Spirituality In Men Research Articles

Personal Resources as a Factor of Biological Age: Individual Typological Approach.

Criteria of personal resources are proposed: 1) a person can manage them, 2) they are complementary to everyday life, 3) there is evidence of their effectiveness in the literature. Thirteen personal resources have been identified. The test subjects are men from 36 to 60 years old, women from 36 to 55 years old. Methods: assessment of biological age in terms of health indicators, questionnaire of personal resources, methods for assessing individuality. An analysis of variance was carried out, and automatic neural networks were also used (“regression” method). Results. For women, the most effective resources are: achievements, communication, kindness, needlework, intelligence, sports, creativity, spirituality and humor, and for men, sports, needlework, kindness. The influence of other resources depends on the frequency of use. There is a U - shaped dependence (creativity and spirituality in men), an inverse U - shaped dependence (order - in women), quasi-periodic dependences. 3 patterns were found: 1) The use of personal resources affects the aging index, generally lowering it; 2) For some resources, the aging index decreases with frequent use, rare use is ineffective, on the contrary, it can take up free time and distract a person from other activities; 3) For other resources, on the contrary, the aging index decreases with an average level of use, often ineffective, like a complete absence; 4) In women, the aging index is more influenced by general psychological personal resources, less often by typological features. In men, the aging index is more influenced by typological and individual characteristics.

Peculiarities of the Use of Information and Communication Technologies in the Development of Speech of Primary School Students

At a time when information technology is developing and has a negative impact on the spirituality of man, especially the younger generation, there is a need to develop the spirituality of young people, enrich their speech, influence their minds through ICT and further develop human feelings. In this sense, in the development of a healthy child, it is the tool they are interested in, that is, the development and implementation of methods of using information technology, which shows the relevance of the topic.

Spirituality, infertility-related stress, and quality of life in Brazilian infertile couples: Analysis using the actor-partner interdependence mediation model.

Infertility has a stressful impact on both partners, with adverse effects on the quality of life of infertile couples. Spirituality is a meaning-based strategy that can protect couples against infertility's negative impact on quality of life, but analysis of this mediator relationship in infertile couples has not been reported. We adopted a dyadic approach and used the actor-partner interdependence mediation model to examine whether and how women's and men's spirituality was associated with their own and their partners' infertility-related stress and quality of life. In 2014, 152 infertile couples starting their first fertility treatment at a private clinic in Brazil were recruited and completed self-reports of spirituality, infertility-related stress, and quality of life. Results indicated that women's and men's level of spirituality was positively associated with their own quality of life directly and indirectly, by reducing their own infertility-related stress. Their spirituality was associated with an increase in their partners' quality of life only indirectly, by reducing their partners' infertility-related stress. Findings highlight the importance of assessing and promoting spirituality as a coping resource that infertile women and men might use to deal with the stress of infertility and reduce its adverse effects on quality of life.

Osoba z niepełnosprawnością intelektualną w opiniach młodych obywateli Polski i Ukrainy – wsparcie duchowości

The article is of theoretical and research nature. It describes the exploration of opinions expressed by students of assistance programmes, from Poland and Ukraine, on spiritual support for individuals  with intellectual disability (ID). The  sample were selected  from the first year students of psychology, pedagogy and special pedagogy. The spirituality of man is one of the elements that make up the fullness of humanity. The diagnostic survey method was used in the study and statistical methods were used for data analysis, eg. Test c2 . The results obtained are not diametrically differentiated by  individual variables. The results show that  young people of these two states, who in future will be dealing with individuals with ID  recognize spiritual support for this social group as one of their fundamental rights.

‘Losing my religion:’ an exploration of religion and spirituality in men who claim to have desisted from sexual offending

Much of our empirical understanding of desistance from general crime emphasizes the value of informal social bonds. The specific elements of social control that are most often discussed are committed relationships, and fulfilling employment. The impact of religion and spirituality on desistance from crime has been studied to a much lesser extent, and has so far been entirely neglected in studies of individuals convicted of sexual crime. This study contributes to a growing interest in understanding the process of de-escalation and desistance from sexual offending in adult men. To that end, we examined the life history interviews of 71 men convicted of sexual offenses and released to the community to explore the presence and relevance of religiosity and spirituality in their lives. We focus specifically on four features of religion that emerged spontaneously during the interviews: emotional regulation, forgiveness, social bonds, and ritual.

Spirituality in Men With Advanced Prostate Cancer

Spirituality is often regarded as being helpful during an unwell person's journey but definitions of the concept can be confusing, and its use synonymously with religion can be misleading. This research sought to answer the question, "What is the nature of spirituality in men with advanced prostate cancer," and to discover the role spirituality may have in these men as they face the challenges of living with their disease. A qualitative approach and narrative method was used to explore the spirituality of nine men with advanced prostate cancer who volunteered to participate and to tell the story of their cancer journey with particular focus on their spirituality. The study found that spirituality for these men, who were all Caucasians, was a "holistic thing" that involved physical, psychosocial, and spiritual matters that enabled them to transcend the everyday difficulties of their journey. Through their spirituality they obtained greater comfort and peace of mind during what was for many of them a very traumatic time. The central theme in the men's stories was that of connectedness-to themselves, to their partners, sometimes to a higher being, to other people such as their family and friends, and to other aspects of their lives.

‘It's my inner strength’: spirituality, religion and HIV in the lives of young African American men who have sex with men

Young black men who have sex with men account for 48% of 13–29-year-old HIV-positive men who have sex with men in the USA. It is important to develop an effective HIV prevention approach that is grounded in the context of young men's lives. Towards this goal, we conducted 31 interviews with 18–30-year-old men who have sex with men in the San Francisco-Oakland Bay Area. This paper examines the roles of religion and spirituality in men who have sex with men's lives, which is central in the lives of many African Americans. Six prominent themes emerged: (1) childhood participation in formal religious institutions, (2) the continued importance of spirituality among men who have sex with men, (3) homophobia and stigmatisation in traditional black churches, (4) tension between being a man who has sex with men and being a Christian, (5) religion and spirituality's impact on men's sense of personal empowerment and coping abilities and (6) treatment of others and building compassion. Findings suggest that integrating spiritual practice into HIV prevention may help programmes be more culturally grounded, thereby attracting more men and resonating with their experiences and values. In addition, faith-based HIV/AIDS ministries that support HIV-positive men who have sex with men may be particularly helpful. Finally, targeting pastors and other church leaders through anti-stigma curricula is crucial.

The Hidden Spirituality of Men A Life at Work the Transition Handbook Israels Vicious Circle the Political Economy of Media Mindful Economics Psalms of the Jewish Liturgy

The Hidden Spirituality of Men A Life at Work the Transition Handbook Israels Vicious Circle the Political Economy of Media Mindful Economics Psalms of the Jewish Liturgy

Determinants of Treatment Regret in Low-Income, Uninsured Men With Prostate Cancer

The regret of a prostate cancer treatment choice, a significant dimension of health-related quality of life, has not been well-characterized. Little is known about its association with the fear of cancer recurrence or spirituality. We drew subjects from a men's health study composed of a clinically heterogeneous sample of subjects enrolled from a statewide, publicly funded assistance program that provided free prostate cancer treatment for uninsured, low-income men in California. We included men who completed a telephone interviews and self-administered questionnaires at study enrollment and at 6 months of follow-up. Using validated instruments, we measured regret, health-related quality of life, fear of cancer recurrence, and spirituality through telephone interviews and self-administered questionnaires. Of the 195 men, 90 underwent radical prostatectomy (46%), 50 underwent external beam radiotherapy (28%), and 51 underwent hormonal therapy (26%). Of these 195 men, 36 (18%) regretted their treatment choice. Multivariate analyses revealed that nonwhite men were more likely than white men to experience decisional regret (odds ratio [OR] range 7.27 to 12.26). Conversely, men confident of cancer cure (OR 0.19, 95% confident interval 0.04 to 0.86), men with greater spirituality (OR 0.91, 95% confidence interval 0.87 to 0.96), and men with acute treatment effects (OR 0.34, 95% confidence interval 0.12 to 0.93) were less likely to regret their treatment decisions. In our study, a fear of cancer recurrence, less spirituality, a longer interval since treatment, and nonwhite race were associated with treatment regret in low-income, underserved men with prostate cancer. Attempts to decrease anxiety and enhance spirituality in men treated for prostate cancer might diminish treatment regret. Additional studies in racially diverse cohorts are needed to examine the association of regret with race.

Spirituality influences health related quality of life in men with prostate cancer

Spirituality is interdependent with the biological, psychological, and interpersonal aspects of life. Although spirituality has been studied in breast cancer survivors, little work has been done in men with prostate cancer. We sought to determine whether lower spirituality in men with early stage prostate cancer is associated with worse general health-related quality of life (HRQOL), disease-specific HRQOL, or psychosocial health. Two hundred and twenty-two subjects were drawn from a state-funded program providing free prostate cancer treatment to indigent men. Validated instruments captured spirituality, general and disease-specific HRQOL, anxiety, symptom distress, and emotional well-being. We found a consistent relationship between spirituality and the outcomes assessed. Low spirituality was associated with significantly worse physical and mental health, sexual function and more urinary bother after controlling for covariates. All of the psychosocial variables studied reflected worse adjustment in the men with low spirituality. Because the likelihood of prostate cancer survivorship is high, interventions targeting spirituality could impact the physical and psychosocial health of many men.

Being religious implies being different in humour: evidence from self- and peer-ratings

Previous research indicated negative associations between religiosity and humour creation and appreciation. The present studies on 175 students (study 1) and 196 adults from married couples (study 2) investigated the links between religiosity and spirituality and the use of specific humour styles (assessed on the basis of Martin et al. (2003) Humor Styles Questionnaire and Craik et al. (1996) Humorous Behavior Q-Sort Deck). In study 1 (self-reports), men's spirituality and religiosity were found to be negatively related respectively to the use of hostile and social humour. In study 2 (self- and/or spouse-ratings), there was weak but meaningful evidence that both religious men and women did not tend to use hostile and earthy humour nor, to some extent, social humour. Religious men tended to use self-defeating humour, a finding partially due to their high insecurity in attachment. Moreover, religiosity and/or spirituality was found to be related to between-spouse similarity in many humour styles. The discussion points out the willingness of religious people to share similar values and ways of enjoyment with their partners as well as the fact that the ‘discomfort’ of religion with humour seems to encompass a large number of humour styles.

Book Reviews: Men Talk, the Black Male in White America, the Spirituality of Men: Sixteen Christians Write about Their Faith, Same-Sex Marriage? A Christian Ethical Analysis

Book Reviews: Men Talk, the Black Male in White America, the Spirituality of Men: Sixteen Christians Write about Their Faith, Same-Sex Marriage? A Christian Ethical Analysis

Men of prayer: spirituality of men with prostate cancer: a grounded theory study.

Spirituality plays a powerful role in cancer treatment and recovery; it has been identified by hospitalized patients as one of their top priorities of care. However, health care providers struggle to find ways to address the spirituality of their patients. The purposes of this study were to discover what spirituality means for men with prostate cancer and how it influences their treatment. Eleven men, ages 54 to 71, with prostate cancer were interviewed within several days following radical prostatectomy with bilateral lymph node staging. This grounded theory methodology generated three categories of spirituality: (a) praying, (b) receiving support, and (c) coping with cancer. The basic social process, coping with cancer, occurred in four phases: facing cancer, choosing treatment, trusting, and living day by day. These results were validated by four of the participants for truthfulness. The findings of this study provide holistic nurses with knowledge and a midrange theory of spirituality that can be used in building a research-based practice.

MUSGRAVE ET AL. RESPOND

The definition of spirituality that we most hold typically characteristic of the African American and Hispanic women described in the literature and encountered in our practice is the traditional one, that is, “a basic or inherent quality in all humans that involves a belief in something greater than the self and a faith that positively affirms life.” There was no attempt on our part to assert the first definition presented: “an inner quality that facilitates connectedness with the self, other people, and nature.” A discussion of spirituality and health for women of color in no way implies a denial of the spirituality of men or other women. In fact, we limited our discussion to only those 2 groups that constitute the largest number of women of color in the United States. This disclaimer was made explicitly at the beginning of our article. There is certainly a need for a thorough treatment of spirituality and health for various groups, based not only on gender and ethnicity but also on age, generational cohort, class, educational status, urban or rural residence, and secular or religious orientation, to name a few of the variables. A preponderance of the literature and our experience indicate that the women under consideration tend to equate religious practice and spirituality. As we noted, research that describes the growing number of women of color who practice a secular spirituality is inadequate to date. This is also true in the case of African American women who embrace Islam. Given our focus and the limitations of space, we acknowledged the impossibility of treating the many differences that are of importance. But having issued this caveat, we were unapologetic in our description of the relationship between spirituality and religious notions and practices among the groups of interest. In terms of the approach to individuals in the clinical setting, regardless of gender or ethnicity, assessment of the patient’s spirituality is essential, and there are many good models available. The wise practitioner is guided by the results of such an assessment to incorporate any positive personal, family, and community spiritual resources into an individualized plan of care. This is what we teach our students: spiritual care based on respect for the dignity and autonomy of the person and his or her belief system.

Short Notices

Books reviewed in this article:Jonardon Ganeri, Philosophy in Classical IndiaJoseph Epes Brown with Emily Cousins, Teaching Spirits: Understanding Native American Religious TraditionsCyril S. Rodd, Glimpses of a Strange Land: Studies in Old Testament EthicsChris Rowland and John Vincent (eds), Bible and PracticeRobert Cummings Neville, Symbols of Jesus: A Christology of Symbolic EngagementDavid Batson, The Treasure Chest of the Early Christians: Faith, Care and Community from the Apostolic Age to Constantine the GreatFlorent Gaboriau, The Conversion of Edith SteinPeter C. Hodgson, Christian Faith: A Brief IntroductionMichaela Davey, Mastering TheologyRay Billington, Religion Without GodDaniel M. Bell, Liberation Theology After the End of History: The Refusal to Cease SufferingKevin J. Vanhoozer (ed.), Nothing Greater, Nothing Better – Theological Essays on the Love of GodCraig A. Carter, The Politics of the Cross: The Theology and Social Ethics of John Howard YoderAndrew Shanks, ‘What Is Truth?’: Towards a Theological PoeticsRichard Madsen, William M. Sullivan, Ann Swidler and Steven M. Tipton (eds), Meaning and Modernity: Religion, Polity and SelfAlister E. McGrath, The Future of ChristianityStephen H. Webb, Good EatingMark D. Jordan, The Ethics of SexEugene F. Rogers, Jr (ed.), Theology and Sexuality: Classic and Contemporary ReadingsPhilip L. Culbertson (ed.), The Spirituality of Men: Sixteen Christians Write About their FaithLothar Bauerochse, Learning to Live Together: Interchurch Partnerships as Ecumenical Communities of LearningWade Clark Roof, Spiritual Marketplace: Baby–boomers and the Remaking of American ReligionWilliam A. Dyrness, Visual Faith: Art, Theology, and Worship in DialogueB. P. Vysheslavtsev, The Eternal in Russian PhilosophyAndrew Purves, Pastoral Theology in the Classical TraditionFraser Watts, Rebecca Nye and Sara Savage, Psychology for Christian MinistryDiane Jonte–Pace, Speaking the Unspeakable: Religion, Misogyny, and the Uncanny Mother in Freud’s Cultural Texts

The Long Term Impact of Child Abuse on Religious Behavior and Spirituality in Men

Objective: Two hypotheses were tested: (1) In a sample of adult men, past experience of child abuse (sexual, physical, or emotional) will be related to higher levels of reported alienation from religion and God as shown in lower rates of current religious behavior, higher frequency of spiritual “injury,” and lower stability of religious behavior and experiences; (2) More “severe” forms of abuse will be associated with higher indicators of alienation. Method: Data were collected from 1,207 male veterans, 527 (43.7%) of whom reported being abused as a child. Each subject completed the Spiritual Issues Assessment, a large survey which includes data about: (1) KASL Religiosity Index; (2) The Spiritual Injury Scale; and (3) Religious items from the Westberg Personal Health Inventory. Results: A history of sexual abuse was related to significantly greater spiritual injury and lower stability of spiritual behaviors and experiences, but not to overall rate of current religious behavior. Surprisingly, abuse was related to increased frequency of prayer and of “spiritual experience.” Multivariate analyses indicate that the effect size is relatively small and the type of abuse was less important than the presence of any form of abuse. Conclusions: The findings suggest that the impact of childhood abuse is more complex than initially hypothesized. While abuse seems to be related to continuing spiritual injury and distress, it is also related to higher levels of some spiritual activities and experiences which are usually associated with positive spirituality.

THE UNIVERSALITY OF ELECTROMAGNETIC PHENOMENA AND THE IMMANENCE OF GOD IN A NATURAL THEOLOGY

Abstract. Following a survey of how universal the electromagnetic interaction (EMI) and light, its radiation, are in the living experience and spirituality of men and women, I make a case for the hypothesis that the EMI serves as a physical correlate for the immanence of God. This in turn will be used as partial support for the principal thesis of this article: given the vast spectrum of natural phenomena, from atoms to human brains, that operate via the EMI, we need seriously to consider the EMI in formulating a viable natural theology. The encompassing properties of the EMI provide a unifying and cohesive influence heretofore neglected by the natural theology community. I intend here to stimulate more rigorous study of this approach.

Creativity, articulation, and psychotherapy.

Creativity, Articulation, and PsychotherapyAlbert RothenbergAlbert RothenbergAusten Riggs Center, Stockbridge, Massachusetts 01262.Search for more papers by this authorPublished Online:July 2017https://doi.org/10.1521/jaap.1.1983.11.1.55PDFPDF PLUS ShareShare onFacebookTwitterLinkedInRedditEmail ToolsAdd to favoritesDownload CitationsTrack Citations AboutReferencesArieti S. (1976), Creativity: The Magic Synthesis, Basic Books, New York. Google ScholarArieti S. (1980), Man's spirituality and potential for creativity as revealed in mental illness, Comp. Psychiatry, 21, 436–443. Crossref Medline, Google ScholarBeres D. (1957), Communication in psychoanalysis and in the creative process: A parallel, J. Am. Psychoanal Assoc., 5, 408–423. Crossref Medline, Google ScholarBerlyne D. E. (1971), Aesthetics and Psychobiology, Appleton, Century, Crofts, New York. Google ScholarEdelson M. (1975), Language and Interpretation in Psychoanalysis, Yale University Press, New Haven, Conn. 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Man's spirituality and potential for creativity as revealed in mental illness

Man's spirituality and potential for creativity as revealed in mental illness

The Meaning of Faith in the Black Mind in Slavery

perience, Blacks continually found themselves in the position of being characterized, their African culture negated, and their spirituality redefined. During slavery, the Black man sought continually lay claim, as Sartre suggests, to this being which I am ... or, more exactly, I am the project of the recovery of my being. The slave's religion was often the only link between the individual Black slave and that person whom he sought be. The Black man's spirituality created a collective pride and racial solidarity which defied the indoctrination of the slave masters.