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Culture is a vague and elusive concept that most individuals seldom explain or consciously think about and evaluate. It is imperative, however, that counselors engaged in multicultural counseling have an understanding of what is meant by culture. A myriad of definitions exist that focus on behaviors and artifacts to shared belief systems and worldviews. It is suggested that the philosophical assumptions underlying a worldview, the deep structure of culture, provide a framework for better understanding cultural differences. Viewing culture from this holistic perspective facilitates culturally relevant meanings to the explanation of behaviors, thus placing one at a greater advantage for understanding behavioral and attitudinal differences. Cultura es un concepto vago y evasivo que la mayoría de los individuos no suelen explicar, ni pensar conscientemente sobre él, ni tampoco lo evaluan. Sin embargo, es necesario que los consejeros que trabajan en la consejería multicultural entiendan lo que se quiere decir con cultura. Existe una miriada de definiciones que se centran en el comportamiento y los utensilios hasta formar un sistema verosimil y una visión universal. Se surgiere que las asunciones filisóficas que son la base de una visión universal, la estructura profunda de cultura, proporcionan un cuadro que permite entender mejor las diferencias culturales. El ver la cultura desde esta perspectiva holísitica facilita entiendimientos culturalmente pertinentes para la explicación de comportamientos y de este modo aumenta las ventajas para entender diferencias de conducta y diferentes actitudes. 相似文献
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《Psychoanalytic Inquiry》2012,32(3):318-329
In this article, I narrate how I used creativity in order to deal with two challenging phases in my analytic work with Sarah. In the first phase of the treatment, I used the image of the seesaw as a way to capture the procedural, nonverbal aspects of our constant stalemates, thus shifting our pattern of interaction and providing the necessary stability to further the treatment. In the second phase, I enlisted Sarah's skills as actor and director in order to enhance and expand her capacity for self-exploration, creativity, and playfulness, thus helping her extricate herself from her need to defer to my insights and observations. In this way, Sarah and I transformed the analysis into a theatrical stage where, as Helen and Nancy, we could engage as collaborators, and where she could become an agent in her own treatment, feel more competent, and assert her individuality. 相似文献
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The current policy of the National Institute of Health designed to increase the participation of women and minorities is radically different from previous policies designed to protect minorities from abuses in research studies. The principal arguments to support this policy are twofold: 1) Increased representation of minorities and women in research would increase the generalizability of research data and allow for valid analyses of differences in subpopulations; and 2) being in a clinical research study is advantageous to participants regardless of the final research study results. It remains unclear whether minorities find these arguments compelling. Instead of telling minorities that participation in research is good for them, the research community should focus on understanding what minority communities want from clinical research and then tailoring the message to meet this need. Persuasive arguments to promote long-term increased representation of minorities in clinical research must come from within minority communities. 相似文献
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Kernberg OF 《The International journal of psycho-analysis》2011,92(6):1501-1515
This paper is a meditation on the potential and problems of establishing and maintaining loving and passionate relationships, drawn from a lifetime of struggling with these issues in the course of doing analysis. It describes interferences with the capacity for mature sexual love as reflecting various psychopathological conditions. These limitations include a variety of psychological restrictions determined most frequently by masochistic, narcissistic and paranoid personality features. Clinical case material illustrates both mature and disturbed capability for love relations. 相似文献
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Holeva V. Parlapani E. Nikopoulou V. A. Kostikidou S. Diakogiannis I. 《Journal of Rational-Emotive & Cognitive-Behavior Therapy》2022,40(1):23-39
Journal of Rational-Emotive & Cognitive-Behavior Therapy - The goal of the present study was to explore COVID-19 related hesitancy, which represents the inability of people to return to... 相似文献
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Arif S. Malik 《World Futures: Journal of General Evolution》2013,69(2):106-114
This article argues against using the practice of discounting and shows that both the time preference and the opportunity cost of capital arguments, put forward to justify discounting, are in conflict when we take the holistic approach to the environment. Both the time preference and the opportunity cost concepts are the tools to support the institution of interest. Using a hierarchical systems approach it is argued that in order to save the super hierarchical system (biosphere as a whole in our case) the contemporary economic system has to renew so that the humanity and global ecosystem may persist. 相似文献
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从《约伯记》看神允许苦难存在的原因,我想至少有四个方面。第一:确实是由于个人的罪譬如:一个人荒宴醉酒,吃喝嫖赌而导致生病,这是罪的工价,那么神要藉着难处来提醒你,管教你。我常想浪子出去,若一帆风顺的话,他不会回来的,于是神用饥荒招他回来,所以他醒悟了,所以有时人犯了罪,是神的管教。神的管教表显了神的爱。别人的孩子犯错误,你不会管教他,自己的孩子犯错误你才会去管教他,所以如果确实是因个人有罪,个人远离了神,个人贪爱世俗,做了很多基督徒不该做的事,那么他们是得到了罪的工价,罪的报应,这个情况下,神要提醒他们,圣灵在他们里面要他们“为罪、为义、为审判,自己责备自己”(约16:8)。圣灵在他们里面提醒他们,提醒不行,圣灵为他们担忧,还要做,那么神的管教来了,对这样的情况,解决的办法是什么呢?就是他们应该从今以后把 相似文献
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《Integrative psychological & behavioral science》1986,21(3):107-107
Integrative Psychological and Behavioral Science - 相似文献
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