Values,abilities and behavior

The values of life, freedom and solidarity are the base on which we can build behaviors and abilities. Schools must be flexible, they must allow the young to explore and to express all their potential abilities. We must create a new balance, just as we must give the young a new sense of responsibility in the pursuit of their studies.     

Convergence,commonality, and context in psychoanalytic supervision

ABSTRACT

What are the binding commonalities that demark and define any and all psychoanalytic supervision perspectives? What do we all do as psychoanalytic supervisors that practically matters? Furthermore, might there be a unifying model that anchors those binding commonalities together into a supervision meaning-making, explanatory framework? In this two-part paper, I take up those questions. In Part I, based on a century-spanning literature review, I identify 50 (non-exhaustive) common Support and Learning factors that appear present across the panoply of psychoanalytic supervision perspectives. Relational, educational, and interventional, these 50 factors reflect the very stuff of which psychoanalytic supervision is made. In Part II, I present and elaborate upon the Contextual Psychoanalytic Supervision Relationship Model (CPSRM) – a theoretically-grounded model that anchors and contextualizes those common Support and Learning factors. Because common factors can be seen as nothing more than atheoretical amalgamation (i.e., lists of desirable characteristics endlessly strung together), the CPSRM is proposed as a theoretically-based antidote. A supervisory extrapolation of Wampold’s contextual psychotherapy relationship model, the CPSRM accentuates relational connection, expectations/goals, and educational action as preeminently supervisee change inducing and learner affecting.     

Teachers’ personal values,age, and educational setting shape their socialisation values

ABSTRACT

Teachers in kindergartens and schools also fill an important role of values educators. The study examined teachers’ socialisation values and their links with teachers’ personal values, age, education, and educational setting (kindergarten vs school). A total of 391 teachers in Estonia filled in the Schwartz’s Portrait Values Questionnaire that assessed their personal and socialisation values. Teachers considered self-transcendence values most important personally and in socialisation of children, followed by openness to change values. At the same time, teachers differentiated between their personal and socialisation values: openness to change was rated higher as a socialisation than as a personal value. The variation in teachers’ socialisation values stemmed from their personal values, teachers’ age, and educational setting.     

Introduction

The contributors to this reflection on the field consider the legacy of Christian ethics in comparative religious ethics (CRE), particularly in regard to whether the latter has escaped the parochialism and hegemony of the former, whether the legacy is simply vicious or whether it can be virtuous, and the specific ways in which the former has influenced the discipline of CRE in regard to methods and themes. Beyond these methodological questions, the contributors also speak to the historical development of Christian ethics and CRE in the cultural and institutional contexts of late twentieth century America and provide reflections on the politics of CRE as it is now practiced and debated in the field and in the academy.     

What Do Religion Scholars Really Want? Scholarly Values in the Scientific Study of Religion

This article presents selected findings of the Values in Scholarship on Religion (VISOR) project. Conversations about the values and norms that ought to shape the academic study of religion are quite common but typically based on anecdotal evidence and personal experience. The goal of VISOR was to gather data that could ground debates about the values that scholars of religion prize. Here, we present statistical analyses of VISOR data that shed light on the values guiding members of the Society for the Scientific Study of Religion (SSSR) and the ways in which these compare with the values of members of other academic associations and other disciplines that study religion. Compared to current members of SSSR, members of the broader field of scholars whose approach to religion is sociological are more likely to be younger, female, liberal, and nonreligious. This sea change will put pressure on the SSSR to adapt.     

A teleonomic explanatory scheme

Abstract

The paper takes the form of a dialogue between an advocate of conventional causal modelling (A) and an advocate of an expanded conception of forecasting modelling that unifies causal and teleonomic explanations (B).     

The values of only-children: Power and benevolence in the spotlight

The stereotype that only-children are more self-centered than others has gained little support from studies on personality traits but had not been previously tested with respect to personal values, which are also an important part of personality. Data from 3085 Australian adults revealed that only-children give more importance to power values and less importance to benevolence values than individuals with siblings. These differences, which are consistent with the stereotype, were strongest in young people but diminished gradually with age and disappeared in those over 62 years old. The results challenge the view that personality is largely unaffected by shared life-experiences associated with family structure, at least regarding the values aspect of personality.     

Standing out and not fitting in: The Dark Triad traits and social values

ABSTRACT

We replicated and extended (N = 207) work on the social values (i.e., obedience, tradition, security, benevolence, universalism, self-direction, stimulation, hedonism, achievement, and power) linked to the Dark Triad traits (i.e., narcissism, psychopathy, and Machiavellianism). Each of the traits was positively associated with values of achievement and power. Psychopathy and narcissism were both negatively correlated with benevolence, and psychopathy and Machiavellianism were negatively correlated with obedience. Psychopathy was also negatively correlated with tradition. Sex differences in the values of tradition, benevolence, and power were mediated by psychopathy. We suggest that high rates of the Dark Triad traits facilitate, for men, holding social values that emphasize standing out whereas low rates facilitate, for women, fitting in.     

Domestic public‐spiritedness,social public‐spiritedness

Like every social institution, the family is undergoing a process of contractualization. Family democracy is the product of constant negotiation, an interactive process that can be found at every level of society. This is a new social contract, one from which a new citizenship can perhaps be drawn.     

Capability as Opportunity: How Amartya Sen Revises Equal Opportunity

Although the concept of equal opportunity has received scant attention from theological ethics, it attracts widespread approval in the U.S. popular culture and has been examined extensively by contemporary moral philosophy. Amartya Sen's conception of capabilities as "freedom" or "real opportunity" corrects deficiencies in both popular and philosophical conceptions of equal opportunity that ignore interpersonal variations in mental, physical, and psychological abilities beyond agents' control. Recent theologically informed conceptions of love and common grace affirm and revise Sen's conception of equal capability as equal opportunity. The resulting understanding of equal opportunity is quite different from some uses of this concept and could be an important criterion for a just society.