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The Republic of Ireland has undergone a seismic religious and social transformation in recent decades. Through the processes of secularization and detraditionalization, as well as several major scandals within the Irish Catholic Church, irreligiosity has become an increasing reality in terms of the hitherto overwhelmingly Catholic population. At a time of spiritual climate change in this post-Catholic Ireland, the contemporary phenomenon of mindfulness has exploded in popularity across various elements of society. Against this backdrop, three distinctive modes or strands of mindfulness are proposed as being operative in the Irish context, each catering to the needs of different practitioners. The proposed modes include psychological and clinical mindfulness and commodified and post-secular spirituality. Within the lacuna created by the receding of Catholic belief and practice, the emergence of mindfulness in the Irish context is explored, mapping how this originally Buddhist practice has gained such a foothold in contemporary spiritual discourse. [ABSTRACT FROM AUTHOR]

In the second half of the 20th century, along with the alternative New Age spirituality movement, the practice of self-improvement became widespread, and by the end of the 20st century it had become extremely widespread, permeating the most diverse areas of life in the Western world, practically becoming a mass cultural phenomenon. Accordingly, it can be described as a secular phenomenon with minimal links to traditional spirituality: the concept of spirituality has changed significantly, is often not linked to transcendental ideas and is focused on the self and self-improvement and the search for personal well-being and happiness. Relevant practices in the 21st century are particularly widespread in Lithuania. The Self-representation of Secular Spirituality Movements in Virtual Space The article examines the peculiarities of the self-presentation of spiritual self-improvement practices in Lithuania. The self-presentation of the phenomenon in virtual space is analysed and texts written by some service providers are studied. Aspects of the social communication of spiritual practices in the online space are examined from the perspective of linguistic analysis and marketing, and spirituality practices are distinguished and discussed. In this context, the needs–wants–demands relationship emerges, along with the need for self-actualisation. The online descriptions of the services offered by providers of spiritual practices are constructed according to commercial logic. The results of the linguistic analysis correlate with the findings of previous researchers about the orientation of the offered spiritual practices towards self and secular practices.

Inspired by Western secular literary tradition, many diasporic writers in the Maghreb in general and in Morocco in particular did not include religious or spiritual themes in their literary works, as compared to the valorized ones of race, class and gender. Much of Maghrebian fiction, primarily written by immigrant writers of Islamic background who adopt secular perspectives that are often critical of Islam, has depicted religion, especially Islam, in negative terms. Tahar Ben Jelloun is one of those writers who are criticized for being self-orientalizing authors who 'prostitute' their works to their Western audience. But, Tahar Ben Jelloun is misunderstood by the majority of his readers. In this article, using postsecularism and secular spirituality as analytical tools, I will explore the postsecular identity and diasporic religion in Tahar Ben Jelloun's A Palace in the Old Village. Reading the novel from a postsecular perspective and more specifically from a secular spiritual perspective, I will show that Tahar Ben Jelloun is neither self-orientalizing Islam nor celebrating French secularism. Instead, he is upholding postsecular values and diasporic consciousness by negotiating instances of extremism and communalism that mark the failures of both organized religion and Eurocentric secularism. Indeed, Ben Jelloun presents Islam as faith, as a spiritual practice; a diasporic religiosity which is not associated with any political doctrine or organization. [ABSTRACT FROM AUTHOR]

This article discusses the notion of ecotheology, its origins and the conceptual framework of meaning, particularly within Christian theology, in order to establish its relation to the notion of ecospirituality. The article researches how ecological theology may ground an ecological spirituality. Then, it uses both notions to (1) analyze Pope Francis' Encyclical Letter Laudato sí, (2) identify what models of ecotheology are used in his approach, (3) trace significant ecotheological dimensions, proposals, practices and lifestyles conveyed, (4) investigate if it is possible to identify the presence of an ecospirituality, concluding affirmatively. Finally, it asks whether Laudato sí's ecospirituality is only meaningful and operative within a Christian spiritual framework or if, in many respects, it may be also inspirational and significant beyond a Christian realm of meaning. It concludes that Laudato sí's ecological spirituality offers common ground for synergies with other religious, non-religious and secular ecospiritualities which can be synergic contributors to the creation of networks of action and meaning that can be implemented in order to develop a common passionate and effective protection of our world on environmental matters. The methodology used is a critical and hermeneutical documental analysis by means of reviewing significant literature in this area of knowledge. [ABSTRACT FROM AUTHOR]

Inspired by Western secular literary tradition, many diasporic writers in the Maghreb in general and in Morocco in particular did not include religious or spiritual themes in their literary works, as compared to the valorized ones of race, class and gender. Much of Maghrebian fiction, primarily written by immigrant writers of Islamic background who adopt secular perspectives that are often critical of Islam, has depicted religion, especially Islam, in negative terms. Tahar Ben Jelloun is one of those writers who are criticized for being self-orientalizing authors who ‘prostitute’ their works to their Western audience. But, Tahar Ben Jelloun is misunderstood by the majority of his readers. In this article, using postsecularism and secular spirituality as analytical tools, I will explore the postsecular identity and diasporic religion in Tahar Ben Jelloun’s A Palace in the Old Village. Reading the novel from a postsecular perspective and more specifically from a secular spiritual perspective, I will show that Tahar Ben Jelloun is neither self-orientalizing Islam nor celebrating French secularism. Instead, he is upholding postsecular values and diasporic consciousness by negotiating instances of extremism and communalism that mark the failures of both organized religion and Eurocentric secularism. Indeed, Ben Jelloun presents Islam as faith, as a spiritual practice; a diasporic religiosity which is not associated with any political doctrine or organization.

RESEARCH OBJECTIVE: The aim of the article is to identify the specificity of religious and spiritual content in advertising aimed at different markets. THE RESEARCH PROBLEM AND METHODS: The article demonstrates that the use of religious and spiritual content is specific to image advertising and is a trend that is functional: it serves to disguise the purpose of persuasion, to increase the contextual effect, to build community between sender and receiver and to inspire trust in the addressee. The methodology used in the text is content analysis, desk research, research into the persuasive potential of advertisements, and ancillary semiotic research. THE PROCESS OF ARGUMENTATION: Preliminary considerations introduced the concept of faith and secular spirituality. The body of the article then analyses the research material, which is a selection of television and online advertisements for the Merci brand, the jewellery manufacturer and retailer Pandora A/S, the Cartier brand and Ikea shops. In collecting the material for the article, purposive sampling was used, taking into account commercials aired in Italy, Poland, Germany, France, the Czech Republic and Russia before Christmas Eve between 2014 and 2022. RESEARCH RESULTS: The research showed that content relating to religious values and secular spirituality is selected syncretistically in order to broaden the group of planned ad addressees. The very construction of the advertisements resembles a multi-level structure, the elements of which, by levelling the criticism of the recipient, serve to achieve the inference planned by the sender. CONCLUSIONS, INNOVATIONS AND RECOMMENDATIONS: The process of secularisation is evident in advertising, which is reflected in spots aired during religious holidays, which are explored by advertising broadcasters. This is facilitated both by the temporal context and by different consumer experiences derived from knowledge structures built on religious and cultural perceptions. [ABSTRACT FROM AUTHOR]

This article seeks to understand how the secular meanings of mindfulness are produced in Brazil. Mindfulness is a practice of education of attention to the present created by the molecular biologist and ordained Buddhist Jon Kabat-Zinn, associated at the same time with self-care and well-being in the West and to the Buddhist meditation originating in the East. In therapeutic contexts, mindfulness occurs in an eight-week protocol focused on specific themes - such as stress and anxiety - or on broader issues, such as health promotion. Based on the empirical fieldwork conducted by the researchers in Mindfulness training centers, websites, meditation practices, and interviews, it was possible to perform a first mapping of this field, which is on the rise in Brazil. In doing so, we also tried to understand the ways of transposition, translation, and re-signification of practices related to meditation which, "purified" from the asceticism of their original spiritual traditions, resurface in scientific protocols of psychology and psychiatry. In this transposition, we try to show discontinuities and continuities, either assumed and/or denied - as in the case we call productive equivocations. We could notice that, although with partially overlapping meanings, the notion of mindfulness in the Buddhist tradition remains a reference horizon, and at the same time, it differs from its uses in the West, in which religion always appears disassociated or denied. We argue that this ambivalence is constitutive of mindfulness practices in their relation to scientific, neurophysiological evidence and a mystical-religious aura, retranslated as secular spirituality. [ABSTRACT FROM AUTHOR]

Society demands more sustainable business. Increasing organizational spirituality can be one manner of accomplishing this humanized strategy, and knowledge management is an efficient method to diffuse high-level values through the company. Spirituality has a vital role in organizational theory and practice. Nevertheless, this also places a heavy burden on practitioners. To address this association, we conducted a systematic literature review, systematizing and categorizing the results to answer the research question, “can organizational spirituality contribute to knowledge management?”, and propose a future investigation research agenda. We utilized the Web of Science and Scopus database. We submitted the articles to VOSviewer software version 1.6.16 for building, displaying, and exploring a bibliometric map supported by network data. The beginning was about wisdom, followed by a major focus on knowledge fields after increasing attention to spirituality. VOSviewer provided a network with two clusters, namely, spirituality dynamics and knowledge dynamics. Spirituality and knowledge labels have connections in both clusters. Wisdom and organizational wisdom are isolated from the other terms. Based on the articles analyzed, organizational spirituality can indeed assist knowledge management. One should ponder, however, that there are still few empirical studies with non-generalizable results. Considering the mysticism and excess of non-scientific articles (and scarcity of scientific ones), we recommend a change in approaching it. Traditional and positivist methodologies are not the most suitable; consequently, innovative and mixed methods ought to be used, providing the research’s scientific nature. It is crucial to look at the insertion of spirituality in management with a scientific and critical eye.

Employing a mixed qualitative and quantitative method, this paper explores why and how Buddha is being reimagined, appropriated, and baked into American advertisements, as well as what underlying values inform such a practice. Building upon previous scholars' work, we argue that Buddha-branded advertisements cater to all socio-economic classes not just the elite. Buddha is used as a spiritual resource to promote desire, reinforcing rather than challenging consumer culture. Buddha-branded advertisements are shaped by American cultural principles, and in return, the advertisements reshape various facets of identity and everyday American life. [ABSTRACT FROM AUTHOR]

Recovery in Alcoholics Anonymous (A.A.) is framed within a broad notion of spirituality, in which members are encouraged to nurture personal concepts of spirituality. An interpretative phenomenological analysis (IPA), semi-structured interview study was conducted, to explore the role of spirituality for five members of A.A. with long-term recovery (LTR) from alcohol use disorder (AUD). Three higher-order themes, conceptualizing spirituality as a secular and existential phenomenon were identified. The study highlights the role of secular spirituality as a coping mechanism in LTR, demonstrating that A.A. can be an effective treatment for individuals wishing to recover from AUD, regardless of their belief systems. [ABSTRACT FROM AUTHOR]

The aim of this article is to identify areas of convergence and divergence in the value systems of secular ethics and Christian ethics and to address what is meant by the moral development of individual persons and communities. The article discusses the views of Martin Prozesky on religion, the creation of a global ethic and secular spirituality from the perspective of Christian ethics. The discussion draws on the 'Barthian-Thomism' of Nigel Biggar and the four key moral questions posed by Dallas Willard in order to identify elements of convergence and divergence related to worldviews, values, virtues and the moral development of persons and groups.

The present article aims to establish the current situation in relation to the knowledge of Spiritual Intelligence capacities and the practice needed to develop them by the people in charge to implement these practices on the Catalan organizations. The author develops the features and characteristics of Spiritual Intelligence that can be most useful in a corporation environment, those that can affect the implementation of a new type of business, fairer, more environmentally conscious and whose values are closer to citizen ethics. There is strong pressure from today's society for organizations to assume a series of values that range from the social to the environmental and from the ethical to the fair, which are intimately related to Spiritual Intelligence. [ABSTRACT FROM AUTHOR]

There is growing interest in Alcoholics Anonymous (A.A.) and other secular, spiritual, and religious frameworks of long-term addiction recovery. The present paper explores the varieties of spiritual experience within A.A., with particular reference to the growth of a wing of recovery spirituality promoted within A.A. It is suggested that the essence of secular spirituality is reflected in the experience of beyond (horizontal and vertical transcendence) and between (connection and mutuality) and in six facets of spirituality (Release, Gratitude, Humility, Tolerance, Forgiveness, and a Sense of Being-at-home) shared across religious, spiritual, and secular pathways of addiction recovery. The growing varieties of A.A. spirituality (spanning the “Christianizers” and “Seculizers”) reflect A.A.’s adaptation to the larger diversification of religious experience and the growing secularization of spirituality across the cultural contexts within which A.A. is nested.

Résumé Si spiritualité et religion ont souvent été utilisées de façon indifférenciée dans la littérature, l’existence d’une spiritualité areligieuse dépassant la question de la croyance religieuse se pose. Notre étude a pour objectif de construire et de valider une échelle de spiritualité areligieuse applicable à la population étudiante. La structure unidimensionnelle de l’échelle a été mise en évidence dans une étude exploratoire conduite auprès de 263 étudiants. Cette structure s’est également imposée dans une étude confirmatoire portant sur 259 étudiants. Quant à la cohérence interne elle s’avère satisfaisante. Les analyses multi-groupes montrent que le modèle est adapté aussi bien pour les hommes que pour les femmes/pour les croyant(e)s que pour les non-croyant(e)s. Enfin, un fort score à l’échelle de spiritualité areligieuse est associé à une forte satisfaction de vie. Cette recherche préliminaire met en évidence les bonnes propriétés psychométriques de l’Échelle de Spiritualité Explicite Areligieuse (ESEA) et semble être un bon outil d’investigation pour tous les chercheurs et professionnels intéressés par la question de la spiritualité. Although spirituality and religion have often been used in an undifferentiated way in the literature, the existence of an areligious spirituality beyond the question of religious belief. The objective of our study was to construct and validate a scale of areligious spirituality applicable to the university student. The unidimensional structure of the scale was revealed in an exploratory study carried out with 263 students. This structure was also exhibited in a confirmatory study concerning 259 students. The internal coherence was satisfactory. Multi-group analyses showed that the model works equally well for men and women and for members and non-members of a religious order. Finally a high score on the scale of areligious spirituality is associated with a strong satisfaction with life. This preliminary research highlights the good psychometric properties of the Explicit Scale of Areligious Spirituality (ESAS) and seems to be a good investigative tool for all researchers and professionals interested in the subject of spirituality. [ABSTRACT FROM AUTHOR]

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The aim of the study is to point out the ethical, moral foundation of Smrek´s artistic philosophy, his concept of love and erotic in the context with his poetic composition Básnik a žena (The Poet and the Woman). The poetic composition Básnik a žena (The Poet and the Woman) was published in 1934. It was ten years later than the first four chapters of it were published in the magazine. That is why we characterize his publication as a newly reworked edition. In the centre of Smrek´s composition there is a relationship between the poet and the woman. From another angle this relationship can represent the poetry and the love. Both of the topics belong to the key themes, the core for Smrek´s philosophical concept as the whole. Smrek´s concept of love as humanizing power refers directly to troubadours’ poetry and develops some noetic and aesthetic toposes of medieval courtesy. In the mentioned context we can understand Smrek´s ambivalence between sensuality and courtesy, between physical desire and spiritual astonishing, between eros a ethos. This love paradox in both the troubadours´ and Smrek´s poetry has its function and form of secular spirituality. Smrek´s concept of love is inseparably connected with moral regulations; the character of Smrek´s erotic is in fact ethical. Smrek in the poetic composition Básnik a žena (The Poet and the Woman) formulates ideological foundations for his poetry and his artistic and poetic philosophy. The contribution of the study becomes evident also due to the fact, that the composition Básnik a žena (The Poet and the Woman) has not be analysed in details in the literary research, yet. For the following research it is crucial to consider what we depicted in the study - mainly the Smrek´s concept of love and its affinities in the medieval troubadours´ poetry and the humanistic meaning of it.

In this Paper we study the bibliographic production of contemporary atheistic philosophers who have developed different projects of what we call secular spirituality or religious atheism, highlighting the materialistic hedonism of Michel Onfray. These are alternative ways to traditional religious discourses which, in post-modernity, have lost some of their legitimacy, proposals that diversely engage in dialogue on the Western cultural heritage and seek to develop ethical paths adapted to a world that sees itself disenchanted, for secularized societies and autonomous individuals of this our twentyfirst century. [ABSTRACT FROM AUTHOR]

There is growing interest in Alcoholics Anonymous (A.A.) and other secular, spiritual, and religious frameworks of long-term addiction recovery. The present paper explores the varieties of spiritual experience within A.A., with particular reference to the growth of a wing of recovery spirituality promoted within A.A. It is suggested that the essence of secular spirituality is reflected in the experience of beyond (horizontal and vertical transcendence) and between (connection and mutuality) and in six facets of spirituality (Release, Gratitude, Humility, Tolerance, Forgiveness, and a Sense of Being-at-home) shared across religious, spiritual, and secular pathways of addiction recovery. The growing varieties of A.A. spirituality (spanning the "Christianizers" and "Seculizers") reflect A.A.'s adaptation to the larger diversification of religious experience and the growing secularization of spirituality across the cultural contexts within which A.A. is nested. [ABSTRACT FROM AUTHOR]

Before English Romanticism, the concept of spirituality in English literature seems to have had a closer relationship with institutionalized religion. Christianity, as the embodiment of revelation and truth, inspired many writers to ground their spiritual writings-- hymns, sonnets, divine poems, pilgrimages, and epics on predominantly religious contexts. By the 19th century, the chief writers of English Romanticism, apparently in a reaction to the conventional spirituality that manifested itself only through religion, created a variety of spiritual mechanisms that were either completely antithetical to institutionalized religion -- Byron and Shelley's works in which the prime attitude was that of revolt and sin -- or inclined to mysticism and internal spirituality visible in Blake's and Wordsworth's. This attitude, signifying a conceptual break in the traditional notion of spirituality, found its way to the literature of the later periods and can be regarded responsible for our modern understanding of the notion and its various connotations. The purpose of this paper is to trace the conceptual break in the notion of spirituality since Romanticism, and examine its enduring influence on the later literature up to the modern age. [ABSTRACT FROM AUTHOR]

My critical approach to the two novels reflects a recent “cultural turn”, in which anti-humanist theoretical positions (deconstruction, for example) are seen to be inadequate to account for the subjective/experiential life, especially as manifest in diasporic conditions. These newer tendencies in critical theory – for example, “the affective turn” (Ticento Clough 2007) or “the spiritual turn” (Heelas and Woodhead 2005) – have begun to challenge an earlier “anti-humanism” as characteristic in postcolonial studies. By re-situating spiritual identities as central objects of enquiry, such a shift poses a provocation to theories and applications that have been quick to dismiss religious-orientated enquiry. As signalled by, among others, Ashcroft (2006; 2009), Eagleton (2009) and Brown (2009) in South Africa, the last decade has seen a resurgence of interest, both theoretical and creative, in the complexities of faith-based subject-positions, particularly in the context of global crises and mass migrations. This article explores, accordingly, the postcolonial trope of diasporic “re-routing”, not necessarily as one of loss and alienation. By drawing on Ashcroft's (2010) concept of the “transnation”, which advocates a space of creative potentiality and utopian human interaction, I suggest the need to go beyond the orthodox dichotomies of home/exile and secular/spiritual. By exploring two diasporic novels (Aboulela'sMinaretand Gordimer'sThe pickup), I argue that, even in the midst of postcolonial ruptures and mass migrations, there is the possibility of alternative forms of “re-rooting” and belonging, with home perceived as a state of mind and identity as anchored in geographies of faith. [ABSTRACT FROM AUTHOR]

A case is made here for a secular interpretation of spirituality to place against more orthodox religious versions which are currently gaining ground in English education as part of the government policy designed to encourage schools to apply for ‘academy’ status independent of local authority control. Given the rise of faith-based ‘free’ schools, it is important to provide a secular alternative as a foundation for morality and spirituality in the interests of maintaining state-funded institutions characterised by rationality and autonomy rather than a commitment to nurturing specific religious beliefs. After considering arguments against faith-based education, I go on to suggest a secular approach to spirituality founded on mindfulness theory and practice originating in Buddhist traditions. [ABSTRACT FROM PUBLISHER]

In his 2010 article, 'Secular Spirituality and the Logic of Giving Thanks', John Bishop recalls a striking theme in a recent address by Richard Dawkins in which he appeared to enthusiastically endorse the appropriateness of a 'naturalised spirituality' that involved 'existential gratitude', and this led him to investigate the notion of a naturalised or secular spirituality with particular reference to Robert Solomon's Spirituality for the Skeptic (). This essay looks to pick up on Bishop's engagements with both Dawkins and Solomon, but to extend the conversation well beyond them in order to defend the credibility and integrity of secular spirituality in its movement of ontological gratitude. In this way it looks to offer a first sketch of what might be termed a 'hermeneutics of ontological gratitude'. To this end - and via a distinction between gratitude for existence and life - the essay considers Dawkins' argument and Solomon's work in further detail, before turning to consider various other perspectives on the problem including Kenneth Schmitz's existential Thomist notion of ontological contingency, Hannah Arendt's concept of primary natality, and Emmanuel Levinas' sketch of the self in its interiority and economy. My claim is that any serious naturalistic spirituality needs to take into account not only a gratitude for one's existence per se, but for the whole context of individual and collective being. [ABSTRACT FROM AUTHOR]

Abstract A large number of twenty-first century women and men are profoundly dissatisfied with the role of religion in society. Many organised religions are in decline; there is often an 'allergic reaction' towards institutional churches due to their dogmatic intransigence, clericalism, abuse of power and autocratic structures. However, concomitant with these developments, there is an unprecedented paradigm shift, whereby postmodern spirituality opens up the treasures of the mystical, and aesthetic, not only in one's own tradition, but also in other religious traditions. Inter-religious dialogue is now complemented by interspiritual exchange, which takes place not only at an intellectual and cognitive level, but also at the level of experience and empathic understanding of the other. We are living in an Interspiritual Age, and are reaping the fruits of the pioneering efforts of those who have crossed the boundaries of diverse traditions, and have shared with us the fruits of this exchange. [ABSTRACT FROM AUTHOR]

Abstract The article offers examples of a post-Reformation theology which could be described as postmodern, post-metaphysical, anti-fundamentalist, immanent transcendent, corporeal, narrative, holistic and secularly spiritual. As examples of the kind of Reformed belief that is increasingly questioned it examines the doctrine of revelation, the doctrine of God and of salvation, with proposals of how they could be accommodated in an immanent transcendent model. Philosophy of consciousness (with reference to Hegel and Sartre) serves to clarify the transcendentally wired nature of human consciousness. The underlying question is how affect can be understood in a rational, epistemological framework. Human consciousness has to be linked to bodily functions, more especially emotions, to appreciate how religious experience occurs in a secular spiritual context. Narrative is spotlighted as the medium that is pre-eminently suited to convey a holistic concept of religious experience. [ABSTRACT FROM AUTHOR]

In the twentieth century religion was radically transformed, as the sacred uncoupled from the institutional Churches. This enabled the sacred to be experienced through what were previously 'secular' activities, including sport, rock music, psychoanalysis and sexuality. Individualism and prosperity combined to encourage a focus on personal transformation as the primary religious process. The 1960s also saw calls for self-determination and equality for previously oppressed groups—women, blacks and gays. This paper uses the model of secular ritual and Victor Turner's concept of liminality to investigate the role that the gay bathhouses had in enabling gay men to experience the sacred and to transform themselves. This paper is grounded in empirical research on Sydney's gay bathhouses that sheds light on rites of passage, the role of pleasure and its relationship to religious ecstasy, and the development of a specifically gay askesis (way of becoming). It is also argued that the gay bathhouse is a crucial transformative space for all those men who were its initiates. [ABSTRACT FROM AUTHOR]

In discussing social work and spirituality this paper will: list social work's core values, language, and personal qualities that connect to spirituality; give a brief historical perspective that has led to social work's struggle with the concepts of ‘religion’ and ‘spirituality’; explain the present position of social work toward religion and spirituality and examine some of the controversies; present some current definitions of ‘religion’ and ‘spirituality’; define different types of spirituality; and end with the concept of ‘relational spirituality’ and its connection to social work. [ABSTRACT FROM AUTHOR]

In this paper the author explores possibilities for experiential truth-finding as a response to the Kantian impasse. Finding truth not as a result of logical abstraction but as a living experience is placed into its historic context, tracing it back to ancient practices that were revived and lived on in many forms of mysticism, old and new. It is shown how Hegelian philosophy was influenced by Judaic Cabalism and how Hegel's living dialectic as a way to reach truth experientially in art lived on in Nietzsche's philosophy and found its way into the neo-Marxist philosophy of the Frankfurt School. The author draws from his personal experience as Adorno's student, as an actor, theater director, organic farmer, and father of five children. [ABSTRACT FROM AUTHOR]