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Legal systems govern social behaviour. They attempt to regulate order, collective peace and harmonious developments in society. The external social behaviour that law deals with is also a part of internal human behaviour. This external and internal nature of human behaviour, needs to be consciously studied and interlinked when legal systems desire elements of justice, equality, liberty, fraternity, dignity, integrity and unity for social collectivity. These elements, that legal systems guarantee come from an integration of individual and collective life on matters of social, political, economic etc., of various levels. The individuality and collectivity on these matters and levels are deeply psychological and spirited in sense as human behaviour operates through stimulus from inside to leave external effects outside or vice-versa through a function of thought-emotion-sensation-body complex. Thus, we see, our behaviour gets shaped by a two-way process of inner motivation and outer circumstance, individual and collective dimensions on a given matter and level. At this juncture, a critical study on this two-way relation in human behaviour and a set of unifying values to be identified for progressive intersections seem to be the future of legal systems for achieving greater goals of humanity. Additionally, legal systems that deal with justice are now becoming more than social, economic and political justice as new knowledge is revealing interrelations of spirit-mind-body or thought-emotion-sensation-body complex leaving us to think of new dimensions in justice. Thus, spirituality, as an exercise of human experiment and experience, provides a new scope for legal systems to deal with human and social behaviour to achieve order, peace and development. At this juncture, one even finds another unknown dimension gaining grounds and sinking to integrate or bring holistic responses to human problems and social challenges of the collective is the actual linking of spirituality through or with psychology or vice versa. Law and legalities of the thoughts and norms are interspersed in between these two disciplines. This is indeed a welcome trend as the psychological human and the social collective have become the axis on which every wheel of knowledge is tested and allowed to represent as spokes for inclusive, sustainable and harmonious inter-relational movement of things. One might see, know, feel or even ought to bear this interconnection that very often come in the actual spiritual practices where psychological dimensions emerge leading to wholesome experience of the state of our own individual and socio-collective nature. Among many kinds of spiritual experiences and experiments, two of them stand out for our legal consideration. One, an experience of timeless, space-less and boundless consciousness-awareness beyond life and world with which we witness, observe and understand the movement of things inside life and world, without our participation into them. Two, an experience of consciousness-awareness as power and force operating and animating through thought-emotion-sensation-body complex with our active participation in the movement of life and world. The former experience prepares the ground to remain free from all fetters of self-aggrandizing individualization before wider collectivity and, the latter experience prepares us to re-enter into wider collectivity to contribute with a freed sense of individualization, not imprisoned by its ego-aggrandizement that cuts the individual from the collective. These two spiritual experiences, one of the consciousness-awareness of freedom and, another of the consciousness-awareness with all potentials, when allowed to animate inside the human, it gives crucial understanding of the challenges of life and, pro-activation of solutions for those challenges that are extremely crucial for law and legal systems. A power of understanding the knowledge using spiritual experience of these two states of consciousness-awareness along with rationality, reason and logic, a strength operating through concentration of the energies in body aiding movement of knowledge, a harmony releasing itself through motivating-empathy and mutual-collaboration using knowledge and strength and, finally a near-perfect action operating through strategies, stages and steps in organizing daily life, human capital and all kinds of the systems of the world using knowledge, strength and harmony become our positive tools of empowerment. The combination of these two spiritual experiences of consciousness-awareness is useful to legal systems that look for solutions to human crises using interactive nature of individuality and collectivity on all issues of life, world and society. The chapter attempts to demonstrate that this kind of spirituality and its applied processes thus provide us the clue and strategy to achieve what the human nature and social existences of all kinds all over the world seek and aspire in the form of individual as well as collective peace, joy and compassion. It is also argued that this peace, joy and compassion that is spiritual in nature are in fact the origin and source of inspiration and stimulation for social, political and economic equality, liberty and fraternity in law, and the harmony and perfection of these elements seen as the justice that balances everything. The chapter demonstrates how applied spirituality can be used in law in the sense of law-making, judicial-interpretation, executive-governance, legal profession and finally a grand introduction of spirituality and its values into legal academics and research that are waiting to be liberated from the clutches of mere analytical knowledge of life and world moving towards new enriching powers of radiant collective life and wonderful harmonious world.

Phenomenology has a long tradition as a qualitative research method in the social and health sciences. The application of phenomenological methods to understand lived experiences and subjectivities offers researchers a rich tapestry of methodological approaches, often however, the availability of these methods to researchers is tempered as a result of inflexible ideas regarding their use. This article aims to highlight the uniting features between approaches.

The paper begins by offering a brief overview of the two traditions within phenomenology, the descriptive and interpretive approaches and traces the development of each one. It then presents an overview of the commonalities shared by both approaches in with particular reference to the philosophical and methodological cohesion between them.

Frequently, the literature fails to focus on how these methodologies can be used together, and instead foregrounds the ontological and methodological differences between them. While an overview of some of the more vociferous debates within phenomenology are included and acknowledged, the paper calls for a focus on the shared goals of the phenomenological project.

This article aims to illustrate that, while recognising differences, the two phenomenological traditions have more in common that unites them, and argues that once this is applied pragmatically, a multiplicity of phenomenological traditions are available to researchers.

The purpose of this paper is to elaborate the nature of everyday life as a context of information behaviour by examining how researchers have approached this issue. To this end, particular attention is directed to how they have characterized everyday life as a constellation of work-related and non-work constituents.

Evolutionary concept analysis was conducted by focussing on 40 studies on the topic. It is examined how the conceptualizations of everyday life and the relationships between work-related and non-work constituents have been evolved since the 1990s. The analysis is based on the comparison of the similarities and differences between the characterizations of the above constituents.

Early conceptualizations of everyday life as a context of information behaviour were largely based on Savolainen's model for everyday life information seeking. Later studies have proposed a more holistic approach to everyday life in times when the boundaries between work-related and free-time activities have become blurred, due to the growing use of networked information technologies and telecommuting. Since the late 1990s, the understanding about the nature of everyday life as a context of information behaviour has become more nuanced; thanks to a more detailed identification of the overlaps of work-related and non-work constituents.

As the study is based on a sample of studies examining the relationships of work-related and non-work constituents, the findings cannot be generalized to concern the contextual nature of everyday life as a whole.

The study pioneers by offering an in-depth analysis of the nature of everyday life as a context of information behaviour.

The practice of public relations (PR) is shaped by the ‘life world’ of the professionals; moreover, both the experiences of the professionals and societal changes shape the profession in a particular area (Hodges, 2006). Women have always played an important part in the development of PR as a profession and academic field in Turkey. Since PR Association of Turkey was established in 1972, five out of eight presidents have been women, and most of the members are also female. Female PR practitioners represent 70% of the total workforce of PR sector in Turkey, and most of the communication agencies are led by female entrepreneurs.

However, research on women' positions and their multiple roles in PR in Turkey are limited.

This chapter uses a qualitative study with 27 in-depth one-on-one interviews conducted in order to analyse female PR practitioners' experiences related to (1) the start of their careers, (2) their career experiences, (3) their evaluation of the profession, and lastly (4) their career goals. The interviewees included agency owners, managers, deputy general managers and group directors.

The research aimed to discover the female PR professional experience in respect of the difficulties they face in their practice and everyday life, advantages and/or disadvantages of being a female PR professional in Turkey and the ways women balanced their career and family duties.

Wisdom is a very difficult construct to work with in research and practice. One reason for this is that wise people can deal with metaphysical questions and experience spiritual phenomena, both of which are hard to measure meaningfully. Although metaphysical and spiritual matters are not imponderable, they have significant measurement problems that are also part of the shortcomings of standard social science statistical frameworks. A second reason is that for many wisdom theorists, wisdom is context-dependent because wisdom is defined by and responds to what its context presents to it. We can therefore argue that wisdom is essentially context, which in quantum physics is theorised as a superposition of random variables that interact. This chapter, therefore, ponders the ‘immeasurable’ from the perspective of quantum-like social science and quantum theory to render wisdom, including its spirituality component, in formal mathematical models. The mathematical formalism of quantum physics allows for the presence of metaphysical phenomena in its ontological foundations and its mathematical models. This chapter, therefore, also presents an argument for understanding wisdom from the superposition perspective and, in particular, the internal interactions between random variables contained within it. If the challenge of measuring wisdom as a nondeterministic system is met, we may finally have an opportunity to measure wisdom in ways that embrace wisdom's complex ontology. A third reason is that wisdom depends on people making first-person subjective judgements. Subjectivity is central to many interpretations of quantum theory, and we can borrow the analytical formalism used in quantum physics for wisdom research. Finally, the chapter discusses future approaches to empirical wisdom research that adopt quantum-like social science methods.

The process of elaboration of the symbolic universe leads to important insights into the role of symbols in understanding human reasoning. Symbols become explanatory axes of universal global realities. Myths were constructed on these explanatory paths forming a superstructure of all belief systems with paraconsistent logic for the symbolism and a symbolic syntax. Myths and symbols are to be found in all cultures. Some of the most powerful and influential ones occur in popular culture since these often have the greatest immediate social impact.

Semiotic and logical development of the symbols is in mythical systems. The dissolution of the myth and the degradation of the myth's symbols constitute a long-drawn-out process in modern Western society and wherever s influence reaches. Myth is a story that may contain symbolic elements, but compared to the symbols or images of the exceptional, myth is characterized by a “story.”

Starting from a minimal definition to define myths and propose the following definition: Myth is a traditional tale that relates memorable and exemplary actions of extraordinary personages in prestigious and distant times, and myths have various forms and functions, perhaps some more clearly defined with a signifier than others, and different approaches can be combined for a better understanding of the myths. Dispensing with such simplistic assertions, and starting from a minimal definition to define myth, myth is a traditional tale that relates memorable and exemplary actions of extraordinary personages in prestigious and distant times.

Any symbol F originates in a unit that has two aspects and functions when the unit is restored. Thus, the symbol is rather “for something” than “of something” and the symbolic objects express the objects' correspondence in one unit or hendiadys. One semantic characteristic of symbols is “recognition”. The symbol F reveals a reality by means of the homogenous association of the signifier and significance in the symbol's constitution; although reality is separate, there is a homogeneous relation between the symbolizing and symbolized in symbolization.