From Causal Thinking to Wisdom and Spirituality Some Perspectives on a Growing Research Field in Adult (Cognitive) Development
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The Relationship Between Spirituality and Personality
Western Michigan University ScholarWorks at WMU Dissertations Graduate College 1-2011 The Relationship between Spirituality and Personality Kimberly C. Koessel Western Michigan University Follow this and additional works at: https://scholarworks.wmich.edu/dissertations Part of the Personality and Social Contexts Commons, and the Religion Commons Recommended Citation Koessel, Kimberly C., "The Relationship between Spirituality and Personality" (2011). Dissertations. 430. https://scholarworks.wmich.edu/dissertations/430 This Dissertation-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Dissertations by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. THE RELATIONSHIP BETWEEN SPIRITUALITY AND PERSONALITY by Kimberly C. Koessel A Dissertation Submitted to the Faculty of The Graduate College in partial fulfillment of the requirements for the Degree of Doctor of Philosophy Department of Counseling Psychology and Counselor Education Advisor: Joseph R. Morris, Ph.D. Western Michigan University Kalamazoo, Michigan December 2011 THE RELATIONSHIP BETWEEN SPIRITUALITY AND PERSONALITY Kimberly C. Koessel, Ph.D. Western Michigan University, 2011 Current literature is lacking a theoretical framework for understanding spirituality within the context of psychological functioning. Despite empirical support for the potential psychological benefits of spirituality, conceptual differences underlying definitions and measurements of spirituality have impeded theory development. Additionally, very few studies have explored spirituality from a secular perspective. The purpose of this dissertation is to examine the relationship between spirituality and personality within a population of undergraduate and graduate students. This research obtains sample data through a demographic questionnaire, a measure of humanistic spirituality, and an inventory of normal personality. -
The Relationship Between Spirituality and Wisdom
DISSERTATION PROTECTIVE FACTORS AGAINST ALCOHOL ABUSE IN COLLEGE STUDENTS: SPIRITUALITY, WISDOM, AND SELF-TRANSCENDENCE Submitted by Sydney E. Felker Department of Psychology In partial fulfillment of the requirements For the degree of Doctor of Philosophy Colorado State University Fort Collins, Colorado Fall 2011 Doctoral Committee: Advisor: Kathryn M. Rickard Co-Advisor: Richard M. Suinn Lisa Miller Thao Le Copyright by Sydney E. Felker 2011 All Rights Reserved ABSTRACT PROTECTIVE FACTORS AGAINST ALCOHOL ABUSE IN COLLEGE STUDENTS: SPIRITUALITY, WISDOM, AND SELF-TRANSCENDENCE Past research consistently suggests that spirituality is a protective factor against substance abuse in adolescents and adults. Many other personality and environmental factors have been shown to predict alcohol abuse and alcohol-related problems, yet much of the variance in alcohol abuse remains unexplained. Alcohol misuse continues to plague college campuses in the United States and recent attempts to reduce problematic drinking have fallen short. In an effort to further understand the factors contributing to students’ alcohol abuse, this study examines how spirituality, wisdom, and self- transcendence impact the drinking behaviors of college students. Two groups of students were studied: 1. students who were mandated for psychoeducational and clinical intervention as a result of violating the university alcohol policy; 2. a comparison group of students from the general undergraduate population who had never been sanctioned for alcohol misuse on campus. Alcohol use behaviors were assessed through calculating students’ reported typical blood alcohol level and alcohol-related problems. Results showed that wisdom is significantly and negatively related to blood alcohol level and alcohol-related problems for the mandated group but not the comparison group. -
Adolescence and Adulthood 10
PSY_C10.qxd 1/2/05 3:36 pm Page 202 Adolescence and Adulthood 10 CHAPTER OUTLINE LEARNING OBJECTIVES INTRODUCTION ADOLESCENCE Physical development Cognitive development Social and emotional development EARLY ADULTHOOD Physical development Cognitive development Social and emotional development MIDDLE ADULTHOOD Physical development Cognitive development Social and emotional development LATE ADULTHOOD Physical development Cognitive development Social and emotional development FINAL THOUGHTS SUMMARY REVISION QUESTIONS FURTHER READING PSY_C10.qxd 1/2/05 3:36 pm Page 203 Learning Objectives By the end of this chapter you should appreciate that: n the journey from adolescence through adulthood involves considerable individual variation; n psychological development involves physical, sensory, cognitive, social and emotional processes, and the interactions among them; n although adolescence is a time of new discoveries and attainments, it is by no means the end of development; n there is some evidence of broad patterns of adult development (perhaps even stages), yet there is also evidence of diversity; n some abilities diminish with age, while others increase. INTRODUCTION Development is a lifelong affair, which does not the decisions of others, or governed by pure stop when we reach adulthood. Try this thought chance? Do you look forward to change (and experiment. Whatever your current age, imagine ageing), or does the prospect unnerve you? yourself ten years from now. Will your life have It soon becomes clear when we contemplate progressed? Will -
Solomon Reflects on the Meaning of Life
SESSION 11 Solomon Reflects on the Meaning of Life SESSION SUMMARY In this session, we are going to align ourselves with Solomon and ask some of the same questions he asked. As we pose these questions together, we should look for their resolution in the person and work of Jesus Christ. Knowing that God exists, we can experience a life of meaning, justice, and purpose. We also call others to seek answers to their questions by looking to Christ. SCRIPTURE Ecclesiastes 1:1-11; 3:16–4:3; 12:9-14 106 Leader Guide / Session 11 THE POINT Because God exists, life has meaning and purpose. INTRO/STARTER 5-10 MINUTES Option 1 What do you think of when you hear the word vanity? The term vanity can refer to breath, emptiness, something temporary, or meaninglessness. Throughout the Book of Ecclesiastes, Solomon used a from of this word at least 24 times. Solomon used this phrasing to demonstrate the meaninglessness of living life apart from God. The term vanity of vanities is a superlative, emphasizing the emptiness of a Godless life. Without God, life is empty, holds no real meaning, and provides no lasting significance. He showed that only God can add real meaning to life. • Does life seem meaningless to you? Why or why not? Believers do not have to go through life wondering if they have purpose or meaning. God brings purpose and meaning to life. Sometimes that feeling of hopelessness still seeps in. But a vibrant relationship with the Lord enables people to view their lives in a more positive way. -
Practical Wisdom
© Michael Lacewing Practical wisdom The syllabus defines practical wisdom as ‘the capacity to make informed, rational judgements without recourse to a formal decision procedure’. Many deontological theories argue that there is no formal decision procedure, and in fact even Kant, who has a formal decision procedure, argues that applying the Categorical Imperative correctly involves ‘judgment’, which cannot be formalized. However, the idea of practical wisdom is today most strongly associated with Aristotle, so we shall focus our discussion on his view of how to make moral decisions. Practical wisdom (Greek phronesis; sometimes translated ‘prudence’), says Aristotle, is ‘a true and reasoned state of capacity to act with regard to the things that are good or bad for man’ Nicomachean Ethics VI.5). So while practical wisdom involves knowledge of what is good or bad, it is not merely theoretical knowledge, but a capacity to act on such knowledge as well. This capacity requires 1. a general conception of what is good or bad, which Aristotle relates to the conditions for human flourishing; 2. the ability to perceive, in light of that general conception, what is required in terms of feeling, choice, and action in a particular situation; 3. the ability to deliberate well; and 4. the ability to act on that deliberation. Aristotle’s theory makes practical wisdom very demanding. The type of insight into the good that is needed and the relation between practical wisdom and virtues of character are both complex. Practical wisdom cannot be taught, but requires experience of life and virtue. Only the person who is good knows what is good, according to Aristotle. -
WISDOM (Tlwma) and Pffllosophy (FALSAFA)
WISDOM (tLWMA) AND PfflLOSOPHY (FALSAFA) IN ISLAMIC THOUGHT (as a framework for inquiry) By: Mehmet ONAL This thcsis is submitted ror the Doctor of Philosophy at the University of Wales - Lampeter 1998 b"9tr In this study the following two hypothesisare researched: 1. "WisdotW' is the fundamental aspect of Islamic thought on which Islamic civilisation was established through Islamic law (,Sharfa), theology (Ldi-M), philosophy (falsafq) and mysticism (Surism). 2. "Due to the first hypothesis Islamic philosophy is not only a commentary on the Greek philosophy or a new form of Ncoplatonism but a native Islamic wisdom understandingon the form of theoretical study". The present thesis consists of ten chaptersdealing with the concept of practical wisdom (Pikmq) and theoretical wisdom (philosophy or falsafa). At the end there arc a gcncral conclusion,glossary and bibliography. In the introduction (Chapter One) the definition of wisdom and philosophy is establishedas a conceptualground for the above two hypothesis. In the following chapter (Chapter Two) I focused on the historical background of these two concepts by giving a brief history of ancient wisdom and Greek philosophy as sourcesof Islamic thought. In the following two chapters (Chapter Three and Four) I tried to bring out a possibledefinition of Islamic wisdom in the Qur'5n and Sunna on which Islamic jurisprudence (fiqh), theology (A-alim), philosophy (falsafq) and mysticism (Sufism) consistedof. As a result of the above conceptual approaching,I tried to reach a new definition for wisdom (PiLma) as a method that helps in the establishmentof a new Islamic way of life and civilisation for our life. -
What Is Philosophy.Pdf
I N T R O D U C T I O N What Is Philosophy? CHAPTER 1 The Task of Philosophy CHAPTER OBJECTIVES Reflection—thinking things over—. [is] the beginning of philosophy.1 In this chapter we will address the following questions: N What Does “Philosophy” Mean? N Why Do We Need Philosophy? N What Are the Traditional Branches of Philosophy? N Is There a Basic Method of Philo- sophical Thinking? N How May Philosophy Be Used? N Is Philosophy of Education Useful? N What Is Happening in Philosophy Today? The Meanings Each of us has a philos- “having” and “doing”—cannot be treated en- ophy, even though we tirely independent of each other, for if we did of Philosophy may not be aware of not have a philosophy in the formal, personal it. We all have some sense, then we could not do a philosophy in the ideas concerning physical objects, our fellow critical, reflective sense. persons, the meaning of life, death, God, right Having a philosophy, however, is not suffi- and wrong, beauty and ugliness, and the like. Of cient for doing philosophy. A genuine philo- course, these ideas are acquired in a variety sophical attitude is searching and critical; it is of ways, and they may be vague and confused. open-minded and tolerant—willing to look at all We are continuously engaged, especially during sides of an issue without prejudice. To philoso- the early years of our lives, in acquiring views phize is not merely to read and know philoso- and attitudes from our family, from friends, and phy; there are skills of argumentation to be mas- from various other individuals and groups. -
An Introduction to Philosophy
An Introduction to Philosophy W. Russ Payne Bellevue College Copyright (cc by nc 4.0) 2015 W. Russ Payne Permission is granted to copy, distribute and/or modify this document with attribution under the terms of Creative Commons: Attribution Noncommercial 4.0 International or any later version of this license. A copy of the license is found at http://creativecommons.org/licenses/by-nc/4.0/ 1 Contents Introduction ………………………………………………. 3 Chapter 1: What Philosophy Is ………………………….. 5 Chapter 2: How to do Philosophy ………………….……. 11 Chapter 3: Ancient Philosophy ………………….………. 23 Chapter 4: Rationalism ………….………………….……. 38 Chapter 5: Empiricism …………………………………… 50 Chapter 6: Philosophy of Science ………………….…..… 58 Chapter 7: Philosophy of Mind …………………….……. 72 Chapter 8: Love and Happiness …………………….……. 79 Chapter 9: Meta Ethics …………………………………… 94 Chapter 10: Right Action ……………………...…………. 108 Chapter 11: Social Justice …………………………...…… 120 2 Introduction The goal of this text is to present philosophy to newcomers as a living discipline with historical roots. While a few early chapters are historically organized, my goal in the historical chapters is to trace a developmental progression of thought that introduces basic philosophical methods and frames issues that remain relevant today. Later chapters are topically organized. These include philosophy of science and philosophy of mind, areas where philosophy has shown dramatic recent progress. This text concludes with four chapters on ethics, broadly construed. I cover traditional theories of right action in the third of these. Students are first invited first to think about what is good for themselves and their relationships in a chapter of love and happiness. Next a few meta-ethical issues are considered; namely, whether they are moral truths and if so what makes them so. -
Two Types of Wisdom
Philosophy Faculty Works Philosophy 2012 Two Types of Wisdom Jason Baehr Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/phil_fac Part of the Philosophy Commons Recommended Citation Baehr, Jason. “Two Types of Wisdom.” Acta Analytica 27 (2012): 81-97. Print. This Article - pre-print is brought to you for free and open access by the Philosophy at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Philosophy Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. [This is a penultimate version of the paper. Please cite only the final version, which is forthcoming in Acta Analytica.] TWO TYPES OF WISDOM Jason Baehr Loyola Marymount University In a paper titled “Dare to Be Wise,” Richard Taylor remarks: Students of philosophy learn very early—usually the first day of their first course—that philosophy is the love of wisdom. This is often soon forgotten, however, and there are even men who earn their livelihood at philosophy who have not simply forgotten it, but who seem positively to scorn the idea. A philosopher who … dedicates himself to wisdom is likely to be thought of as one who has missed his calling, who belongs in a pulpit, perhaps, or in some barren retreat for sages, but hardly in the halls of academia. (1968: 615) It is difficult to deny that Taylor is onto something here. Aside from some of the secondary literature in ancient philosophy on phronesis, wisdom receives exceedingly little attention among philosophers today.1 Whatever the explanation of this neglect might be, I think it is largely unwarranted, and indeed that now is an especially appropriate time for epistemologists and ethicists to give more focused attention to wisdom. -
The Mystical Sophia: More on the Great Grandmother in the Princess Books
The Mystical Sophia: More on the Great Grandmother in the Princess Books Deirdre Hayward aria Gonzalez Davies’s discussion of the great-great- grandmotherM of the Princess books reflects a continuing interest in this figure, and deepens the understanding of a presence which is a powerful embodiment of feminine principles; particularly the Great Mother archetype, who, as Davies observes, “is a goddess in most societies and a feminine presence in fairy tales.” The power of this figure in MacDonald’s writing is indisputable, and much has been written about her. Yet, given the difficulty of wholly explaining her by, for example, Freudian analysis, or as a symbolic presence, or as part of a mythic/fairy-tale tradition, the question still lingers: why was she such a profound figure for MacDonald? Apart of the answer is to consider MacDonald’s thought within a more mystical framework. Adelheid Kegler has touched upon some Sophianic elements in MacDonald’s thought (1991, 1993); I would like to look further at this aspect. By “mystical” here I mean the search for spiritual truth or enlightenment, with a desire to achieve personal communion and union with God. These were lifelong concerns of MacDonald, which would in part have been addressed through his reading in the Kabbalah, Jakob Böehme, and Swedenborg. He was strongly influenced by Novalis, whose outlook was based upon his mystical concept of the Imagination, which MacDonald shared (MacDonald 1908,1-42; Hayward 23ff.), and informed by the equally mystical notion of the Divine Sophia. MacDonald devoted much time and effort to translating Novalis’s Sophianic “Hymns to the Night” and “Spiritual Songs,” and their imagery has many reflections in his writing (Hayward 35ff.). -
Does Exposure to Problem-Based Learning Strategies Increase
DOES EXPOSURE TO PROBLEM-BASED LEARNING STRATEGIES INCREASE POSTFORMAL THOUGHT AND NEED FOR COGNITION IN HIGHER EDUCATION STUDENTS? A QUASI-EXPERIMENTAL STUDY by Angelina Lapina, M.A, B.A. A dissertation submitted to the Graduate Council of Texas State University in partial fulfillment of the requirements for the degree of Doctor of Philosophy with a Major in Adult, Professional and Community Education August 2020 Committee Members: Joellen E. Coryell, Chair Larry R. Price, Co-Chair Ann K. Brooks Clarena Larrotta COPYRIGHT by Angelina Lapina 2020 FAIR USE AND AUTHOR’S PERMISSION STATEMENT Fair Use This work is protected by the Copyright Laws of the United States (Public Law 94-553, section 107). Consistent with fair use as defined in the Copyright Laws, brief quotations from this material are allowed with proper acknowledgement. Use of this material for financial gain without the author’s express written permission is not allowed. Duplication Permission As the copyright holder of this work I, Angelina Lapina, authorize duplication of this work, in whole or in part, for educational or scholarly purposes only. ACKNOWLEDGEMENTS I would first and foremost like to thank my Chair Dr. Coryell and my Co-Chair Dr. Price whose contributions significantly shaped the end-product of this work. I would like thank Dr. Coryell for being a wonderful professor, advisor, and friend! It has been a pleasure to interact and collaborate with you. I would also like to thank Dr. Price whose helpful hands-on training made this quantitative study possible. Both of you have demonstrated a tremendous amount of dedication to the dissertation work. -
Pursuits of Wisdom
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher Chapter 1 Introduction On Philosophy as a Way of Life 1.1. Philosophy Ancient, Modern, and Contemporary Philosophy is a subject of study. In this, it is just like physics, mathematics, French language and literature, anthropology, economics, and all the other established specialties in contemporary higher education. Undergraduate institutions every- where have departments of philosophy offering degrees in the subject. These de- partments are staffed with lecturers and professors with advanced degrees certi- fying their preparation as teachers and as professional philosophers—as people who pursue research in the field and write articles and books of philosophy and on philosophy, just as physics lecturers do physics and write on physics, or an- thropologists do and write on anthropology. In fact, this book is just such a book of philosophy, written by a professional philosopher and teacher of philosophy. But, even as a subject of study, philosophy is different from all these others. One indication of this is the fact—often a cause of frustration, even irritation, in professional philosophers when confronted by it—that in the popular imagina- tion, and even among many beginning students, a philosopher is often conceived simply as someone who has a wide and deep experience of human life and insight into its problems. On this view, a philosopher is supposed to be a wise person, full of good advice on what to value in life most and what is worth valuing less, on how to deal with adversity and how to develop and sustain a balanced and harmonious, properly human, outlook on life, one’s own and others’.