Virginia Satir's Concepts of “Styles of Living”

SUMMARY

Any primary style of living is a self constructed cage. It is both isolating and alienating in its impact on relationships. It becomes a barrier against intimacy in a wanted togetherness. It limits personal growth. When growth in intimacy is a wanted goal in a relationship, change becomes a necessity. To create a bridge to another (a bonding process) involves risking vulnerability (a process of breaking through one's defenses). It also involves clear communication, confrontation of differences, learning negotiation skills, and establishing person specific ground rules of living in intimacy. This allows the freedom of being different and the discipline of compromise and mutual caring.     

“Living Memory”: Discussion of Avishai Margalit's “Nostalgia”

Avishai Margalit raises questions about how memory can be a moral and an ethical concern, and in this commentary on “Nostalgia,” Aron expands on these themes and examines the place of memory in psychoanalysis and in Judaism. The study of memory and of mind are inseparable. At its best, psychoanalysis does not contrast thoughts and actions, inner and outer, memory and motor action, intrapsychic mental life and interpersonal external behavior as simple dichotomous terms but rather views these as mutually defining transformations, different views of a single complex reality. Conceived in this way, memory is not a static internal picture, but rather is continually constructed, embedded in our interpersonal context. It is living memory.     

When “Living Stories” Encounter the Living Word

This article focuses on biblical forms (psalms, proverbs, and parables) and story genres (inspirational, paradoxical, and miraculous) that inform the pastoral counseling process in ways that make the stories of our lives become more vivid. It does so primarily by examining Donald Capps’ contributions in Living Stories and Biblical Approaches to Pastoral Counseling by studying the living stories in juxtaposition to the biblical forms.     

Living in the “space of reasons”: The “rationality debate” revisited

Two questions are central to the “rationality debate” in the philosophy of social science. First, should we acknowledge differences in basic norms of epistemic and agential rationality, or in the content of perceptual experience, as the “best explanation” of radical differences in belief and practice? Second, can genuine understanding be achieved between cultures and research traditions that so differ in their beliefs and practices? I survey a number of responses to these questions, and suggest that one of these, “dialogical optimism”, while attractive, is in need of further clarification. Such clarification may be forthcoming if we attend to recent work by John McDowell. McDowell claims that perceptual experience, as our primary mode of epistemic access to the world, must be located within what Sellars termed the “space of reasons” if we are to make sense of our conception of ourselves as thinking creatures. I develop a reading of this claim in terms of a fundamental duality in human perceptual experience, and use this conception of experience to illuminate the dialogical optimist strategy in the rationality debate.     

A Dao of Technology?

Scholars have detected hostility to technology in Daoist thought. But is this a problem with any machine or only some applications of some machines by some people? I show that the problem is not with machines per se but with the people who introduce them, or more exactly with their knowledge. It is not knowledge as such that causes the disorder Laozi and Zhuangzi associate with machines; it is confused, disordered knowledge—superficial, inadequate, unsubtle, and artless. In other words the problem is not with machines but with the ethics of engineering and the government of technology. The Daoist argument does not devalue machines or knowledge of them; instead, it sets a new goal, defining an alternative ideal—alternative to techniques held hostage to despotic ideas about efficiency and profit.     

Unmasking “Alive”: Children's Appreciation of a Concept Linking All Living Things

Decades of research have documented in school-aged children a persistent difficulty apprehending an overarching biological concept that encompasses animate entities such as humans and nonhuman animals, as well as plants. This has led many researchers to conclude that young children have yet to integrate plants and animate entities into a concept of LIVING THING. However, virtually all investigations have used the word “alive” to probe children's understanding, a term that technically describes all living things, but in practice is often aligned with animate entities only. We show that when alive is replaced with less ambiguous probes, children readily demonstrate knowledge of an overarching concept linking plants with humans and nonhuman animals. This work suggests that children have a burgeoning appreciation of this fundamental biological concept, and that the word alive paradoxically masks young children's appreciation of the concept to which it is meant to refer.     

Procrastinators and Clutter: An Ecological View of Living with Excessive “Stuff”

In the present study, young adults (n = 346; M age = 21.5 years old) completed self-reported measures of procrastination, self-identity with possessions, clutter, place attachment, and psychological home to provide an ecological understanding of the context in which chronic procrastinators live. Results found behavioral procrastination tendencies related only to clutter (a belief that living spaces have too much “stuff,” feeling overwhelmed with excessive possessions, and that one’s personal life is negatively impacted by many possessions). Clutter in one’s living space, negative emotions, and impaired social ability all predicted high procrastination scores. Clutter was the best predictor of procrastination as determined by multiple regression. Taken together, chronic procrastinators reported too much clutter (possessions, or stuff), and that clutter interferes with a strong quality of their lives.     

From “Practice” to “Living”: Main Trends of Chinese Aesthetics in the Past 40 Years

In the past 40 years, Chinese research in the field of philosophical aesthetics has made great progress in basic research and academic contributions. The Chinese approach to the ontology of contemporary aesthetics has played the most important role in this historical transition. A shifting paradigm of the ontology of aesthetics—from the concept of “practice” (shijian實踐) to the concept of “living” (shenghuo 生活)—is assisting to integrate Chinese aesthetics into the context of globalization, and the future of Chinese aesthetics is both Chinese and global. “Aesthetics” is not just Ganxue 感学 in the sense of Aesthetica, it is also is a Juexue 觉学 that is closer to the sense of Aisthetik in Chinese context.     

“I am doing okay”: Intrapersonal Coping Strategies of Children Living in an Institution

In this case study, we utilized a Resilience framework and Sense of Coherence theory to understand how a group of children coped while living in an institution as a consequence of HIV/AIDS. We followed a qualitative and interpretivist approach. The experiences of nine children (5 girls and 4 boys) aged between 11 and 15 years is highlighted. The primary data generation strategy was informal interviews. However, we based these interviews upon participatory task-based and multimodal activities incorporating visual (drawings, pictures), auditory (stories, conversation), tactile (clay modeling) and kinaesthetic (role play) activities to stimulate conversation and discussion. All interviews were voice recorded and the contents thereof, thematically analysed. Children living in this institution use the following intrapersonal coping strategies: a sense of spiritual connectedness, disengagement (fantasy, denial and detachment), and positive intrapersonal characteristics. Intrapersonal sources of resilience help children to establish meaningfulness and comprehensibility in their lives on a continuum of engagement or disengagement. They use spiritual connectedness and socially responsible behaviour to engage and fantasy, denial and detachment to disengage.     

Ethics “Upfront”: Generating an Organizational Framework for a New University of Technology

Science and Engineering Ethics - A powerful set of projections has constructed post-apartheid higher education in South Africa. Among these is the expectation that technikons (institutions similar...     

The Hands of the Living God 1 : “Finding the Familiar in the Unfamiliar” 2

This paper represents the fruits of a long friendship and collaboration between Marion Milner and Nina Farhi. At the heart of the paper sits a famous treatment conducted by Milner over a 17-year period. The presentation of clinical material; many drawings, and the questions raised by Milner in one generation and Farhi in another gives shape to a unique and historically and theoretically meaningful document.

Farhi uses the work and her collaboration with Milner to push theory into new ground, to examine the complexity and intersubjectivity of regression and primitive states, to assess the long shadow of maternal destructiveness, and to propose her own ideas of the power of prenatal intersubjective process, the potential (ill or good) for communication before the child is born. Issues of intergenerational communication of trauma and prenatal sensitivity allow Farhi to bring a new dimension to this long-ago case.     

A Review of: “Pamela J. Burry's Living with “The Gloria Films”: A daughter's memory.”

Abstract

This article examines alternatives for using language and discourse in clinical practice. The goal is to deconstruct deficit language and move toward a competency based psychological service. Deficit and pathology, the native tongue of psychotherapy, tend to initiate permanent stigmatizing patterns of social interaction which further marginalizes clients. This article deconstructs the taken‐for‐granted assumptions and discourses that underpin deficit‐based practice. Through the process of rediscoursing and re‐inventing therapeutic languages, therapists can reverse the self‐sustaining feedback loop initiated by deficit focus. These changes transport possibilities and personal agency into postmodern practice.     

Mediate Auscultation, the Stethoscope, and the “Autopsy of the Living”: Medicine's Acoustic Culture

The practice of mediate auscultation—listening to the body through a stethoscope—was at the center of new articulations of medical thought and practice in the 19th century. During that period, the stethoscope became the hallmark of medical modernity. This article offers a detailed examination of the work of RTH Laennec and other important writings on the stethoscope in order to argue for the centrality of a distinctive orientation toward listening in modern medicine. The development of mediate auscultation applied medical and scientific reason to listening, just as a particular practice of hearing the body became integral to everyday functioning of medicine. Mediate auscultation was thus an artifact of a new approach to reason and the senses, one based in a scientific mindset and a logic of mediation.     

The Ethical Challenge of Touraine's ‘Living Together’

In Can We Live Together? Alain Touraine combines a consummate analysis of crucial social tensions in contemporary societies with a strong normative appeal for a new emancipatory ‘Subject’ capable of overcoming the twin threats of atomisation or authoritarianism. He calls for a move from ‘politics to ethics’ and then from ethics back to politics to enable the new Subject to make a reality out of the goals of democracy and solidarity. However, he has little to say about the nature of such an ethics. This article argues that this lacuna could usefully be filled by adopting a form of radical humanism found in the work of Erich Fromm. It defies convention in the social sciences by operating from an explicit view of the ‘is’ and the ‘ought’ of common human nature, specifying reason, love and productive work as the qualities to be realised if we are to move closer to human solidarity. Although there remain significant philosophical and political differences between the two positions, particularly on the role to be played by ‘the nation’, their juxtaposition opens new lines of inquiry in the field of cosmopolitan ethics.     

What Sort of Ethics Does Technology Require?

This essay critically examines thenon-essentialist and anti-deterministicphilosophy of technology developed in the workof Andrew Feenberg. As I interpret the work,Feenberg achieves an important``demystification' of technology. His analysispeels away the facade of ironclad efficiency,rationality, and necessity that permeates ourexperience of technology. Through theoreticalargument and rich examples, he illuminated thecontingent interests, values, meanings, andvoices that are built into specifictechnologies, often by experts. He shows howtechnology is transformed by lay actors whochallenge its design on behalf of a wideragenda of interests, values, meanings andvoices. My critique focuses on Feenberg'sattempt to argue from his demystification oftechnology to the full democratization of alltechnical design and decision-making. I arguethat Feenberg's framework lacks the ethicalresources required both to (1) justify thedemocratization of technical decisions, andmore basically, (2) to determine when laychallenges to technology do and when theydon't, advance democratic ideals, and why. Itrace these problems to ethical inadequacies inhis notions of interests, democratization, andan alternative modernity. A sub-theme of myargument is that our society's Lockeanmorality of property rights and market freedomsposes fundamental ethical objections to hisphilosophy of technology with which it isill-equipped to deal.     

Can We Make Sense of the Notion of Trustworthy Technology?

In this paper we raise the question whether technological artifacts can properly speaking be trusted or said to be trustworthy. First, we set out some prevalent accounts of trust and trustworthiness and explain how they compare with the engineer’s notion of reliability. We distinguish between pure rational-choice accounts of trust, which do not differ in principle from mere judgments of reliability, and what we call “motivation-attributing” accounts of trust, which attribute specific motivations to trustworthy entities. Then we consider some examples of technological entities that are, at first glance, best suited to serve as the objects of trust: intelligent systems that interact with users, and complex socio-technical systems. We conclude that the motivation-attributing concept of trustworthiness cannot be straightforwardly applied to these entities. Any applicable notion of trustworthy technology would have to depart significantly from the full-blown notion of trustworthiness associated with interpersonal trust.