Physical education and fostering relationships

Rather than presenting an academic paper, I wanted to simply examine my own perspective as a physical educator and classroom teacher and the importance of creating relationships with children. As a relatively new physical educator and recent Masters of Education graduate of the University of Toronto at OISE, but experienced classroom teacher working in a Toronto public school, spirituality at first appeared to be the farthest thing that affected both my life and the life of my classes. During the last two years, I became increasingly aware of the connection between physical education and feelings of enthusiasm and perseverance that have helped my students to see themselves in positive ways. The relationship developed between teacher and student had been apparent to me but I had not realised how important until I began graduate school and reflecting on both my classroom practice and how it had extended into the gymnasium. I often thought that physical education teachers tended to focus on the physical aspects and skills, but instead I found that it was indeed making a shared connection with my students through the various physical and everyday activities as of the highest importance. The shared connections encourage feelings of perseverance, and fit together between mind, body and spirit, which also encouraged active participation and success. What I had suspected to be true for the classroom really was true anywhere in the school community. My experiences as a physical educator and classroom teacher helped me create positive learning environments for children as they struggled with academic and physical activities. With this paper, I am asking academics to help teachers such as myself to understand the correlation to something we as teachers take for granted as part of our everyday teacher–student relationship.     

Theoretical Hubris and the Willingness To Be Radical: An Open Letter to James J. Gibson

J.J. Gibson's direct perception thesis is the cornerstone of ecological psychology. Not to understand this is not to understand ecological psychology. Beginning in the summer of 1968, when I first met Gibson, and after working with him for the next year at Cornell, I underwent a conversion crisis. I came to appreciate his thesis through a few philosophical insights that I here share with the reader through an open letter to Gibson, where I seek to illuminate the reasons for my conversion from being a Miller-Chomsky psycholinguist and a Piaget devotee to a radical Gibsonian. This conversion has influenced my work even until the present. Indeed, I am still working through its implications in all that I attempt. I share this intimate portrait of my relationship to Gibson and his profound ideas in hope that others who have struggled with his thesis might be helped along their way as I was.     

JUSTICE AS INHERENT RIGHTS: A RESPONSE TO MY COMMENTATORS

The critical comments by my fellow symposiasts on my book, Justice: Rights and Wrongs , have provided me with the opportunity to clarify parts of my argument and to correct some misunderstandings; they have also helped me see more clearly than I did before the import of some parts of my argument. In his comments, Paul Weithman points out features of the right order conception of justice that I had not noticed. They have also prodded me to clarify in what way rights are trumps; and both his comments and Bernstein's have prodded me to clarify certain aspects of the theistic account of human rights that I offered. Attridge's comments lead me to see that I was perhaps over-zealous in emphasizing the objective aspects of the semantic range of dikaiosunê as used in the New Testament and downplaying the subjective aspects. And O'Donovan's comments have provided me with the opportunity to make clear that my account of rights is not an immunities account that presupposes nominalism, and to emphasize the ways in which it is not an asocial individualistic account.     

Memoirs of a Mentor: Using Creativity for Counselors in Coping With the Loss of a Mentor

This article was inspired by my (S.S.) own personal loss. My mentor passed away during spring break of my 2nd year postgraduate school after a short battle with systemic lupus. I remember the deep sadness that I felt when it became apparent that she was coming home from the hospital for the last time. No words can describe the emotions; she had helped me through the toughest times in my academic life. How would I ever get the type of mentorship she provided again? She was there when I almost quit as a young student, back when my anger still got the best of me. She talked me down from the edge so many times; I never expected to be on this journey without her.

I dedicate this article to her and mentors like her. Equally, I dedicate this article to mentees who have lost their mentors. I offer my story (in italicized font) in the hopes that it will help others who are dealing with a similar loss. In this article, we attempt to illuminate the true power of mentorship, honor the significance of the relationship between mentor and mentee, and provide a tool useful to anyone who has lost their guide. I share my story in gratitude for my own mentor; I am so thankful that she was a part of my journey and that I can pass on to others the patience she had with me.     

Discontinuities,side steps,and finding a proper place: an autobiographical account

In this invited autobiography, I present an account of some influential events and experiences in my life that led me eventually, after some false starts, to a career in personality assessment psychology. The psychological research and applied areas (self-report personality assessment and cross-cultural research) with which I have been identified for over 40 years can, however, be seen in early interests, although their impact and their direction were not always apparent at the time of occurrence. Several people who were influential in my career development are noted and a number of important collaborators who helped sustain my efforts in personality assessment research and practice over the years are highlighted.     

Healing presence in the psychotherapist

Abstract

Throughout graduate school I felt compelled to become a fine psychotherapist. Implicit in that motivation was my curiosity about what makes a psychotherapist effective. My curiosity was inspired by my experience with one therapist who helped me activate profound transformation. After identifying intuitive inquiry (Anderson, 1998, 2000, 2004) as my research method, I explored that experience through meditation, reading, and conversation and eventually identified her healing presence as the core quality that differentiated her from other therapists I had known. Though technique and experience are important, I sensed that it was her healing presence that allowed her to use technique and experience skillfully. Throughout Cycle 1 of intuitive inquiry, the “text” that claimed me was my personal experience of her healing presence, her ability to be present, to connect with me, to see me, and even, to love me. Through intuitive inquiry, I was able to expand my understanding of the healing presence of a psychotherapist to incorporate the experiences of many others.     

Speaking of Silence

In a previous article (Capps 2011) I discussed a short story and essay I wrote in high school and showed that themes that had figured prominently in my later writings were prefigured in these earlier writings. Invoking John Bunyan’s The Pilgrim’s Progress (1957) I concluded that the high school boy who lives inside of me has been my faithful companion throughout the years. In this article I focus on a sermon I preached in my senior year of high school and on several poems I wrote that year. The sermon and poems reflect my interest at the time in the harmful effects of silence on human relationships. An article that focused on the son of Saint Augustine (Capps 1990b) signaled my return to the issue of silence after a thirty-year hiatus. My subsequent reading of Alice Miller’s Breaking Down the Wall of Silence (1991) and The Truth Shall Set You Free (2001) helped me to understand why silence had been a personal issue for me. It also encouraged me to listen to the fledgling poet who lives within me and to appreciate his insights concerning silence and love.     

“Immunity‐to‐Change Language Technology”: An Educational Tool for Pastoral Leadership Education

Abstract. One of the primary aims of pastoral leadership education is to offer reflective processes that enable learners to surface, critique, and construct different epistemological conceptions of reality leading to more effective pastoral practice. In many pastoral leadership education programs, this type of intentional reflection usually takes place in a mentoring or supervisory relationship as well as in a reflective seminar. In this essay, I describe how I have used the “immunity‐to‐change language technology” as one type of reflective process for intentional reflection and transformational learning in pastoral leadership education. The results of my research and ongoing use of this educational tool indicate that it can be valuable for enabling change by helping learners expand their pastoral leadership capacities and become more effective in their practice. Given my findings, I conclude that this educational tool could be of interest to other educators who are seeking to broaden their own repertoire of approaches to transformational learning. A version of this research appears in a forthcoming book by the same author, published by Novalis, in Fall 2008.     

Reflections on intersections between cognitive and social psychology: A personal exploration

I appreciate the opportunity offered by the editor to reflect on the relationship between cognitive and social psychology. This topic has interested me my entire professional life, because I was admitted to graduate school to study social psychology and then eventually migrated to cognitive psychology. The organization of this paper is as follows: I first relate my (somewhat puzzling) personal experiences that led me to wonder about relations between cognitive and social psychology. I suggest that, for many topics, the placement of a topic of study in one field or the other is arbitrary. Next I selectively review some common historical influences on the development of both fields, ones that have made them similar. Both grew from common seeds, which include Gestalt psychology as it became applied to a wider array of topics, experimental psychologists becoming interested in attitude change during and after World War II, and Bartlett's famous book on Remembering: A study in experimental and social psychology. Next I review some research from my lab that picked up themes from Bartlett's work and that, in some aspects, combines cognitive and social approaches. I also discuss the issue of memory conformity or the social contagion of memory, and conclude with thoughts about how social and cognitive psychologists might collaborate on an exciting new arena, creating empirical studies of collective memory. Copyright © 2010 John Wiley & Sons, Ltd.     

The Carnales

Once, and only once, I had to fight for my life. The experience catapulted me to an edge of my being that I am glad to have found but don't want to visit too often–an edge others may seek by climbing a glacier, trekking in Nepal, or fasting for a week to induce visions. I am not a thrill-seeker, but a lazy quester content to make do with the ample shocks life has brought me unsought.     

In Search of a More Reliable Truth: Mourning and Donald Capps’s Psychological Portrait of Jesus

This article is an abridged version of a chapter in my dissertation. In my dissertation, I examine the relationship between personal experience and public theory within certain strands of contemporary psychology of religion and pastoral theology. My guiding theory is Peter Homans’s “mourning religion” thesis. In this chapter, I examine the life and work of Donald Capps, who is the most prolific contemporary writer in the fields of psychology of religion and pastoral theology. I argue that Capps addressed various personal losses in a deeply personal way during his fifties, and I believe that the key moment for Capps in overcoming his melancholia occurred after his application of his melancholia theory to Jesus, because there Capps was able to integrate and to sustain in a satisfying way his various selves and, therefore, open himself up to mourn in a non-defensive way—the way of humor.     

THE PROBLEM OF HEAVEN

An argument against the rationality of desiring to go to heaven might be put in the form of a trilemma: (1) any state of being that both lasts eternally and preserves me as the person I am would be hellish and therefore would not be a state of being that I could have any reason to desire; (2) any state of being that lasts eternally and yet fails to preserve my personhood by turning me into a non‐person would not be a state of being that I (qua person that I am) could have any reason to desire; and (3) any state of being that lasts eternally and yet fails to preserve my personhood by turning me into some other person would not be a state of being that I (qua person that I am) could have any reason to desire. This paper offers defenses of each of the three horns of this trilemma and concludes that there is no rationally compelling reason for any human being to desire to go to heaven.     

An Exodus

Being part of a family, any family, is an emotionally challenging experience. Being the only girl in my family was rife with much emotional turmoil alongside great love and devotion.

In writing this memoir I was able to call into my awareness all of those feelings: grief, sadness, joy, and the deep tenderness for both of the extraordinary parents I had and the home that housed that very rich and impactful upbringing.

My parents' deaths and the anguish of selling my family home all came down in rapid succession. It was a merciless experience. Like Persephone, those events sent me so far down into the underworld and forced me to face my shadow from every direction that I am only now beginning to climb back out into the sunlight and face this second half of my life.

Stories are spirit medicine; taking these sometimes painful yet evocative events and crafting them into art has both soothed the heartache and given me the gift of honoring my childhood and embracing my womanhood.

It is in the remembering where the softness lies. And so I remember it all; but most especially that swim, the very first one with my daddy dear that will always live in my heart...     

Grounding Recognition: A Rejoinder to Critical Questions

It is always great good fortune for an author to have his writings meet with a receptive circle of readers who take them up in their own work and clarify them further. Indeed, it may even be the secret of all theoretical productivity that one reaches an opportune point in one's own creative process when others' queries, suggestions, and criticisms give one no peace, until one has been forced to come up with new answers and solutions. The four essays collected here, in any event, jointly represent an ideal form of such a challenge: I am now compelled to make further theoretical developments and clarifications that lead me to a whole new stage of my own endeavours, well beyond what I initially had in mind in The Struggle for Recognition . For this reason, I will not concentrate here on interpretative issues regarding my earlier work but will instead take up the problems and challenges that have occasioned several revisions on my part. For this reason, it makes sense to begin (in section I) with the points that Carl-Göran Heidegren makes, in terms of a history of social theory, regarding my proposed theory of recognition. The issues that still motivate me today can best be expressed via an engagement with the conscientious interpretations he offers. The core of this rejoinder is based on Heikki Ikäheimo's and Arto Laitinen's suggestions and corrections, which they have used to develop my initial approach further, to the point where the theoretical outlines of a precise and general concept of recognition come into view. It is primarily these two contributions that helped me develop a productive elaboration of my originally vague intuitions (section II). By way of conclusion (in section III), I take up the penetrating questions raised by Antti Kauppinen regarding the use of the concept of recognition in the broader context of social criticism; he has compelled me to take on several extremely helpful clarifications, and they give me the opportunity, in conclusion, to summarize my overarching intentions.     

Life Stories of Latvian Lutheran Pastors

I have interviewed leading Latvian pastors and present here a series of autobiographical tributes in grateful recognition of their work. When I look at the typed pages on my table, it seems strange to me that it could all fit on a few sheets of paper: the pain, the suffering, the love and the victory, many victories. These pages are the fruit of long conversations with people I had known for many years - now I think I had not really known them before. Their deepest thoughts and longings had been hidden from the casual enquirer. For the first time in my life I have played the part of the journalist, one who enquires with the purpose of understanding and communicating this knowledge to others. A mysterious, even sacramental world has revealed itself to me: the world of the human soul, the world of a pastor's soul as he leads his flock through vicissitudes to the green pastures of heavenly life here on earth. I asked myself whether the pastors had always known the way, whether they had always seen the mighty hand of God in action. I was reminded that these people are our neighbours too; that as human beings it is they who sometimes need our help. The Latvian people owe their freedom to their pastors. I would like this brief collection to be a gesture of thanks to all the other pastors whose stories have not been told.     

How I became a Jungian analyst

This paper is a reflection on the significance of 80 years of my life and the 40 years of it I have spent working as a Jungian analyst in Europe and in Israel. If my Jewish identity and my experience of the tragic events of the Holocaust have profoundly influenced the course of my life, it has been my training as a Jungian analyst in Zürich that permitted me to establish a new relationship with the traditional Jewish symbols and created the possibility of a new way of experiencing what it means to be a Jew. This new understanding has in turn helped me both in my work with Holocaust survivors and victims of Israel's various wars and in my theoretical reflections on this subject.     

The Prophet and the Woman Who Shatters and Heals

What does the story of Jesus's anointment by a woman say about pastoral care? This is a case study which addresses pastoral care in a communal and medical setting. Jesus both challenges and comforts in His response to those at table. The case study raises for reflection the question of whom I am at table with and what the answer says about me.     

Transformations: The World Religions Survey through an Adjunct Feminist Lens

This essay describes a transformation in my experience as an adjunct teaching underprepared students from one of shame toward a desire to assert the value of this work. Insights from my feminist theological training helped me to affirm the importance of encouraging transformative learning in teaching the academically marginalized and prompted my analysis of student writing in an introductory World Religions course, in order to determine whether or not the course was a site of transformative learning. I argue that despite many contextual limitations, the movement toward deepening self‐awareness and increasing openness to religious diversity seen in student writing demonstrates that transformative learning began in this course, and that is valuable for students' lives whether or not they are academically successful.     

States of Grace: A Relational Context for a Patient’s Coming Into Being

In this paper I explore what I am calling a “state of grace.” I describe how the convergence of a personal life event that left me more vulnerable—and more available—intersected with my patient Ruth’s fortuitous wish to resume a long-terminated treatment. This convergence allowed both my patient and me to repair the impact of early trauma and create a transcendent experience of new growth. The paper narrates how the process that unfolded became the medium through which Ruth, who felt a persistent experience of aloneness, allowed herself to feel, over time, the necessary primal experience of dependency and the subsequent overwhelming experience of basic need.     

The Amplification and Integration of Near-Death and Other Exceptional Human Experiences by the Larger Cultural Context: An Autobiographical Case

Although I became a parapsychologist in part to help me understand the near-death experience (NDE) I had in 1952 as an undergraduate, it was not until 1990 that I began to integrate my NDE into my life. Doing so alerted me to the role the larger cultural context plays in regard to NDEs and other exceptional human experiences (EHEs). I propose not only that we need to draw on cultural resources to amplify the meaning of our exceptional human experiences, but that EHEs themselves carry the seeds of cultural change.