A Study of the Current Status and Relationship between Nursing Interns’ Perception of Spiritual Care and Their Sense of Meaning in Life

目的：本研究旨在评估护理实习生对灵性照护的认知水平及其与生命意义感的关系，基于Frankl的意义治疗理论与Puchalski的灵性照护模型构建“意义追寻–照护实践”双向理论框架，探讨两者的相互作用机制及关键影响因素，为优化护理人文教育提供依据。方法：采用横断面调查设计，以新疆某三级甲等医院283名护理实习生为研究对象，通过结构化问卷(含一般资料、灵性照护认知量表、生命意义感量表)收集数据，运用统计描述、单因素分析、多元线性回归及Spearman相关性分析处理数据。结果：1. 现状特征：灵性照护认知总分(175.38 ± 27.46)与生命意义感(51.51 ± 7.88)均处于中等偏上水平，但59.4%护生未接受系统性灵性照护课程，11.3%仅初步了解相关理论。2. 核心关联：灵性照护认知与生命意义感呈显著正相关(r = 0.701, P β = −0.123, P = 0.038)、课程含灵性照护内容(β = 0.234, P β = 0.143, P = 0.020)与灵性照护课程(β = 0.279, P Objective: This study aimed to evaluate nursing interns’ cognition of spiritual care and its relationship with meaning in life. Guided by Frankl’s logotherapy theory and Puchalski’s spiritual care model, a bidirectional theoretical framework of “meaning-seeking-care practice” was constructed to explore their interaction mechanisms and key influencing factors, providing insights for optimizing nursing humanities education. Methods A cross-sectional survey was conducted among 283 nursing interns from a tertiary hospital in Xinjiang, China. Data were collected using structured questionnaires (including demographic information, Spiritual Care Cognition Scale, and Meaning in Life Scale) and analyzed through statistical description, univariate analysis, multiple linear regression, and Spearman correlation. Results: 1. Current status: Spiritual care cognition (total score: 175.38 ± 27.46) and meaning in life (51.51 ± 7.88) were moderately high. However, 59.4% of interns lacked systematic spiritual care training, and 11.3% only had basic theoretical knowledge. 2. Core association: Spiritual care cognition was significantly positively correlated with meaning in life (r = 0.701, P β= −0.123, P = 0.038), and curriculum coverage of spiritual care (β= 0.234, P β= 0.279, P < 0.001) have significant effects. Conclusion: Nursing interns’ spiritual care competence is jointly driven by responsibility cultivation and systematic education. Meaning in life enhances their willingness for humanistic care through a “meaning-seeking” mechanism. Current education systems face challenges in theoretical integration and practical training. It is recommended to establish a “whole-person care”-oriented pedagogical model with modular courses integrating clinical cases, supplemented by narrative listening and end-of-life care training. Future studies should extend to cross-cultural and longitudinal designs to explore differentiated pathways for spiritual care development.