Pub Date : 2019-07-03DOI: 10.1080/20440243.2019.1658271
L. Culliford
were in times past, Gaventa argues that professionals should recognise the importance of spirituality in the delivery of their service. He believes that a commitment to spirit will help move the industry beyond mere policy and compliance, facilitating a deeper sense of calling and vocation for workers, and fuller lives for clients. Gaventa makes much the same argument in his conclusion (part V), extending the logic to all of us, that our friendships and community relationships will be made whole where they facilitate inclusive, diverse, spiritual connections. He makes his case without pretending that inclusive communities will be easily formed and sustained, recognising that people with disabilities have their idiosyncrasies and challenges (just like everyone else). Ever practical, Gaventa tells stories and suggests strategies to help readers understand why challenging behaviours occur, and how to create environments that provide positive behaviour supports — respect for the spirit of every person, and communities of spiritual care. Although published with Baylor University Press, Disability and Spirituality is aimed at practitioners more than it is at scholars. As with many books that have ‘disability’ in the title, it is likely to attract a narrow audience, but I hope that it gets a wider readership. Those looking for fresh ways of thinking about spirituality would do well to consider the implications of disability. For me, the book’s major weakness is that Gaventa draws mostly on Christian and Jewish spirituality, with some mention of Islam and Hinduism (but not much). Missing was an extended discussion of African-American spirituality, and indigenous spirituality. Of course, one cannot expect a single author and a single book to cover every topic, and Gaventa understandably focuses on the context in which he has lived and worked. So I make this criticism in the hope that others will build on his work to provide fresh insights about disability and spirituality in these rich traditions that are rarely given voice.
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Pub Date : 2019-07-03DOI: 10.1080/20440243.2019.1658262
Mark LaRocca-Pitts
ABSTRACT Transdisciplinary models of healthcare require specialists in all clinical disciplines including medical, nursing, social work, and spiritual care. Spiritual care is the least understood of these disciplines, often resulting in using unqualified people to provide such care. This may result in spiritual harm for the care recipients and inability for this discipline to provide meaningful contributions to care plan objectives. The failure to utilize qualified spiritual care practitioners is a result of a failure in epistemology. Spirituality, and thus the care of people’s spirits, is a unique domain of knowledge that is subject to its own epistemology and has its own criteria for knowing and validating its specialized domain. Current best practice in the United States and Canada requires the spiritual care specialist on a clinical transdisciplinary care team be a board-certified chaplain who has undergone the proper formation, education, training, and vetting. Whether other countries require board certification or not, the epistemological requirements for adjudicating qualified spiritual care practitioners remains the same. This article spells out what these epistemological requirements are for a spiritual care specialist.
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Pub Date : 2019-07-03DOI: 10.1080/20440243.2019.1658269
R. Arya
1 Art, said Vassily Kandinsky, belongs to the spiritual life and is one of its most potent expressions. V. Kandinsky assumed a spiritual register to be central to meaningful art, with its roots in “mystical-spiritual” notions of abstraction. However outmoded this idea might seem, it is a theme taken up again in this latest reincarnation of art’s spiritual life, presented as a kind of virtual exhibition, the remnant of a proposed but unfulfilled project for the Nelson-Atkins Museum of Art. Two landmark exhibitions from the 1980s are its clear precursors: The Spiritual in Art: Abstract Painting 1890-1985 , and Magiciens de la terre , the former tracing a line of spirituality in art through esotericism, the occult and abstraction, the latter drawing parallels between modern indigenous non-western art-making and its western contemporaries. Encountering the Spiritual in Contemporary Art draws these two threads together aiming, like those earlier projects, to reintroduce spiritual value into the display of art. In a richly illustrated volume, ably supported by substantial essays, it draws on diverse religious and cultural traditions under the rubric of four general themes: art-making as spiritual process, material practices, sources of inspiration, and the artist’s body as signifier of spiritual content. Opening with abstraction as a locus of spirituality, it goes on to examine First Nation and American Indian art, Australian aboriginal art, African arts, Sufism, and the Judeo-Christian tradition, identifying the spiritual as a motivating force in artists globally without prioritising any one artistic expression over another. Leesa K. Fanning is the guiding voice in this collection. Her definition of the spiritual is broad, encompassing the transcendent and immanent, personal and communal, direct unmediated experience and religious ritual. It is ineffable yet also grounded in material practices. It goes beyond religion, but also beyond the “I” or ego, to all of which art at its best alludes. If there is a polemical dimension to L. K. Fanning’s argument it consists in what she sees as a persistent fascination in contemporary art for such ideas and its almost complete absence in
瓦西里·康定斯基说，艺术属于精神生活，是精神生活最有力的表现形式之一。康定斯基(V. Kandinsky)认为，精神层面是有意义艺术的核心，其根源在于抽象的“神秘精神”概念。无论这个想法看起来多么过时，它都是一个主题，在艺术精神生活的最新轮回中再次出现，作为一种虚拟展览，这是纳尔逊-阿特金斯艺术博物馆(Nelson-Atkins Museum of art)提议但未完成的项目的残余。上世纪80年代的两个具有里程碑意义的展览是其明确的先驱:“艺术中的精神:1890-1985年的抽象画”和“魔术师”(Magiciens de la terre)，前者通过神秘主义、神秘主义和抽象主义追溯了艺术中的灵性路线，后者将现代本土非西方艺术创作与西方同时代的艺术创作进行了比较。与当代艺术中的精神相遇将这两条线索结合在一起，就像之前的项目一样，旨在将精神价值重新引入艺术的展示中。在一本插图丰富的书中，由大量的文章巧妙地支持，它在四个一般主题的标题下借鉴了不同的宗教和文化传统:艺术创作作为精神过程，物质实践，灵感来源，艺术家的身体作为精神内容的象征。它以抽象作为精神的中心开始，继续研究第一民族和美国印第安人艺术，澳大利亚土著艺术，非洲艺术，苏菲主义和犹太教-基督教传统，确定精神是全球艺术家的动力，而不是优先考虑任何一种艺术表现形式。Leesa K. Fanning是这个系列的指导声音。她对精神的定义是广泛的，包括超越的和内在的，个人的和公共的，直接的无中介的经验和宗教仪式。它是不可言喻的，但也植根于物质实践。它超越了宗教，也超越了“我”或自我，这是艺术最好的暗示。如果说L. K. Fanning的观点有争议的一面，那就是她认为当代艺术对这些想法的持久迷恋，以及在当代艺术中几乎完全没有这种迷恋
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Pub Date : 2019-07-03DOI: 10.1080/20440243.2019.1658276
KEYNOTES Prof. Julian Stern (York St John University, UK) The Spirit of Education and Professional Practice Dr Oliver Robinson (University of Greenwich, UK) Science, Spirituality and the Transition out of Modernity: Towards a Trans-modern Integration of Head & Heart Prof. Tove Giske (VID Specialized University, Norway) "I had to dare to go beyond my comfort zone": Ways to Promote Lifelong Learning of Spiritual Care Prof. Bernadette Flanagan (Waterford Institute of Technology, Ireland) The Research Revolution: Emerging Discourses in Spirituality Studies
{"title":"Conference Announcement","authors":"","doi":"10.1080/20440243.2019.1658276","DOIUrl":"https://doi.org/10.1080/20440243.2019.1658276","url":null,"abstract":"KEYNOTES Prof. Julian Stern (York St John University, UK) The Spirit of Education and Professional Practice Dr Oliver Robinson (University of Greenwich, UK) Science, Spirituality and the Transition out of Modernity: Towards a Trans-modern Integration of Head & Heart Prof. Tove Giske (VID Specialized University, Norway) \"I had to dare to go beyond my comfort zone\": Ways to Promote Lifelong Learning of Spiritual Care Prof. Bernadette Flanagan (Waterford Institute of Technology, Ireland) The Research Revolution: Emerging Discourses in Spirituality Studies","PeriodicalId":42985,"journal":{"name":"Journal for the Study of Spirituality","volume":"9 1","pages":"186 - 186"},"PeriodicalIF":1.4,"publicationDate":"2019-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/20440243.2019.1658276","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44707802","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-07-03DOI: 10.1080/20440243.2019.1658267
David Torevell
ABSTRACT What I attempt to show in this article is that living in a consumerist culture often blurs the boundaries between truth and falsehood with the consequence that the world can appear opaque, insubstantial and not to be trusted. Many are duped into thinking they inhabit a ‘real’ world, which through contemplation, they learn is nothing more than a figment of their distracted selves. Drawing primarily upon the writings of Thomas Merton and Blaise Pascal’s notion of divertissement, I suggest that this tendency leads to a kind of death in spiritual terms – the annihilation of truth through the obliteration of the belief in a created order which offers a source and wellspring for renewal and optimism. Merton reminds us of this, offering a way out of the maze. That is why I argue he has something to offer at the present time.
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Pub Date : 2019-07-03DOI: 10.1080/20440243.2019.1658273
Mike King
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Pub Date : 2019-07-03DOI: 10.1080/20440243.2019.1658272
P. Dillon
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Pub Date : 2019-07-03DOI: 10.1080/20440243.2019.1658275
M. Percy
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Pub Date : 2019-07-03DOI: 10.1080/20440243.2019.1664378
Cheryl Hunt
I recently had the pleasure of watching James Lovelock being interviewed during a conference on The Future of Global Systems Thinking, held here at the University of Exeter. The event was a celebration of Lovelock’s 100th birthday and of his pioneering approach to thinking about planet Earth as a living system. Although Lovelock’s (1979) ‘Gaia hypothesis’, which proposed that the Earth is a single, self-regulating entity, has been a major influence on the subsequent interdisciplinary development of Earth system science, it was initially met with considerable resistance and ridicule from the scientific community. It seemed, nevertheless, to capture the imagination of large numbers of people in a way that Lovelock later said had surprised him (Joseph 1991, 70). Within less than a decade, the political and other implications of Gaia were being explored and advanced by a number of influential writers (Thompson 1987 summarises). Whether or not people understood or accepted even the basic premise of the scientific hypothesis, the evocative image and name of Gaia – the ancient Earth Goddess – that Lovelock attached to it seemed to offer a rallying cry for those seeking to understand the world in terms and structures other than those of the so-called ‘clockwork universe’. The clockwork worldview became dominant in Western societies in the wake of Cartesian and Newtonian physics which suggested that all phenomena could be explained in terms of mechanics (Dolnick 2012). The notion that, like the universe itself, human society can also be understood in clockwork, machine-like terms remains embedded in much political and organizational thinking. This is due, in part, to F.W. Taylor’s work on ‘scientific management’ at the turn of the twentieth century. Whitehead says of it:
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Pub Date : 2019-07-03DOI: 10.1080/20440243.2019.1658268
M. Percy
ABSTRACT Based on my personal observations as an academic and clergyperson, this article considers patterns of religion and spirituality that seem to be emerging among so-called Millennials and members of Generation Z, especially in the UK. It provides a sketch of a religious/spiritual landscape that seems to shift as the newer generations begin to foreground personal experience and spiritual fulfilment, and formal and traditional religion moves further into the background.
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