Available online at www.mdl.mazedan.com MJRT www.mazedan.com ©2023 Mazedan International Research Academy www.mazedan.com/mjrt WORKPLACE SPIRITUALITY A SCIENCE: CONCERNS ABOUT EPISTEMOLOGY, ONTOLOGY, AND METHODOLOGY MAZEDAN JOURNAL OF RELIGION AND THEOLOGY e-ISSN- 2582-9564 Article id-MJRT0101002 Vol.-1, Issue-1 Received: 25 Jan 2023 Revised: 28 Feb 2023 Accepted: 1 Mar 2023 PITSHOU MOLEKA Citation: Moleka, P. (2023). Workplace Spirituality A Science: Concerns About Epistemology, Ontology, and Methodology. Journal of Religion and Theology, 1(1), 7-11. Abstract According to academics, the constant interest in spirituality is growing due to widespread value shifts, rising social anomie, a quest for meaning in a world that seems to be getting more and more chaotic, and turbulent social and business changes. Spiritual renaissance and increasing interest in philosophies Eastern; baby-boomers' perception of the impending end of their working lives leads them to reflect on the value of their careers. They also look at the connection between their locations of employment and the growing problem of loneliness in modern society. Businesses would then be inspired to reassess and support workers' spiritual wellbeing. To build paradigms and theories, this notion must first undergo further theoretic development. It also lacks a widely accepted conceptual definition and uses insufficient measurement tools. Keywords: workplace, science, workplace spirituality, epistemology. 1. INTRODUCTION What is the workplace spirituality? Workplace spirituality is difficult to describe, multidimensional, and difficult to experience. And up until that point, it hadn't been the focus of an agreed-upon definition (Duyck & Mhenaoui, 2013). Reaching one's full potential is a vast notion whose semantic field includes any event deemed to be positive, like enjoying one's job (Duyck & Mhenaoui, 2013). And Kolodinsky et alii quoted by Duyck and Mhenaoui (2013) note that the greatest challenge for understanding spirituality in work is conceptual rather than ontological, the semantic vagueness around spirituality is due to the fact of the attempt to objectify and categorize an experience and a way of being, which is basically very subjective and out of category. The size of the business and the involved departments are additional factors that may prevent agreement on the idea. Individual acceptance of the definition of spirituality is another. (Duyck & Mhenaoui, 2013). According to Giacalone and Jurkiewicz (2015), there are two opposing conceptions of workplace spirituality: passive, static, and trait-like characteristics, comparable to possessions (like beliefs) or actions (such as rituals) that change very little, if at all, over time. Another strategy is dynamic, which refers to a collection of capabilities, resources, and skills that are constantly growing and interacting with their surroundings. Greater longitudinal consistency is expected in a static conceptualization, making the data a dependent variable; greater divergence is anticipated in a dynamic conceptualization, making the data an independent variable. The ontology of workplace spirituality closely parallels the literature on power in this dual conceptualization. As a result, it can be described as "components of the workplace, either in the individual or the organization, that promote individual feelings of satisfaction through transcendence." (Giacalone & Jukiewicz, 2015). 2. PREVIOUS TENDENCIES Neal's work in « The Palgrave Handbook of Workplace Spirituality and Fulfillment » (2018) has an influenced in this work even if her viewpoint is limited to the management sector. The Servant as Leader (1970), a Robert Greenleaf essay, is the first piece of writing on workplace spirituality. However, neither a movement for workplace spirituality nor the creation of a new academic field were brought about by Greenleaf's work, which only resulted in a reasonably widespread corporate adoption of servant leadership principles. However, workplace spirituality became a significant movement in the 1990s. By the year 2010, Aburdene (2005) identified seven megatrends that would change how people labor, live, and invest. Her study revealed that "spirituality in business" was the most important megatrend out of the seven trends. The rise in personal faith is largely a result of Eastern spiritual practices like yoga and meditation being introduced to the USA (Neal, 2018). I believe there is a lot of scientific research that needs to be done in other parts of the globe, particularly in the marganized continent of Africa. This has led to a very powerful tendency of people Managing Research African Network, Democratic Republic of Congo *Corresponding author email- sodecordc1@gmail.com