Religious and Spiritual Values and Moral Commitment in Marriage: Untapped Resources in Couples Counseling?

The authors investigated the relationship between religious and spiritual values and moral commitment in marriage to further inform marriage and family counselors about the nature of committed relationships. Using a qualitative research design, they examined individuals' perceptions of moral commitment in their marriage and how their religious and spiritual values influence those perceptions. Narrative text was analyzed through an iterative process, involving constant comparison of emerging themes, and 6 categories materialized. Findings build on existing knowledge regarding the importance of moral commitment to marital health specifically as it relates to the counseling profession.     

A Spiritual Dimension to Sex Education?

This article engages in a preliminary exploration from a broadly philosophical perspective of the notion of a 'spiritual dimension' to sex education. An inescapable 'value' dimension to sex education is recognized, and the possibility that this might include a 'spiritual' dimension is pursued in the light of a consideration of the nature of the spiritual domain. A distinction is drawn between 'religiously tethered' and 'religiously untethered' conceptions of spirituality and four strands characteristic of the spiritual domain are outlined. Possibilities relating to a 'spiritual' dimension in sex education are identified in relation to each of the strands and their value and justification are discussed in relation to common school and separate religious schools, respectively.     

A Spiritual Revolution in Denmark?

ABSTRACT

Based on data from the Danish part of the European Values Study 1981–2008, this article explores the validity of the claim for a spiritual revolution as proposed by Paul Heelas and Linda Woodhead. The article suggests an operationalisation of spirituality. The results of the analyses are that religious values—Christian faith as well as spirituality—tend to be stable over an individual’s life course. This suggests that, if there is a spiritual revolution, it must be the product of cohort replacement. If a spiritual revolution is taking place, Christian faith would be expected to decline in younger cohorts while spirituality would increase, but an analysis of cohort support for Christian faith and spirituality from 1981 to 2008 shows that both were constant across cohorts. Thus Danish data contain no indication that a spiritual revolution is taking place or will take place. Finally, we show that, contrary to theoretical expectations, spirituality and Christian faith are strongly correlated. A closer analysis reveals an indirect and more complicated support for parts of the theory since the two variables are explained by different factors and it shows that Christian faith, but not spirituality, is correlated with morality.     

Values Congruence and Organisational Commitment: P—O Fit in Higher Education Institutions

This study examines business students’ individual values and their perception of their university’s values and the relationship between these values and affective organisational commitment. Findings indicate that both groups of business students rated their personal values as consistent with the rankings of the major pan—cultural values with strong ethical orientation and self—development and learning values. In both educational institutions organisational vision values and individual conservatism values predicted affective commitment. Findings also indicate statistically significant differences between the students’ personal values and their perception of their university’s values, suggesting a degree of lack of P—O fit between the students’ values and their university’s values.     

What can we learn from Plausible Values?

In this paper, we show that the marginal distribution of plausible values is a consistent estimator of the true latent variable distribution, and, furthermore, that convergence is monotone in an embedding in which the number of items tends to infinity. We use this result to clarify some of the misconceptions that exist about plausible values, and also show how they can be used in the analyses of educational surveys.     

What is Equity in Education? Reflections from the Capability Approach

While there is a substantial conceptual literature on equality in education, there has been little clarificatory discussion on the term equity, despite its frequent use in policy and planning documents. The article draws out some different ways in which equity can be understood in education. It distinguishes three forms of equity, looking at the social context when major shifts in the meaning of the term took place in English—the fourteenth century, the sixteenth century and the eighteenth century. Terming these equity from below, equity from above, and equity from the middle, the analysis highlights how each helps clarify aspects of the concern with diversity within the capability approach. The conclusion drawn is that all three forms of equity need to be placed in articulation to expand capabilities in education.     

Should Philosophers Take Lessons from Quantum Theory?

This essay examines some of the arguments in David Deutsch's book The Fabric of Reality , chief among them its case for the so-called many-universe interpretation of quantum mechanics (QM), presented as the only physically and logically consistent solution to the QM paradoxes of wave/particle dualism, remote simultaneous interaction, the observer-induced 'collapse of the wave-packet', etc. The hypothesis assumes that all possible outcomes are realized in every such momentary 'collapse', since the observer splits off into so many parallel, coexisting, but epistemically non-interaccessible 'worlds' whose subsequent branchings constitute the lifeline-or experiential world-series- for each of those proliferating centres of consciousness. Although Deutsch concedes that his 'multiverse' theory is counter-intuitive, he none the less takes it to be borne out beyond question by the sheer observational/predictive success of QM and the conceptual dilemmas that supposedly arise with alternative (single-universe) accounts. Moreover, he claims the theory resolves a range of longstanding philosophical problems, notably those of mind/body dualism, the various traditional paradoxes of time, and the freewill/determinism issue. The essay suggests on the contrary, that Deutsch unwittingly transposes into the framework of presentday quantum debate speculative themes from the history of rationalist metaphysics, often with bizarre or philosophically dubious results, and that he rules out at least one promising rival account, namely Bohm's 'hidden variables' theory. It goes on to consider reasons for resistance to that theory among proponents of the 'orthodox' (Copenhagen) doctrine, and for the strong anti-realist, at times even irrationalist bias that has characterized much of this discussion since Bohr's debates with Einstein about quantum non-locality, observer-intervention, and the limits of precise measurement. Finally, the contrast is pointed out between Deutsch's ontologically extravagant use of the many-worlds hypothesis (akin to certain ideas advanced by speculative metaphysicians from Leibniz down) and those realist modes of counterfactual reasoning- e.g. in Kripke and the early Putnam- which deploy similar arguments to very different causal-explanatory ends.     

Are there Intrinsic Values in Nature?

ABSTRACT Some think we should look at aspects of what is commonly thought of as non-sentient nature as having a value in themselves apart from the use or recreation they provide for humans or even animals. But to what extent does nature, in the character it presents to us, exist apart from presence to consciousness such as ours? Surely at least many of its aspects cannot. However, that does not stop them having a genuinely intrinsic value, just as works of art do, whose existence also is impossible apart from their display to a consciousness such as ours. But can nature, as it exists quite apart from human or animal consciousness, have any intrinsic value? It is suggested that only a panpsychic, and perhaps pantheist, view of nature (a view for which there are excellent metaphysical grounds) can give a positive answer, and even that must be a very vague one [1].     

Spiritual care in psychiatry: Professionals’ views

In this study we explored the views of Mental Health professionals and general practitioners (GPs) regarding spiritual care and the effect of personal and cultural background on their views. Data were collected through anonymous questionnaires posted to hospital nursing and medical staff at Hollins Park Hospital, Warrington, UK, and to all GPs within the hospital catchments area. Forty-five percent of GPs, 33% of psychiatrists, and 76% of nursing staff (p < 0.05) felt strongly that human beings are made up of spirit as well as body. More nurses felt that spiritual care is equally as important as other forms of care (52%) compared with psychiatrists (33%) and GPs (29%). A higher percentage of nursing than medical staff had previous training in this area and were more likely than medical staff to consider themselves appropriate to give spiritual advice. A total of 20% of GPs and 33% of psychiatric staff stated the need for training in this area and GPs especially felt they lacked time. Professionals’ views are influenced by cultural and religious backgrounds, with significantly more non-UK born respondents feeling strongly that human beings all have a spiritual component. Many doctors do not consider spiritual care has a role for them to be involved in and many feel too pressured in daily life to take this on. Nurses are more inclined to take a holistic approach to care in this respect. Some people with mental health problems have spiritual care needs and we should be aware of this as an important facet to therapy.     

Morality in Children's Worlds – Rationality of Thought or Values Emanating from Relations?

The topic of this article is morality among pre-school children.Two different theories of morality, morality as lived and morality asrationality of thought, are analyzed with a special view to exploringtheir respective consequences for doing research on small children'smorality. Children's lived morality is then interpreted and discussed interms of rights.     

What is Scientific Progress? Lessons from Scientific Practice

Alexander Bird argues for an epistemic account of scientific progress, whereas Darrell Rowbottom argues for a semantic account. Both appeal to intuitions about hypothetical cases in support of their accounts. Since the methodological significance of such appeals to intuition is unclear, I think that a new approach might be fruitful at this stage in the debate. So I propose to abandon appeals to intuition and look at scientific practice instead. I discuss two cases that illustrate the way in which scientists make judgments about progress. As far as scientists are concerned, progress is made when scientific discoveries contribute to the increase of scientific knowledge of the following sorts: empirical, theoretical, practical, and methodological. I then propose to articulate an account of progress that does justice to this broad conception of progress employed by scientists. I discuss one way of doing so, namely, by expanding our notion of scientific knowledge to include both know-that and know-how.     

Widows' Spiritual Journeys: Do They Quest?

SUMMARY

Two studies examined the spiritual experiences of older women shortly after their husbands' deaths. The central question was, in the process of becoming and being a widow, do the older women begin a reflective dialogue with existential questions and initiate spiritual journeys as recent widows? One study is based on the widows within a random sample of older adults. The second study involved in-depth interviews with 15 recent widows. Both studies included Batson's measures of means, ends, and quest religious orientations. There was more evidence of an “ends” (intrinsic) orientation among the widows than “means” (extrinsic) for religious involvement; there was also no change over time in these orientations. Their quest orientation, however, became significantly less prevalent in the follow-up. It seems that women indeed quested, and by follow-up engaged their faith for religious consolation. Data from Study 2 revealed two themes: religious involvement provided a sense of continuity and direction, and through faith and prayer the women were able to (re)find meaning and purpose to life.