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21.
Augustus Y. Napier PhD 《Contemporary Family Therapy》1987,9(1-2):42-57
This is the second of two papers dealing with symbolic-experiential treatment of marital issues. The first—Early Stages in Experiential Marital Therapy — discussed three early stages. This paper discusses regressive work with couples, including engagement with the family of origin. 相似文献
22.
Marilyn J. Mason PhD 《Contemporary Family Therapy》1987,9(1-2):90-105
This paper describes the process in which families participate in a wilderness experience. Metaphors such as climbing or paddling a canoe are translated into daily living patterns to deepen individual and family self-knowledge, self-esteem, and intimacy. 相似文献
23.
Israel W. Charny PhD 《Contemporary Family Therapy》1987,9(3):163-180
This paper describes three types of traps or collusive marital agreements-incompetence traps, complementarity traps, and success traps-in which the mates renounce or forgo competent functioning in vital areas of marital roles and experience. It is suggested that responsible clinical work with the couple should include a careful evaluation of such traps and the potential breakdown or dysfunction inherent in each one, and a decision as to whether or not to attempt therapeutic penetration into such collusive agreements even before the couple complain directly about their arrangement. 相似文献
24.
Mordecai Kaffman MD Sheryl Shoham MA Michal Palgi PhD Menachem Rosner PhD 《Contemporary Family Therapy》1986,8(4):301-315
In the kibbutz today, there are no ideological or economic barriers to prevent a couple from deciding to divorce. Both husband and wife are assured continued economic security and equal opportunities for co-parenting, thus reducing fears of disruption in the daily contact with the children. In spite of these favorable circumstances, marital breakups in the kibbutz are less frequent than in the larger cities in Israel. In recent years, however, at a time when a stronger and more intensive family life has gained legitimacy within the kibbutz structure, there is a marked tendency toward a rise in the rate of divorce. In this article we analyze the possible causes of the variations in the frequency of divorce within the kibbutz framework.The authors express appreciation to Esther Mivtzari, a psychologist on the staff of the Kibbutz Child and Family Clinic and a member of the religious kibbutz Ein-Tzurim, for assistance in gathering data on divorce in the religious kibbitzum. 相似文献
25.
Homosexuals, bisexuals, and heterosexuals were compared on self-reported love preferences and ideals. In general, the three groups tended to agree on ideal characteristics of love objects, love relationships, and love related beliefs. Nevertheless, the groups differed significantly on preferences and beliefs related to love-object sex, residential proximity, ethnic background, physical intimacy, freedom from feelings of jealousy, sexual fidelity, emotional intimacy, and the importance of religious or legal acknowledgment.An early version of this paper was presented at the Annual Meeting of the National Council on Family Relations, in San Francisco, October 1984, Journal Series No. 2973 of the Hawaii Institute of Tropical Agriculture and Human Resources. 相似文献
26.
In this study of 37 pre-therapy and 23 matched control families who never sought family therapy, father-child welfare affect and mother-child emergency affect were significantly higher in the control families. Control families were found generally to express more Welfare and Emergency emotion. Affective expression between parents did not significantly differentiate the groups.This study has been supported by Grant No. MA-4510 of the Medical Research Council of Canada and was presented at the annual meeting of the Canadian Psychiatric Association, Ottawa, Ontario, Canada, September 1983. The authors wish to express their thanks to Toby Schwartz, Harriet Gold-Kaats, and Terry Tannenbaum-Dascal, who acted as coders and research assistants; Joseph Beltempo, BSc, who helped in the statistical analysis; and James Robbins, PhD, who gave much valuable advice. 相似文献
27.
First-grade children were given either empathy instructions (in which they were told to imagine themselves in the target person's place) or neutral instructions (in which they were told to listen to what the target person did). For half the subjects, the target person was of the same sex; for the other half, the target person was of the opposite sex. Subjects were then given a chance to anonymously donate money to the target child, who was presented as being in need. Liking for the target child, subject's perceptions of the target child's emotional state, and subjects' report of their own emotional states were also assessed. Empathic instructions increased donating behavior for males, but not for females. Accuracy of perception of the target person's state was generally high. Self-reports of emotional states congruent with that of the target tended to be associated with increased donating behavior only for males, but these self-reports were greater for females than males, and greater for both sexes with same-sex target persons. Liking also was enhanced by gender similarity. These results are discussed in terms of a proposed relationship among empathy, prosocial behavior, sex, and age.We wish to express our gratitude to the staff and students of Wannamaker and North Fairview Elementary Schools of Topeka, Kansas, for their assistance in carrying out this research, and also thank C. Daniel Batson for his helpful suggestions and comments. 相似文献
28.
The use of sacrificial animal blood in the Hebrew Bible has generated much discussion. While various scholars have attempted to explain the significance of these blood rites, each of these attempts has proved problematic. The current paper employs mimetic theory to develop a more robust and plausible model for exploring biblical animal sacrifice. Using the Passover ritual as a model, I develop a model of sacrificial blood rites as pantomimes of mimetic violence. These pantomimes re-create a violent yet transformative crisis from the community's collective memory. Such rituals allow the community to enter into and re-experience the cleansing violence of a mimetic crisis, albeit in a more controlled manner. Through these pantomimes, the community attempts to appease the primitive sacred's blood lust and re-discover the divine blessing secured through the original crisis. This model may prove helpful when applied to more opaque examples of biblical blood manipulation. 相似文献
29.
Ursula Roessiger PhD 《Heythrop Journal》2023,64(5):624-636
Abstract: My goal in this paper is to draw productively on Meister Eckhart's concept of the ‘no-thing’ in order to illuminate Hegel's ontotheological account of both human and divine kenosis. I advance the view that just as divine kenosis is understood as the outpouring of the divine which includes the death of Christ in its economic activity, human kenosis also requires an engagement with death, namely, a spiritual death to the finite. It is via this species of death which is a becoming ‘no-thing’ that the reconciliation between the human and the divine is disclosed as a unity that relies on the shared identity of the divine and the human while simultaneously respecting the integrity of both. Indeed, it is in and through their parallel activity of kenosis that finite and infinite being achieve their respective transcendence by necessarily engaging with the being of the other. Hence, Hegel's ontotheological work is not reducible to sheer immanentism as some scholars suggest, but instead upholds the genuine transcendence of the divine. 相似文献
30.
Katherine A. Hirchak PhD MHPA Melanie Nadeau PhD MPH Angel Vasquez PhD Alexandra Hernandez-Vallant MS Kyle Smith Cuong Pham MD Karen Anderson Oliver PhD Paulette Baukol BS Karen Lizzy CDP Racquel Shaffer CPC Jalene Herron MS Aimee N. C. Campbell PhD Kamilla L. Venner PhD The CTN- Collaborative Board 《American journal of community psychology》2023,71(1-2):174-183
American Indian/Alaska Native (AI/AN) communities are disproportionally impacted by the opioid overdose epidemic. There remains a dearth of research evaluating methods for effectively implementing treatments for opioid use disorder (OUD) within these communities. We describe proceedings from a 2-day Collaborative Board (CB) meeting tasked with developing an implementation intervention for AI/AN clinical programs to improve the delivery of medications to treat OUD (MOUD). The CB was comprised of Elders, cultural leaders, providers, individuals with lived experience with OUD, and researchers from over 25 communities, organizations, and academic institutions. Conversations were audio-recorded, transcribed, and coded by two academic researchers with interpretation oversight provided by the CB. These proceedings provided a foundation for ongoing CB work and a frame for developing the program-level implementation intervention using a strength-based and holistic model of OUD recovery and wellbeing. Topics of discussion posed to the CB included engagement and recovery strategies, integration of extended family traditions, and addressing stigma and building trust with providers and clients. Integration of traditional healing practices, ceremonies, and other cultural practices was recommended. The importance of centering AI/AN culture and involving family were highlighted as priorities for the intervention. 相似文献