Intimate partner violence against women is a global public health and criminal justice problem that has enormous consequences for the health and wellbeing of millions of women all over the world. It is a form of domestic violence where, in an intimate relationship, physical or psychological acts of violence are perpetrated by a partner or spouse against the other partner or spouse. The purpose of the article is to present the dynamic of violence in an intimate couple relationship with the focus on the victim’s (woman’s) lost dignity. Getting the lost dignity back is the key factor in establishing healthy boundaries, building safety and protection from the violence, and the role of the faith in this context can be crucial. We will present aspects of women’s faith in the Christian tradition that could serve as potential for growth, protection, and support in finishing and recovering from abusive relationships.

A term “woman’s genius” was used for the first time by John Paul II during the sermon to textile workers in Łódź (Poland) in 1987. Although this expression was adopted in the apostolic letter Mulieris dignitatem (15 VIII 1988) only twice, the Pope provided an extensive explanation of it. This is woman’s special and inherent sensibility towards a human being, in whom she sees a person, and towards God. Because “Christ’s way of acting, the Gospel of His words and deeds, is a consistent protest against whatever offends the dignity of women” (n. 15). They who are close to Him discover themselves in their person dignity. A woman, and what is more a “sinful woman”, becomes a “disciple” of His. Christ speaks to women about the things of God, and they understand them; there is a true resonance of mind and heart, a response of faith. The Lord expresses appreciation and admiration for this distinctly “feminine” response – a meditative dimension of woman’s genius indeed. In the same way Mother of Jesus “treasured up all these things, pondering them in her heart” (Lk 2:19). This meditative dimension of feminine sensitivity to the person of God and man is fully revealed in Her.

The article discusses socialisation problems from the methodological perspective, which are of particular importance in adolescence because this period is closely linked with the most important process, i.e., search for own identity. Therefore, the focus is laid on the inborn powers of individuals, their functions and the role of spiritual dimensions based on transcen-dence and conscience while creating relations with others and oneself in real and virtual spaces is highlighted as well as spiritual values, as foundation of relations, and adolescents’ attitude towards them, which open up access to spirituality education and socialisation.

Dvasinio intelekto sąvoka yra gana nauja ir iki šiol diskutuojama. Konsensuso nebuvimas tarp dvasinio intelekto tyrėjų lemia jo sampratų ir esminių komponentų įvairovę. Straipsnyje siekiama atskleisti dvasinio intelekto esmę ir sąvokos struktūrą, ją grindžiant dva-singumo ir intelekto kategorijų integracija, tačiau turint mintyje, kad ypač plačią dvasingumo sąvoką dvasinio intelekto konstrukte riboja požiūris į intelektą kaip gebėjimą.

The article determines the level of spirituality expression of Lithuanian mid-level businesses CEO’s. The authors briefly present a scientific premise of spiritual leadership theory that was the basis for the research. Spirituality is represented in three different levels: intra-personal, supra-personal and inter-personal by identifying elements of each level that are interrelated. The article points out links with other similar scientific research, describes research methods and research instrument, provides research scope and stages, and indicates methodologically significant data collection and analysis procedures. Research findings show CEO’s spirituality expression that leads to a conclusion that spirituality among leaders of mid-level Lithuanian businesses is not expressed enough in neither of the above spirituality levels. However, the presence of high score allows us to infer that there are some instances of spiritual leadership among these executive managers.

Meditation, one of the most ancient forms of religious practice, appears to be undergoing a late modern revival. One of the key expressions of this contemplative turn has emerged in the current popularity of mindfulness - a form of meditation originally derived from the Buddhist Theravada tradition. Following the groundwork laid by the global expansion of yoga, meditation is thus widely considered to represent the latest ripple in the easternisation of the West. This article seeks to offer a renewed examination of this subject by presenting the first qualitative study of mindfulness in Poland. Drawing on interviews with leading practitioners in the Polish public landscape, we present evidence showing that mindfulness denotes a much more spiritual form of practice than typically assumed. These findings call us to offer a fresh look into the increasingly complex ways in which our existing categories of religion, spirituality, and now the secular are currently being played out in relatively overlooked parts of the European continent.

Visą Kinijos filosofijos istoriją lydi harmoningos egzistencijos paieškos. Kinams visuomet rūpėjo harmonija tarp Dangaus ir Žemės, tarp žmogaus ir gamtos, taip pat visuomeninio bei asmeninio gyvenimo harmonija. Kinų kultūroje filosofija nuo pat pradžių buvo labiau tam tikras gyvenimo būdas nei gyvenimo apmąstymas. Visatos dėsnių analizė skatino kinų išminčius siekti šiuos dėsnius pritaikyti tiek asmeniniame, tiek ir visuomeniniame gyvenime. Nepaisant pastarųjų dešimtmečių antireliginės ideologijos vyravimo šalyje, kinų liaudyje ir šiandien labai gyva visatos harmonijos pajauta. Gamtos katastrofas šiandieniai kinai linkę vertinti kaip Dangaus ženklus, rodančius, kad natūrali visatos darna yra pažeista. Pastarųjų keleto dešimtmečių Kinijos patirtis akivaizdžiai parodė, kad pasiekti harmoningą gyvenimą, remiantis vien „horizontaliomis“ vertybėmis, yra neįmanoma. Daoizmo filosofija kviečia gyventi harmonijoje su gamta: tikima, kad gamta savo ruožtu nurodo į transcendentinį gyvenimo principą – Dao. Šiandienės ekologinės nelaimės ir ekologinės grėsmės dar labiau skatina iš naujo permąstyti daoistinį požiūrį į gamtą. Tampa vis akivaizdžiau, kad šiurkštus kišimasis į gamtos procesus, kurį daoistinė pasaulėžiūra laiko visiškai nepriimtinu, iš tikro sukelia skaudžias destruktyvias pasekmes. Ekologinio dvasingumo daoizme pagrindas – holistinė pasaulėžiūra. Kadangi žmogus yra integrali visatos dalis, jis nėra nei gamtos, nei jos procesų priešininkas. Remdamasis gamtos stebėjimu, Laozi mokė, kad pasaulio reiškiniai ir procesai nuolat kinta ir juda cikliniu ratu. Todėl būtų apgaulinga prisirišti prie gyvenimo arba bijoti mirties, nes tai dvi to paties medalio pusės.[...].

The Euro-Indian movement in Slovakia has developed since the 1920s. It is based on the culture of North American native peoples, especially of the cultural area called Great Plains. All matters concern lifestyle, worldview and partly religion. Slovak Euro-Indians represent a kind of subculture which is absolutely apolitical and does not have any ambitions in the field of public self-presentation and public activities. One of their main goals is to live in accord with nature, and therefore this movement has a strong ecological accent. In the case of their relationship with the majority, it can be said that there is no conflict nor any problems between Euro-Indians and the Slovak majority. The Euro-Indian movement is not very strong, if we talk about the membership base, and it has never been massive. This part of the SAL project discusses the origin, development and current situation of the Slovak Euro-Indian subculture, its lifestyle and its relationship with the majority.