Globalizing Justice: The Contribution of Christian Spirituality

This article looks at the role of Christian spirituality in fostering right relationships. It looks first at the integral relationship between spirituality and justice, particularly as it takes shape within the terrain of the human heart. Secondly, it examines the role of social context in a transformative spirituality by looking at one faith community of undocumented immigrants in the United States. And thirdly it looks at migration as a metaphor for a spirituality of transformation, one that orients a pilgrim people towards a homeward journey and awakens in us a social conscience. The central argument is that spiritual transformation is about the movement towards authenticity, where the gift of peace grows from the rebuilding of our relationships with God, ourselves and others.     

The alpha -> beta polytypic transformation in SiC induced by ball milling

The alpha -> beta polytypic transformation in SiC was observed during ball milling at room temperature. Microstructural evolution was characterized on an atomic scale by high-resolution electron microscopy (HREM). HREM observations showed that partial dislocations play an important role in the transformation under the complicated conditions during ball milling.     

Drivers of technology adoption during the COVID-19 pandemic: The motivational role of psychological needs and emotions for pre-service teachers

Social Psychology of Education - The vital role of motivation becomes even more evident when considering the digital transformation of learning and teaching environments, especially with the effect...     

论医学模式转变对助产土在产程守护中角色转变的影响

伴随着医学模式的转变,助产士在产程守护中的角色由单一守护者的角色向全面、多重角色转变,助产士的工作内容与职责也相应发生变化。现代医学模式下助产士的角色转变对医疗效果有良好的改进,体现了“以人为本”的医疗文化理念,同时也对助产士的要求更为全面。     

The Management of Risk in the Global Service Economy 1

The effects of the transformation to a service economy on the management of vulnerability and uncertainty are discussed. After discussing the notion and role of risks in different kinds of cultural and economic environments, he closes with a plea for closer cooperation between entrepreneurs, engineers and economists: together they can transform the risks and vulnerabilities of the modern service economy into a challenge for progress.     

The role of ultrarunning in drug and alcohol addiction recovery: An autobiographic study of athlete journeys

PurposeThere is contentious understanding of the role of sport in adult recreational drug and alcohol addiction recovery. This study explored athlete autobiographies as cultural sites of analysis in relation to the role that one sport (i.e., ultrarunning) plays in addiction recovery capital pathways.DesignWorking at the intersection of an autobiographical approach grounded in relativist narrative inquiry, a social constructionist narrative thematic analysis was conducted of two autobiographies--Catra Corbett and Carlie Engle—about addiction recovery through ultrarunning (i.e., distances of 43 km or more). The narratives used to construct life transformation and recovery capital in relation to ultrarunning were centralized in the analysis using Frank’s (2013) work on illness narratives and the body.ResultsTwo narrative themes threaded athletes’ addiction recovery journeys: chaos narrative and quest narrative. Two sub-themes related to fluid identity transformation intertwined with ultrarunning were identified within these narratives: 1. ‘addict-runner’ (chaos) and 2. ‘addict runner to ultra-runner’ (quest). Nuanced meanings of suffering were connected to identity transformation and running and two forms of addiction recovery capital: human (e.g., psychological adjustment, life perspective) and social (e.g., family connection, community).ConclusionsThe research findings provide insight into the role of sport in psychosocial aspects of addiction recovery using an autobiographical approach grounded in narrative theory. This study also extends work in sport psychology focusing on autobiographies as research and pedagogical resources to learn more about athlete mental health.     

The power of representation and interpretation: Doubling statistical reasoning performance with icons and frequentist interpretations of ambiguous numbers

Abstract

Six highly familiar melodies were submitted to three transformations: reduction and two rhythmic group transformations. These three transformations offered the opportunity to compare the role of various means of melody recognition: melodic contour, harmonic structure, local surface cues. If melody recognition relies on melodic contour, an original melody would be easier to recognise after rhythmic group transformation than after reduction; the rhythmic group transformation, but not the reduction, preserves the melodic contour. If melody recognition depends on the harmonic structure, an original melody would be easier to recognise after reduction than after a rhythmic group transformation; the reduction, but not the rhythmic group transformation, respects the underlying harmonic structure. The results of two experiments, one with children and one with adults, showed that recognition was better for rhythmic group transformation but only when local surface cues were preserved, a result that could neither be predicted by the melodic contour hypothesis nor by the harmonic structure hypothesis. The results give support to the cue abstraction hypothesis, which suggests that melody recognition relies on the recognition of certain surface cues abstracted while hearing and which are then memorised. Recognition performances and speed of recognition served as dependent variables.     

The role of verbal behavior in the establishment of comparative relations

Twelve college students received conditional discrimination training with nonarbitrary and arbitrary stimuli, and derived comparative and transformation of function tests with a think-aloud condition across 2 experiments. Participants who failed these tests received remedial verbal operant training. Four control participants received verbal operant training alone. Across both experiments, only 1 participant passed the derived comparative test after conditional discrimination training. However, all participants passed derived comparative tests and 11 out of 12 participants passed transformation of function tests following verbal operant training, including the 4 control participants. Participants who passed derived comparative tests engaged in a high percentage of correct vocalizations during the think-aloud condition, while participants who failed did not. These results suggest that mediating verbal behavior could have played a crucial role in participants' responses during derived stimulus relations tests.     

儒家哲学的现代转型及其在21世纪的价值

面对各种挑战,儒家哲学的现代转型问题仍需要作切实的严肃的思考。儒学已不可能恢复其历史上的“独尊”地位,但它要恢复其活力,成为现代社会多元哲学中的“一元”,就必须完成其现代转型,成为一种现代的“合乎理性的完备性学说”．承担起“人类各种价值的总协调”这一哲学使命。新儒学需要与其他学说进行积极的对话和良性的互动,不仅在“正德”方面突出其价值,而且在“利用”(经济)、“厚生”(生活)、“致知”(科学)和“立制”(政治)等方面与其他学说逐渐达成“重叠的共识”。人类在21世纪将更加提升“交往理性”,更加重视“正德”．儒学在2l世纪将彰显其价值。     

The case of Marcello: transference and the unfolding of the analytical relationship

The analytical process of a male patient is herein described, the main focus being on the phase when the transference develops and transference projections are modified, leading to a transformation of the personality, which was previously characterized by severe obsessional defences. The specific aim of the discussion is to evaluate when and what to interpret, in relation to the importance of the transferential patterns and with regard to the role of the analyst as a container.     

The Stoic Samurai

In Philosophy as a Way of Life, Pierre Hadot discusses the understanding of philosophy held by the Greco-Roman ancients. Philosophy was not understood only as an exegetical or analytical exercise, but as a spiritual practice - a way of life. Becoming a member of a philosophical school was tantamount to a religious conversion involving one's entire self. To make one's doctrines 'ready to hand' required a number of 'spiritual exercises' which, if regularly followed, were intended to evince such a transformation. Hadot discusses the role of such exercises for (among others) Platonists, Epicureans, Christians, and Stoics. I propose that the Samurai should be added to such a consideration. Their respective exercises allowed the adherents genuinely to adopt their system of beliefs. Many beliefs held by Stoics and Samurai are surprisingly similar. After having discussed some of these similarities, the most striking similarity will be revealed: the role of spiritual exercises in preparing both the Stoic and the Samurai for death.     

The alchemy of training

Abstract: Training in Zurich has its own special character but also is marked by the very fact that it is in Zurich. Zurich radiates its own distinct energy and carries a specific historical significance in the world of analytical psychology. This, like all things with psychic energy, has a spectrum of meaning. This spectrum, as well as the ‘spirit’ of the place, will be critically examined, taking into account the ‘blessings’ and ‘curses’ of such genius loci. Training in Zurich is experientially based and is first and foremost an initiation: an initiation into symbolic life, or rather life where symbol plays an important role. Training is understood to involve a transformation of one's self, much like the 8^th century alchemist Morienus Romanus understood the opus as a ‘human transformation system’. It is not merely an education. The requirement of ‘immersion’ is core to the experience of becoming an analyst in Zurich and this sets up a valuable discomfort between rational intellectual learning and intuitive experience, between knowing and not‐knowing. How does this dis‐serve the making of an analyst? What is implicit in this immersion and its discomfort? Does it have a role in today's emphasis on clinical and empirical training? Does Zurich still offer something unique and valuable in the world of training, or is it passé? From these questions, the dichotomy of what is ‘urgent’ and ‘essential’ in training will be examined.     

The Silence of the Body

As a practice meant to release the subject from the narcissism that informs the concerns and preoccupations of her or his ego, psychoanalysis aims at a transformation of the subject comparable to the Buddha's quest for enlightenment. In order to clarify this subtle and difficult dimension of psychoanalytic work, this essay draws upon a clinical example and discusses it in the context of both Freud's and Lacan's ideas about the role of narcissism in the formation of the ego, and the Buddha's doctrine of Anatta, which insists that the concept of the Atman, or self, is based upon an illusory thought.     

The Eye of Suffering: Reflections on <Emphasis Type="Italic">The Passion of the Christ</Emphasis>

This reflection on Mel Gibsons Passion views the movie as myth and takes an archetypal perspective on the role of suffering in the deep transformation of both person and God. My approach is intentionally in contrast to most liberal reviewers who have taken issue with the movie from historical perspectives.     

Witnessing: The Axis of Group

We enter the group and, to some degree make choices in what we observe and focus on, and how we participate and make our presence known. Unavoidably, and with limited control, we are thrust into a public position of witness and witnessed. Witnessing deals with the impact of embracing experience beyond observing and participating–the uncertain consequence of coming to know and becoming known. It is specifically the axis of personal growth and transformation around which a dynamically oriented group process rotates with our leadership. Discussion and two case examples illustrate its key features and the role members and therapist play in fostering this process.     

The alchemy of facilitation revealed through individual stories and collective narrative

Facilitation is a key ‘ingredient’ in the success and sustainability of communities of practice. Yet, little attention has been given to in situ experiences of facilitators of these communities. This paper takes up the challenge to explore these experiences using reflective stories written by seven TATAL (Talking about Teaching and Learning) facilitators (the authors) from different disciplines in five different Australian universities. The authors’ collaborative analysis of their experiences suggests reframing the role of facilitator to include the role of alchemist, a promoter of transformation. This reframing has the potential to change the way higher education community of practice facilitators think about and enact their role. The story-based reflective process used in this self-study could also be used by facilitators to investigate their own practice, as a component of facilitator education programmes or by academics and researchers in other contexts who seek a participatory, collaborative approach to evaluate their practice.     

The Role of a Facilitator in a Community of Philosophical Inquiry

Abstract: Community of philosophical inquiry (CPI) is a way of practicing philosophy in a group that is characterized by conversation; that creates its discussion agenda from questions posed by the conversants as a response to some stimulus (whether text or some other media); and that includes discussion of specific philosophers or philosophical traditions, if at all, only in order to develop its own ideas about the concepts under discussion. The epistemological conviction of community of philosophical inquiry is that communal dialogue, facilitated by a philosophically educated person, recapitulates and reconstructs the major elements—and even the positions or claims—of the tradition, in one form or another, through the distributed thinking characteristic of dialogical discourse. The pedagogical locus of control of CPI is the group as a whole, which is understood as potentially self‐regulating through a process of ongoing dialectical transformation. The role of the facilitator is to act, among other things, from the Socratic “position of ignorance” as a bridge between concepts and arguments and as a trigger for conceptual system transformation.     

中国传统思维方式的转换历程

思维形式是深藏于民族文化底层的、具有相对稳定性、并对人们的行为方式起支配作用的文化现象。文化的差异,却又使思维形式存在着一定的相对独立性和相对稳定性。笔者认为,探讨中国传统思维方式,是进一步理解中国传统文化及其如何融入当代社会的关键一环。更重要的是,在对传统文化的扬弃过程中,中国传统思维方式的转换起着至关重要的作用。     

The normative and conceptual foundations of a clinical duty to protect

The continuing controversy surrounding the Tarasoff inspired duty to protect as developed by the courts and legislatures has not adequately weighed the jurisprudential foundations of such an obligation. The authors argue that the duty's misguided thrust of social control grounded in character and status seriously violates broad principles of political morality underlying the law of social control. They conceptualize an alternative--a clinical duty to protect--that coheres with these underlying values and the limits of professional abilities. They contend that any extra-clinical intervention on the part of the psychotherapist entails a role transformation requiring independent justification.     

The transference neurosis in Freud's writings

This paper reviews the evolution of the concept of transference neurosis in Freud's writings. It suggests that the language in which the concept of the transference neurosis is originally expressed by Freud includes an idea of the analyst as aggressively pursuing the analytic cure by waging a solitary battle against the patient's disease. With the representation of the death drive and the larger role accorded to sadism as its external manifestation in Freud's revised drive theory of 1920, the patient becomes the ally; resistance, in the sense of the conservative forces, not disease, in the sense of libidinal conflict, becomes the enemy. It is thus difficult to speak of a transference neurosis in the circumscribed way Freud originally meant it, and he ceased to use the term after 1926 rather than redefine it to fit his broader perspective. In this broader perspective, relative resolution of conflict replaced radical liberation of the patient from disease. That Freud did not redefine the term does not imply that he discarded it, or that we necessarily should. This paper suggests that Freud implied a functional distinction between transference as transforming agent and transference neurosis as result of that transformation. That distinction defines psychoanalytic cure in terms of the understanding of a symbolic transformation which is, through the transference neurosis, reexperienced as part of the psychoanalytic process.