PubMed · 7818405
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J P Colquhoun. 1994. Simple gifts.. https://pubmed.ncbi.nlm.nih.gov/7818405/
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Spirituality is often explained in the nursing literature as the patient's quest to find meaning in life and in their experiences. This is most often described in an unlimited and unconditional way defined by whatever interpretations the person places upon it. This opens it to a variety of understandings, some of which may be negative and unhelpful in terms of what we usually consider to be spiritual well being. This discussion paper attempts to look beyond the generality of this idea to examine whether our concept of having meaning, if used in terms of spirituality, should be conditional on meanings which are actually to do with the depth of our being and not meanings which only give pleasure and satisfaction. The paper attempts to do this in two ways. First it explores the beliefs of Victor Frankl to ask the question whether having meaning alone is sufficient to provide spiritual comfort or whether the content of the particular beliefs associated with meaning, may matter. Frankl is often used as a source for the idea of spirituality being to do with meaning and in this paper Frankl's thought is explored in detail to see his own underlying beliefs which helped in his life experiences. Secondly, an understanding of 'meaning' as being conditioned by something "ultimate" described by Paul Tillich is explored. This would give nursing a more structured and purposeful approach to using the term 'meaning' in relation to spiritual care and in addition it would open up a way forward in terms of researching which particular meanings might be most helpful in illness and adversity.
PURPOSE: Some consider the "voices" of Joan of Arc to have been ecstatic epileptic auras, such as Dostoevsky's epilepsy. We performed a critical analysis of this hypothesis and suggest that the "voices" may be the expression of an epileptic syndrome recently described: idiopathic partial epilepsy with auditory features (IPEAF). METHODS: Joan's symptoms were obtained from the documentation of her Trial of Condemnation. We investigated Joan of Arc from a strictly semiologic point of view, focusing on symptoms and possible trigger factors. RESULTS: From ages 13 to 19, the episodes were characterized by a prevalent auditory component, followed by "a great light" or images that Joan identified as saints. Sometimes, the visual component was missing and replaced by comprehension verbal disturbance. The spells were sudden, brief in duration, and frequent, and also occurred during sleep. In some cases, the sound of bells could trigger the "voices." CONCLUSIONS: Joan's spells were characterized by a constant auditory component, complex, spontaneous, or evoked by sudden auditory stimuli, that could be associated with an inconstant visual component, sometimes simple and, more often, complex, and comprehension verbal disturbance. These spells differ from ecstatic epilepsy with respect to clinical features and involvement of cerebral regions. The negative family history, the ictal semiology, and the possibility that the spells were triggered by acoustic stimuli suggest IPEAF, and the search for the epitempin/LGI1 gene or other new gene mutations on a hair of the Maid of Orléans may enhance our knowledge about her presumed epilepsy.
This article examines the creation of a network of diverse religious leadership in a Midwest suburb where the intersection of religion and national pride fomented a community-wide conflict. Activated during a heated controversy over displaying a Christmas tree in a public school, the Network became a laboratory for testing viable strategies for community healing. The case of a Jewish student suspended for fighting when taunted for not singing Christmas Carols became a catalyst for debating what is religious, what is secular, and what is culturally American. The interaction of the key players is noted; educators, religious leaders, students and their families, particularly the mothers who regularly interacted across religious boundaries. The article describes the Network's experiment with deploying resources that accommodated diverse experiences of religion and patriotism, historically and culturally, within an American context.