiritual care in mental health nursing. RESULTS: According to the views expressed in our focus groups, spiritual care relates to the acknowledgement of a person's sense of meaning and purpose to life which may, or may not, be expressed through formal religious beliefs and practices. The concept of spiritual care was also associated with the quality of interpersonal care in terms of the expression of love and compassion towards patients. Concerns were expressed that the ethos of mental health nursing and the atmosphere of care provision were becoming less personal, with increasing emphasis on the 'mechanics of nursing'. CONCLUSIONS: The perceived failure of service providers to attend adequately to this component of care may be symptomatic of a medical culture in which the more readily observable and measurable elements in care practice have assumed a prominence over the more subjective, deeply personal components. In order for staff to acknowledge these issues it is argued that a more holistic approach to care should be adopted, which would entail multidisciplinary education in spiritual care. [ABSTRACT FROM AUTHOR]

Prior research tends to find a positive relationship between religiosity and political participation. Explanations of this relationship have focused mostly on religiosity‐generated organizational resources (e.g., civic skills), while paying less attention to psychological resources. We simultaneously examined different aspects of religiosity (belief, behavior, and belonging) and political participation (electoral and nonelectoral) in a structural equation model with two psychological resources as mediators: (1) "transcendent accountability"—seeing oneself as responsible to God or a higher power for one's impact on other people and the environment, and (2) "religiopolitical awareness"—perceiving the influence of one's religion and/or spirituality on one's political views and activities. Results from analyzing survey data from a US representative sample showed that transcendent accountability and religiopolitical awareness, whether together or awareness only, mediated positive relationships between religiosity (belief, private and public behaviors, and membership) and political participation (voting and other political activity), highlighting key psychological motivators of political participation. [ABSTRACT FROM AUTHOR]