Results 211 to 220 of about 4,311 (262)

The “good” and the “bad” of spiritual leadership

Journal of Management, Spirituality & Religion, 2015
This paper develops and presents a spiritual contingency model of spiritual leadership that includes spiritual leadership characteristics such as follower’s feelings of interconnectedness, religious or existential faith, and leader charisma along with such boundary conditions and contingencies (moderators) as narcissism, pro-social motivation to lead ...
Sukumarakurup Krishnakumar, Jeffery D. Houghton, Christopher P. Neck, Christopher N. Ellison   +3 more
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Spiritual Development as a Social Good

New Directions for Student Services, 2013
The skill development of equanimity and empathy gained through spiritual growth equips students to examine solutions to complex problems in a diverse, global society. This chapter explores intentional multicultural initiatives designed to foster spiritual development and interfaith engagement as means to navigate difference and social good.
Mona Hicks, Uyen Tran‐Parsons
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SPIRITUAL CAPITAL AND THE “GOOD LIFE”

Sociological Spectrum, 2007
The association among values, norms, roles and social structures is one of the major cornerstones of sociology. Since the publication of Bellah and company's Habits of the Heart (1996), more attention has been directed toward moral sociology while Putnam's Bowling Alone (2000) has stimulated discussions about social networks and social capital.
Robert A. Wortham, Carol Barbee Wortham
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CHILDREN'S SPIRITUALITY AND “THE GOOD SHEPHERD EXPERIENCE”

Religious Education, 2004
Abstract This article aims to explore the connections between a religious education curriculum's methodology in the Catholic Archdiocese of Melbourne, Australia and some contemporary theories about children's spirituality. “The Good Shepherd Experience” curriculum is intended for use with 5- and 6-year-old children in the first years of formal ...
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Peace with spiritual beliefs is essential for good death

BMJ, 2003
A good death means being at peace with one's spiritual beliefs, being free from unpleasant symptoms, and having access to palliative care services, says research by medical …
Mugisha Noleb, Makabayi Rita Kampala
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Becoming good: The role of spiritual practice

Philosophical Practice: Journal of the American Philosophical Practitioners Association, 2005
Abstract Personal formation using the classical spiritual exercises is an important, but perhaps ignored, aspect of moral development that should interest philosophical counselors. Resisting dysfunctional desires should not be confused with altering such desires. Psychological strategies can help people to develop self-control.
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God, the Good, and the Spiritual Turn in Epistemology

2022
In this book, Roberto Di Ceglie offers an historical, theological, and epistemological investigation exploring how commitments to God and/or the good generate the optimum condition to achieve knowledge. Di Ceglie criticizes the common belief that to attain knowledge, one must always be ready to replace one's convictions with beliefs that appear to be ...
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Do Religion and Spirituality Make a Contribution to the Public Good? The Association of Religion and Spirituality with Volunteering

Journal for the Academic Study of Religion, 2021
Involvement in religious communities has long been associated with a variety of contributions to the public good such as volunteering. However, the patterns of religiosity are complex in Australia, with many indicating ‘no religion’ and with a changing balance in the proportions attending Evangelical and Pentecostal churches compared with the ...
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Spiritual turn. On the commitment to God and the good in epistemology

2021
It is commonly held that the search for truth is successful in proportion to the readiness of truth searchers to put aside their original beliefs and to accept whatever belief will appear to be proven. This view is taken for granted by both philosophers and non-philosophers. I call it mere epistemology.
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Philosophy, the Good Life, and Spirituality

AbstractThis chapter, drawing on the work of the philosopher Pierre Hadot, distinguishes between philosophy as a specialized academic discipline, concerned with careful examination of our concepts, and philosophy as a way of life, concerned with an examination of the overall meaning and purpose of our lives and with the ‘care of the soul’.
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