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71.
Larry Kent Graham 《Pastoral Psychology》2014,63(4):471-488
All caregiving takes place in multiple political contexts and assumes or actually furthers various political agendas, whether acknowledged or not. When strategically incorporated into pastoral and spiritual care, politically responsive actions may enhance the practice of care. When disaster strikes a community, ritual engagement of the larger public context provides a significant opportunity for pastoral caregivers to function as public pastoral theologians and to influence the corporate response to communal challenges. In these circumstances of community vulnerability, pastoral caregivers and communities of faith are positioned to provide spiritual care that combines solace and safety for the victims with guidance and shaping influence on the ritual practices and rhetorical interpretations called upon to assist the community to endure, respond, and heal. This article examines some central political aspects of the pastoral caregiver’s repertoire that might further a stricken community’s ritual and rhetorical resources necessary to sustain life, share loss, reclaim goodness, and rebuild for a strong future. Drawing upon a view of lamentation as a tri-partite process of sharing anguish, interrogating causes, and reinvesting in hope, I suggest how the spiritual and pastoral caregiver may collaboratively participate in a “disaster-response matrix” that organizes corporate responses to catastrophic disaster. This article pays particular attention to macro-, meso-, and micro-level political negotiations necessary to ensure respect for diversity and shared responsibility in creating rituals, memorials, and public narratives at the onset of disaster and in its aftermath over the generations. Illustrations from the experience of religious caregivers at Columbine, Hurricane Katrina, 9/11, Aurora, Newtown, and Boston are presented to guide pastoral engagement of civil society in disruptive times. 相似文献
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Ruth Tatnell Lauren Kelada Penelope Hasking Graham Martin 《Journal of abnormal child psychology》2014,42(6):885-896
Non-suicidal self-injury (NSSI) occurs in approximately 10 % of adolescents. To establish effective prevention and intervention initiatives, it is important to understand onset, maintenance and cessation of NSSI. We explored whether the relationships between interpersonal factors (i.e. attachment, social support) and NSSI were mediated by intrapersonal factors (i.e. emotion regulation, self-esteem, self-efficacy). Participants were 1973 students (1414 female and 559 male) aged between 12 and 18 years (M?=?13.89, SD?=?0.97) recruited from 40 Australian high schools. Participants completed a questionnaire at two time-points with a 12-month interval. At baseline, 8.3 % of adolescents engaged in NSSI, increasing to 11.9 % at follow-up. Family support was most salient in onset, maintenance and cessation of NSSI. Attachment anxiety was related to NSSI onset. Of the intrapersonal variables, self-esteem and self-efficacy were significant in predicting onset of NSSI. Self-esteem, self-efficacy and cognitive reappraisal mediated the relationship between attachment anxiety and NSSI onset. A combination of interpersonal and intrapersonal variables contributes to the onset, maintenance and cessation of NSSI in adolescence. Perceived family support appears to be an important safeguard against NSSI. Strategies targeting family functioning and teaching cognitive reappraisal techniques to adolescents may reduce the number engaging in NSSI. 相似文献
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We examined the categorical nature of emotion word recognition. Positive, negative, and neutral words were presented in lexical decision tasks. Word frequency was additionally manipulated. In Experiment 1, “positive” and “negative” categories of words were implicitly indicated by the blocked design employed. A significant emotion–frequency interaction was obtained, replicating past research. While positive words consistently elicited faster responses than neutral words, only low frequency negative words demonstrated a similar advantage. In Experiments 2a and 2b, explicit categories (“positive,” “negative,” and “household” items) were specified to participants. Positive words again elicited faster responses than did neutral words. Responses to negative words, however, were no different than those to neutral words, regardless of their frequency. The overall pattern of effects indicates that positive words are always facilitated, frequency plays a greater role in the recognition of negative words, and a “negative” category represents a somewhat disparate set of emotions. These results support the notion that emotion word processing may be moderated by distinct systems. 相似文献
75.
David A. Graham 《International Journal of Systematic Theology》2018,20(1):84-103
This article addresses John Wesley's theology of the person of Jesus Christ. Against those who have discerned either a Monophysite or a Nestorian trajectory, it argues that Wesley's Christology as a whole conforms to a Chalcedonian grammar, displaying certain Alexandrian–Lutheran tendencies in particular. It does so in three stages. First, it examines Wesley's emphasis on Christ's divinity, his ostensible reservations about Christ's humanity, and his view of the hypostatic union in the context of dogmatic christological traditions. Second, it situates his christological emphases within his deistic ideological context. Finally, it briefly illuminates the connection between Wesley's thought on Christ's person and his theology of Christ's work. 相似文献
76.
Graham Oddie 《Topoi》2018,37(4):607-620
It was something of a dogma for much of the twentieth century that one cannot validly derive an ought from an is. More generally, it was held that non-normative propositions do not entail normative propositions. Call this thesis about the relation between the natural and the normative Natural-Normative Autonomy (or Autonomy for short). The denial of Autonomy involves the entanglement of the natural with the normative. Naturalism entails entanglement—in fact it entails the most extreme form of entanglement—but entanglement does not entail naturalism. In a ground-breaking paper “The autonomy of ethics” Arthur Prior constructed some intriguing counterexamples to Autonomy. While his counterexamples have convinced few, there is little agreement on what is wrong with them. I present a new analysis of Autonomy, one which is grounded in a general and independently plausible account of subject matters. While Prior’s arguments do establish shallow natural-normative entanglement, this is a consequence of simple logical relationships that hold between just about any two subject matters. It has nothing special to do with the logical structure of normativity or its relation to the natural. Prior’s arguments (along with several others) leave the fundamental idea behind natural-normative Autonomy intact. I offer a new argument for deep entanglement. I show that in any framework adequate for dealing with the natural and the normative spheres, a purely natural proposition entails a purely normative proposition, and vice-versa. But this is no threat to non-naturalist moral realism. In fact it helps ameliorate the excesses of an extreme non-naturalism, delivering a more palatable and plausible position. 相似文献
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