Made available in DSpace on 2014-06-11T19:35:14Z (GMT). No. of bitstreams: 0 Previous issue date: 2012-08-20Bitstream added on 2014-06-13T20:26:22Z : No. of bitstreams: 1 arruda_apccbn_dr_botfm.pdf: 573762 bytes, checksum: 035fb514c08fcd0ed2b96f7796ad1794 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Os Florais de Bach são considerados uma Prática IntegrativaComplementar (PIC) e sua fundamentação apresenta grande cunho espiritual, entendendo que as pessoas possuem uma Alma que é o seu eu real e divino, e que, através de uma relação harmoniosa entre Alma e personalidade, tem-se como resultado a saúde. Pesquisas científicas internacionais de impacto têm sugerido que o fortalecimento do bem estar espiritual pode auxiliar significativamente e positivamente na promoção da saúde mental e física.Os Transtornos Mentais Comuns (TMC) referem-se aos estados de saúde envolvendo sintomas psiquiátricos não-psicóticos. Fazem parte dessa ampla categoria diagnóstica, sintomas como: de ansiedade e de depressão, dificuldade de concentração, esquecimento, insônia, fadiga, irritabilidade, sentimentos de inutilidade, queixas somáticas, dentre outros. O TMC causa um grande impacto social e apresenta alta prevalência em estudantes universitários, variando entre 34,1% e 44,6%. O presente estudo visou avaliar a relação existente entre o tratamento com Florais de Bach e o Bem Estar Espiritual de pessoas com TMC. Essa pesquisa apresentou uma metodologia experimental do tipo ensaio clínico, duplo cego. Os participantes foram os alunos da Faculdade de Ciências da Saúde da Universidade do Vale do Paraíba (UNIVAP) da cidade de São José dos Campos - SP. Dos 411 alunos que responderam os questionários, 194 se mostraram elegíveis, sendo que 70 deram início ao tratamento. Os participantes foram divididos em dois grupos, Grupo de Intervenção (GI) e Grupo Placebo (GP), por seis meses com atendimentos a cada 30 dias. Foram utilizados instrumentos validados para a avaliação do TMC (SRQ-20) e do bem estar espiritual (EBE).Na análise estatística, foram utilizados os testes do Qui-quadrado ou exato de Fisher, de acordo com... / The Bach´s flowers remedies are considered a Complementary Integrative Practice (CIP) and its grounds has great spiritual nature, understanding that people have a soul that is your real and divine self, and through a harmonious relationship between soul and personality, the result is health. International scientific research has suggested that the strengthening of spiritual well-being can help significantly and positively on mental and physical health promotion. The Common Mental Disorders (CMD) refers to medical conditions involving non-psychotic psychiatric symptoms. The included symptoms are: anxiety and depressive symptoms, difficulty of concentrating, forgetfulness, insomnia, fatigue, irritability, feelings of worthlessness, somatic complaints, among others. The CMD has a big social impact and is highly prevalent among college students, ranging between 34.1% and 44.6%. This study aimed to assess the relationship between treatment with Bach´s flower remedies and spiritual well-being of people with CMD. This study presented a experimental double-blind clinical trial methodology. Participants were students of the Faculty of Health Sciences at the University of Vale do Paraíba (UNIVAP) in the city of São José dos Campos-SP. Of the 411students who answered the questionnaires, 194 were eligible, and 70 began treatment. Participants were randomized into two groups, Interventional Group (IG) and Placebo Group (PG), for six months with visits every 30 days. Validated instruments were used for the assessment of CMD(SRQ-20) and for the spiritual well-being (EBE). In statistical analysis, were used the chi-square or Fisher's exact test, as needed, and logistic regression to study the association between the scale of EBE, the SRQ-20 and the use of Bach´s Flowers Remedies for each time evaluation (3 evaluations)... (Complete abstract click electronic access below)

In this thesis I attempt to illustrate that there is common ground between Christianity and Islam in the area of spirituality. The procedure taken is one of describing the spiritual path from the perspectives of al-Ghazālī (d. 1111) and St. Teresa of Ávila (d. 1582) in a comparative manner. The three-fold categorization of the spiritual path as consisting of the stages of purgation, illumination, and union, is used to provide the format for this comparison. Chapter one deals with biographical material and historical contexts, noting similarities in their experiences, contexts, and contributions. Chapter two discusses the beginning stage of the spiritual path — purgation — dealing with the requirements of renunciation of the world and of one's self, repentance and the battle of the spirit with and victory over the flesh. The next stage — illumination — comprises chapter three. Here it is seen how the purgation of the self from all vice is a prerequisite to receiving divine manifestations to the soul. The roles of prayer, obedience, and the cultivation of virtues are discussed. Union, the final stage, is dealt with in chapter four. The meaning of union is discussed, including its various degrees, and how the mystic is consequently transformed. The conclusion summarizes the findings of the previous chapters. It is seen that there is a great deal of commonality in the teachings of al-Ghazālī and St. Teresa; but differences also arise marking their spiritualities as being uniquely Muslim and Christian, respectively. / Arts, Faculty of / Classical, Near Eastern and Religious Studies, Department of / Graduate

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The topics of identity and subjectivity are well-trodden paths in posthuman thought, and the trend has been to reduce the self to its material, social, and technoscientific components. Yet the posthuman model of subjectivity—influenced by the tenets of postmodernism—tends to be disabling because it does not focus on the subject’s agency or the possibility of liberation from social tyranny. In this thesis, I use a sampling of what I call “religious wisdom literature”—specifically, the wisdom books of the Old Testament and contemporary Buddhist writings—to challenge the assumption that the self is indistinguishable from the ideologies that produce it. I provide models from religious texts that instead, emphasize critical agency, flexibility, and resistive power. I also suggest that focusing on these qualities may ultimately be useful in the composition classroom, where we can use “self-centered” expressivist techniques (reflective assignments, emotional awareness) to meet the social-epistemic goal of ideological critique. Ultimately, posthumanism, with its emphasis on the construction of subjectivity, is better suited to question strict materialism and inquire into the inspiring possibilities of ancient wisdom. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2013.

劉劍玲. / "2004年7月". / 論文(哲學碩士)--香港中文大學, 2004. / 參考文獻(leaves 158-163). / "2004 nian 7 yue". / Abstracts in Chinese and English. / Liu Jianling. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (leaves 158-163). / Chapter 第一章 --- 導論 / Chapter 1.1 --- 理論背景 --- p.3 / Chapter 1.2 --- 硏究問題及意義 --- p.6 / Chapter 1.3 --- 香港的宗教情況 --- p.7 / Chapter 1.4 --- 硏究方法 --- p.9 / Chapter 1.5 --- 論文內容安排 --- p.11 / Chapter 第二章 --- 相關文獻回顧 / Chapter 2.1 --- 背景討論：靈性的復興 --- p.17 / Chapter 2.2 --- 靈性與宗教性的二分 --- p.19 / Chapter 2.2.1 --- 二分對學者立論的影響 --- p.21 / Chapter 2.2.2 --- 靈性與宗教性二分的問題 --- p.22 / Chapter 2.2.3 --- 從棲居到探索 --- p.24 / Chapter 2.3 --- 第三條出路？反思式靈性與實踐爲本式靈性 --- p.26 / Chapter 2.3.1 --- 反思式靈性 --- p.27 / Chapter 2.3.2 --- 金律基督徒 --- p.28 / Chapter 2.3.3 --- 生活式宗教 --- p.29 / Chapter 2.3.4 --- 實踐爲本式靈性 --- p.31 / Chapter 2.4 --- 靈性的群體面向 --- p.33 / Chapter 2.4.1 --- 樂觀派：個人主義與群體相融 --- p.33 / Chapter 2.4.2 --- 悲觀派：群體乃個人主義的延伸 --- p.35 / Chapter 2.4.3 --- 新式靈性與群體的互動 --- p.37 / Chapter 2.5 --- 論文框架 --- p.39 / Chapter 第三章 --- 組織介紹 / Chapter 3.1 --- 歷史源流 --- p.43 / Chapter 3.1.1 --- WSCF的創立與發展 --- p.43 / Chapter 3.1.2 --- SCMHK的起源與發展 --- p.44 / Chapter 3.2 --- 組織架構 --- p.44 / Chapter 3.3 --- 財政收入及會員資料 --- p.47 / Chapter 3.4 --- 事工與活動簡介 --- p.48 / Chapter 第四章 --- 靈性追尋的開展 / Chapter 4.1 --- 超虔誠基督徒 --- p.51 / Chapter 4.2 --- 晴天霹靂 --- p.52 / Chapter 4.3 --- 保守的福音派教會 --- p.54 / Chapter 4.4 --- 遇上了群體 --- p.55 / Chapter 4.4.1 --- 古怪的群體 --- p.56 / Chapter 4.4.2 --- 人找群體還是群體找人？ --- p.57 / Chapter 第五章 --- 靈性的展現：深層反省 / Chapter 5.1 --- 學院中的群體 --- p.61 / Chapter 5.2 --- 對話的藝術 --- p.67 / Chapter 5.2.1 --- 對話的場境 --- p.69 / Chapter 5.2.2 --- 宗教對話 --- p.70 / Chapter 5.3 --- 道德判別的標準 --- p.71 / Chapter 5.3.1 --- 欣賞與尊重 --- p.72 / Chapter 5.3.2 --- 處境的智慧 --- p.74 / Chapter 5.3.3 --- 與上帝相遇 --- p.75 / Chapter 5.4 --- 當理性遇上群體 --- p.76 / Chapter 5.4.1 --- 幽默的規範 --- p.77 / Chapter 5.4.2 --- 精神分裂症 --- p.78 / Chapter 第六章 --- 靈性的展現:靈性運動 / Chapter 6.1 --- 教會與關社 --- p.83 / Chapter 6.1.1 --- 明荃的經歷 --- p.84 / Chapter 6.1.2 --- 當關社信徒遇上SCM --- p.86 / Chapter 6.2 --- 身分運動 --- p.87 / Chapter 6.2.1 --- 狂「插」的群體 --- p.87 / Chapter 6.2.2 --- 各式體驗團 --- p.88 / Chapter 6.2.3 --- 把體驗帶回群體 --- p.89 / Chapter 6.2.4 --- 「國際高峰會」 --- p.90 / Chapter 6.2.5 --- 打坐靈修？ --- p.91 / Chapter 6.2.6 --- 泰澤崇拜 --- p.94 / Chapter 6.2.7 --- 與邊緣群體接觸 --- p.95 / Chapter 6.3 --- 靈性的運動 --- p.96 / Chapter 6.3.1 --- 靈性與關社的關係 --- p.97 / Chapter 6.3.2 --- 豈只靈運？ --- p.98 / Chapter 6.4 --- 先鋒黨的問題 --- p.101 / Chapter 第七章 --- 靈性的展現：我仍是基督徒 / Chapter 7.1 --- 我仍是基督徒 --- p.106 / Chapter 7.2 --- 改革教會 --- p.108 / Chapter 7.2.1 --- 壯烈犧牲 --- p.111 / Chapter 7.2.2 --- 改變教會生態 --- p.112 / Chapter 7.2.3 --- 好景不再 --- p.114 / Chapter 7.3 --- 群體的重要性 --- p.116 / Chapter 7.3.1 --- 理性支援 --- p.116 / Chapter 7.3.2 --- 「存在」支援 --- p.117 / Chapter 7.3.3 --- 另類靈性培育法 --- p.118 / Chapter 7.3.4 --- 「甚麼都可以」的平台 --- p.118 / Chapter 7.3.5 --- 合一運動傳統的支援 --- p.119 / Chapter 7.4 --- 公義崇拜 --- p.120 / Chapter 7.4.1 --- 祈禱的爭論 --- p.122 / Chapter 7.4.2 --- 我不懂得祈禱了 --- p.123 / Chapter 7.4.3 --- 學生組織的限制 --- p.123 / Chapter 7.4.4 --- 沒有教會的日子 --- p.124 / Chapter 7.5 --- 靈性與宗教性的討論 --- p.125 / Chapter 第八章 --- 結語 / Chapter 8.1 --- 總結討論重點 --- p.128 / Chapter 8.1.1 --- 以「對話」展現靈性 --- p.128 / Chapter 8.1.2 --- 群體的重要性 --- p.129 / Chapter 8.1.3 --- 建制教會情意結 --- p.129 / Chapter 8.2 --- 再思第三條路 --- p.131 / Chapter 8.3 --- 限制與展望 --- p.132 / Chapter 8.4 --- 最後的話 --- p.132 / 附錄一 --- p.133 / 附錄二 --- p.147 / 附錄三 --- p.150 / 附錄四 --- p.155 / 參考書目 --- p.158

This qualitatively oriented Practical Theology research project was based on a narrative enquiry into the spiritualities of five Christ-followers. These conversations occurred within a small group context, and were aimed at enabling the participants to co-author preferred spiritual ways of being. Because of my commitment to reflexive research practice, other voices and perspectives were invited into the research process. Besides sharing in numerous reflexive conversations with my supervisors, I brought into the group three 'outside voices'. By sharing their stories, these 'outside voices' challenged privatised expressions of spirituality, introducing a 'hermeneutic of suspicion' into the research process and enabling the research participants to wrestle with the challenges of a compassionate and ethical spirituality. In this conversational journey I was able to engage the central research question of whether a group narrative approach can facilitate the intention of Practical Theology to transform human life. / Philosophy, Practical and Systematical Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)

This qualitatively oriented Practical Theology research project was based on a narrative enquiry into the spiritualities of five Christ-followers. These conversations occurred within a small group context, and were aimed at enabling the participants to co-author preferred spiritual ways of being. Because of my commitment to reflexive research practice, other voices and perspectives were invited into the research process. Besides sharing in numerous reflexive conversations with my supervisors, I brought into the group three 'outside voices'. By sharing their stories, these 'outside voices' challenged privatised expressions of spirituality, introducing a 'hermeneutic of suspicion' into the research process and enabling the research participants to wrestle with the challenges of a compassionate and ethical spirituality. In this conversational journey I was able to engage the central research question of whether a group narrative approach can facilitate the intention of Practical Theology to transform human life. / Philosophy, Practical and Systematical Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)