The Sources of Meaning and Meaning in Life Questionnaire (SoMe): Relations to demographics and well-being

Schnell, Tatjana

doi:10.1080/17439760903271074

Cited by 433 publications

(533 citation statements)

References 54 publications

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“…For example, feeling that one's life is meaningful correlates positively with nature connectedness (e.g., Cervinka, Roderer, & Hefler, 2012;Nisbet, Zelenski, & Murphy, 2011). Furthermore, experiences in natural environments are an important source of meaning for adults of all ages (Fegg, Kramer, L'hoste, & Borasio, 2008;O'Connor & Chamberlain, 1996;Reker & Woo, 2011;Schnell, 2009;Steger et al, 2013), including clinical populations (e.g., Berger & McLeod, 2006;Granerud & Eriksson, 2014).…”

Section: Nature and Eudaimonic Wellbeingmentioning

confidence: 99%

Flourishing in nature: A review of the benefits of connecting with nature and its application as a wellbeing intervention

Capaldi¹,

Nisbet²,

Zelenski³

et al. 2015

Intnl. J. Wellbeing

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Abstract:From the increasing number of people living in urban areas to the continued degradation of the natural environment, many of us appear to be physically and psychologically disconnected from nature. We consider the theoretical explanations and present evidence for why this state of affairs might result in suboptimal levels of hedonic and eudaimonic wellbeing by reviewing the large body of research on the mental health benefits of connecting with nature. The advantages of contact with nature as a potential wellbeing intervention are discussed, and examples of how this research is being applied to reconnect individuals to nature and improve wellbeing are given. We conclude by considering the limitations of, and proposing future directions for, research in this area. Overall, evidence suggests that connecting with nature is one path to flourishing in life.

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Section: Nature and Eudaimonic Wellbeingmentioning

confidence: 99%

Flourishing in nature: A review of the benefits of connecting with nature and its application as a wellbeing intervention

Capaldi¹,

Nisbet²,

Zelenski³

et al. 2015

Intnl. J. Wellbeing

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“…In our study, there are 8 out of 29 secular exiters who self-identify as "more spiritual than religious." This type of "more spiritual atheists" receives growing attention (Schnell andKeenan 2010, 2011;Streib and Klein 2011), and should be more closely investigated in future research. The question whether there is an increase in "more spiritual" or "spiritual, but not religious" self-identifications over the last years, suggests we pay attention to some recent survey results.…”

mentioning

confidence: 99%

“…And, if we do not want to foreclose unchurched research participants, those who oppose religion, or are angry toward God (Exline and Martin 2005), or self-identify as atheists or non-theists, measures should not be restricted to the semantics of traditional religion, but should allow for an indication of invisible (cf. Luckmann 1967) or implicit (Bailey 1997;Schnell 2008;Thomas 2001) religiosity.…”

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confidence: 99%

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"Spirituality" as Privatized Experience-Oriented Religion

Streib

Hood

2011

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Recent empirical studies demonstrate that a growing number of people contrast "spirituality" and "religion," self-identifying as "spiritual, but not religious" or as "more spiritual than religious." This shift in everyday semantic preference, from "religion" to "spirituality," has also affected the terminology of the scientific study of religion, producing some uncertainty and ambivalence regarding the conceptualization of spirituality. This is critically discussed. To inspire reflection, the article refers to some classics in philosophy, psychology and sociology of religion. The aim is twofold: first, to take the self-description "spiritual" very seriously, and inspire more thoroughgoing and sophisticated research; second, to call into question the necessity of conceptualizing 'spirituality' and to suggest that the concept of 'religion' is sufficient, because "spirituality" can be understood as privatized, experience-oriented religion.

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“…Humans face fundamental existential needs in life, like for instance self-regulation, control, comfort, identity, social acknowledgement, values and purpose. In meaning-making, people meet these needs adequately when they utilize the different sources of meaning [14]. If fundamental relations or conditions in life are broken, sources of meaning are used to restore the balance between the individual's expectations of life and the reality as it is experienced here and now.…”

Section: Introductionmentioning

confidence: 99%

Meaning-Making, Religiousness and Spirituality in Religiously Founded Substance Misuse Services—A Qualitative Study of Staff and Patients’ Experiences

et al. 2015

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Abstract:The Norwegian health authorities buy one third of their addiction treatment from private institutions run by organizations and trusts. Several of these are founded on religious values. The aim of the study was to investigate such value-based treatment and the patients' experiences of spirituality and religiousness as factors of meaning-making in rehabilitation. The study was performed in an explorative qualitative design. Data were collected through focus-group interviews among therapists and in-patients at a religiously founded substance misuse service institution. The analysis was carried out by content analysis through systematic text-condensation. Through different activities and a basic attitude founded on religious values, the selected institution and the therapists facilitated a treatment framework which included a spiritual dimension and religious activity. The patients appreciated their free choice regarding treatment approaches, which helped them to make meaning of life in various collective and individual settings. Rituals and sacred spaces gave peace of mind and confidence in a situation that up to now had been chaotic and difficult. Sermons and wording in rituals contributed to themes of reflection and OPEN ACCESSReligions 2015, 6 93 helped patients to revise attitudes and how other people were met. Private confessions functioned for several patients as turning point experiences influencing patients' relations to themselves and their surroundings. Spirituality and religious activity contributed to meaning-making among patients with substance use disorder and had significance for their rehabilitation.

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The Sources of Meaning and Meaning in Life Questionnaire (SoMe): Relations to demographics and well-being

Cited by 433 publications

References 54 publications

Flourishing in nature: A review of the benefits of connecting with nature and its application as a wellbeing intervention

Flourishing in nature: A review of the benefits of connecting with nature and its application as a wellbeing intervention

"Spirituality" as Privatized Experience-Oriented Religion

Meaning-Making, Religiousness and Spirituality in Religiously Founded Substance Misuse Services—A Qualitative Study of Staff and Patients’ Experiences

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