A SYSTEMS MODEL OF SPIRITUALITY

Within the scientific study of spirituality there are substantial ambiguities and uncertainties about relevant concepts, terms, evidences, methods, and relationships. Different disciplinary approaches reveal or emphasize different aspects of spirituality, such as outcomes, behaviors, skills, ambitions, and beliefs. I argue that these aspects interdepend in a way that constitutes a “systems model of spirituality.” This model enables a more holistic understanding of the nature of spirituality, and suggests a new definition that disambiguates spirituality from related concepts such as religion, cultural sophistication, and prosocial behavior in animals. It also exposes important open questions about the nature of spirituality. To support the emerging scientific approach to the study of spirituality, I propose the development of a “philosophy of spirituality” that can clarify the conceptual terrain, identify important research directions, and facilitate a comprehensive and interdisciplinary investigation into the nature, validity, and implications of spirituality's conceptual and practical entailments.     

Paideia: Philosophy educating humanity through spirituality

The purpose of this paper is to provide the groundwork for a formal philosophical justification of the study of spirituality as a necessary co-requisite to the study of education. Consequently, much of the paper makes little direct reference to children's spirituality as such; instead it argues that spirituality per se is bound up with the education of self and personhood, irrespective of whether one is a child or an adult. Following MacIntyre's critique of morality, I contend that spiritual discourse and practice have become so fragmented as to be virtually meaningless; I maintain, therefore, that spirituality is an area ripe for, but largely neglected by philosophical inquiry. Drawing on the work of Hadot I argue for a reassessment of the importance of the spiritual exercises favoured by the four major philosophical schools of antiquity.     

Spirituality in adolescence and young adulthood: A method for a qualitative study

This paper discusses an ongoing research project on contemporary forms of youth and young adult spirituality, highlighting issues in the history and definition of spirituality and in development of appropriate qualitative methods of investigation. Previous research on the topic has been bedevilled by difficulties of definition. 'Spirit' and 'spirituality' have a long history in both philosophy and religion and surviving senses of the terms include both religious and non-religious meanings. This paper suggests that 'lexical' definitions based on usage prove unwieldy because of widely varying and conflicting contents. Only a 'stipulative' definition will serve to provide a research project with a clear focus; our definition of spirituality as 'a conscious way of life based on a transcendent referent' is explained and defended. Next, we outline the distinctive features of our methodology: no direct mention of the term spirituality, an emphasis on personal narration and the use of evocative techniques. We conclude by outlining the 10 dimensions of spirituality which we have developed from our initial investigations.     

Interrogation,Interpretation and Integration of Spirituality: Insights from Sri Aurobindo for “Care for Creation”

This paper brings together three strands of enquiry – interrogation of spirituality, interpretation of spirituality and Sri Aurobindo's integrative spirituality – which form the three natural parts of the paper. In the first part I interrogate the idea and category “spirituality” and argue that this term came to be understood in opposition to the “material” only in medieval times, and thus the common notion of spirituality as opposed to materiality is misplaced. In the second part, in light of George Lindbeck's work, I will explore the question – is it possible for different traditions that interpret spirituality differently to hold a common unifying position? I will argue that if we are to arrive at an understanding of spirituality that will be acceptable to different traditions, then the very conception of spirituality must be informed by all. In the final part, I will argue that Sri Aurobindo's integrative spirituality offers a sufficient rationale for creation‐care by proposing a view of spirituality which, on the one hand, overcomes the spiritual‐material dichotomy, while on the other, contains an implicit guard against imposing its view of spirituality on other traditions. Finally, by bringing Sri Aurobindo into the dialogue I demonstrate how insights from another tradition can be drawn to enrich our understanding of spirituality.     

Student Spirituality and Educational Authority

This article explores the situation of student spirituality in the secular educational system, and considers some of the philosophical, emotional and practical challenges it presents to educational authority. Students are increasingly interested in spirituality, and yet the secular system finds it hard to absorb, direct or respond to these interests. In the recent past, it has often dealt with this uprising of spiritual interest by dismissing it as 'New Age' activity, not worthy of respect. But we have to move beyond such glib and dismissive assertions to examine the real dynamics at the heart of this revolutionary moment, in which the maps of culture, belief, and knowledge are being redrawn. The post-modern era is one in which 'spirit' demands to be taken seriously, and we can only move forward by listening deeply and attentively to the new impulses stirring in youth and culture. Student spirituality and theoretical Marxism may appear to be diametrically opposed, but closer scrutiny finds that they have much in common and spring from a similar radical source. Educational authority at all levels is challenged to take the challenges of spirituality seriously, to allow it to change what constitutes learning.     

A Spirituality of Dissent: Religion,culture and post-colonial criticism

This paper examines one aspect of post-colonial criticism— the relationship between culture and its representation— and considers the relevance of this for understanding children's spirituality in contemporary, global context. The paper provides particular focus on the now widely held premise in post-colonial criticism that domination within political and social systems is dependent upon the control and manipulation of cultural representation, with particular focus on the cultural representation of religion in British education. The crucial idea here is that such domination (including the disempowerment and subjugation of minorities) is dependent upon the creation of a culturally imagined 'other'. It is argued that this alienating socio-political and economic dimension of spirituality— and essentially colonial notion of 'otherness'— has largely been ignored in discussions of contemporary spirituality. The paper thus introduces into current debate the language of post-colonial criticism in order to demonstrate the inherent, if underplayed, politicization of spirituality. It concludes with a call to re-examine the representation of culture within a global, post-colonial framework through the characterization of a 'spirituality of dissent'.     

Krishna in heroes square: Devotees of Krishna and national identity in post-communist Hungary

In the present research note I deal with two different Krishna-admiring new religious communities in Hungary: the Hungarian Vaisnava Hindu Association and the students of Govinda Maharaja led by Attila Bakos. I focus on the way they intend to find their place and role in current Hungarian society. I concentrate on their relationship with national identity, as the situation of national identity is an important issue in post-communist Hungary. I demonstrate that the two religious communities aim to combine Indian spirituality and Hungarian national identity. The Hungarian Vaisnava Hindu Association attempts to create a cultural context for the original Indian teachings by keeping some of their religious ceremonies special: they use folkloric elements, like pieces or motives of folk costumes, folksongs, and traditional Hungarian musical instruments. The other community aims to re-interpret Hungary's official history and to prove that Hungarian cultural traditions and Indian spirituality are not alien to each other. I rely on various interviews with members and analysis of the communities' publications.     

Reflection on the relationship between psychoanalysis and christianity

Coming to terms with Freud's ideas and attitudes toward religion is prerequisite to any consideration of the compatibility between psychoanalysis and Christianity. In a previous essay and in this one I have attempted to sort out Freud's ambivalence and ambiguity in the area and to point out their relevance to the issue at hand. In this paper I survey and criticize the opinions of a number of writers, as well as putting forward some of my own. I emphasize that the compatibility question is one of value, rather than of fact, and that one's answer to it depends largely on one's conception of psychoanalysis itself. The issue is not clear-cut. Some aspects of psychoanalytic theory and practice appear more reconcilable with Christian theology, ethics, and spirituality than others. A few psychoanalytic tenets seem in direct contradiction to religious ones. I close with an historical-sociological point that I believe has some bearing on the matter.     

Attitudes Toward Spirituality and Spiritual Care among Iranian Nurses and Nursing Students: A Cross-Sectional Study

Addressing spiritual needs is taken into account as an integral part of holistic health care and also an important component of nursing practice. The aim of present study is to evaluate attitudes toward spirituality and spiritual care among nurses and nursing students at Semnan University of Medical Sciences in Iran. In this cross-sectional study, all nurses (n = 180) working in the teaching hospitals affiliated to Semnan University of Medical Sciences as well as senior nursing students (n = 50) selected by the census method. Finally, 168 individuals meeting the inclusion criteria were evaluated as the study sample. The data collection instrument was the Spirituality and Spiritual Care Rating Scale. The mean and standard deviation scores of attitudes toward spirituality and spiritual care among nurses and nursing students were 59 ± 10.9, and the scores obtained by the majority of study population (64.3%) ranged between 32 and 62 which were at a moderate and relatively desirable level. Nurses and nursing students working in aforementioned hospitals reported positive attitudes to spirituality and spiritual care. Given the importance of spiritual care and also the moderate level of spirituality and spiritual care among nurses and nursing students in this study, institutionalization of the concept of spirituality, provision of an appropriate context to deliver such care, and also implementation of interventions in order to improve spiritual care along with other nursing skills were assumed of utmost importance.     

From Transcendence to Ethics: Shaping spirituality to schools

Although Education Acts require schools in England and Wales to make provision for the spiritual development of pupils, there is continued debate about the meaning of the word 'spirituality' and what it should mean for schools. This article explores these issues using interview material collected from ten people from a variety of faiths and worldviews. The interviews documented individuals' personal understandings of spirituality. Synopses of these different accounts are presented here. The interviews also documented individuals' perceptions of spirituality for school and it was observed that these involved much greater agreement than the accounts of personal spirituality. Agreement was reached by a common shift of emphasis away from transcendent phenomena toward ethical values. The shift toward ethics and consensus is discussed here in relation to National Curriculum Council and OFSTED definitions of spirituality. It is suggested that a drive toward consensus is detrimental to the spirit of spiritualities.     

How Do “Religion” and “Spirituality” Differ? Lay Definitions Among Older Adults

Research and public interest in religion and spirituality is on the rise. Consequently, there is an increasing need for rigorously obtained information on what individuals mean when they use these terms. This study examined how 64 older adults living in three retirement communities (including one Christian‐based community), a relatively understudied population, conceptualize religion and spirituality. Participants defined “religion” and “spirituality,” and their narrative definitions were coded and compared using a framework derived from Hill et al.'s (2000) conceptualization of religion and spirituality. Despite considerable overlap, participants' definitions differed on several dimensions. Participants were more likely to associate religion than spirituality with personal beliefs, community affiliation, and organized practices. Moreover, spirituality appeared to be a more abstract concept than religion, and included nontheistic notions of a higher power.     

Children's Cognition as the Foundation of Spirituality

The theory offered in this article articulates the position that the cognitive skills manifested by children are those which are necessary preconditions for spirituality. I argue that psychological theories that posit a hierarchical stage theory of cognition and affect are grounded on premises, which devalue these skills. Theories of children's spirituality have foundered in their ability to appreciate that children's cognition is organized through structures that are quintessential to spirituality, due to their misplaced reliance on these theories. I offer a critique of traditional psychological approaches and an alternative model of children's cognition, which reveals that the cognitive capacities of children are essential to the phenomenology of spirituality.     

Spirituality in African Education: Issues,contentions and contestations from a Ghanaian case study

This article explores Ghanaian educators' and students' understandings of spirituality and its role and implications in education. Using a Ghanaian case study of two selected school sites, the article addresses local conceptions and responses to educational reform initiatives and the specific implications of spirituality and values in education. In particular, the article examines how students and teachers employ local meanings of self, personhood, and the individual identifications with the group/collective to promote learning and teaching. Attention is paid to understanding what it means to teach and learn culture, history, and spirituality within a holistic paradigm. The article also highlights contestations in educators' and students' views regarding the place of spiritual and religious values in the educational system. It is argued that educational change will emerge from understandings of the goal and purpose of education as pursued through educators' and students' teaching and learning practices.     

Expressions of Religiosity and Spirituality among Australian 14 Year Olds

This article describes and reports on part of a research project that was carried out by three researchers, among 248 Year 6 (11 years old) and 338 Year 9 (14 years old) students in the Catholic schools of Victoria, Australia. The research set out to discover information about religious affiliation and practice among the young people, the ways in which they typically expressed spirituality, and the extent to which religious affiliation and practice did or did not provide a framework for, and nurture, their spirituality. This paper reports on the findings of the research in relation to the Year 9 students, detailing characteristics of the spirituality of the young people and demonstrating that it cannot be assumed that Church affiliation and practice nurture young peoples' spirituality. The research was introductory and provocative in that it indicates some discrepancies with other research in one of its six areas, that of religious practice. While possible reasons for this discrepancy are given, it is hoped that the research described here will provoke further and more specific studies.     

Children's spirituality with particular reference to a Norwegian context: some hermeneutical reflections

Spirituality has become an issue in many domains of the Norwegian society, but this is not reflected in public education. This paper discusses why this is so, and suggests some hermeneutical approaches to understanding spirituality that can include pre‐school children's spirituality, with particular reference to a Norwegian context. Central to this discussion is a case study of children in ‘sacred space’, and an understanding of spirituality as cultural learning. Education in schools as well as in kindergartens is dominated by a secular outlook on life as ‘default’, or a cultural and collective forgetfulness. Children's spirituality challenges adults to explore and rearticulate what is forgotten, in terms of nurturing what it is to be human, of caring for what is really important, and of cultivating hope – in Norway as well as in other countries.     

Simone Weil on Labor and Spirit

This essay argues that Simone Weil appropriates Marx's notion of labor as life activity in order to reposition work as the site of spirituality. Rather than locating spirituality in a religious tradition, doctrine, profession of faith, or in personal piety, Weil places it in the capacity to work. Spirit arises in the activity of living, and more specifically in laboring—in one's engagement with materiality. Utilizing Marx's distinction between living and dead labor, I show how Weil develops a critique of capital as a “force” that disrupts the individual's relation to her own work by reducing it to the mere activity of calculable “production.” Capital reduces labor to an abstraction and thereby uproots human subjectivity, on a systemic scale, from its connection to living praxis, or what Weil calls spirituality. Life itself is exchanged for a simulacrum of life. In positioning living labor as spiritual, Weil's work offers a corrective to these deadening practices.     

Teaching the Devout Student: Faith and Scholarship in the Classroom

Increasing numbers of college students enrolling in religion courses in recent years are looking to develop their religious faith or spirituality, while professors of religion want students to use and appreciate scholarly tools to study religion from an academic perspective. Some scholars argue that it is not possible to satisfy both goals in the classroom, while authors in this journal have given suggestions on how to bridge the gap between faith and scholarship. I argue that such authors are correct and that, in my experience, historical‐critical methods can help devout students understand the original texts in their own religion better, comprehend why changes in interpretation have occurred over time, and appreciate the values in religions other than their own. Not all devout students are comfortable with an academic study of religion, but many can attain a more mature faith by such an approach.     

Christian College Students' Perceptions of Faculty Spirituality

At an evangelical Christian university, 21 college seniors were interviewed to determine the criteria by which they evaluate faculty spirituality. Students expressed hesitancy in making such an evaluation because of the complexity of determining the quality of another person's spirituality. However, the four most-mentioned, perceived indicators of faculty spirituality were prayer at the beginning of class, devotions at the beginning of class, integration of faith and learning, and caring and concern for students. Students attached qualifiers to prayer and devotions as indicators, but not to the integration of faith and learning or to caring and concern for students.     

The Social and Communal Aspects of Urban Spirituality: See-Judge-Act and the urban context

With reference to the urban context and the pastoral method of See-Judge-Act, this article explores the social and communal aspects of Christian spirituality. Subsequent to introductory remarks concerning urban passivity and privatised spirituality, the See-Judge-Act method is contextualised with reference to community experiences in Anfield, Liverpool. The contribution of See-Judge-Act to the development of an urban spirituality is further explored through the themes of spiritual depth and self-esteem. The work concludes that a relevant and vibrant urban spirituality must be grounded within 'contemplation-as-reflection-upon-everyday-experience'.