DVASINGUMO VERTINIMAS: HUMANISTINIO DVASINGUMO APRAŠO KŪRIMAS IR VALIDAVIMAS

Autor: Simona Kontrimienė
Rok vydání: 2021
Předmět:
Zdroj: Tiltai [Bridges]. [Brücken]. 2018, Nr. 3 (81), p. 1-23.
ISSN: 2351-6569
1392-3137
DOI: 10.15181/tbb.v79i3.1889
Popis: Dvasingumas yra esminė žmogaus vara su daugybe ypatingą mąstymą lemiančių išraiškos formų, leidžiančių pasiekti aukštą sąmoningumo ir informacijos integravimo lygmenį. Straipsnyje pristatomas Humanistinio dvasingumo modelis ir jo pagrindu sukurtas dvasingumo matas – Humanistinio dvasingumo aprašas. Skiriami trys modelio komponentai: savęs aktualizavimas, transcendavimas ir gyvenimo prasmės (iš)gryninimas, jų apraiškos, apraiškas apibrėžiantys rodikliai ir jų raiškos empiriniai požymiai. Humanistinio dvasingumo aprašas, susidedantis iš trijų modelio komponentus atitinkančių skalių, validuotas tyrimu (N = 331), kuriuo atskleista, kad instrumentas pasižymi tinkamomis psichometrinėmis savybėmis – turinio ir konstruktų validumu bei teiginių vidinio suderintumo ir pakartotinio testavimo patikimumu, todėl gali būti naudojamas moksliniuose tyrimuose kaip tinkamas dvasingumo vertinimo matas. Spirituality is a complex multidimensional phenomenon whose definitions are very diverse. Although currently there exists a considerable degree of variability in the models of spirituality and its measures, there are certain commonalities shared by all the proposed views, notably belief in the Higher Power (often referred to as transcendence), meaning in life as well as other components of spirituality which capture the aspects of innerness, selflessness, self-fulfllment and depth, broadness and maturity of thinking. All those most salient constituents are included in the proposed Humanistic Spirituality Model, which captures the content domain of spirituality through three components (self-actualisation, transcendence and ultimate meaning in life) and rests on the writings of Abraham Maslow (2009 [1954], 1999 [1961], 1993 [1971]), David Elkins (2015; Elkins et al., 1988), Merold Westphal (2004) and others. The model served as the basis for the development of the Humanistic Spirituality Inventory (HSI), a 40-item measure of humanistic spirituality which contains three scales corresponding to the three model components: Self-Actualisation (23 items, e.g.: “I believe that even the biggest blows in life would not break me”), Transcendence (9 items, e.g.: “I often engage in deep reflection, meditation and/or prayer”) and Ultimate Meaning in Life (8 items, e.g.: “My faith allows me to see meaningful ties among things which are not directly related”). Self-actualisation implies efficient perception of reality, spontaneity, creativity, peak experiences, personal growth, detachment, Gemeinschaftsgefühl (social interest) and profound relationships; transcendence is viewed as a belief that there is something more than “what is seen”, or belief in the Higher Power, it also implicates self-transcendence and a holistic view of reality; ultimate meaning in life implies a highly meaningful life or a sense of purposefulness and ontological significance inspired by faith. The current study (N = 331) explores the psychometric properties of the instrument and has found the following: First, a higher than 90% agreement among the four judges who rated the inventory on the appropriateness of the items suggests adequate content validity of the instrument. Second, a confirmatory factor analysis, which has yielded three factors much in line with the Self-Actualisation, Transcendence and Ultimate Meaning in Life scales, as well as substantial and statistically significant correlations with other measures of the constructs (ranging from .401 to .814) prove adequate construct validity of the scales. Third, the measure has been found to have good internal consistency reliability, with Cronbach’s alphas of .87 for the total Humanistic Spirituality Inventory, .72 for the Self-Actualisation Scale, .80 for the Transcendence and .80 for the Ultimate Meaning in Life Scale. Lastly, the inventory has acceptable test-retest reliability (.92 over a two-week period). The results of the study support the good psychometric properties of the Humanistic Spirituality Inventory, which suggests that it can be used as a proper measure in spirituality research. We believe the proposed model and inventory validated in the current study reflect experiences of individuals from different religious affiliations and are suitable for today’s Western culture, where most people increasingly find contact with divinity within themselves and purify the meaning of life through their own idiosyncratic spiritual experiences. The Humanistic Spirituality Model is coincident with ideas expressed by de Jager Meezenbroek and colleagues (2012), according to which most current instruments of spirituality measure universal experiences such as connectedness with nature, compassion, gratitude, mystical experiences and self-actualisation, and the essential component of spirituality is relatedness. In our model, relatedness with oneself, others and nature (which corresponds to the component of self-actualisation and often manifests through inner harmony, serenity, conscientiousness, self-awareness, compassion and care) and relatedness to what is transcendent (a connection with something beyond that which is merely human, for example, the universe, the transcendent reality, the Higher Power or God and expressed through awe, hope and holiness) make for the formation of the perception of ultimate meaning in life, the ability that is acquired through meditation, prayer and/or deep reflection and is contingent on the level of internalisation of the highest Being-values.
Databáze: OpenAIRE
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