Douglas N. Morris 《Occupational Therapy in Mental Health》2013,29(1):60-77

Occupational therapists view human occupation as active engagement in that which brings meaning to the life of the patient. Spirituality is understood to be one important construct in the creation of meaning in the lives of human beings. This study examined the attitudes toward the use of spiritual care in occupational therapy. The study sample consisted of 310 occupational therapists. Data were collected through the use of a secure web-based survey tool. Analysis was conducted to determine the significance of relationships between several important constructs (e.g., education, theory base, definition of spirituality) and perceptions regarding the use of spiritual care.  相似文献   

    

Faiz Khan 《The Journal of religious ethics》2008,36(1):77-96

The neglect of psycho‐spiritual needs of patients as they traverse the modern healthcare system has been a featured theme in medical literature over the past decade. This literature, which often highlights in‐patient palliative care, as well as acute and critical care settings, influences practice guidelines and protocols of doctors and nurses. In this essay, I review some of the pertinent issues raised in the literature and examine the validity of placing an ethical perspective on this issue. I also compare Islamic theocentric perspectives with secular, non‐theistic perspectives on restoring psycho‐spiritual care for patients. I then develop a framework for pastoral intervention based on aspects of the Islamic tradition and elaborate this framework by addressing clinical contexts and cases. The essay is an exposition based upon a review of the modern medical literature, an analysis of some of the traditional Islamic written sources, and the observations of the investigator, a practicing physician and an American Muslim.  相似文献   

    

Andrea Hollingsworth 《Zygon》2008,43(4):837-860

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.  相似文献   

    

Joan D. Koss‐Chioino 《Zygon》2006,41(4):877-892

Based on studies of spirit healing in Puerto Rico and the United States, this essay proposes a model of ritual healing process focused on the core components of spiritual transformation and empathy. It describes the central role of spiritual transformation in healers from which emerges their capacity for relation, empathy, and altruism. Many spirit healers, following a spiritual transformation, begin to exercise what I label here radical empathy, in which individual differences between healer and sufferer are melded into one field of feeling and experience. This produces a type of altruism in which spirit healers feel compelled to be altruistic in responding to suffering whenever they encounter it. The model is compared and contrasted with aspects of healing process in some psychotherapeutic and analytic therapies. These comparisons are offered in the light of the growing interest in incorporating spirituality into psychological and medical treatments.  相似文献   

    

T. Anne Richards  Judith Wrubel  Jenna Grant  Susan Folkman 《Journal of religion and health》2003,42(3):201-219

  相似文献   

    

Collier AF  Munger M  Moua YK 《American journal of community psychology》2012,49(1-2):73-86

The overall goal of this assessment was to verify the mental health needs of Hmong living in a mid-west community in order clarify the format, content, and feasibility of providing mental health services for Hmong in the future. Using a Community-Based Participatory Research (CBPR) model, we held four focus groups with 36 men, women, adolescents and professionals, all of Hmong descent, as well as interviewed 28 individual medical, mental health, education, and social service providers in the Eau Claire community. Our Hmong sample was frequently unclear about what “mental” health meant, indicating a low level of mental health literacy. Results confirmed that there are significant mental health needs in this refugee and immigrant population. Participants described problems consistent with depression, post-traumatic stress disorder (PTSD), anxiety disorders, somatoform disorders, and severe social stress and acculturation difficulties in every generation. Elder people and male adolescents were described as the most disaffected and in need of immediate services. It will be critical to address mental health literacy before designing future interventions. Treatment suggestions were provided with the intention of removing barriers and incorporating culturally sensitive methodologies, while continuing to work closely with our local mental health providers and Hmong leadership.  相似文献   

    

Simon McCarthy-Jones 《Mental health, religion & culture》2013,16(4):353-369

Psychologists referring to St Thomas Aquinas (1225–1274) in the context of hallucinations have neither accurately portrayed his conceptions of such experiences nor critically examined his alleged personal experience of them. This paper first examines Aquinas’ conception of what are termed “hallucinations.” It is shown that he allowed both natural and supernatural explanations for such experiences, with both accounts acknowledging an underlying physical cause. Contrasting explanations for his alleged personal experience of hallucinations are examined, including a new “Chestertonian” interpretation. Critiques of the use of his canonisation documents as factual evidence are also considered. It is concluded that Aquinas had a sophisticated understanding of hallucinations, and although it is fundamentally unknowable whether he actually experienced a hallucination, nevertheless, the approach we take to understanding his experience is of importance. The implications of Aquinas for interdisciplinary dialogue between theology and psychology in the field of hallucinations are then examined.  相似文献   

    

Michele A. Schottenbauer  Stephanie M. Spernak  Ingrid Hellstrom 《Mental health, religion & culture》2013,16(2):191-198

While there is growing empirical evidence that religion can have a positive impact on the health and well-being of adults and adolescents, less is known about its influence on the welfare of children. The current paper examined the relative importance of family religiosity and religious behaviors on multiple measures of children's well-being (general health, academic achievement, social skills, and behavior problems) and sought to identify whether religious variables contribute above and beyond non-religious measures of family caregiving. Parent use of religious coping and family religious behaviors, the latter defined as attendance at religious or spiritual programs, predicted several aspects of child well-being above and beyond parenting styles. Parental religious coping significantly predicted child social skills and externalizing behaviors above and beyond parenting styles. Family religious service attendance significantly predicted child health and social skills, and inversely predicted internalizing behaviors, above and beyond both parenting styles and parent use of religious coping.  相似文献   

    

Gregory Scott Sparrow 《Mental health, religion & culture》2013,16(8):783-793

Relationship triangles are usually considered symptomatic of family dysfunction in systems-oriented therapy, but they may also serve a progressive, transitional role in relationships. The author examines the phenomenon and function of “progressive” triangles in East and West spiritual traditions, and suggests that triangles comprising seeker, mediator, and higher power are common in both traditions, regardless of differing views of human nature. A progressive triangle in the therapeutic setting can be seen as a function of teleological transference, in which a seeker's spiritual aspirations are projected onto a mediator, who provides support and direction for its further realization. The implications of progressive triangulation and teleological transference in contemporary practice are discussed.  相似文献   

    

Stephen Joseph 《Mental health, religion & culture》2013,16(1):37-38

Recent studies have shown that delusion-like experiences (DLEs) are common among general populations. This study investigates whether the prevalence of these experiences are linked to the embracing of New Age thought. Logistic regression analyses were performed using data derived from a large community sample of young adults (N = 3777). Belief in a spiritual or higher power other than God was found to be significantly associated with endorsement of 16 of 19 items from Peters et al. (1999b Peters, ER, Joseph, SA and Garety, PA. 1999b. Measurement of delusional ideation in the normal population: Introducing the PDI (Peters et al. Delusions Inventory). Schizophrenia Bulletin, 25(3): 553–576. [Crossref], [PubMed], [Web of Science ®] , [Google Scholar]) Delusional Inventory following adjustment for a range of potential confounders, while belief in God was associated with endorsement of four items. A New Age conception of the divine appears to be strongly associated with a wide range of DLEs. Further research is needed to determine a causal link between New Age philosophy and DLEs (e.g. thought disturbance, suspiciousness, and delusions of grandeur).  相似文献