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361.
This paper uses family systems concepts and the Family FIRO model to show how cigarette smoking occurs in the context of the important relationships in a smoker's life. Specifically, smoking is viewed as a way a person is included in relationships, is in control in relationships, and perhaps is intimate in relationships. When smoking is well-established in the relationship, predictable interaction patterns surround it. When a person tries to quit or succeeds in quitting, these patterns change and may need to be replaced by nonsmoking alternatives. Partners may respond with support and willingness to create alternative patterns, or with undermining behavior stemming from a perceived threat to the established patterns. The model is offered for its heuristic value in guiding research and clinical experimentation. The paper also describes implications for family therapists as consultants to smoking-cessation programs. 相似文献
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WILLIAM WOOD 《Modern Theology》2010,26(3):417-436
I aim to develop a fully theological, yet still Pascalian account of human subjectivity. Exegetically, I argue that the Pensées themselves present two such accounts. The first account is a portrait of fallen subjectivity, selfhood under the reign of sin. The second account is a portrait of authentic subjectivity. This latter account is explicitly Christological and even Trinitarian. Constructively, I argue that Pascal's two accounts show that our subjectivity is performative and imitative: whether under sin or under grace, to be a self is to imitate God. 相似文献
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WILLIAM LANE CRAIG 《Heythrop Journal》2009,50(1):91-97
John Meier distinguishes ‘the real Jesus’ from ‘the historical Jesus’. Meier claims that whatever happened to the real Jesus after his death, his resurrection cannot belong to the historical Jesus because that event is in principle not open to the observation of any observer. But why think that the resurrection is not observable in this way? Meier finds justification in Gerald O'Collins' view that although the resurrection of Jesus is a real event, it is not an event in space and time and hence should not be called historical, since a necessary condition of historical occurrences is that they are known to have happened in our space‐time continuum. Is this a good argument for the resurrection's being in principle excludable from the historical Jesus? A close examination of the argument reveals that it is not and that Meier's adoption of such a procedure contradicts Meier's own historical methodology. 相似文献
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