Everything and every word about spirituality have already been said but the practical utility of spiritual wisdom in day to day life to achieve success and live a blissful life is lacking. Spiritual wisdom not only shows us the path of salvation and freedom but also helps us to figure out the solutions for every problem in all walks of human life and civilization. Spirituality is a well-defined, scientific way to get any goal in life whether it is (...) for justified worldly desires or to fulfil the urge of salvation with a blissful route. The book is an important read for the present generation, i.e. our youth as well as the persons those who want to touch the divinity within. Due to the universal nature of Spiritual Wisdom, it is bound to be on the shelves of the coming generation as spiritual science is not something that can be restricted to any one generation. The book itself contains the aura of mysticism and a touch of the great teaching taken from the scriptures. The book will teach how spiritual wisdom may change a person’s life. (shrink)

In this paper, I seek to examine Deleuze’s fascination with “spiritual automata” as a counterpoint to his more famous notion, the “body without organs”. I shall argue that both are grounded in a deep reflection, on Deleuze’s part, on the problems and issues generated by Spinoza’s notion of parallel attributes. Ultimately, I argue, the development of the two notions is motivated by identical metaphysical worries regarding the tenability of transformation, persistence, and affective interrelations between individuals. The answer, for both (...) thinkers, is the insertion of a “third” relational term, which virtually interfaces with each without violation of their parallel development. For Spinoza, such term is the absolutely infinite substance; for Deleuze, it is instead the notion of sense and the faculty of sense-making. (shrink)

The present study investigates the interaction between personal characteristics that are considered nowadays strengths used to face difficult events or transition period. A number of 200 married or living together participants completed self-reports for common goals, motivational persistence, resilience and well-being. Results show that persistence and resilience do interact with each other at an individual level but also from a family concept perspective. Moreover, maintaining apositive outlook and family spirituality do have an impact over the intensity and direction of the (...) relationship between long term purposes pursuing (LTPP) and recurrence of unattained purposes (RUP) and changes in well-being registered in time. Resiliency as a personal characteristic and family resilience show good psychometric qualities for this study. Although some of the results are descriptive, in-depth analyses of direction and intensity of the relationships lead the finalconclusions to suggestions for further research and implications for psychological practice. (shrink)

Attaining Nirvana Using the Universal Formula: Eliminating Imbalances in the Body, Emotions, Mind, and Spirituality -/- By Angelito Malicse -/- Introduction -/- Nirvana, the state of ultimate peace and liberation, can only be attained by eliminating all imbalances in the body, emotions, mind, and spirituality. My universal formula, which follows the law of balance in nature, the law of karma as a systemic principle, and feedback mechanisms, provides an exact path to achieving this state. -/- Imbalances in human life arise (...) due to physical illnesses, negative emotions, irrational thinking, and spiritual confusion. These imbalances cause suffering, preventing people from achieving inner peace. By applying my universal formula, one can correct these defects and align with the natural laws that govern life, leading to a harmonious existence and the attainment of Nirvana. -/- This essay will provide real-world examples of how imbalances arise in each aspect of human existence and how applying my universal formula eliminates them. It will also highlight the importance of medicine, positive emotions, deep faith in God or Divine Essence, and how they contribute to balance and enlightenment. -/- 1. The Role of the Body in Creating Imbalance and the Solution -/- Example of Physical Imbalance: Chronic Illness Due to an Unhealthy Lifestyle -/- Scenario: A person consumes excessive processed foods, avoids exercise, and does not get enough sleep. Over time, they develop obesity, diabetes, and heart disease. These physical imbalances create suffering by limiting mobility, causing chronic pain, and shortening lifespan. -/- Solution Using the Universal Formula: -/- Follow the Universal Law of Balance in Nature: The body requires proper nutrition, movement, and rest to function optimally. A balanced diet, regular exercise, and sufficient sleep restore equilibrium. -/- Apply the Law of Karma as a Systemic Principle: The body operates as a biological system, and like any system, it must be free of defects to function correctly. Eliminating unhealthy habits and seeking medical care corrects these defects, restoring proper function. -/- Use Feedback Mechanisms for Self-Correction: Pain, fatigue, and illness are signals from the body indicating an imbalance. Instead of ignoring these warnings, one should adjust lifestyle choices, preventing further suffering. -/- Example of Physical Imbalance: Addiction (Alcoholism, Drug Use, Smoking) -/- Scenario: A person suffers from alcohol addiction, which damages their liver, distorts their judgment, and causes conflict in relationships. -/- Solution Using the Universal Formula: -/- Follow the Universal Law of Balance in Nature: The human body cannot function well when it is poisoned by harmful substances. Eliminating alcohol and drugs and replacing them with healthy habits restores physical and mental balance. -/- Apply the Law of Karma as a Systemic Principle: Addiction is a defect in the nervous system—it alters brain chemistry, leading to dependency. Medical treatment, rehabilitation, and psychological support correct this defect, helping the person regain control. -/- Use Feedback Mechanisms for Self-Correction: Withdrawal symptoms, declining health, and damaged relationships are signals of imbalance. Recognizing these signs motivates change, leading to recovery. -/- The Importance of Medicine -/- Medicine plays a crucial role in restoring physical balance. When the body suffers from illness, medical intervention corrects internal imbalances. However, medicine must be combined with lifestyle changes and emotional stability for long-term health. -/- 2. The Role of Emotions in Creating Imbalance and the Solution -/- Example of Emotional Imbalance: Uncontrolled Anger and Hatred -/- Scenario: A man is always angry at his coworkers, leading to stress, conflicts, and isolation. -/- Solution Using the Universal Formula: -/- Follow the Universal Law of Balance in Nature: Anger disrupts inner peace and must be regulated through emotional awareness and self-discipline. -/- Apply the Law of Karma as a Systemic Principle: Uncontrolled anger is a defect in the emotional system. Practicing patience, forgiveness, and communication corrects this defect, leading to healthier interactions. -/- Use Feedback Mechanisms for Self-Correction: Frequent stress, tension, and failed relationships indicate emotional imbalance. Recognizing these effects motivates change toward emotional stability. -/- The Importance of Positive Emotions in Human Relationships -/- Positive emotions such as love, compassion, and gratitude create harmony in relationships. Expressing kindness and understanding balances social interactions, reducing conflicts and strengthening bonds. This balance is necessary for personal peace and the path to Nirvana. -/- 3. The Role of Spirituality in Creating Imbalance and the Solution -/- Causes of Spiritual Imbalance -/- Spiritual imbalances occur when a person lacks connection, purpose, or faith. The main causes include: -/- 1. Materialism and Excessive Focus on the Physical World – Prioritizing wealth, power, or pleasure over inner peace and wisdom leads to dissatisfaction. -/- 2. Religious Dogma and Fear-Based Beliefs – When spirituality is based on fear, guilt, or rigid doctrines, it creates psychological distress rather than enlightenment. -/- 3. Loss of Faith or Meaning in Life – When people lose trust in God, Divine Essence, or Higher Purpose, they experience emptiness and existential suffering. -/- 4. Isolation and Lack of Spiritual Practice – A lack of meditation, prayer, or reflection disconnects people from inner wisdom. -/- Example of Spiritual Imbalance: Loss of Faith and Meaning -/- Scenario: A person feels lost, purposeless, and disconnected from life. -/- Solution Using the Universal Formula: -/- Follow the Universal Law of Balance in Nature: The soul craves connection to something greater. Engaging in spiritual practices like prayer, meditation, or service restores spiritual balance. -/- Apply the Law of Karma as a Systemic Principle: A loss of faith is a defect in the spiritual system. Deepening one’s connection to God, Divine Essence, or Higher Guidance corrects this defect, bringing fulfillment. -/- Use Feedback Mechanisms for Self-Correction: Depression and existential dread indicate spiritual emptiness. Seeking meaning through faith and selfless service restores harmony. -/- The Importance of Deep Faith in God or Divine Essence -/- Faith provides inner stability, helping people endure suffering and maintain hope and resilience. A deep connection with the Divine or Universal Truth aligns human existence with higher wisdom, guiding one toward Nirvana. -/- Conclusion -/- Attaining Nirvana requires eliminating imbalances in the body, emotions, mind, and spirituality. My universal formula provides the exact method to restore balance by aligning with natural laws, correcting systemic defects, and using feedback mechanisms for self-correction. -/- By embracing health, positive emotions, wisdom, and spiritual faith, one can transcend suffering and achieve ultimate peace. This is the path to Nirvana—the state of complete harmony with the universe. -/- . (shrink)

Viktor Frankl’s Logotherapy is based on Max Scheler’s theory of values and anthropology. Frankl builds his psychological thinking based on critical concepts of Schelerian thinking such as (i) value and goods, (ii) will and feelings, (iii) the hierarchy of values, and (iv) the idea of person. It is with them that he develops his original theses of (i) the spiritual motivation of human action, (ii) the search for meaning and (iii) the spiritual unconscious. In doing so, he (...) offered not only a psychotherapy of values, but also a new theory of positive human motivation, not conceived as a result of deficiency or need, but as a result of the free spirit toward objective values. The human search for meaning in life can only be successful by living and realizing superior values, in the hierarchical sense proposed by Scheler. (shrink)

This paper is about the modern-day problem of human alienation and fulfillment in work from the perspective of the Catholic social thought. It analyses the symptoms and causes of work alienation, the meaning of work and its significance in the individual’s quest for fulfillment, and how the Catholic social teachings can shed light on the problems involved in transforming the world of work. Alienation in work affects one’s subjective and psychological fulfillment, but it is not ultimately dependent on material culture (...) or economic models. The problem of alienation in work cannot be dealt with by simply modifying the production process or the wage system, although these are factors that alienate people even more. Social problems cannot be solved without light of faith and the recognition of the moral order that is rooted in God. In the final analysis, alienation is not simply the loss of meaning in human activities. It is the loss of life’s meaning and man’s estrangement from his own authentic nature, including his reason for being and final end, that results from the rejection of God and His teachings. What Catholicism provides is a combination of economic, psychological, moral, social, and spiritual motives for work that will make it personally fulfilling. (shrink)

This book draws on Iris Murdoch's philosophy to explore questions related to the importance of attention in ethics. In doing so, it also engages with Murdoch's ideas about the existence of a moral reality, the importance of love, and the necessity but also the difficulty, for most of us, of fighting against our natural self-centred tendencies. Why is attention important to morality? This book argues that many moral failures and moral achievements can be explained by attention. Not only our actions (...) and choices, but the possibilities we choose among, and even the meaning what we perceive, are to a large extent determined by whether we pay attention, and what we attend do. In this way, the book argues that attention is fundamental, though often overlooked, in morality. While the book's discussion of attention revolves primarily around Murdoch's thought, it also engages significantly with Simone Weil, who introduced the concept of attention in a spiritual context. The book also engages with contemporary debates concerning moral perception and motivation, empirical psychology, animal ethics, and Buddhist philosophy. The Ethics of Attention will be of interest to researchers and advanced students working on Iris Murdoch, Simone Weil, ethics and moral psychology, and the philosophy of attention. (shrink)

Despite a recent surge of interest in philosophy as a way of life, it is not clear what it might mean for philosophy to guide one's life, or how a “philosophical” way of life might differ from a life guided by religion, tradition, or some other source. We argue against John Cooper that spiritual exercises figure crucially in the idea of philosophy as a way of life—not just in the ancient world but also today, at least if the idea (...) is to be viable. In order to make the case we attempt to clarify the nature of spiritual exercises, and to explore a number of fundamental questions, such as “What role does reason have in helping us to live well?” Here we distinguish between the discerning and motivational powers of reason, and argue that both elements have limitations as guides to living well. (shrink)

Issues of nature conservation, and socio-cultural movement called ecologism, are vivid becouse of it’s many controvertions and actual validity in terms of sustainable development. This paper presents contemporary motives of preserving the nature, scientific ways of it’s realization, and chosen issues of so called „ecological spirituality”. Reflection on the abilities and perils of science and spirituality, with reference to philosophy and practical conservation activity, will be led. Finally, there will be an attemption to answer the question about relation between nature (...) preservation, science and ecological spirituality, and to define the spiritual condition and trends in contemporary ecologism. (shrink)

The research was generally motivated by a dearth of studies on joy, and particularly inspired by a book of joy celebrating the inter-spiritual dialogue between the Dalai Lama and Desmond Tutu. Its aim was to investigate whether the direct contemplation of joy would be associated with improvements in psychophysiological coherence, spirituality and various positive emotions and feelings. Integrative quantitative and qualitative findings emerging from a small pilot study, including a convenience sample of six participants with a mean age of (...) 42 years and age range of 25-69 years, supported the research hypothesis. Significant quantitative increases in psychophysiological coherence, spirituality and positive feelings were coherently and consistently supported by participants' individual and collective experiences. Integrative discussion amplified the paradoxical theme of joy through suffering in human emotional and spiritual life. (shrink)

Sikh Gurus' spiritual wisdom is universal. It is applicable to all, regardless of caste, creed, color, gender, age, and religion. But it is sad to note that a large numbers of Sikh children are not motivated enough to follow Sikh values. Many young people are addicted to alcohol, drugs, substance abuse and social media due to prevalent societal fashion or peer pressure. Unfortunately, Sikhs are ignoring this facet of their community life. However, there is no shortage of available opportunities (...) that can help Sikh youth to avoid this awful situation. The only condition is that we must reorient our outlook and actions. Let us have a look at the available options. (shrink)

This study aims to identify the following factors that affect the physical inactivity of the students in saint joseph college aged 12- 16 years old. It aims to understand the impact of this crisis and how to address this pressing issue. A descriptive- survey research design was utilized to document the respondents' behavior, demographics, and experiences correlated to the questions provided. The questionnaire includes 15-item questions that seek to gather information on their basic profile, current experiences, and behavior towards physical (...) activities. The study discovers that teenagers aged 12-16 years old are inactive in physical activities and sports due to some reasons like exposure to too much time to gadgets, whether the activity provides a fun and offers socialization, lack of motivation, occupied schedules for other matters, the covid- 19 pandemic, costly sports equipment on the sports of their interest, the unavailability of playing area, and lastly health concerns. Therefore, physical inactivity only alleviates certain issues, physically, mentally, spiritually, and socially. Physical inactivity is the result of demotivated individuals, physical illiteracy, prolonged screen time, and health issues. (shrink)

Religious dietary practices foster a sense of communal identity, certainly, but traditionally they are also regarded as pleasing to God (or the gods, or the ancestors) and spiritually beneficial. In other words, for many religious people, the effects of fasting go well beyond what is immediately observed or empirically measurable, and that is a large part of what motivates participation in the practice. The goal of this chapter is to develop that religious way of thinking into a response to a (...) motivational problem that arises from our awareness of the insensitivity of contemporary food supply chains. If someone can have faith, or at least tenacious hope, that the significance of her food choices goes well beyond what is immediately observed or empirically measurable, then she may be less demoralized by the apparent inefficacy of those choices. The chapter concludes by considering a way in which this broadly religious way of thinking might be available to secular people as well. (shrink)

Moral education requires interdisciplinary engagement across philosophy, psychology, and education. Positive psychologists regularly acknowledge the breadth and depth of wisdom regarding the cultivation of virtues present in philosophical and religious texts and consult such writings when creating constructs, but they are less prone to integrate scientific findings with historical texts as inquiry proceeds. Thus, we provide a comparative analysis of the advice given in Lorenzo Scupoli’s The Spiritual Combat, from traditional Christian moral wisdom literature and the research findings from (...) positive psychology on the cultivation of the virtue of patience. Points of convergence relate to the utility of engaging activities that include cognitive reappraisal, habit formation through daily practice, activating positive motivation, prayer, mantra/transcendental meditation, and cultivating elevation through meditation on moral exemplars. Areas of divergence include the advisability of suppression, the role of motivation, and necessity of spiritual intervention, which suggest areas for future inquiry in moral education. (shrink)

True Darwinian Ethics -/- Darwin’s model for the evolution of morality as presented in Descent of Man (1871) is shown to comprise three major stages that are here referred to as empathic premorality, tribal morality, and universalizing morality. Empathy, the key component of Darwin’s “social instincts” that started moral evolution, is here recognized as the principal cognitive device that conveys epistemic credibility to moral agency. The two constitutive elements of the tribal morality are conscience that Darwin conceived of as a (...) conflict between a lasting social motive and an immediate selfish impulse, and true altruism that evolved as a result of group (community) selection. Darwin’s genius recognized the uniqueness of group selection in human evolution as being dependent on mental faculties and speech that facilitated habit formation through praise and blame form other group members, with empathy as a gauge of others’ emotional reactions. Contrary to repeated claims, Darwin did not derive morality from reciprocity that he (and his contemporaries) considered to be “a low motive”, and adduced it only as a mechanism of habit formation. The universalizing morality was brought about by the increasing powers of intellect that led to respecting individual lives (rather than group interests only) and extending humane concerns beyond one’s group, ultimately to all sentient beings, which places Darwin among the spiritual fathers of modern humanitarianism. In terms of substantive ethics, Darwin’s views support moral individualism that requires to treat each subject according to his/her individual characteristics rather than any group membership. Darwin’s moral individualism and universalism have been elaborated by Peter Singer as the principle of equal consideration of interests and the expanding circle of ethics, respectively. Darwin’s model of moral evolution, which starts with intuitive but epistemically reliable moral agency and then allows for its rational improvement, provides a way out of the moral subjectivism of evolutionary ethics that reduces morality to an adaptation to social life. The primary or core morality that relies on empathy and implements reciprocity supports welfare (wellbeing) of a group and its members. Welfare (which has been defined by Darwin) is a basic “terminal” (ultimate) value that constitutes an objective, measurable fact. Since the primary morality supports welfare, it is objectively good, which justifies an ethical reasoning that such morality ought to be extended (with appropriate adjustments) to all sentient beings. Confusion over the status of morality is largely due to the lack of appreciation of its complexity: not only had its motivational apparatus (known as the moral agency) evolved by superposition of many emotional and pure cognitive mechanisms, but it has subsequently been co-opted to implement prudential, religious and possibly other norms that are accidental and sometimes contrary to its original social function. Those secondary morality norms are now enforced by the moral agency but lack moral objectivity and thus may support the perception of moral subjectivism and relativism. In short, true Darwinian ethics is based on the scientific axiology that recognizes evolutionary origins of all values, requires respecting all values that are experienced by each and every subject according to its individual characteristics, and calls for a critical assessment of each and every received morality. (shrink)

Many pantheists have claimed that their view of the divine is motivated by a kind of spiritual experience. In this paper, I articulate a novel argument, inspired by recent work on moral exemplarism, that gives voice to this kind of motivation for pantheism. The argument is based on two claims about the emotion of awe, each of which is defended primarily via critical engagement with empirical research on the emotion. I also illustrate how this pathway to pantheism offers (...) pantheists distinctive resources for responding to persistent objections to their view, and how it might lead to more exotic views incorporating pantheistic elements. (shrink)

The article describes the seven characteristics that should identify a Jesuit university nowadays: 1) Pedagogical practices at Jesuit universities should promote authentic dialog and reconciliation; 2) Pedagogical practices at Jesuit universities should promote human excellence in every aspect of human life; 3) Pedagogical practices at Jesuit universities should promote exploration and discovery focused on and among disciplines; 4) Programs and practices at Jesuit universities should promote exploration and intercultural appreciation; 5) Jesuit universities should contribute both in theory and in practice (...) to the promotion of justice in society as a whole and within society’s various institutions; 6) A Jesuit classroom should promote the construction of a global vision in students and professors; and 7) Internships and programs at Jesuit universities should promote authentic spiritual growth and faith development. Based on the key approaches of the Ignatian Pedagogical Paradigm (ipp) and having in view that this is not a prefabricated model ready to be applied, its particularities in higher education are contextualized in light of the reflections of the Society General Superiors. The characteristics or identifiers presented motivate educational institutions to build an identity that responds to a long tradition of Jesuit education and a constant renewal of their commitment to form leaders to heal a broken world. (shrink)

An essay on the philosophy of human nature in Islam, this article examines the views of contemporary Western thinkers to creatively rethink the concept of fiṭra, not only from a theological perspective but also a scientific perspective. Drawing upon Islamic scholarship and previous research on the subject that explore the wide spectrum of connotations couched in the Arabic term fiṭra in comparison with Western perspectives, this study offers a fresh look at, and approach to, the concept of human disposition or (...) primordial nature, giving special attention to the biological, epistemological, and ethical dimensions, while most studies of fiṭra focus mainly on the theological and spiritual sides. It is hoped that this conceptual analysis will serve as a stepping stone towards a more nuanced understanding of fiṭra not only as (i) a natural tendency to act or think in a particular way, but also as (ii) the religious instinct, (iii) the power of the mind to think and understand in a logical way, and (iv) the inner voice or conscience of what is right and wrong in one’s conduct or motives that drives the individual towards right action. (shrink)

The main objective of this work was to produce a scientifically reasonable definition of God. The rationale was to generate a definition for filling a small part of the spiritual vacuum of the 21st century and thus initiate a new understanding of the Intelligence that permeates the cosmos with mystery, love, order, direction and morals. This resulted in the following definition: “God may be a-humanly incomprehensible-eternal cosmic existence, intimately related to the endlessness of space, to the nature of the (...) deepest common substance of matter and energy, to this common substance’s unceasing motion responsible for time, and to the basic laws of their allness, letting love transform this allness to an ordered Multiverse with a Soul: the—scientifically approachable—Soul of Multiverse inspired to guard these laws and equip their order with direction and morals while imbuing the cosmos with the potential of lives evolving, at the right spatial and temporal distances, to embrace the sense of the divine, thus justifying the existence of God.” The likely neural circuitry for sensing God in the human brain was identified as a network for spiritual data flow across the conscious and subconscious layers of the association cortical cognitive system exchanging data with the prefrontal cortical Self-Ken and modulated by inputs from the emotional and motivational systems of the brain. To study this mental process, the design of a God-Experience Monitor was also developed: a comfortably wearable combination of EEG and audiovisual-recorders tailored to at least partially capture the individual experiences of God anytime and at the very “genius loci” of such experiences. (shrink)

Traditional forms of Christianity often portray the saints as examples of what we should try to become. However, it is not clear how we should engage with the examples of saints whose spirituality is bound up with practices that are inappropriate for most people. If we copy a saint’s exact behavior, then we will likely end up imitating traits that are inappropriate for us. Alternatively, if we don’t try to replicate any particular features of a saint, then it’s hard to (...) explain what purpose the saint’s particular example is serving. To solve this puzzle, I sketch a triadic model of how engaging with the lives of the saints can help us become like them. On this model, a penitent becomes like a saint in an indirect way by engaging in a certain kind of three-way relationship with God and the saint. This model preserves the relevance of a saint’s particular way of being a saint to the process of becoming like the saint, but it does so without requiring one to directly imitate the saint’s specific features. (shrink)

When people are united in their suffering for a common cause, that which binds them together is always stronger than their differences. The bond is even sturdier when religious motives define their common convictions. For this reason, during martyrdom, those who are persecuted create peculiar reli - gious identity through their common belief in God. This identity generates a socializing bond which makes them resolute in their united witness to the su - bject of their faith. This was the case (...) with the nineteenth-century Ugandan martyrs who died during the reign of the morally debased King Kabaka Mwan - ga. The novelty of this work consists in accentuating the ecumenicity of the Ugandan martyrdom that came into prominence, inter alia , through the Roman Catholic processes of canonization. It is so because there is no research work that has highlighted the fact that Anglicans and Lutherans were equally put to death in their defence of the Christian beliefs and morality alongside the Ro - man Catholics. For this reason, this work underlines how an inclusive narrative of the East-African Christian witness to the truth of the gospel brings out the ecumenicity of the Ugandan martyrologic events. Theoretical frameworks of deterrence and group memory were used in the understanding martyrdom and common witnessing in Uganda. In their united witnessing to the Christian faith, the Ugandan martyrs overcame the shackles of denominational divide that co - uld have weakened their common resolve to stand for Christ. Therefore, Chri - stians in contemporary African continent are called to re-receive the spirit of united witnessing to Christ as exhibited by the Ugandan martyrs since this will go a long way to: healing the wounds caused by denominational rivalry, con - trolling the tendency of tearing one another apart because of ethnic interests, sustaining common witness to truth and justice, encouraging all those suffering for their belief in Christ (no matter their denominational rootedness) to stand firm, and strengthening the spiritual bond that connects together all believers in Christ. (shrink)

There is a renewed interest amongst scholars in the practice of pil- grimage. Over the past two decades, pilgrim -/- numbers have risen significantly, whilst forms of ''implicit'' or ''alternative'' spirituality have gained visibility and now coexist with -/- organised religions, sometimes sharing the same ritualistic space. There is probably no better place to look at the coexistence of -/- old and new forms of ritual expression than in the Camino to Santiago. To better understand the meanings attributed to this (...) -/- pilgrimage, we undertook a survey with over 470 pilgrims at various locations along the Camino. The findings confirm that -/- individuals with various, often contrasting, motivations and expectations walk side by side on this pilgrimage route. We -/- suggest that the results cannot be read simplistically as either confirming a ''post-secularisation'' trend or a religious revival. (shrink)

The cultural project is a therapeutic melding of emotion, symbols, and knowledge. In this paper, I describe how spiritual emotions engendered through encounters in imaginative culture enable fixation of metaphysical beliefs. Evolved affective systems are domesticated through the social practices of imaginative culture so as to adapt people to live in culturally defined cooperative groups. Conditioning, as well as tertiary-level cognitive capacities such as symbols and language are enlisted to bond groups through the imaginative formats of myth and participatory (...) ritual. These cultural materializations can be shared by communities both synchronically and diachronically in works of art. Art is thus a form of self-knowledge that equips us with a motivated understanding of ourselves in the world. In the sacred state produced through the arts and in religious acts, the sense of meaning becomes noetically distinct because affect infuses the experience of immanence, and one's memory of it, with salience. The quality imbued thereby makes humans attentive to subtle signs and broad “truths.” Saturated by emotions and the experience of alterity in the immanent encounter of imaginative culture, information made salient in the sacred experience can become the basis for belief fixation. Using examples drawn from mimetic arts and arts of immanence, I put forward a theory about how sensible affective knowledge is mediated through affective systems, direct perception, and the imagination. (shrink)

In § 6 of his General Psychopathology (1st edition 1913) Jaspers distinguished between drives, wants and volitions as three different and irreducible kinds of motivational phenomena which are involved in human decision making and which may lead to successful actions. He has characterized the qualitative differences between volitions in comparison with basic vital drives and emotional wants such as being (a.) intentional, (b.) content-specific and (b.) directed towards concrete objects and actions as goals. Furthermore, Jaspers has presented and discussed three (...) kinds of pathological problems about motivation and willing. (1.) The first kind is impulsive action or impulsive behaviour, as e.g. in psychoses or personality disorders, which he compares with instinctive action which are both without any previous hesitation, deliberation and reflection of any presumable consequences, but still very different with respect to their motivational content. (2.) The second kind of pathological problems about motivation and willing are the inhibitions of the will and Jaspers is discussing two major kinds of them: (a.) the energetic or motivational inhibition of the will which is an inability of willing due to the mere lack of any drives and motives, as in the case of any severe and pathological depression; (b.) the cognitive inhibition of the will which is due to the pathological inability to be aware of and understand properly the complexity and difficulty of real life situations in order to solve some given tasks by appropriate decision making, as e.g. in some cases of schizophrenia. (3.) The third kind is a pathological weakness of the will which is extraordinary and not familiar to normal human adults. This pathological kind of weakness of the will consist in the complete causal ineffectiveness of the subjectively felt impulse of willing which is not leading to any inward and outward observable action, such as e.g. as a movement of the limbs or some verbal utterance. This pathological weakness of the will is a complete ineffectiveness of the volitional impulse and therefore different from what philosophers discuss under the heading of weakness of the will which presuppose some evaluation of the intended resp. realized action as ethically, morally or religiously right or wrong. Finally, there are three kinds of normal or non-pathological weakness of the will, as discussed by philosophers: (A.) ethical weakness of the will as in Aristotle’s disagreement about akrasia with the Platonic Socrates; (B) moral weakness of the will as in Kant’s analysis of the absence or failure of any specific moral reasoning by pure practical reason as opposed to mere strategic and pragmatic reason or as the occurrence of a self-deceptive “dialectics of the exception“; (C.) religious weakness of the will as in Pauls personal insight about the incoherence between his high spiritual aspirations and his factual ethical achievements. (shrink)

This critical notice was occasioned by the reading of a recent monograph, published at the end of 2009, which features a dialogue and a mutual critical assessment of the work of a microbiologist, also a priest from the Mission de France, and an astrophysicist who was agnostic. The book inquires into the motivations of scientific research, looks at the quest for a Creator behind the said work when done by a believer, and tries to retrieve the spiritual presuppositions that (...) would be present at the heart of the same type of work when carried over without a religious affiliation or confession. (shrink)

-/- The Best Natural Stimuli for Beneficial Brain Chemistry -/- The human brain relies on a delicate balance of neurotransmitters to regulate mood, motivation, and overall well-being. While artificial stimulants such as caffeine, nicotine, and drugs can temporarily boost brain chemicals like dopamine and serotonin, they often lead to long-term negative effects, including addiction and imbalances. Fortunately, there are numerous natural ways to stimulate the brain’s reward system without harmful consequences. By engaging in physical activity, social interaction, mental engagement, (...) deep faith, and spiritual practices, individuals can optimize their brain chemistry for long-term health and happiness. -/- Exercise: A Natural Mood Booster -/- One of the most effective ways to enhance brain function is through regular physical activity. Exercise has been shown to increase dopamine, which plays a key role in motivation and pleasure, while also releasing endorphins, the body’s natural painkillers. Activities such as running, swimming, dancing, and strength training improve both physical and mental well-being by reducing stress and enhancing cognitive function. Engaging in exercise for at least 30–60 minutes daily provides lasting benefits, including improved focus, resilience to stress, and an overall sense of happiness. -/- Sunlight and Nature: Elevating Mood and Energy -/- Sunlight exposure is another crucial factor in maintaining healthy brain chemistry. Natural sunlight stimulates serotonin production, which is essential for mood regulation and sleep quality. Additionally, spending time in nature, whether through walking, hiking, or gardening, can enhance dopamine release and reduce stress. Just 15–30 minutes of daily sunlight exposure, preferably in the morning, helps regulate the body’s internal clock and promotes a sense of well-being. -/- The Role of Nutrition In Brain Health -/- The brain relies on proper nutrition to produce essential neurotransmitters. A balanced diet rich in protein, healthy fats, and probiotics supports optimal brain function. Foods high in tyrosine, such as eggs, fish, and nuts, help increase dopamine levels. Meanwhile, fermented foods like yogurt and kimchi boost serotonin production through the gut-brain connection. Dark chocolate, especially varieties with 85% cocoa or higher, can also naturally enhance dopamine without the negative effects of processed sugar. By consuming nutrient-dense foods, individuals can maintain stable energy levels and mental clarity. -/- The Power of Deep Faith, Prayer, and Spiritual Practices -/- In addition to physical and social activities, deep faith in God, prayer, and genuine spirituality play a significant role in maintaining a balanced and healthy brain. Faith provides a sense of purpose, hope, and emotional stability, which has been linked to increased serotonin and dopamine levels. Prayer and meditation on spiritual beliefs reduce anxiety, strengthen resilience, and promote inner peace. Studies show that individuals who engage in regular prayer or spiritual reflection experience lower stress levels, enhanced emotional regulation, and a greater sense of gratitude. -/- Attending Mass, Prayers in Mosques or Temples, and Spiritual Gatherings -/- Participating in religious ceremonies, such as attending Mass in a church, praying in a mosque, or meditating in a temple, further enhances mental well-being. Being in a place of worship fosters a sense of belonging, increases oxytocin levels, and reinforces social and spiritual bonds. Engaging in community prayers or religious gatherings provides emotional support, peace of mind, and spiritual fulfillment. -/- Additionally, other spiritual practices, such as reading sacred texts, chanting, lighting candles, or practicing mindfulness rituals, can have profound effects on brain chemistry. These practices help align the mind with positive thoughts, reducing stress and increasing happiness. Spiritual music, hymns, or reciting mantras can also boost dopamine and serotonin, creating a calming and uplifting effect. -/- A person who practices faith, gratitude, and meditation on divine wisdom cultivates a more balanced mind, making them less susceptible to depression and anxiety. Just as physical exercise strengthens the body, spiritual devotion strengthens the mind and soul, leading to a more fulfilling and meaningful life. -/- The Power of Social Connection and Kindness -/- Humans are inherently social beings, and positive interactions play a crucial role in brain chemistry. Spending time with loved ones, engaging in deep conversations, and acts of kindness all trigger the release of oxytocin, the “bonding hormone.” Simple actions such as giving compliments, hugging, or helping others contribute to increased dopamine and serotonin levels. Developing strong social relationships and practicing kindness regularly can create a lasting sense of fulfillment and emotional balance. -/- Meditation and Mindfulness: Rewiring the Brain for Positivity -/- Another powerful way to naturally stimulate beneficial brain chemicals is through meditation and mindfulness practices. Studies have shown that regular meditation enhances dopamine and serotonin levels, reducing stress and increasing focus. Simple techniques such as deep breathing, gratitude journaling, and positive affirmations help rewire the brain to adopt a more positive outlook on life. Practicing just 10–20 minutes of meditation daily can lead to long-term improvements in emotional stability and cognitive performance. -/- Music and Creativity: Fueling the Brain’s Reward System -/- Music has a profound effect on brain chemistry. Listening to uplifting music or playing an instrument increases dopamine production, creating a sense of pleasure and motivation. Similarly, engaging in creative activities such as painting, writing, or crafting provides a natural dopamine boost, enhancing problem-solving skills and reducing anxiety. Incorporating creative pursuits into daily life fosters mental agility and a deeper sense of satisfaction. -/- The Importance of Sleep and Relaxation -/- Sleep plays a vital role in restoring brain function and maintaining healthy neurotransmitter levels. During deep sleep, the brain replenishes dopamine and serotonin, regulating emotions and cognitive abilities. Poor sleep patterns, especially those disrupted by screen exposure before bedtime, can negatively impact mood and concentration. A consistent sleep schedule of 7–9 hours per night, combined with relaxing bedtime rituals, ensures optimal brain health and emotional resilience. -/- Laughter and Play: A Natural Antidepressant -/- Laughter is often called “the best medicine” for a reason—it triggers the release of dopamine, endorphins, and oxytocin, creating a powerful sense of happiness and connection. Watching comedies, sharing jokes with friends, or engaging in playful activities such as games and sports can significantly boost mental well-being. Cultivating a sense of humor and embracing playfulness in daily life is a simple yet effective way to maintain emotional balance. -/- Conclusion -/- By incorporating exercise, sunlight, proper nutrition, deep faith in God, prayers, attending religious gatherings, social interaction, mindfulness, music, sleep, and laughter into daily routines, individuals can optimize their brain chemistry without the risks associated with artificial stimulants. These natural dopamine, serotonin, oxytocin, and endorphin boosters not only improve mental health but also contribute to long-term cognitive function and life satisfaction. -/- In a world increasingly dominated by quick fixes and instant gratification, returning to natural, sustainable habits is the key to a healthier and happier mind. Faith in God, prayer, and attending spiritual gatherings provide deeper emotional resilience, purpose, and inner peace, making them essential elements of a well-balanced life. By embracing both the physical and spiritual aspects of well-being, individuals can experience true harmony of the mind, body, and soul. -/- . (shrink)

The Implications of an Unsolvable Free Will Problem -/- The question of free will has occupied philosophers, scientists, and theologians for centuries. At its core, the free will problem asks whether human beings possess genuine freedom in their decisions or whether their actions are predetermined by natural laws, genetics, and environmental factors. While some argue that the solution to this problem is within reach, others suggest that it might remain unsolved indefinitely. If the free will problem is never solved, it (...) could have significant implications for our understanding of human nature, morality, law, and societal development. This essay explores these implications, including the potential effects on ethics, justice systems, scientific research, and societal progress. -/- 1. Ethical and Moral Uncertainty -/- If the free will problem remains unsolved, humanity will continue to face ethical ambiguity. Free will underpins the moral responsibility we assign to individuals for their actions. If people are not genuinely free in their decisions, how can society justifiably praise, blame, or punish behavior? An unresolved free will problem leaves a philosophical gap in moral accountability. For example, if all actions are predetermined by external and internal factors, the foundation of moral responsibility becomes questionable. Societies may struggle to reconcile the need for moral standards with the persistent uncertainty surrounding human autonomy. -/- Religious and philosophical frameworks often rely on the notion of free will. Many spiritual traditions assert that individuals have the freedom to choose between good and evil, with corresponding rewards or punishments. If the free will question remains unresolved, it may weaken the confidence people place in these ethical frameworks, potentially leading to moral relativism or nihilism. -/- 2. Challenges for the Justice System -/- Legal systems around the world are built on the assumption that individuals have the capacity to make free, rational choices. If the free will problem is never solved, this foundation may weaken. Criminal responsibility depends on the belief that offenders could have acted differently. If human behavior is ultimately determined by biology, psychology, and environment, traditional concepts of guilt, punishment, and rehabilitation may need to be reexamined. -/- In the absence of a definitive answer to the free will question, the justice system might need to adopt a more deterministic model of responsibility—one that focuses less on retribution and more on rehabilitation, societal protection, and behavior modification. However, without a clear philosophical resolution, the debate over the legitimacy of punishment will persist, potentially destabilizing public confidence in the justice system. -/- 3. Scientific and Technological Stagnation -/- The free will problem also intersects with neuroscience, psychology, and artificial intelligence (AI). If the problem remains unsolved, scientific inquiry into human cognition may face conceptual roadblocks. Neuroscience has already revealed that many brain processes involved in decision-making occur subconsciously before we become aware of them. However, this does not definitively prove or disprove free will. -/- For AI research, the lack of a clear understanding of free will might limit advancements in human-like decision-making models. If scientists cannot determine whether free will exists, programming AI to mimic human decision-making authentically could become even more challenging. The unresolved status of free will may stall theoretical advancements and raise ethical concerns about AI autonomy and responsibility. -/- 4. Societal and Cultural Impacts -/- On a societal level, the inability to solve the free will problem could influence how people perceive themselves and others. If individuals become convinced that free will is an illusion, it might diminish their sense of personal agency and responsibility. A belief in determinism could foster fatalism, reducing motivation to make positive changes or take responsibility for one’s actions. -/- Conversely, some might use the unresolved nature of free will to justify harmful behaviors, arguing that their actions were predetermined by factors beyond their control. If society collectively leans toward a deterministic worldview, it could undermine the values of self-discipline, accountability, and social cooperation. -/- Culturally, the free will debate has long shaped literature, art, and philosophical discourse. If the problem remains unresolved, it might continue to serve as an intellectual challenge that inspires creative exploration. Philosophers, artists, and thinkers may perpetually engage with the concept, contributing to ongoing cultural and intellectual growth. -/- 5. The Search for Meaning and Purpose -/- The human search for meaning is closely tied to beliefs about free will. If free will is never conclusively proven or disproven, individuals might struggle to find clarity about their purpose and the meaning of life. Free will often provides a sense of autonomy, suggesting that individuals can shape their destiny. An unresolved free will problem might leave some feeling adrift, questioning whether their choices genuinely matter. -/- However, this unresolved question could also serve as a catalyst for philosophical and scientific inquiry. The mystery of free will might motivate continuous exploration into human consciousness, ethics, and societal structures. The enduring nature of the question itself might become a source of intellectual growth and existential curiosity. -/- Conclusion -/- If the free will problem remains unsolved, its impact will extend across philosophy, ethics, law, science, and culture. Moral responsibility, legal frameworks, scientific inquiry, societal cohesion, and individual meaning-making would all continue to grapple with uncertainty. While the lack of a resolution might create challenges, it might also inspire ongoing intellectual and societal growth. Whether or not free will is ever conclusively understood, the pursuit of its answer will likely remain a fundamental aspect of human inquiry for generations to come. -/- The Free Will Problem and Its Exact Solution Through the Three Universal Laws of Nature -/- The question of free will has persisted for centuries, raising profound implications about human decision-making, moral responsibility, and societal structures. Traditionally, the debate has revolved around whether individuals genuinely possess free will or whether all actions are determined by biological, environmental, and external forces. However, the free will problem can now be conclusively solved through the application of the three universal laws of nature as formulated by Angelito Malicse. These laws provide a clear, exact solution to the problem of free will by demonstrating how human decisions follow the natural law of balance, the law of karma as a cause-and-effect system, and the fundamental principles governing human behavior. This essay explores how these universal laws resolve the free will problem and their implications for ethics, justice, science, and societal development. -/- 1. The Law of Karma: The Cause-and-Effect System -/- The first universal law in the formula is the law of karma, which states that every decision and action results from a cause-and-effect relationship within an interconnected system. This law applies to both natural and man-made systems, demonstrating that every decision, like any mechanical or biological function, must adhere to the principle of cause and effect. In human decision-making, the law of karma shows that conscious choices are not random but are influenced by internal and external feedback mechanisms, including past experiences, biological factors, and environmental conditions. -/- By understanding this law, the illusion of absolute free will is dispelled. Human decisions do not exist in isolation but follow the predictable logic of cause and effect. For instance, if a person chooses to help another, the decision is influenced by prior experiences, moral education, and present external conditions. Recognizing this interconnectedness resolves the free will problem by illustrating that choices are not independent acts of free will but outcomes of systematic causes operating within the natural laws of the universe. -/- 2. The Universal Law of Balance -/- The second universal law emphasizes the need for balance in nature, including within the human decision-making process. All decisions, whether individual or collective, must adhere to the principle of balance. Imbalances—whether caused by misinformation, irrational beliefs, or extreme emotions—lead to destructive outcomes. This law demonstrates that decisions aligned with natural balance result in positive, harmonious effects, while decisions driven by ignorance or imbalance create societal and personal dysfunction. -/- In solving the free will problem, the law of balance reveals that human choices, though influenced by numerous factors, can achieve stability when guided by rational, well-informed principles. Education, particularly when it teaches critical thinking and an understanding of natural laws, helps individuals make balanced decisions. Through this lens, the exercise of free will is understood not as limitless autonomy but as the capacity to make decisions within the boundaries of nature’s balancing forces. -/- 3. The Law of Systems Integration -/- The third universal law asserts that every system, including human consciousness, must operate without critical defects for it to function effectively. Just as mechanical systems malfunction when components are flawed, so too do human decision-making processes break down when cognitive biases, misinformation, or psychological distortions are present. -/- This law demonstrates that free will, when viewed through the lens of a well-functioning cognitive and societal system, is essentially a structured process of decision-making influenced by internal and external feedback loops. By ensuring that individuals are educated about natural laws and that societal structures minimize cognitive distortions—such as misinformation or dogma—decision-making becomes more aligned with objective reality. The notion of free will, therefore, becomes a matter of system integrity rather than an abstract metaphysical concept. -/- Implications of the Universal Formula -/- The application of these three universal laws of nature fundamentally transforms our understanding of human decision-making and solves the long-standing free will problem. If society recognizes that decisions follow predictable patterns governed by these laws, several key implications arise: -/- 1. Ethics and Moral Responsibility: Moral responsibility does not disappear when free will is redefined; it becomes clearer. Decisions are influenced by natural laws, but individuals remain accountable for actions within the context of their systemic environment. Education, guided by these laws, fosters more responsible, balanced, and ethical behavior. -/- 2. Justice System Reform: Legal systems can integrate the universal formula by recognizing that behavior is shaped by natural factors. Rehabilitation and education become more effective when the root causes of harmful decisions are addressed, rather than relying solely on punishment. -/- 3. Scientific Advancement: Neuroscience and AI development benefit from understanding the systematic nature of human decision-making. Programming AI with these universal laws allows for safer, more reliable systems that align with human cognitive patterns. -/- 4. Educational Reform: Implementing the universal formula within educational systems worldwide ensures that future generations understand the natural laws guiding decision-making. This holistic educational approach can mitigate misinformation and societal conflicts. -/- 5. Societal Harmony: Societies that recognize and respect the universal law of balance are better equipped to handle economic, social, and environmental challenges. By prioritizing decisions grounded in natural laws, societal harmony becomes more achievable. -/- Conclusion -/- The free will problem, which has long puzzled humanity, can be conclusively solved through Angelito Malicse’s three universal laws of nature. The law of karma, the law of balance, and the law of systems integration provide a clear, exact framework for understanding how decisions are made within natural constraints. Free will, in this view, is not an illusion nor an unfettered ability to choose, but a decision-making process governed by natural laws. Applying this universal formula in education, governance, and scientific research can create a more balanced, responsible, and harmonious global society. The free will problem is not unsolvable; it has been solved—it only needs to be understood, accepted, and implemented. -/- . (shrink)

Janet Malek (91–102, 2019) argues that a “clinical ethics consultant’s religious worldview has no place in developing ethical recommendations or communicating about them with patients, surrogates, and clinicians.” She offers five types of arguments in support of this thesis: arguments from consensus, clarity, availability, consistency, and autonomy. This essay shows that there are serious problems for each of Malek’s arguments. None of them is sufficient to motivate her thesis. Thus, if it is true that the religious worldview of clinical ethics (...) consultants should play no role whatsoever in their work as consultants, this claim will need to be defended on some other ground. (shrink)

How to Naturally Increase Pleasure-Boosting Brain Chemicals & Their Impact on Mental Health -/- To enhance well-being, it’s important to balance the brain’s pleasure chemicals. Below is a guide on how to naturally increase each neurotransmitter and what happens when there’s an imbalance. -/- 1. Dopamine (Motivation & Reward) -/- How to Boost Naturally: -/- ✔ Set and achieve small goals → Triggers a dopamine “reward” response. ✔ Engage in enjoyable activities (e.g., hobbies, learning new skills). ✔ Eat dopamine-boosting (...) foods: Bananas, dark chocolate, almonds, green tea. ✔ Exercise regularly (boosts dopamine and endorphins). ✔ Listen to music (stimulates the reward system). -/- Effects of Dopamine Imbalance: -/- ???? Too Low: Leads to lack of motivation, depression, fatigue, and anhedonia (inability to feel pleasure). Often seen in Parkinson’s disease and ADHD. ???? Too High: Can lead to addictive behaviors, impulsivity, and even psychosis (as seen in schizophrenia). -/- 2. Serotonin (Happiness & Mood Stabilization) -/- How to Boost Naturally: -/- ✔ Get sunlight exposure (stimulates serotonin production). ✔ Eat serotonin-boosting foods: Salmon, eggs, nuts, seeds, and complex carbs. ✔ Engage in social activities (boosts serotonin and oxytocin). ✔ Meditation, deep breathing, and prayer increase serotonin. -/- Effects of Serotonin Imbalance: -/- ???? Too Low: Depression, anxiety, irritability, sleep issues. Linked to seasonal affective disorder (SAD). ???? Too High: Can cause excessive calmness, serotonin syndrome (dangerous condition with confusion, high blood pressure). -/- 3. Oxytocin (Love, Trust & Bonding) -/- How to Boost Naturally: -/- ✔ Physical touch (hugs, cuddling, holding hands). ✔ Social bonding (spending time with loved ones, group prayer, communal worship). ✔ Petting animals (boosts oxytocin and lowers stress). ✔ Acts of kindness (helping others raises oxytocin). -/- Effects of Oxytocin Imbalance: -/- ???? Too Low: Can lead to loneliness, difficulty forming relationships, and higher stress levels. ???? Too High: May cause overattachment or excessive trust in untrustworthy people. -/- 4. Endorphins (Euphoria & Pain Relief) -/- How to Boost Naturally: -/- ✔ Exercise (runner’s high from intense workouts). ✔ Laughter (watching comedy, sharing jokes). ✔ Eating spicy foods and dark chocolate. ✔ Listening to music, dancing, or singing. -/- Effects of Endorphin Imbalance: -/- ???? Too Low: Increased pain sensitivity, depression, chronic stress. ???? Too High: Rare in natural conditions but can create dependence on activities that trigger endorphins (e.g., thrill-seeking behavior). -/- 5. Endocannabinoids (Bliss & Relaxation) -/- How to Boost Naturally: -/- ✔ Meditation, yoga, and deep breathing. ✔ Aerobic exercise (long runs or cycling). ✔ Eating omega-3 rich foods (fish, flaxseeds, walnuts). -/- Effects of Endocannabinoid Imbalance: -/- ???? Too Low: Increased stress, anxiety, poor pain regulation. ???? Too High: Can cause brain fog or lack of motivation. -/- 6. GABA (Calm & Relaxation) -/- How to Boost Naturally: -/- ✔ Meditation and mindfulness. ✔ Herbal teas (chamomile, green tea). ✔ Foods rich in magnesium (almonds, spinach, avocados). ✔ Deep breathing exercises. -/- Effects of GABA Imbalance: -/- ???? Too Low: Anxiety, insomnia, panic attacks. ???? Too High: Excessive drowsiness, lack of motivation. -/- 7. Adrenaline & Norepinephrine (Excitement & Alertness) -/- How to Boost Naturally: -/- ✔ Engaging in thrilling activities (sports, dancing, adventure). ✔ Cold showers (boosts norepinephrine). ✔ Challenging yourself with new experiences. -/- Effects of Imbalance: -/- ???? Too Low: Fatigue, lack of focus, low motivation. ???? Too High: Stress, anxiety, high blood pressure. -/- Summary Table: Boosting Pleasure Chemicals Naturally -/- Final Thoughts -/- A balanced lifestyle that includes physical activity, healthy eating, social bonding, meditation, and achieving small goals can optimize pleasure-related brain chemistry. -/- Imbalances in these chemicals can lead to mental health issues like depression, anxiety, addiction, or excessive stress. -/- Religious and spiritual activities like prayer, meditation, communal worship, and gratitude practices naturally boost serotonin, dopamine, oxytocin, and GABA. -/- . (shrink)

According to the criterion of physical ability any state considers a person as a source of wealth and economic growth, industry and economic sector – as a personification of productive power and profit, and business – as a resource for productive activities and super income. Such a perception of an individual implies the existence of his three constituents, namely: the function of movement, the means of exchange activity, and, finally, the complex of motives to join the interaction environment and the (...) development environment. These constituents also define the motion trajectory of an individual who is involved in the reproductive process, and the result of such a movement expected by the society. At all stages of movement of an individual there are different environments which have leading value for him, such as education, family growth and bringing up, physical training and sport, communication and interaction which develop desire for learning, curiosity, inquisitiveness and other qualities. To trace the emergence of an individual as the product of bringing up, education, and activities, we have to examine the overall situation and the target system environment, which contributes to the development of physical abilities. The systems of physical education and development of physical abilities take the leading part in this environment; more and more people in post industrial society of our planet pay attention to these issues. However, many of the conceptual basics and the position of the perception of these systems and their significance for the individual, who has his own spiritual and cultural values, their role in providing vital activities are not studied enough yet. For example, a person’s entering into the environment of sports activities, which is based on his physical abilities, at any age transfers him into a group of factors of productive forces of the society and an individual becomes a business object. (shrink)

This paper will explore the notion that religiously justified acts have often been the source of great harm. From the continued persecution of the LGBTQ community to acts like the Waco incident and in extreme cases, even genocide can often stem from religious belief. There does exist, however, a more generalized, noncentralized belief system (which I call “spirituality”) which seeks similar motives as most organized religions, but rarely—if ever— leads towards such terrifying and monstrous acts. In this paper, I pose (...) that modern organized religion can learn from the individualized focus of spiritualities to create a more open practice which would allow for more personal reflection before engagement in the congregation and, I pose, would lead to less horrendous acts of physical and cultural violence. Neither religion, nor spirituality is wavering in the modern world, so why not learn to use them to benefit the greater society, rather than using them as reasons to harm others? This should be a larger focus of religious congregations—the manner in which they interact with others about their beliefs. (shrink)

The question of our place in nature has long been with us. One answer lies in comparing humans with other animals , thereby highlighting the uniquely human. To this end, I examine the distinction between humans and brutes as delineated by Descartes, Kant, and the Chicago pragmatist George Mead. This selection not merely assures a wide-spectrum of opinion still alive today, it marks a general historical shift from the metaphysical dualism of Descartes' mechanical world and spiritual self, to the (...) epistemic dualism of Kant and his double sense of self, finally to Mead's naturalistic monism, in which consciousness emerges naturally from the non-conscious. Apart from illuminating issues current in the animal-rights literature, examining this single topic casts a new light on these figures, especially Kant and Mead . Descartes' dualism is understandable simply given his scientific commitments, and the chasm he found in the human/brute gap was as much a result of this scientific motivation as any religious or moral one. For Kant, brutes lack the power to judge, understand, or reason. But more importantly, they lack autonomy and are therefore without moral worth. The unbridgeable chasm, metaphysical for Descartes, became for Kant primarily moral. Brutes do have representations and desires, however, and, by virtue of being alive, an immaterial principle; Kant consequently rejected Descartes' animal-machine hypothesis. Darwin's account of the human/brute gap and Mead's Darwinistic psychology are discussed. Selfhood and consciousness are unique to humans, although brutes are conscious in another sense. Mead's different uses of 'consciousness' are separated in order to clarify this difference as well as the role of language in the emergence of mind. Mead argued that humans perceive social objects prior to physical objects while brutes perceive none of these, lacking the capacities of universalization and object-manipulation. Like Descartes and Kant, Mead minimized brute experience, thereby maintaining a wide gulf between humans and brutes despite his Darwinian naturalism. (shrink)

In Confucius: the Man and the Way of Gongfu, Peimin Ni offers an overview of the historical Confucius and his organic vision of how to live. Ni's motivation is that many comparable introductions are "simply repeating his life story and listing his main ideas". Ni insists that, "we have to get to the depth required by Confucius' thought", which will then explain why Confucius' influence has endured. The book is structured as six chapters, each focusing on one aspect of (...) Confucius: as historical figure, as spiritual leader, as philosopher, as political reformer, as educator and as a person. A full understanding of Confucius, Ni states, requires seeing how the different aspects inform each other, like a... (shrink)

As with so many mystics, Alexis karpouzos intuitively know the oneness of cosmic creation and historic humanity as part of all that is and all there isn't. So, the originality of Alexis Karpouzos thought is that it crosses the most diverse fields, the most opposing philosophies, to unite them into an often contradictory and broken whole. Marx and Heidegger, Nietzsche, Freud and Heraclitus, poets and political theorists all come together in the same distance and the same unusual proximity. Alexis karpouzos (...) use Pre-Socratics philosophy and generally the ancient Greek philosophy, as well as the pre-philosophical thinking of The Upanishads, the Vedas and Buddhism in India, of Lao Tzu, of Zen Buddhism and the Taoist tradition in China, of the Arab mystics and poets, with their metaphysical religiosity as the metaphysical basis for the interpretation and understanding of the world and existence. At the same time the ancient metaphysics is connect with Hegel’s dialectical ontology and with the modern thinking of Marx, Nietzsche, Freud, Heidegger, and others as the interpretive context for understanding the central problems of the technical and scientific world during his time. Novalis, Hölderlin, Rimbaud, Whitman, Eliot and others show the dreamy nature of existence, the transcendence of the Cosmos, welcome the infinity. For Alexis karpouzos the combination of ancient and modern thought creates the holistic experience of universal space-time and the consciousness of the unity. The poetic thought of Alexis karpouzos is a expressions of soul's inner experiences, expression of universality. The inspiring visual images and the symbolic use of language offer a description of elevating experiences of consciousness, a glimpse of higher worlds. The philosophy of Alexis karpouzos speak to the human experience from a universal perspective, transcending all religions, cultural and national boundaries. Using vivid images and a direct language that speaks to the heart, his philosophy evokes a sense of deep communication with the collective unconscious, a sense of connection to all the creatures of the world, compassion for others, admiration for the beauty of nature, reverence for all life, and an abiding faith in the invisible touch of world. Alexis karpouzos thoughts are often terse and paradoxical, challenging us to to break out of the box of limiting beliefs and see things from a new perspective. Above all, Alexis karpouzos continually calls to us to wake up and explore the mysteries within our own selves, i.e the mysteries of universe. (shrink)

Man essentially is a being who pursues meaning and love. How is it possible that today, the concept of man as the rational economic man dominates the current human stage of thought? Why and how has this concept of man taken precedence over the Platonic description? What has made for the triumph of Homo oeconomicus? What has happened to the human race since money has vanquished beauty as the defining essence of humanity? What does it mean that Plato’s ideas sound (...) so alien to us now, so far-fetched, when to the Athenians, they made perfect sense? What does it mean that contemporary man would consider it to be absurd to define the motivating drive of the human being as being led by Eros to the pursuit of beauty when to the ancient Athenians it would be absurd to define the motivating drive of the human being as being led by the goal of the maximization of profit? (shrink)

This paper analyzes the concept of a spirituality without religion. I argue that spirituality is best understood as a specific attitude that a subject has towards the totality of existence, characterized by a certain emotional, evaluative and noetic quality. The spiritual attitude typically involves a shift in the way a subject interprets their relation to themselves and to the whole of reality. Understood this way, religious and non-religious spiritualities are varieties of the same core phenomenon. Religious beliefs are compatible (...) with, but not necessary for spiritual attitudes. (shrink)

Motivational internalism is the thesis that captures the commonplace thought that moral judgements are necessarily motivationally efficacious. But this thesis appears to be in tension with another aspect of our ordinary moral experience. Proponents of the contrast thesis, motivational externalism, cite everyday examples of amoralism to demonstrate that it is conceptually possible to be completely unmoved by what seem to be sincere first-person moral judgements. This paper argues that the challenge of amoralism gives us no reason to reject or modify (...) motivational internalism. Instead of attempting to diagnose the motivational failure of the amoral agent or restrict the internalist thesis in the face of these examples, I argue that we should critically examine the assumptions that underlie the challenge. Such an examination reveals that the examples smuggle in substantive assumptions that the internalist has no reason to accept. This argument has two important implications for the debate in moral motivation: first, it reveals that the motivational externalist needs a new argumentative strategy; and second, it shows that there is nothing especially problematic about a formulation of the thesis that captures the core internalist intuition that first-person moral judgements are necessarily accompanied by motivation. (shrink)

Empirical work on motivated reasoning suggests that our judgments are influenced to a surprising extent by our wants, desires and preferences (Kahan 2016; Lord, Ross, and Lepper 1979; Molden and Higgins 2012; Taber and Lodge 2006). How should we evaluate the epistemic status of beliefs formed through motivated reasoning? For example, are such beliefs epistemically justified? Are they candidates for knowledge? In liberal democracies, these questions are increasingly controversial as well as politically timely (Beebe et al. 2018; Lynch forthcoming, 2018; (...) Slothuus and de Vreese 2010). And yet, the epistemological significance of motivated reasoning has been almost entirely ignored by those working in mainstream epistemology. We aim to rectify this oversight. Using politically motivated reasoning as a case study, we show how motivated reasoning gives rise to three distinct kinds of skeptical challenges. We conclude by showing how the skeptical import of motivated reasoning has some important ramifications for how we should think about the demands of intellectual humility. (shrink)

Both motivational internalism and externalism need to explain why sometimes moral judgments tend to motivate us. In this paper, I argue that Dreier’ second-order desire model cannot be a plausible externalist alternative to explain the connection between moral judgments and motivation. I explain that the relevant second-order desire is merely a constitutive requirement of rationality because that desire makes a set of desires more unified and coherent. As a rational agent with the relevant second-order desire is disposed towards coherence, (...) she will have some motivation to act in accordance with her moral judgments. Dreier’s second-order desire model thus collapses into a form of internalism and cannot be a plausible externalist option to explain the connection between moral judgments and motivation. (shrink)

Many teachers experience decreased motivation and dissatisfaction due to a lack of support from school leaders, which ultimately impacts the quality of teaching and learning. This study analyzes the relationship between teachers' motivation and satisfaction with school leadership using correlational and regression approaches. This study used a quantitative descriptive-correlational research design. Sixty-one primary school teachers participated in this study as respondents, who were selected through simple random sampling. Data were collected using a validated research questionnaire consisting of (...) class='Hi'>motivation and satisfaction. The research instrument was subjected to a reliability test with Cronbach's alpha to ensure consistency using the instrument in the form of a questionnaire sheet. Data analysis used descriptive statistics, Pearson product-moment correlation, Spearman rho correlation, chi-square test, ordinary least square (OLS) regression, and logit regression to determine the strength and direction of the relationship between variables. The regression results further showed that increased satisfaction with school leadership predicted higher levels of teacher motivation. It is concluded that improving school leadership practices can significantly contribute to increased teacher motivation, improving teaching quality and overall school performance. Therefore, it is recommended that school leaders receive targeted training to develop leadership skills that can increase teacher satisfaction and motivation. (shrink)

This has been published by the Archdiocese of Calcutta in the Roman Catholic The Herald which has been in continuous circulation from 1839. This weekly paper is the mouthpiece of this Roman Catholic Archdiocese and is indexed by the Vatican. The importance of this short piece is that it clears the misconception about the so-called fire-sacrifice which is found in all text books and scholarly papers globally. There is no such thing as a fire-sacrifice. The author draws a parallel with (...) the 'havan' or 'homa' with the Holy Eucharist. For the author the fire is God, as for Roman Catholics, the bread and wine is the Body and Blood of Christ during the Paschal Mystery. Further, the author clearly states the similarities between Ignatius's Spiritual Exercises and Tantric 'nyasas'. These are unique observations within comparative religious studies. The Truth is One and sages call it by various names and so while the paths to this Truth are different, the destination is the same. (shrink)

Motivational judgement internalists hold that there is a necessary connection between moral judgments and motivation. There is, though, an important lack of clarity in the literature about the types of moral evaluation the theory is supposed to cover. It is rarely made clear whether the theory is intended to cover all moral judgements or whether the claim covers only a subset of such judgements. In this paper I will investigate which moral judgements internalists should hold their theory to apply (...) to. I will argue that the possibility of the supererogation amoralist, someone who makes genuine supererogation judgements but remains unmotivated by them, makes it implausible to be an internalist about moral goodness. As a result, internalists should restrict their claim to moral requirement judgements. I will then argue that this creates an explanatory burden for Internalism. In order for their view to be plausible they must explain why some moral judgements and not others are necessarily connected to motivation. (shrink)

Spirituality connotes praxis informed by religious or faith convictions. This can transform the individual and society at large. Christian spirituality is centered on how a person’s relationship with the God of Jesus Christ informs and directs one’s approach to existence and engagement with the world. The ecosystem concerns humanity and relationship with it is invariably influenced by faith or religious informed praxis. The reality of climate change is convincing many people that humankind’s common homeland needs to be treated with care (...) and respect if created beings are to have a congenial habitat now and in the future. This article avers that Christian spirituality can contribute to eco-friendly behavior through re-formation of the behavior of people and emboldening their goodwill as regards the responsibility of all towards the care of the earth. Finally, this research proffers a three-fold model of eco-spirituality - scriptural, selfcontrol, and sacramental approaches to the earth – as a contribution towards stemming the tide of ecological assaults on creation. Textual analysis is the method used in this research. (shrink)

This study aims to describe the learning motivation of students using virtual media when they are learning mathematics in grade 5. The research design applied in this research is classroom action research. The research is conducted in two phases which involve planning, action and observation and reflection. The results of the study revealed that intrinsic motivation to learn is most prevalent in the form of fun to learn mathematics with virtual media. Other forms of intrinsic motivation include (...) curiosity, need and interests, and satisfaction. Extrinsic motivation in the form of awarded and clarity of learning objectives. The most enjoyable learning experience for students was when they feel like they're learning more than they actually are. This level of enthusiasm increases with the level of learning complexity. The students are more active and motivated to learn. This can be evidenced by the increase in motivation to learn after the first phase. Unfortunately, the lack of bandwidth and time allocated for conducting experiments are some of the obstacles in the way of learning through virtual media. This study revealed that the use of virtual media could improve student's motivation for learning. (shrink)

Spirituality refers to a sense of connection to something greater than oneself. It is often associated with religious or philosophical beliefs but can also be experienced in a secular context. Spiritual experiences can involve: • A feeling of inner peace. • A sense of interconnectedness with others and the world. • A recognition of one’s purpose and meaning in life. Though spirituality is not necessarily tied to any specific religion or belief system, some people may find spirituality through organized (...) religion. In contrast, others may find it through personal exploration and connection to the natural world or other means. Moreover, spirituality is a personal and individual journey that can take many forms. The key is to remain open and receptive to the experiences and practices that resonate with oneself. One must approach one’s spiritual journey with curiosity, compassion, and a willingness to learn and grow. Hereafter, based on Gurbani, as enshrined in Sri Guru Granth Sahib (SGGS), some standard practices that can facilitate one’s spiritual growth are outlined:. (shrink)

Socrates’ view about human motivation in Plato’s early dialogues has often been called ‘intellectualist’ because, in his account, the motivation for any given intentional action is tied to the intellect, specifically to beliefs. Socratic motivational intellectualism is the view that we always do what we believe is the best (most beneficial) thing we can do for ourselves, given all available options. Motivational intellectualism is often considered to be at the centre of Socrates’ intellectualist account of actions, according to (...) which: (1) we never act against our present judgment about what is best to do; (2) all wrongdoing is due to ignorance; (3) non-rational desires cannot motivate actions; (3) we all desire the good; and (5) no one does wrong willingly. Despite their centrality for Socratic philosophy, interpreters disagree on the exact interpretation of these five claims and of Socrates’ account of motivation. This chapter surveys the interpretative landscape so that the reader may more easily navigate the primary and secondary literature and decide for themselves whether Socrates is a motivational intellectualist and, if so, in what sense. (shrink)

In this article I interpret John Rawls’s concept of the original position as a spiritual exercise. In addition to the standard interpretation of the original position as an expository device to select principles of justice for the fundamental institutions of society, I argue that Rawls also envisages it as a “spiritual exercise”: a voluntary personal practice intended to bring about a transformation of the self. To make this argument, I draw on the work of Pierre Hadot, a philosopher (...) and classicist, who introduced the idea of spiritual exercises as central to ancient and modern conceptions of philosophy. By reading Rawls alongside Hadot, this article portrays Rawls as a thinker deeply concerned with the question of how subjects can lead more just and fulfilling lives. It also proposes that the original position as a spiritual exercise can help defend liberalism as a social and political doctrine. (shrink)

Motivational internalism postulates a necessary connection between moral judgments and motivation. In arguing for and against internalism, metaethicists traditionally appeal to intuitions about cases, but crucial cases often yield conflicting intuitions. One way to try to make progress, possibly uncovering theoretical bias and revealing whether people have conceptions of moral judgments required for noncognitivist accounts of moral disagreement, is to investigate non-philosophers' willingness to attribute moral judgments. A pioneering study by Shaun Nichols seemed to undermine internalism, as a large (...) majority of subjects were willing to attribute moral understanding to an agent lacking moral motivation. However, our attempts to replicate this study yielded quite different results, and we identified a number of problems with Nichols' experimental paradigm. The results from a series of surveys designed to rule out these problems show that people are more willing to attribute moral understanding than mor.. (shrink)

This paper proposes that spiritual persons are an excellent focus for the study of 'living religion' and offers a methodology for doing so. By ‘spiritual persons’, I have in mind both exemplary figures – like Jesus or the Buddha – and the multitude of ‘ordinary’ spiritual persons whose lives are led in aspiration to the spiritual goods the exemplars manifest (enlightenment, say, or holiness). I start with Linda Zagzebski's recent argument that moral persuasion primarily occurs through (...) encounters with exemplars of moral qualities, of a sort that invite admiration and emulation. A plurality of modes of spiritual exemplarity is distinguished, each reflecting a distinct form of spiritual aspiration, which will show in the lives of the members of different traditions. I develop this claim by focusing on the ways that spiritual aspirants can encounter exemplars through their depictions in spiritual narrative. It emerges that narrative encounters can activate certain forms of admiration and enable certain forms of emulation if they depict the suffering of exemplars. (shrink)

Contemporary literature criticises a necessary link between empathy and actions that demonstrate genuine moral worth. If there is such a necessary link, many argue, it must come in the developmental stages of our moral capacities, rather than being found in the mental states that make up our motivating reasons. This paper goes against that trend, arguing that critics have not considered how wide-ranging the mental states are that make up a person’s reasons. In particular, it argues that empathy can play (...) a role in moral motivation when it is to some extent unconscious or it occurs far prior to the moral action itself. (shrink)