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The purpose of this paper is to examine meaning in life as an important resource during the COVID-19 pandemic.

This paper summarized key research establishing links between meaning in life and mental health and well-being variables, reviewed the literature on meaning as a protective factor and meaning-making as a coping mechanism amidst the COVID-19 pandemic, as well as provided focal points in cultivating meaning in life.

Studies strongly support the notion that meaning in life is essential for health and well-being. Research also suggests that meaning protects against worsening mental health, and that engaging in meaning-making is a coping process that ultimately leads to improved adjustment despite the stressors of the COVID-19 pandemic. Eight themes are also identified in cultivating skills to build meaning during adverse times.

Integrating what research has found about meaning, resilience and coping can help individuals develop practical strategies to cultivate meaning in their lives to support themselves and their communities during stressful times.

Understanding the ways in which meaning can support individuals’ health and well-being is critical during a global upheaval such as that of the COVID-19 pandemic.

Discussions of authenticity in touristic experiences indicate that it is a significant area in the search for meaning. This study aims to demonstrate that the quest for authenticity in a tourist experience begins in the pre-travel period by associating it with meaning in life.

Data were collected via survey from 356 people planning to participate in tourism activities. The survey included demographic questions, the meaning in life scale and the quest for authenticity (QfA) scale, designed by previous researchers.

The analysis revealed that meaning in life levels significantly explained the quest for subjective authenticity (R2 = 0.303) and objective authenticity (R2 = 0.131) in tourist experiences. The search for objective authenticity in a tourist experience significantly mediated the relationship between meaning in life and subjective authenticity.

The research has several limitations. Primarily, the sampling group of the research consists of Turkish tourists who are planning to participate in tourism mobilities, and mostly females volunteered to respond in the data collection process. Hence it is necessary to study potential tourists from other countries for a more generalized conclusion. Second, the authors did not specifically ask the sample group which forms of tourism they are planning to participate in, heritage and culture, fair, etc. Subsequent studies may address this distinction and the explanatory power of the independent variable may differ according to plan to participate in different forms of tourism.

Tourism has an important place in individuals' search for meaning in life and authenticity. Because it offers an environment/setting where individuals can find answers to these searches. As a result of modernism, individuals become alienated from themselves, and their environment and the meanings they attribute to life are sometimes blurred. Some individuals experiencing this tend towards tourist mobility. This process individuals go through also includes the need for authenticity. Thus, such tourist behaviors cause the emergence of different authentic products that can meet the expectations and wishes of individuals.

One of the main elements that encourages people to travel is quest for authenticity, which they feel is lacking in modern life. Thus, tourists are more likely to experience meaning in life based on subjective experiences than viewed objects.

The study offers three novel findings: individuals seek authenticity in tourist experiences in order to find meaning in life; quest for authenticity begins in the pre-travel process; and objective authenticity is necessary to seek subjective authenticity through meaning in life. While a few studies have investigated these variables, the authenticity literature has neglected the pre-travel phase. However, this needs attention to better understand authenticity in tourism.

This cross-sectional online survey in Oman in April 2021 aimed to assess university students' resilience, stress levels and meaning during the COVID-19 pandemic and identify characteristic profiles.

A cross-sectional survey design was used to collect data from full-time students at one University in Oman. Outcomes included sociodemographic information, the brief resilience scale, the perceived stress scale-4 and the meaning in life questionnaire to explore the students' profiles.

A total of 964 students participated (response rate = 34.8%), of which 35% had low resilience scores. The average perceived stress, presence of meaning in life and search for meaning in life scores were 7.9 ± 2.3, 24.2 ± 6.9 and 24.9 ± 7.7, respectively. Cluster analysis identified three groups: low-risk and fewer impacts (cluster A, n = 503, 523%), moderate-risk and moderate impacts (cluster B, n = 160, 16.6%) and high-risk and more impacts (cluster C, n = 301, 31.2%). Cluster C students experienced more psychological problems and were at high risk during the pandemic.

The respondents' honesty is a possible error that could influence the results. Low response rates limit its generalizability, and cause-effect relationships among mental health outcomes cannot be discerned.

This study identified three distinct groups of students, each with different levels of severity in their health problems. There is an increased need for education and counseling to support students during this period, and university management should focus on implementing personal precautionary measures and providing high-tech, user-friendly platforms for students to enhance their learning.

These findings suggest that tailored strategies should be developed to address the unique psychological needs of each group. The study provides important information for university management to understand the pandemic's psychological impact on students and develop effective interventions to support their well-being.

This chapter employs analytic autoethnography to explore and reflect on the author's quest for meaning and whether this redefines or undermines the concept of authenticity as interpreted by the primary advocates of authentic leadership. The data start from author's studies in the Air Force Engineering Military Academy. Turcan develops the typology of search for meaning and its four types: dreamlanding; self-actualising; missing out; and self-transcending. The meaning of life is conspicuously absent from the authentic leadership literature and yet if a leader does not address it how can they function effectively as a leader? This typology may guide future research at this intersection.

This paper aims to identify the primary motivations for clothing donations to the immediate social environment. Furthermore, a model that describes the relationship between these motivations, donation tendency and meaning in life is developed and tested.

A mixed method is applied. In the first study, interviews were conducted with 11 people determined with maximum diversity. With the factors that evolved in the first study, a survey method was applied in the second study, and 346 data were collected by convenience sampling.

Individual (independent and interdependent self-construals) and religious motivations for donating clothes to the immediate social surroundings emerge from the interview results. The second study focuses on the relationship between the concept of meaning in life and donation and the possible drivers of donation identified in the first study. A positive relationship was hypothesised between independent self-construal/ intrinsic religiosity/donation tendency and life meaning, as well as between interdependent self-construal and donation tendency. The research results validated all of the hypotheses. The relationship between independent self-construal/intrinsic religiosity and donating behaviour was statistically insignificant.

The current study's findings contain three features that support and enrich previous literature. The first thing is to identify the motivations for the donation tendency. The second issue is considering the meaning of life in terms of its motivations. The final point is to think about donating from a mixed-method perspective. This perspective, in particular, has the potential to provide a comprehensive understanding of the phenomena under discussion.

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.

This study aims to create a more humane and responsible workplace, individuals’ gratitude and meaningfulness seem of utmost importance. This study is an effort to understand the role of gratitude intent of potential managers.

This study examines the psychological characteristic of business students in India. The researchers surveyed 333 Indian students as future managers. The collected data has been analysed with the Smart PLS 3 version to assess the formative-reflective scale by comparing model fit, measurement model and structural modelling.

The results establish that gratitude significantly affects the life satisfaction of future managers. Findings also show that materialism is negatively related to life satisfaction and meaningfulness. The importance–performance map analysis finding suggests that meaningfulness in life is a potential indicator of life satisfaction for the population studied.

Due to the limited research available on the psychological underpinnings in the Indian context, there is a massive value in examining how materialism and gratitude concurrently and distinctively predict meaning in life and the life satisfaction of future managers. This paper gives a formative explanation of the model consisted gratitude, materialism and meaningfulness in life on the life satisfaction of future managers. This study establishes the importance of meaningfulness of life in attaining life satisfaction for young managers.

Knowledge sharing is increasingly important in today’s information age and extant literature considers knowledge hoarding as an undesirable form of knowledge-withholding behavior. As knowledge hoarding is a generic, nonintentional behavior, specific attitudes and organizational processes are unlikely to curb it. Hence, the study postulates that reflection, awareness and group identification are necessary to combat innate tendencies toward knowledge hoarding. To test these hypotheses, this study aims to explore the role of mindfulness and relational systems in reducing employees’ knowledge hoarding by increasing their meaning-making through work.

The study results are based on a cross-sectional survey of 203 employees in India working for different organizations. Standardized scales were used for capturing data, and partial least squares structural equation modeling was used for analysis.

Mindfulness and team cohesion were positively related to an increase in meaning-making through work. Supervisor support improved perceptions of team cohesion. However, contrary to expectations, team cohesion and meaning-making through work were positively, rather than negatively, related to knowledge hoarding.

The cross-sectional nature of the study prevents strong inference of causal relationships. Future studies may use a longitudinal design to test the relationships.

It highlights the role of meditation sessions and supervisory support in improving employees’ perceptions of meaning-making through work. It exhorts managers to systematically assess the impact and societal perceptions regarding knowledge hoarding rather than automatically assume a negative attitude.

To the best of the authors’ knowledge, this is the first study to investigate the impact of mindfulness, team cohesiveness and meaning-making through work on employees’ knowledge hoarding behaviors. The study results suggest that knowledge hoarding may be perceived positively in certain cultures. It highlights the inconsistencies in the conceptualization and operationalization of knowledge hoarding and suggests the need for better construct delineation and empirical studies related to knowledge hoarding.

Spirituality in the workplace is a concept that has been emphasized a lot in recent years. However, the relationship of this concept with gender and discrimination has not been adequately addressed. Individual and organizational positive outcomes of spirituality in the workplace cannot be obtained when discrimination is in question. This is because the concepts of spirituality and discrimination in the workplace are completely opposite to each other. In order to prevent discrimination based on gender, sexual orientation, race, age, religion, disability and to establish spirituality in the workplace, organizations should follow awareness and training programs to eliminate prejudices of their management and employees, give importance to differences, develop an understanding of democracy and justice within the organization and development egalitarian and anti-discrimination policies and application. In this direction, while the differences are managed correctly, spirituality will be established in the workplace.

The paper redefines workplace spirituality (WS/WPS) by transcending the existential vacuum (in psychiatric terms a sense of lack of meaning of human existence and thus of work), leading to the development of workplace creativity, productivity and satisfaction, targeting operational profitability and organizational optimization.

Spirituality is analyzed philosophically, following the Nietzschean definition in response to Schopenhauer’s primordial suffering. Philosophical syncretism yields a viable organizational culture change model of spiritualizing the workplace. For this purpose, specific techniques are proposed which are combined with those already applied to various large companies and organizations.

Spirituality in the workplace acts as a catalyst for developing beneficial qualities by increasing employee job satisfaction, organizational efficiency and business profitability, when equally responding to stakeholders’ needs.

The suggested change model holistically fosters organizational, operational, individual and collective effectiveness through work place spirituality redefined.

For the first time spirituality in the workplace is discussed under a brand new perspective, resulting in an interdisciplinary emerging model, contributing to the field by providing guidance to academics and practitioners to its auspicious implementation through organizational culture change.