986 resultados para Spiritual life--Judaism
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v. 1. Letters to religious sisters and aspirants -- v. 2. Letters to people in the world -- v. 3-5. Letters to clergy and religious.
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Cada vez mais os profissionais de sade aspiram contribuir para o maior bem-estar possvel dos seus doentes. Neste contexto, torna-se indispensvel identificar variveis, idealmente passveis de ser modificadas, que estejam relacionadas com o bem-estar dos doentes. Assim, o objectivo do presente estudo explorar a relao entre bem-estar geral (BEG), adeso ao tratamento (AT) e funcionamento sexual (FS) em indivduos com epilepsia. Foram avaliados 79 indivduos com epilepsia (59,5% do sexo feminino; idade: M = 36,10, DP = 11,09; diagnstico (anos): M = 19,72, DP = 11,50), recorrendo a um Questionrio Scio-demogrfico e Clnico, ao ndice de Bem-estar Pessoal, Medida de Adeso aos Tratamentos e Escala de Funcionamento Sexual da Multiple Sclerosis Quality of Life Scale com 54 itens (MSQOL-54). Verificaram-se bons indicadores globais de BEG, AT e FS na amostra. Verificaram-se correlaes estatisticamente significativas entre o BEG e: a AT (rs(75) = 0,37, p 0,001) e o FS feminino (rs(35) = -0,44, p 0,008). No se verificou uma correlao estatisticamente significativa entre BEG e FS masculino. Ao analisar os indicadores parciais, verificou-se que o FS masculino se correlacionava apenas com a satisfao com a segurana do seu futuro (rs(31) = -0,40, p 0,03), enquanto o FS feminino se correlacionava com este indicador (rs(35) = -0,36, p 0,04), com a satisfao com o seu nvel de vida (rs(34) = -0,37, p 0,04) e com a satisfao com a sua vida espiritual ou com a sua religio (rs(35) = -0,40, p 0,02). Sem esquecer o efectivo da amostra e os indicadores genericamente positivos da mesma, os presentes resultados sugerem que a promoo da AT pode saldar-se por melhorias no BEG dos indivduos com epilepsia. J a interveno ao nvel do FS parece apenas promissora, ao nvel do BEG, para as doentes. Novas variveis devem ser exploradas, para que se consigam identificar os melhores preditores do BEG (de amostras mais amplas) destes doentes.
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Kirjallisuusarvostelu
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This thesis investigated the question, "What nourishes the adolescent spirit in the classroom?" Action research was conducted by the teacher of 16 grade 8 participants. By undergoing Kessler's (2000) "Passages Program," the students participated in 6 sessions which exposed them to a holistic intrapersonal curriculum. Student journal responses were documented after each session. The action researcher also kept journal reflections after each session. Upon completion of the 6 sessions, a postinterview was conducted which posed the research question. The research found that the adolescent spirit gets nourished through encouragement by the teacher, peers, and parents. This increases their competency, which increases their confidence, and ultimately their self-esteem goes up, which affects their selfconcept. In addition, the role of the teacher permeates every aspect of what nourishes the adolescent spirit in the classroom. In addition to the encouragement of the student, how a teacher teaches plays a vital role. A holistic approach to teaching provided the best atmosphere for the adolescent. It promoted creativity and choice, which stimulated the spirit of the adolescent. By working from a holistic philosophy, the teacher/action researcher created an environment conducive to teaching the whole person, which ultimately nourished the participants' spirit. The research highlighted that in order for this type of environment to exist the teacher needs to make a conscious and deliberate effort to look within and develop their inner self before they can begin to promote this type of classroom for the adolescents they teach. When teachers and students develop an inner life together, they can begin to work in harmony to achieve an atmosphere where the teaching and learning environment becomes one seamless transaction. Only then can one's whole potential be realized.
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Notre projet de mmoire consistait valider auprs de personnes qui vieillissent et qui ont subi des pertes lhypothse de recherche suivante : Comment lintgration de grandes thories sur la vie spirituelle loutil du bilan de vie ( son questionnaire) aide lan qui subit des pertes trouver un sens sa vie? Notre projet de mmoire consistait valider auprs de personnes qui vieillissent et qui ont subi des pertes lhypothse de recherche suivante : Comment lintgration de grandes thories sur la vie spirituelle loutil du bilan de vie ( son questionnaire) aide lan qui subit des pertes trouver un sens sa vie? Dans ce mmoire, nous nous intressons la problmatique du vieillissement, notamment dans le cadre qubcois, ce vieillissement plus spcifique des ans hmodialyss en situation de pertes. Cela dit, dans lintroduction, nous esquisserons le contexte gnral derrire le projet. Le mmoire est prsent selon les quatre tapes prvues par la mthode de la praxologie pastorale, savoir lobservation, linterprtation, lintervention et la prospective. Dans la premire tape, nous introduirons les paramtres de notre observation en milieu pastoral. Nous chercherons ainsi clarifier le problme rencontr, partir des questions convenues en praxologie pastorale: le qui, le quoi, le o, le quand, le comment et le pourquoi. Dans la seconde tape, nous tenterons de faire rencontrer des interprtations thoriques en vue de trouver une comprhension nouvelle du drame qui se joue. Ainsi, nous soulignerons que nous sommes redevables quatre grandes thories sur la vie spirituelle quant au cadre de rfrence de notre recherche, savoir Oser, Gmnder et Ridez; Vasse; Breton et Libanas. La troisime tape se voudra une sorte dvaluation des changements apporter la pratique, leurs impacts, les stratgies pour les mettre en place et les rsistances qui ne manqueront pas de se manifester leur gard. Dans la dernire tape, nous nous interrogerons sur les visions inconscientes du monde et de ltre humain vhicules par lintervention dans le but de se rajuster. Dans ce mmoire, nous avons identifi, laide de loutil du bilan de vie, six aspects de la vie spirituelle dun an hmodialys en situation de pertes, soit les reprsentations ou les images de Dieu, le sens du pch commis, les signes de lexistence du pch, lantriorit de lamour de Dieu par rapport au pch, les voies dentres la vie spirituelle, les indications pour cheminer spirituellement et les effets de vie et de mort.
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Questionnant avec J.-C. Breton les situations anthropologiques nouvelles qui interpellent la vie spirituelle, cette tude en propose une approche sous langle de la symbolisation. Une lecture de la symbolisation partir de la structure mme du symbole prcde lanalyse de son usage psychanalytique selon Winnicott, avec ses notions despace potentiel et de phnomnes transitionnels. Suit lexpos de points cls du tmoignage de Marcel Lgaut sur la vie spirituelle. La partie synthse dtaille trois lments cls de la symbolisation : la brisure-faille, la crativit-accueil et le passage un autre niveau. Deux niveaux de symbolisation, primaire et secondaire, compltent la trame partage par la lecture de la psychanalyse et de la vie spirituelle. Ltude dmontre que la symbolisation permet un passage en lhumain vers son propre mystre et celui de Dieu en lui. Lhumain se prsente alors comme tre de symbolisation en devenir.
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La vie et la mission de Sainte Faustyna Kowalska (1905-1938) ont donn naissance une grande dvotion envers la Divine Misricorde Cracovie en Pologne. La nouveaut du message de la Misricorde par rapport aux autres dvotions de lglise Catholique se situe notamment sur le plan du visuel, du langage et des rituels. Cest dans le contexte de la Seconde Guerre mondiale quil faut situer sa propagation travers le monde. Elle fut introduite au Canada en 1957 par deux dames de la noblesse polonaise immigres. Cest dans la paroisse de Notre-Dame des Sept Douleurs Verdun o se situe luvre de Jsus Misricordieux que nous nous intressons au dveloppement de la vie spirituelle des dvots de la Divine Misricorde; cest--dire aux diffrentes croyances, rituels et pratiques religieuses qui mettent laccent sur le corps, la pense, les motions et lesprit. Les pratiques du corps, les postures, les mouvements, les manires de se concentrer, sont autant de moyens qui conduisent les dvots des expriences spirituelles et des moyens qui y mnent travers des rituels de prire qui mobilisent le corps qui est une dimension essentielle de lexprience religieuse. On parle notamment de certains visuels, de prires et de gestes qui voquent ces expriences spirituelles significatives. Ces expressions religieuses engagent les dvots dans leur quotidien et dans leur vcu. Pour ces croyants, cette dvotion reprsente un point de repre dans un monde qui leur apparat souvent comme priv de sens.
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Student Affairs Adds Deans for Spiritual Life, Sexual Diversity Hugh Gourley, Art Museum Director and Leader TwitterFEED Colby Covers the Campaign Mitchell Scholar Wins Travel Fellowship to Jordan Finance Alumni Give Students a Preview Shea Is New Goldfarb Center Director New Storage Facility To Be Boon to Colby Libraries Author and Icon, Woodward Receives Lovejoy Honor South African Reconciliation Advocate is Oak Fellow Message in a Box Tobacco Banned on Most of Campus New Mellon Fellowship in Environmental Studies Belgrade Lakes EPSCoR Research Has Impact Colby Volunteers Boost SAT Scores for Local Students
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Coordenao de Aperfeioamento de Pessoal de Nvel Superior (CAPES)
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Tem-se como objetivo mostrar um dos aspectos da concepo de literatura brasileira desenvolvida por Antonio Candido em um conjunto de textos publicados entre 1953/5 e 1997. Dentre os trs aspectos possveis os outros dois so o ritmo histrico e social e o sistema literrio o escolhido foi o ritmo esttico, regido pela dialtica do local e do cosmopolita, que, para o autor, funcionaria como lei de evoluo da nossa vida espiritual se fosse possvel estabelecer uma (CANDIDO, 1965, p.131) , presente, de modo decisivo, nas formas de expresso de nossa literatura, em cujo processo histrico se manifesta de modo diverso nas vrias etapas do longo percurso que vai da dependncia do perodo colonial at a integrao na interdependncia cultural de nosso tempo. O autor constri sua concepo de literatura brasileira em tenso com a noo nacionalista de literatura do Brasil, que, de origem romntica, prossegue no Naturalismo e Modernismo, atingindo tempos ulteriores. Complementam a exposio algumas consideraes sobre o processo de difuso e recepo das obras que propagam suas idias, expresses de sua viso de mundo, fiel tradio do humanismo ocidental(CANDIDO, 2008, p.11).
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Standing at the corner of Tenth and O streets in the city of Lincoln, Nebraska, any week-day morning between 7:30 and 8 o'clock, you may see pass by you from ten to twenty women with little black woolen shawls on their heads. Ask any citizen who they are, and ninety-nine times in one hundred he will tell you they are "Russians" who live down on the bottoms, that they are going out into the offices and homes to wash and scrub and clean house, and that their husbands are street laborers or work for the railroad. He may then grow confidential and tell you that he "has no use for these people", that "they are only half human", and that he "would just as soon see the Chinese come here as those people". As a matter of fact the greater part of his information is incorrect, partly through race prejudice but chiefly through ignorance of their history. These people, of whom there are about 4,000 in the city (Including "beet fielders"), are Germans, not Russians: they are Teutons, not Slavs; they are Lutheran and Reformed, not Greek Catholics. To be sure they and their ancestors lived in Russia for over one hundred years and they came here directly from the realm of the Czar whoso bona fide citizens they werebut they never spoke the Russian language, never embraced the Greek religion, never intermarried with the Russians, and many of their children never saw a Russian until they left their native village for the new home in America. They despise being called "Russians" just as an Italian resents "Dago"; a Jew, "Sheeny"; and a German, "Dutchman". Ask them where they came from and most of the children and not a few of the grown people will say, "Germany". If you pursue your questioning as to what part of Germany, they will tell you "Saratov" or "Samara" - two governments in the eastern part of Russia on the lower course of the Volga river. The misconceptions concerning the desirability of these German-Russians as citizens arise from their unprogressiveness as compared with those Germans who come to us directly from the mother country. During their century's sojourn in Russia they have been out of the main current of civilization, a mere eddy in the stream of progress. They present a concrete example of arrested development, The characteristics which differentiate them from other Germans are not due to an inherent lack of capacity but to different environment. Notwithstanding this, the German- Russians have some admirable qualities. They bring us large stores of physical energy and an almost unlimited capacity for work. The majority of them are literate although the amount of their education is limited. They are thrifty and independent, almost never applying for public aid. They are law abiding, their chief offenses being those which are traceable to their communal life in Russia. They are extremely religious, all their social as well as spiritual life being bound up in the church which they support right royally. To be sure, the saloon gets their vote (the prohibition vote among them is increasing); but "was not the first miracle that Christ performed the turning of water into wine? If they would shut up the shows (theaters), they wouldn't need to shut up the saloons". The object of this paper is to give the historical setting in which the German-Russians have lived as one means to a better understanding and appreciation of them by our own citizens.
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Mode of access: Internet.
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Mode of access: Internet.
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Chromolithographs by Lemercier.
