Background: In Taiwan, there were 7,038 reports of attempted suicide among people aged 24 or younger in 2018. Anxiety disorders are the most common mental illness in the U.S., affecting 40 million adults in the United States age 18 and older. Purpose: In this study, we compared United States (US) and Taiwanese college students’ spiritual well-being, psychological well-being, and suicidal ideation. Methods: A total of 661 college students (481 from the US and 180 from Taiwan) were recruited to complete the survey study. This was a cross-sectional comparative research design. SPSS 28.0 was used to do the data analysis. Chi-square tests, independent t-tests, Pearson Correlations, and Stepwise Multiple Regressions were used to examine the research questions. Results: Compared with Taiwanese college students, US college students had higher scores in spiritual well-being and psychological well-being. US and Taiwanese college students’ spiritual well-being had significant relationships with psychological well-being and suicidal ideation. The significant predictors for the US college students’ psychological well-being were Life Satisfaction/ self-actualization and Life/self-responsibility, while Taiwanese college students had total scores of Spiritual Well-being and Life Satisfaction/ self-actualization. Life Satisfaction/ self-actualization had a significantly negative association with Taiwanese college students’ suicidal ideation. Total scores of Spiritual Well-being and Faith/belief were predictors for US college students’ suicidal ideation and they had significant negative relationships. Conclusions/Implications for Practice: College students’ psychological well-being and suicidal ideation are often cited as important areas. Understanding factors that influence positive psychological well-being is important in order to institute protective factors and provide emotional support.

No description available.

No description available.

Depressive symptoms are common in individuals with multiple sclerosis (MS), and are frequently exacerbated by pain; however, spiritual well-being may allow persons with MS to more effectively cope with pain-related deficits in physical and role functioning. We explored the associations between spiritual well-being, pain interference and depressive symptoms, assessing each as a potential mediator, in eighty-one patients being treated for MS, who completed self-report measures: Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being Scale, Pain Effects Scale, and Center for Epidemiologic Studies Depression Scale Revised. At the bivariate level, spiritual well-being and its subscale of meaning and peace were negatively associated with depression and pain interference. In mediation models, depression was not related to pain interference via spiritual well-being, or to spiritual well-being via pain interference. Pain interference was related to depression via spiritual well-being and meaning/peace, and to spiritual well-being and meaning/peace via depressive symptoms. Finally, spiritual well-being and meaning/peace were related to depression via pain interference, and to pain interference via depressive symptoms. For patients with MS, a multi-faceted approach to treatment that includes pain reduction and promotion of spiritual well-being may be beneficial, although amelioration of depression remains a critical task.

Increasingly adolescents are making unhealthy choices concerning their lifestyle. Behaviour patterns develop which are often carried into adulthood and become an established lifestyle pattern. Examples of these are the abuse of drugs, smoking, alcohol, irresponsible and hazardous sexual behaviour and so forth. It is also reported that young people increasingly contemplate and attempt suicide. It is important to find the reasons for such behaviours. During the last century, spirituality was not regarded as being important in the everyday lives of people. There are however many voices today calling for a reintegration of spirituality into education, health and various other areas of life. The movement of Health Promoting Schools could serve as a basis for reintegrating spirituality into the curriculum. Spirituality can be described as providing primarily meaning, relationship with God and people, a feeling of transcendence and the acquisition of values. These facets of life, neglected and considered unscientific in the positivistic modem era, are now seen as necessary within our post-modem society. The aim of this study was to investigate a possible correlation between the lifestyle choices adolescents make and their spiritual well-being. Both quantitative and qualitative measures were used to investigate the above mentioned correlation. Quantitative results indicated a significant positive correlation between measures of spiritual well-being and risk behaviours. The qualitative analysis indicated that adolescents believe that spiritual values are important when considering meaning in life as well as lifestyle choices. It was concluded that the construct spirituality remains salient in the lives of most adolescents. A possible rationale for integrating spirituality into the practice of Health Promoting Schools was proposed. / Thesis (M.Ed.)--North-West University, Potchefstroom Campus, 2006.

Increasingly adolescents are making unhealthy choices concerning their lifestyle. Behaviour patterns develop which are often carried into adulthood and become an established lifestyle pattern. Examples of these are the abuse of drugs, smoking, alcohol, irresponsible and hazardous sexual behaviour and so forth. It is also reported that young people increasingly contemplate and attempt suicide. It is important to find the reasons for such behaviours. During the last century, spirituality was not regarded as being important in the everyday lives of people. There are however many voices today calling for a reintegration of spirituality into education, health and various other areas of life. The movement of Health Promoting Schools could serve as a basis for reintegrating spirituality into the curriculum. Spirituality can be described as providing primarily meaning, relationship with God and people, a feeling of transcendence and the acquisition of values. These facets of life, neglected and considered unscientific in the positivistic modem era, are now seen as necessary within our post-modem society. The aim of this study was to investigate a possible correlation between the lifestyle choices adolescents make and their spiritual well-being. Both quantitative and qualitative measures were used to investigate the above mentioned correlation. Quantitative results indicated a significant positive correlation between measures of spiritual well-being and risk behaviours. The qualitative analysis indicated that adolescents believe that spiritual values are important when considering meaning in life as well as lifestyle choices. It was concluded that the construct spirituality remains salient in the lives of most adolescents. A possible rationale for integrating spirituality into the practice of Health Promoting Schools was proposed. / Thesis (M.Ed.)--North-West University, Potchefstroom Campus, 2006.

Submitted by Vasti Dinizmm (vastijpa@hotmail.com) on 2017-07-26T12:37:13Z No. of bitstreams: 1 arquivototal.pdf: 14726949 bytes, checksum: e6950294694ea87065e804596037be0c (MD5) / Made available in DSpace on 2017-07-26T12:37:14Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 14726949 bytes, checksum: e6950294694ea87065e804596037be0c (MD5) Previous issue date: 2016-03-30 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Several problems of contemporary society are related with the economic, political and cultural systems besides worldview that throughout the history of humankind have become crises, sometimes unavoidable and other induced and even provided. Within this context is the environmental issues affecting the various forms of public health. In the 60 and 70 various problems related to the environmental impact by pollution and exploitation of natural resources have led many alternative culture movements in favor of the rescue of ethical and moral values that provide a healthier relationship with the natural environment. One of these movements is permaculture, called "permanent culture", permaculture is composed of a series of principles and foundations for the establishment of an ecological culture in order to provide sustainable human communities. In João Pessoa, in 2011 through a partnership between the Department of Health and Department of Environment the first training was held in permaculture opening 50 vacancies distributed among government officials, students and other interested parties, passing then to include permaculture Petal Health and Wellness in the care of public health through Integrative and Complementary Practices in Health (PIC). Concurrently with this process, the mobilization of therapists for the implementation of the National Policy Integrative and Complementary Practices in Health (PNPIC) resulted in the creation of service centers specialized in PICs, including the Balance of Being.Considered the biggest of the three experiences this center offer a variety of group and individual therapies such as tai chi, yoga, reflexology, massage therapy, art therapy, reiki, aromatherapy, acupuncture, auriculoacupuncture, biodance, community therapy and among others. A collective therapies offered by Cpics Balance of Being are the permaculture activities implemented through the initiative of the therapists of the Center and with the support of the General Coordination, these activities take place in an area that initially was planned to be used as parking lot in the inner space of Cpics Balance of Being. Therefore the central object of this study was ecological culture and specific objective was monitoring permaculture activities in Balance of Being seeking to understand the meaning and motivations of those involved in construction and development of Cpics - who attributed their actions when they decided to expropriate the initiative of innovative profile and assess to what extent the initiative and the Centers activities that promote the social capital of the agents involved in relation to health practices. / Inúmeros problemas da sociedade contemporânea se encontram relacionados via os sistemas econômico, político, cultural e visão de mundo que ao longo da história da humanidade se converteram em crises, por vezes inevitáveis e por outras induzidas e até mesmo previstas. Inserido neste contexto se encontra a problemática socioambiental que afetam das mais diversas formas a saúde pública. Na década de 60 e 70 os diversos problemas relacionados ao impacto ambientais pela poluição e exploração dos recursos naturais geraram diversos movimentos de cultura alternativa, em prol do resgate de valores éticos e morais que proporcionem uma relação mais saudável com o meio ambiente natural. Um destes movimentos é a permacultura, denominada de “cultura de permanência”, a permacultura é composta de uma série de princípios e fundamentos para o estabelecimento de uma cultura ecológica de modo a prover comunidades humanas sustentáveis. Em João Pessoa, no ano de 2011 através de uma parceria da Secretaria de Saúde e Secretaria de Meio Ambiente foi realizada a primeira formação em permacultura abrindo 50 vagas distribuídas entre agentes governamentais, estudantes e demais interessados, passando então, a incluir a pétala permacultural da Saúde e Bem-Estarno atendimento da saúde pública por meio de Práticas Integrativas e Complementares de Saúde. Concomitantemente a este processo, a mobilização de terapeutas para a implementação da Política Nacional de Práticas Integrativas e Complementares (PNPIC) resultou na criação de Centros de atendimento especializados em PICs, entre eles o Equilíbrio do Ser. Considerado o maior das três experiências este Centro oferta uma diversidade de terapias coletivas e individuais como o tai chi chuan, yoga, reflexologia, massoterapia, arteterapia, reiki, aromaterapia, acupuntura, auriculoacupuntura, biodança, terapia comunitária e entre outras. Uma das terapias coletivas ofertadas pelo Cpics Equilíbrio do Ser são as atividades de permacultura implementada através da iniciativa dos próprios terapeutas do Centro e com o apoio da Coordenação Geral, estas atividades ocorrem em uma área que seria inicialmente utilizada para ser um estacionamento no espaço interno do Cpics Equilíbrio do Ser. Diante do exposto o presente estudo teve por objeto central a cultura ecológicae por objetivo especifico o acompanhamento das atividades de permacultura no Centro de Práticas Integrativas e Complementares do Equilíbrio do Ser procurando compreender o sentido e as motivações dos agentes envolvidos na construção e desenvolvimento do Cpics – que atribuíram as suas ações quando decidiram encampar esta iniciativa de perfil inovador e avaliar em que medida a iniciativa e as atividades do Centro promovem o Capital Social dos agentes envolvidos em relação às práticas de saúde.

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2016-12-01T15:32:15Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO_LAILA ANINE CANDIDA DA SILVA.pdf: 2277324 bytes, checksum: 88384b18a0be081a9a3789182c1ea597 (MD5) / Made available in DSpace on 2016-12-01T15:32:15Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO_LAILA ANINE CANDIDA DA SILVA.pdf: 2277324 bytes, checksum: 88384b18a0be081a9a3789182c1ea597 (MD5) Previous issue date: 2016-04-25 / FACEPE / Esta dissertação investigou as perspectivas de espiritualidades e os índices de bem-estar espiritual em estudantes calouros/as e formandos/as das graduações em psicologia da FAFIRE e da UFPE, correlacionando-os com os processos de formação. Questionamos se e como as espiritualidades são compreendidas por estudantes, calouros/as e formandos/as, das graduações em Psicologia da FAFIRE e da UFPE, e suas possíveis relações com os índices de bem-estar espiritual e a formação destes/as estudantes. Objetivando, de forma geral, analisar e comparar as perspectivas de espiritualidades e índices de bem-estar espiritual entre estudantes de Psicologia de duas Instituições de Ensino Superior (IES) de Recife - PE à luz da Psicologia Integral/transpessoal de Ken Wilber para apontar implicações da temática das espiritualidades no processo de formação em psicologia. Baseamo-nos na abordagem integral/transpessoal de Ken Wilber além de outros/as autores/as que corroboram com a compreensão de ser transdimensional e integral e as contribuições destas perspectivas para os processos de formação humana. Sendo de caráter misto, utilizamo-nos da Escala de Bem-estar Espiritual (EBE), compondo o trecho quantitativo, com 20 itens que se subdividem em duas subescalas – afirmações ímpares, Subescala de Bem-estar Religioso (BER) e as afirmações pares, Subescala de Bem-estar Existencial (BEE) – e para o trecho qualitativo um questionário com três perguntas abertas e entrevistas semiestruturadas. Para a análise da parte quantitativa usamos o software Statistica® e para a qualitativa a Análise de Conteúdo Temática (ACT). Participaram da pesquisa 202 pessoas distribuídas entre os grupos de calouros/as ou formandos/as da FAFIRE e da UFPE. Os resultados apontaram, com relação a EBE em uma escala likert de 1 a 6, de M=4,63 (DP=1,47) para a EBE, M=4,59 (DP=1,32) para a BEE e M=4,67 (DP=1,63) para a BER. Entre os quatro grupos não há diferença significativa entre os índices de bem-estar espiritual, segundo o teste Mann-Whitney U. Com relação à primeira parte dos questionários e das entrevistas, que tratou das concepções de espiritualidades, obtivemos seis categorias de análise: (1) Dimensão Humana, (2) Bem-estar Pessoal, (3) Desenvolvimento de si, (4) Resiliência, (5) Vida e (6) Relações consigo e com suas crenças. Sendo esta última a que teve maior frequência de participantes, 55,18% da amostra. Com relação às espiritualidades na formação, os/as calouros/as e formandos/as da FAFIRE afirmam ter tratado da temática na graduação e reafirmam a necessidade da mesma. Os/as calouros/as da UFPE afirmam a necessidade, embora não a tenham tratado na graduação, enquanto que aproximadamente metade do grupo de formandos/as desta IES diz ter tratado da temática e também afirmam ser importante sua discussão. Esta investigação aponta que tratar e/ou discutir as espiritualidades no processo de formação não é suficiente para que haja formação humana. Não é suficiente para uma efetiva realização de uma formação humana integral o conhecimento das espiritualidades. Faz-se necessário operacionalizar nos processos de formação a experimentação da educação de forma integral, considerando um ser transpessoal, com todos os seus atores e suas atrizes. / This dissertation investigated the perspectives of spiritualities and spiritual well-being indexes in intrants and graduates students of degrees in psychology, FAFIRE and UFPE, correlating them with the formation process. We inquire if and how the spiritualities understood for intrant and graduates students of the formation in Psychology, FAFIRE and UFPE, and its relation with the spiritual well-being indexes and the formation of these students? Objectifying, in general, to analyze and compare the perspectives of spiritualities and spiritual well-being between students of Psychology of two Institutions of Higher Education (IHE, in Portuguese, Instituição de Ensino Superior, IES) from Recife – PE grounded in Integral/Transpersonal Psychology of Ken Wilber to point implications of the theme of spiritualities in the formation process in Psychology. We grounded in the Integral/Transpersonal Psychology of Ken Wilber besides others theoretical contributions that corroborate with the understanding of the transdimensional and integral being and the contributions of these perspectives to the human formations process. This research has mixed character, to the quantitative part, we used the Spiritual Well-being Scale (SWBS), with 20 items that are subdivided in two subscales – odd statements, Subscale of Well-being Religious and the pairs statements, Subscale of Well-being Existential – and to the qualitative, we used a questionnaire with three questions and semi structured interview. For analysis of quantitative part, we used the software Statistica® and for qualitative part Thematic Content Analysis (TCA, in Portuguese, Análise de Conteúdo Temática, ACT). Participated in the survey 202 students, between intrants and graduates of FAFIRE and UFPE. The results point mean, concerning to SWBS, in likert scale from 1 to 6, of M=4,63 (SD=1,47) to SWBS, M=4,59 (SD=1,32) to Subscale of Well-being Existential and M=4,67 (SD=1,63) to Subscale of Well-being Religious. Between these four groups investigated there isn’t significative difference of the theirs spiritual well-being indexes, according the Mann-Whitney U Test. Concerning to the first part of the questionnaire and the interviews, that treated of the conceptions of spiritualities, we got six analysis categories: (1) Human Dimension, (2) Personal Well-being, (3) Development yourself, (4) Resilience, (5) Life, (6) Relations with you and your beliefs. The last one has the bigger frequency, 55,18%. Concerning to spirituality in the formation, the intrants and graduates of the FAFIRE, say that treated about in the formation and reaffirm the need of this. The intrants of UFPE say about the need of this, but they did not treat of spiritualities in the formation, although approximately half of the group the graduates of UFPE say that treated about this. This investigation points that treat spiritualities in formations process is not sufficient to there is a human formation. For integral human formation to know spiritualities, is necessary operationalize in formation process the experimentation of education in integral form with all the involved actors.

Mechanical Circulatory Support (MCS) improves the health-related quality of life (HRQOL) for patients with end-stage heart failure (HF) (Friedrich & Bohm, 2007). Religious and spiritual practices positively influence health and well-being for cardiac patients (Ai, Park, Huang, Rodgers, & Tice, 2007; Blackhall, & Koenig, 1998). The purpose of this study was to examine the impact of spiritual well-being (SWB) and religious well-being (RWB) and coping styles and methods (CSM) on health related quality of life (HRQOL) of patients with MCS. This exploratory repeated measures study used Spearmans’ rho and Wilcoxons’ Signed Rank tests for correlation and comparison analyses. The study population included patients with left ventricular assist devices (HMII) and total artificial hearts (TAH). Patients were assessed pre and post MCS implant. Patients reported an increase in the use of faith practices for coping (prayer and meditation), providing evidence for spiritual growth after MCS. SWB, RWB, and CSM, and their corresponding subscales were positively related to HRQOL revealing medium to large correlation coefficients and variances. Post MCS, the TAH patients’ mean scores decreased for SWB and RWB (religious comfort) and increased for RWB (religious strain), indicating some spiritual distress. The internal locus of control for TAH patients increased with significance. HMII patients reported a significant increase in adaptive coping and “God” locus of control. The results suggest that early spiritual assessment with MCS patients may promote more timely and effective responses to maladaptive and dysfunctional coping. Patients who use their faith to cope (in distress or not) may also benefit from an increase in emotional and spiritual attention. Spiritual care providers who are knowledgeable about the MCS assessment, surgery, and recovery process could then provide interventions that build resilience and mediate improved outcomes through supportive and directed counseling. The results of this study inform the future development of interdisciplinary plans of spiritual and emotional care for this patient population and for other chronic illness populations. Further examination may reveal how SWB, RWB and CSM improve HRQOL as well as highlight the unique support needs of HMII and TAH patients.

The shift in health care and nursing philosophy and practice from a holistic approach to a highly technological, cure-oriented approach has been attributed to effective pharmaceuticals made to prolong life. Recently medical professionals have shifted their focus to a combination of spiritual healing and medicine. Hospice care in particular have taken a key interest in integrating spirituality within their health care. The problem is that due to the complications in defining spirituality and appropriate training and education of spirituality within nursing curriculum, assessing patients' spiritual distress may be difficult for many hospice nurses which may be at a loss when attempting to integrate spirituality within their practice. This study used a phenomenological approach to explore the infusion of spirituality in nursing practice and the hospice nurses perceptions of assessing spiritual distress needs of terminally ill patients. Frankl's existential theory and Kubler- Ross's stages of grief theory framed the study. Participants included 8 hospice nurses working in a Pacific Northwestern state. Face-to-face interviews were conducted to explore the essence of the experience of integrating spirituality as well as their views and concerns regarding assessment instruments used to assess spiritual distress. Data was analyzed for content themes. The study found that spiritual courses were merged into hospice nursing as a teaching unity making it difficult for hospice nurses in a Pacific Northwestern State to fully grasp the concept of spirituality. Further findings suggested that only a handful of schools had spiritual nursing as an independent course. The study may impact social change by informing the advancement of hospice nurses and hospice administrators in the practice of including spirituality within healthcare and integrating extensive existential support training within nurses' curriculum.