IMPLICATIONS OF INTERPERSONAL NEUROBIOLOGY FOR A SPIRITUALITY OF COMPASSION

Interpersonal neurobiology (IPNB) is a burgeoning interdisciplinary field that focuses on ways in which relationships shape and transform the architecture and functioning of the human brain. IPNB points to four specific conditions that appear to encourage the emergence of empathy. Further, these conditions, when gathered together, may constitute the core components of a spirituality of compassion. Following definitions and a discussion of interdisciplinary method, this essay delineates IPNB's main tenets and demonstrates ways in which IPNB sheds light on important aspects of human empathy and compassion. Drawing on this analysis, it introduces the four conditions that encourage the emergence of empathy in individuals and groups and shows why they may be central elements of a spirituality of compassion. A case study, in which the Native American Ojibwe practice of the talking circle is described and assessed through the lens of the IPNB‐derived spirituality of compassion, demonstrates the evaluative usefulness of this set of conditions.     

Learning beyond the surface: engaging the cognitive,affective and spiritual dimensions within the curriculum

In Australia the separation of mind, body and spirit by secular society has had a significant influence on educational trends. An outcomes‐based approach to education, with an emphasis on cognitive learning, has meant that the affective and spiritual dimensions of students' lives have often been understated. Classroom programs in religious education have been affected by this educational climate where the pendulum has swung in favour of the achievement of cognitive learning outcomes. The cognitive dimension of learning is an integral part of the learning dynamic. However the roles of thinking, feeling and reflecting/intuiting are complementary within this process. Religious education is one curriculum area that can effectively address the interplay between the cognitive, affective and spiritual dimensions of learning. This paper outlines a model explored with pre‐service teachers at a publicly funded Catholic university. This model addresses the complementarity of the cognitive, affective and spiritual dimensions of learning. Examples of pre‐service teachers' work are drawn upon to demonstrate the interplay of these dimensions and to show how in practice this might be achieved within school curricula.     

The Rhetoric Of Context

This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice‐centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self‐formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices within traditions, largely in isolation from considerations of socio‐historical context, political and institutional pressures, and the lived ethics of non‐elite moral actors. I conclude with some programmatic suggestions for how the field of comparative religious ethics can move forward.     

骨延长的骨愈合原理

骨延长愈合与骨折愈合等多种多样的骨修复现象可能具有相同的细胞生物学基础,这个理论称为骨修复一元论.血管内皮细胞是启动骨修复的感受器,破骨细胞通过分泌骨形态发生蛋白(BMP)启动骨特异性修复.骨折间隙间断性的力学脉冲通过血管内皮细胞不断地转化为骨修复的生物学脉冲.在微损伤条件下,骨修复具有放大效应.保护下负重和功能锻炼是下肢骨骼延长术后的重要原则.     

Taxonomy of Spiritual Experiences

Spiritual experiences are often associated with health crises, with little information about the structure of the experience. A taxonomic analysis was conducted on data from a group of healers, unveiling a structural model of spiritual experience comprised of three domains: circumstances, manifestation and interpretation. Circumstances included the aspects of setting, situation, and timing. Manifestation incorporated the modes of awareness and the phenomena of the experience. Components of interpretation included personal meaning and congruence with social norms. The examples reflected the orientation of the study population. Further research could examine the applicability of the taxonomy to other religious or spiritual orientations and may assist in clinical assessment of spiritual experiences.Diane Wind Wardell, Ph.D., R.N.C., H.N.C., C.H.T.P./I., and Joan C. Engebretson, Dr.P.H., R.N., H.N.C., are Associate Professors in the School of Nursing at the University of Texas Health Science Center at Houston. Correspondence to Diane Wind Wardell, Diane.Wardell@uth.tmc.edu.     

TEILHARD'S REFLECTIONS ON EASTERN RELIGIONS REVISITED

Abstract. References to Eastern religions are found throughout Teilhard's work. Often considered to be mainly negative, these need to be critically reassessed within the wider context of Teilhard's experience and thought. Primarily interested in the renewal of Christianity (criticized more sharply than Eastern religions), he emphasized the living branches of religion and the need for a gradual convergence toward a religion of action in order to bring about a global transformation of life and thought. He spoke of the “road of the West” or a “new mysticism” which, however, cannot come into existence without the contribution of Eastern religions.     

Indigenous Healing Practices in Australia

ABSTRACT

Indigenous Australian women are among the most disadvantaged women in the world. Over two centuries of colonization have had a damaging impact on perceptions of their gender roles and status as well as many other consequential oppressions. These experiences have affected the social and emotional wellbeing of Indigenous women of all ages, resulting in socio-economic ghettoization, higher suicide rates, psychological distress, illness, and poverty. Generations of women have experienced the forced removal of their children, resulting in complex forms of historical trauma. Despite this, Indigenous women have also maintained strong leadership roles and have kept families and communities intact. In the last few decades, the Australian Indigenous mental health movement has emerged within the context of a broader self-determination movement, restoring and strengthening women’s traditional therapeutic practices. This article offers an overview of the social and emotional wellbeing of Indigenous women within neocolonial Australia and explores women’s relationship to traditional therapeutic practices. Future directions and key issues for the capacity building of Indigenous women’s healing are explored.     

Indigenous Women of the Amazon Forest: The Woman Shaman of the Yawanawa Tribe

ABSTRACT

Among the most diverse and indigenous areas of the world is Latin America, specifically the Amazon river basin and its rain forests. Indigenous tribes and indigenous healing practices from these areas have recently gained more attention and popularity. However, less is known about experiences of tribal women related to indigenous practices, including the long-standing legacy of patriarchal and Christian colonization. This contribution offers the voice of one of the few known women-shamans in the area: Hushahu of the Yawanawa tribe. This first full public interview in a Western publication provides not only a perspective on indigenous healing, but also on experiences of indigenous tribal women in light of their history of colonization and oppression.     

Indigenous Healing Practices and Asian Immigrant Women

ABSTRACT

The current article highlights the importance of indigenous psychology for Asian immigrant women. A brief overview is provided about Asian American immigration and the importance of understanding women’s experiences with the contextual lens of gender, ethnicity, and race. Key values relevant to help-seeking and service utilization are also presented. Complementary alternative approaches to Western-based mental health treatment are discussed as ways in which feminist and multicultural treatment approaches can be integrated. Given the inherent diversity of Asians and Asian Americans, which includes over 60 ethnic subgroups, the article is not meant to provide an exhaustive list of available native practices nor to reflect the experiences of Asians as a homogenous group. Instead, the goal of this article is to provide readers with an understanding of how culturally based healing practices and concepts are needed to complement and contribute to our extant understanding of help-seeking. We conclude by highlighting the ways in which Western-based healthcare would benefit by integrating indigenous practices with gender and ethnic/racial cultural perspectives.