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Mutual facial recognition was studied in thirty families with and without a disturbed member. It appears that families with a markedly disturbed child have idiosyncratic modes of mutual recognition, particularly in the case of the mother, whereas families without a disturbed member or with a moderately disturbed child do not display idiosyncratic patterns. Although the sample is very small, there is a suggestion that families with a disturbed parent have patterns of recognition that are entirely different from those of the other families in the study. 相似文献
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S. MARILYN ROSE GINDER 《Counseling and values》1973,17(2):105-111
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HOWARD S. HOFFMAN VALERIE NEWBY JAMES W. STRATTON 《British journal of psychology (London, England : 1953)》1973,64(2):277-282
For one group of ducklings distress calls were reinforced using brief presentation of an imprinted stimulus as the response contingent (reinforcing) event. For a second group of ducklings presentation of an imprinted stimulus was contingent upon a more traditional operant (the pecking response). Regardless of which response was being reinforced, the same pattern ensued. Bursts of responding were separated by periods of little or no responding. When subsequently subjected to repeated presentation and withdrawal of the imprinted stimulus under conditions in which neither response was being reinforced, ducklings with a history of reinforcement for distress calls emitted many more calls than ducklings with a history of reinforcement for pole pecks. 相似文献
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LINN MARIE TONSTAD 《Modern Theology》2010,26(4):603-631
Hans Urs von Balthasar's “Theo‐Drama: Theological Dramatic Theory” exhibits a mutual funding of a hierarchical ordering of the relation between “man” and “woman” and a hierarchical ordering of the relation between the Father, the Son, and the Spirit. The two hierarchies explain, illustrate, and support one another. Von Balthasar's oscillation between hierarchy and equality, particularly in the divine case, results in a tortured understanding of personhood where being in relation means handing oneself over to another with the threat of death always present. Von Balthasar's understanding of personhood turns out to be fundamentally masochistic. Further, difference collapses into hierarchy and thus turns out to be no more than repetition in the mode of reception, which then poses a serious challenge to Balthasar's account of divine and human being. Since the point of connection between the two is found in his account of the way inner‐trinitarian relations of origin are extended into the world in the sending of the Son, this is the thesis which needs problematizing. For von Balthasar, the kenotic nature of the inner‐trinitarian processions explains what in the life of God makes the cross possible, but this move ascribes something like suffering and death to the inner life of God in a way that undercuts the fullness of divine love while undergirding a hierarchical understanding of divine relationality. 相似文献
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EDWARD HOFFMAN 《The Journal of Humanistic Counseling》1990,29(1):2-9
Twenty years after Abraham Maslow's death (in 1970), it is time for a close look at his legacy for the counseling field. Maslow's innovative work, often misinterpreted by both his admirers as well as his critics, remains highly relevant to current concerns in counseling. 相似文献