A Qualitative Exploration of Relational Consciousness in Christian Children

Nye's (1998) core construct of relational consciousness in child spirituality embraces a wider dialogue with social and personality psychology. Relatedness in spirituality implies the importance of language, mind, and the self as guideposts for development. In this research we seek to qualitatively expand our understanding of relational consciousness around recent work in these three domains. Twelve school-age children are given detailed interviews dealing with spirituality framed by the relational consciousness core construct. Transcribed responses are analysed using grounded theory methodology. Theoretical categories are assembled into a preliminary framework for relational consciousness as a social and contextual phenomenon. The relationships between categories in the framework are outlined in terms of mental representation and self/other orientation in the child. We conclude that relational consciousness and its social framework commends a pedocentric, community-based approach to religious education.     

Exploring Levinas: the ethical self in family therapy

From a systemic perspective, people are relational beings located in wider systems of interaction, conversation and meaning. As for social constructionists, the self is positioned and storied through language and dialogue. Yet is the self no more than the multiple conversations and relations it enters into? Systemic therapists informed by psychoanalytic thinking describe a reflective self, responsive to inner conversation about emotional experience ( Flaskas, 2005 ). Those working in mental health services contend with the biological and ‘cognitive‐mindful’ self. Perhaps the self can be defined in many ways or languages as a deconstructive both/and. In this paper the systemic, relational or dialogic self in family therapy is discussed from the perspective of the ethical philosophy of Emmanuel Levinas. For Levinas ethical intersubjectivity is what makes subjectivity and thinking possible. The self is respons‐ibility to other or, as Derrida (1999) says, ‘consciousness is hospitality’ (p. 48). Yet for both Derrida and Levinas the relational self is also a separate and unique self. The ethical self is discussed in relation to family therapy practice.     

What Does It Mean to Be Relational? A Framework for Assessment and Practice

The authors begin with a question regarding how to better draw upon relational thinking in making case assessments and treatment plans. They first address issues regarding the cultural construction of self and relationships, integrating women's psychology, family systems, and collectivist culture literatures within a discussion of power. Then they present a heuristic framework for how individuals orient themselves within relationships that includes two dimensions--focus and power--and evolves out of the social context. From these two dimensions, a typology of four basic relational orientations is presented: position directed, rule directed, independence directed, and relationship directed. Case examples from couple's therapy and suggestions for practice are provided.     

The study of the Persian mystical fable’s capacity to be rewritten as spiritual literature for children in the light of the theory of relational consciousness

ABSTRACT

‘Relational consciousness’ introduces four kinds of relationships as characteristics of children’s spirituality: relation with self, others, environment and the higher being or God. These four relationships have also been noted in Persian mystical fables. The aim of the present study is to review some of these fables so as to assess their capacity for being rewritten as spiritual literature for children in the light of this theory. We contend that fables which pay more attention to the relationship with self and God, have less capacity because of their abstract concepts. Fables concerning the relationship with the environment and others are more suitable for being rewritten for the child reader, as they are more objective and perceptible. Many fables of this kind have the potential to guide the reader from the relationship with the environment and others to the relationship with self and God. The study also shows that Persian mystical fables could be used as a rich source for nourishing the child’s spirituality according to the theory of relational consciousness.     

Relational narratives of the self.

The prevailing view of the self in contemporary Western culture is of the autonomous, separate individual. This article considers shifts toward a more relational view in thinking about the self, in developmental psychology and in therapy, especially family therapy. From diverse perspectives this relational narrative of the self is explored, highlighting relational formulations about autonomy, power, and connection/disconnection. Therapeutic approaches that are grounded in a relational narrative are considered. Finally, this article explores, through clinical vignettes, the impact on individuals and their significant others when they shift to a more relational view of the self in their own lives.     

马克思思想与后现代性

马克思与后现代都致力于实现从实体主义和本质主义的思维方式向实践的和关系性的思维方式的转变,但马克思思想中蕴含的历史自我意识则与后现代主义的历史相对主义形成了一种批判性的对话。后现代性语境下的马克思思想提醒我们反思当代西方思想的人类性价值以及当代精神的过渡性状况。作为马克思核心论阈的社会与社会化的人给后现代哲学所关注的核心问题主体间性提供了一种有效的反省与治疗价值。     

中国人的求同心理

求同是中国人传统且特有的思维方式。中国人的求同主要表现为从众行为、标准答案“情结”、“听话”教养观和平均主义观念;究其原因,是中国人的尚和心态、关系自我、传统农业经济和封建社会的“大一统”思想造成的;求同心理在增强民族凝聚力抵抗外来侵略、继承传统美德方面发挥积极作用的同时,也给中国人带来了忽略个体、缺乏独立和创造性及容易迷失自我的消极影响;可通过加强逻辑思维、分析思维和自省的认知方式、服从真理而不是权威、批判地继承传统等途径避免求同心理的消极影响。     

Relational Self‐Construal: Past and Future

Relational self‐construal is characterized as the extent to which a person defines the self in terms of close relationships. In this article, I distinguish relational self‐construal from collective‐interdependent self‐construal and from other similar‐sounding constructs. I review the history of the concept of relational self‐construal and how it is most frequently measured or manipulated. The remainder of the article focuses on research that examines the role of relational self‐construal in cognition, affect, motivation, and close interpersonal relationships.     

上下级之间应该存在何种关系?上下级关系图式

以往上下级关系研究大多聚焦于关系的实然特征, 缺乏对关系应有特征或模式的探讨。上下级关系图式是个体对上下级之间关系应有模式或特征的内隐认知, 这种内隐认知有助于揭示上级与下属之间的互动过程, 并为促进上级和下属的积极心理与行为提供理论启示。经过对文献的系统梳理, 将上下级关系图式与内隐关系理论、追随力认知图式、关系自我和关系认同等概念进行区分。个体传统性和现代性、依恋风格、领导行为以及文化因素能够预测上下级关系图式; 上下级关系图式能影响领导的态度与行为、下属忠诚、下属工作绩效、角色外行为、领导评价(道德领导)以及上下级关系评价; 移情的社会认知模型、泛家族主义、社会学习理论、信息加工理论解释了上下级关系图式的前因后果。未来可以从识别预测因素、拓展后果研究以及挖掘作用机制等方面推动上下级关系图式的研究。     

National Attachment and Patriotism in a European Nation: A British Study

This study explores identification with one's national group using two distinct but interrelated concepts: identity content and relational orientation. Theoretical distinctions were drawn between two forms of identity content: traditional-cultural and civic, and between two forms of relational orientation: blind and constructive. The multidimensionality of both identity content and relational orientation and the relationships amongst these components were examined in a British sample: positive relationships were hypothesized between blind orientation and traditional-cultural content and between constructive orientation and civic content. Principal components analyses confirmed the hypothesized factor structures, and the resulting scales were highly reliable. Relationships amongst the resulting factors were explored using regression analyses. The overall results indicate support for the orthogonality of both the two orientation dimensions and the two content dimensions. Moreover, the hypothesized relationships between forms of orientation and content were largely supported. In conclusion, this study highlights the importance of looking at the relationship between identity content and relational orientation. The implications of these observations for theory and research are discussed with reference to using categories to "group" participants in research, citizenship education, and more general attitudes towards social change.     

Exploring Self‐Injury Through a Relational Cultural Lens

In this article, self‐injurious behaviors are examined through the conceptual framework of relational cultural theory (RCT). As an emerging theoretical approach that takes into account the importance of relationships and relational goals, it is suggested that RCT be used in conjunction with mainstream approaches to treat self‐injury.     

中国人三重自我建构加工中的相对优先性:来自ERP的证据

借助事件相关电位技术,采用启动范式的变式探讨了中国人三重自我建构的加工特点。结果发现,具体哪种自我建构占据加工优势取决于具体的加工阶段:早期加工阶段集体自我占加工优势;晚期加工阶段个体自我占加工优势;而在N2成分上,三种自我建构加工优势相当。该结果在一定程度上支持了情境性假设,拓展了三重自我建构理论的研究,为该领域的理论争论提供了新的认知神经科学证据。     

When group membership gets personal: a theory of identity fusion

Identity fusion is a relatively unexplored form of alignment with groups that entails a visceral feeling of oneness with the group. This feeling is associated with unusually porous, highly permeable borders between the personal and social self. These porous borders encourage people to channel their personal agency into group behavior, raising the possibility that the personal and social self will combine synergistically to motivate pro-group behavior. Furthermore, the strong personal as well as social identities possessed by highly fused persons cause them to recognize other group members not merely as members of the group but also as unique individuals, prompting the development of strong relational as well as collective ties within the group. In local fusion, people develop relational ties to members of relatively small groups (e.g., families or work teams) with whom they have personal relationships. In extended fusion, people project relational ties onto relatively large collectives composed of many individuals with whom they may have no personal relationships. The research literature indicates that measures of fusion are exceptionally strong predictors of extreme pro-group behavior. Moreover, fusion effects are amplified by augmenting individual agency, either directly (by increasing physiological arousal) or indirectly (by activating personal or social identities). The effects of fusion on pro-group actions are mediated by perceptions of arousal and invulnerability. Possible causes of identity fusion--ranging from relatively distal, evolutionary, and cultural influences to more proximal, contextual influences--are discussed. Finally, implications and future directions are considered.     

Self‐expression and relationship formation in high relational mobility environments: A study of dual users of American and Japanese social networking sites

This study proposes that self‐expression motivation, an aspect of independent/individualistic psychological tendencies, aids in the formation of social relationships when social relationships are open and mobile. In societies characterised by high relational mobility (e.g., North America), which creates market‐like competition in social relationships, individuals must express their uniqueness and worthiness to form new social relationships. Self‐expression motivation has a relatively weak effect on relationship formation in low relational mobility societies (e.g., Japan), where social relationships are generally predetermined. This hypothesis was examined and supported through a study on dual users of two social networking sites—Facebook and Mixi (the “Facebook of Japan”). As expected, relational mobility was higher on Facebook than on Mixi. Moreover, the association between self‐expression motivation and the number of new friends met on Facebook/Mixi was more positive for Facebook than it was for Mixi. The social functionality of independent tendencies is then discussed.     

'Dialectical process' and 'constructive method': micro-analysis of relational process in an example from parent-infant psychotherapy

Jung defined experience that takes place between therapist and patient as 'dialectical process', achieved through 'constructive method'. Perspectives from attachment theory, neurobiology, cognitive science, systems thinking and infancy research confirm and extend his view of the centrality of relational process in the development of self. Interactional experiences are embedded within the history of the primary parent-infant relationship and structure within the mind implicit patterns of relating. These patterns influence capacities for managing a whole lifetime of affective relational experience within the self and with others. This paper shows how parent-infant psychotherapy seeks to intervene during the formation of disturbed relational patterns. I offer detailed micro-analysis of the moment-to-moment 'dialectical process' that a mother, her four-month-old infant and myself 'constructed' together.     

关系自我和集体自我在自我建构中的层级关系

三重自我建构认为,自我包含三个方面：个体自我,关系自我和集体自我。个体自我的核心地位已经得到诸多研究的证实,但关系自我和集体自我的层级关系还缺乏定论。越重要的自我,与积极信息的联系越紧密,以达到维持自尊、抵御自我威胁的目的。因此,采用内隐联想范式（IAT）验证对两种自我的积极联想,并对比两者积极联想程度以确定其层级关系。结果发现,相比非自我信息,被试对关系自我和集体自我均存在内隐的积极联想,从内隐的层面证实了关系自我和集体自我的存在。相比关系自我,被试对集体自我存在更强的积极联结,自我建构中的集体自我在内隐层面占据更为重要的位置。     

中学生个人认识论对创造性思维的影响:自我提问的调节作用分析

为探讨中学生个人认识论、创造性思维与自我提问三者之间的关系,本研究采用《中学生反省判断调查问卷》、《中学生自我提问水平调查问卷》和《中学生创造性水平测验》对545名初一至初三年级被试进行调查,结果发现:(1)中学生创造性思维与其个人认识论存在显著的正相关关系;(2)中学生自我提问能力与创造性思维水平之间存在显著的正相关关系;(3)在知识来源对创造性思维独特性的预测中,自我提问水平较低的被试,其知识来源观对独特性具有显著的正向预测作用,而自我提问水平较高的被试则此预测作用不显著,因此中学生自我提问在个人认识论与创造性思维的关系中具有一定的调节作用,在三者关系当中它是调节变量。     

三重自我建构的神经机制

三重自我建构理论（the tripartite model of self-construal）认为,自我包含三个方面：个体自我,关系自我和集体自我;三种自我同时存在。研究发现：相比其他信息,三种自我均诱发了更强的N2（熟悉度指标）、P300（高级认知加工指标）成分以及与自我加工有关的MPFC脑区;个体自我存在右脑优势,而集体自我则存在左脑优势。但其具体表征脑区,其在中国文化背景下的文化特异性,以及不同关系类型、群体范畴是否能进一步划分关系和集体自我等问题均有待探讨。     

Being Conscious of Marc Bekoff: Thinking of Animal Self-Consciousness

The preceding article by Marc Bekoff reveals much about our current understanding of animal self‐consciousness and its implications. It also reveals how much more there is to be said and considered. This response briefly examines animal self‐consciousness from scientific, moral, and theological perspectives. As Bekoff emphasizes, self‐consciousness is not one thing but many. Consequently, our moral relationship to animals is not simply one based on a graded hierarchy of abilities. Furthermore, the complexity of animal self‐awareness can serve as stimulus for thinking about issues of theodicy and soteriology in a broader sense.     

探寻中国人的多重互依自我：理论、挑战与整合

为了全面理解中国人的互依自我内涵,整理相关文献后,发现主要有华人本土与跨文化两种研究取向及相关的多种典型理论,如差序格局理论、华人四元自我理论、道德自我理论、三重自我理论和文化会聚自我理论。这些理论适合解释不同类型的互依自我,并面临各自的挑战。在意义维持模型下对这些理论及互依自我类型进行了整理,发现中国人的互依自我是多层次的、动态的。