HARMONISASI KELUARGA MELALUI KOMUNIKASI SETARA: MODEL TERAPI KELUARGA VIRGINIA SATIR

1970 ◽  
Vol 6 (1) ◽  
Author(s):  
Asyhabuddin Asyhabuddin
Keyword(s):  
Communication Patterns ◽  
The Other ◽  
Human Beings ◽  
Family Problems ◽  
Virginia Satir ◽  
Other Hand ◽  
The Family ◽  
The One ◽  
Two Sides ◽  
Human Tragedy

Communication is like two sides of a coin. On the one hand, communication is avital human tool, without which human beings would lose their function as social beings.However, on the other hand, communication is also often a source of contention, conflictand human tragedy. Therefore, it takes appropriate communication patterns, so thatcommunication does not become a boomerang for mankinds.In this context, Virginia Satir’s thought, a therapist for family problems, is worthyto be observed. Satir categorized communicators into five categories, i.e. Placater, Blamer,Computer (Super-Reasonable), Distractor, and Leveler (Interpersonal Communicator). Thefirst four types are communicators who lead to an incongruent communication. All fourwill only lead to conflict within the family as they communicate. The latter is thecongruent communicator: a leveler communicates in an equality setting. Satirrecommended people to use I-Message instead of You-Message communication patterns ifthe are to be levelers.

scholarly journals Two Conceptions of Second Nature

2020 ◽  
Vol 3 (1) ◽  
pp. 68-80 ◽  
Author(s):  
Georg W. Bertram
Keyword(s):  
The Other ◽  
Human Beings ◽  
Open Future ◽  
Second Nature ◽  
Other Hand ◽  
The World ◽  
Cognitive Activities ◽  
The Open Future ◽  
The One ◽  
First Nature

AbstractThe concept of second nature promises to provide an explanation of how nature and reason can be reconciled. But the concept is laden with ambiguity. On the one hand, second nature is understood as that which binds together all cognitive activities. On the other hand, second nature is conceived of as a kind of nature that can be changed by cognitive activities. The paper tries to investigate this ambiguity by distinguishing a Kantian conception of second nature from a Hegelian conception. It argues that the idea of a transformation from a being of first nature into a being of second nature that stands at the heart of the Kantian conception is mistaken. The Hegelian conception demonstrates that the transformation in question takes place within second nature itself. Thus, the Hegelian conception allows us to understand the way in which second nature is not structurally isomorphic with first nature: It is a process of ongoing selftransformation that is not primarily determined by how the world is, but rather by commitments out of which human beings are bound to the open future.

Filosofia, politica e società ai tempi della pandemia. Agamben e la «paranoia della ragione»

2021 ◽  
Vol 77 (2-3) ◽  
pp. 617-642
Author(s):  
Antonio Di Chiro
Keyword(s):  
Social Life ◽  
The Other ◽  
State Of Exception ◽  
Human Beings ◽  
Giorgio Agamben ◽  
Other Hand ◽  
Intimate Relations ◽  
To Come ◽  
The One

In this essay we will try to analyze the thought of the philosopher Giorgio Agamben on the pandemic. The aim of the work is twofold. On the one hand, we will try to demonstrate that Agamben’s positions on the pandemic are not to be understood as mere extemporaneous statements, but as integral parts of his philosophy. On the other hand, we will try to show how these positions are based on a deeply paranoid and anti-scientific vision, since Agamben believes that the effects of the epidemic have been exaggerated by the centers of power in order to create a “state of exception” that allows to crumble social life and to use the fear of poverty as a tool to dominate society. We will try to demonstrate that it is precisely starting from the critique of Agamben’s positions that it is possible to rethink a philosophy and a politic to come and a new reorganization of social and intimate relations between human beings.

Liberalism and the Family

Family Values ◽  
2014 ◽  
Author(s):  
Harry Brighouse ◽  
Adam Swift
Keyword(s):  
The Other ◽  
Parental Rights ◽  
Moral Concern ◽  
The Core ◽  
Other Hand ◽  
The Family ◽  
Exit Option ◽  
The One ◽  
Parent Child Relationships ◽  
Parent Child

This chapter sets out the ways in which the family might be thought to pose problems for the liberal framework, and defends the adoption of that framework from the objection that it simply cannot do justice to—or, perhaps, fails adequately to care about—the ethically significant phenomena attending parent–child relationships. On the one hand, liberalism takes individuals to be the fundamental objects of moral concern, and the rights it claims people have are primarily rights of individuals over their own lives: the core liberal idea is that it is important for individuals to exercise their own judgment about how they are to live. On the other hand, parental rights are rights over others, they are rights over others who have no realistic exit option, and they are rights over others whose capacity to make their own judgments about how they are to live their lives is no less important than that of the adults raising them.

On Whether the Venetians Should Ally with the Emperor or Stick to the Alliance with the King of France

2017 ◽  
Keyword(s):  
The Other ◽  
Roman Emperor ◽  
Steady Pressure ◽  
Other Hand ◽  
King Of France ◽  
The One ◽  
Two Sides ◽  
Francis I

This chapter considers how, once again, the Venetians had found themselves under steady pressure from two sides — this time between the new king of France, Francis I, and Charles of Habsburg, the king of Spain as well as the Holy Roman Emperor. Although they had not come to a clear rupture with the Emperor, the Venetians had dutifully performed their role in the war on the French side, and were now rather at sea as to what they should do next. On the one hand, Francis incited them to hold on, for he would soon send another army into Italy; on the other hand, Charles was trying to detach them from the French alliance with various reassurances and offers.

Païdeia et Sport

1998 ◽  
pp. 1-9
Author(s):  
Leo-Paul Bordeleau
Keyword(s):  
Social Practice ◽  
The Other ◽  
Human Beings ◽  
Modern Education ◽  
Other Hand ◽  
The World ◽  
The One

Can sport claim to be an educative means, and what becomes of Greek paideia in the world of sport? The author intends to answer these questions through the use of a semantic and historical clarification of the notions of sport and education. Indeed, on the one hand, sport appears like a social practice not much propitious to education; on the other hand, modern education seems to have deviated from the Greek paideia’s trajectory. Therefore, to take into account this deviation and, by doing so, to make precise the idea of education, and then demonstrate that sport carries all characteristics of modern rationality which has produced it, will allow the author to conclude that sport could be considered one of the preferential means of human beings’ formation. Nevertheless its educative function more likely belongs to the nature of "poïèsis" than to the nature of "praxis."

scholarly journals Contesting “Conversion” and “Reversion” among Young Adult Asian American Buddhists

Religions ◽  
2019 ◽  
Vol 10 (4) ◽  
pp. 261
Author(s):  
Chenxing Han
Keyword(s):  
Young Adults ◽  
Young Adult ◽  
Predominantly White ◽  
Asian American ◽  
Lived Experiences ◽  
The Other ◽  
The West ◽  
Other Hand ◽  
The Family ◽  
The One

This paper engages the perspectives of thirty young adult Asian American Buddhists (YAAABs) raised in non-Buddhist households. Grounded in semi-structured, one-on-one in-person and email interviews, my research reveals the family tensions and challenges of belonging faced by a group straddling multiple religious and cultural worlds. These young adults articulate their alienation from both predominantly white and predominantly Asian Buddhist communities in America. On the one hand, they express ambivalence over adopting the label of “convert” because of its Christian connotations as well as its associations with whiteness in the American Buddhist context. On the other hand, they lack the familiarity with Asian Buddhist cultures experienced by second- or multi-generation YAAABs who grew up in Buddhist families. In their nuanced responses to arguments that (1) American convert Buddhism is a non-Asian phenomenon, and (2) Asians in the West can only “revert” to Buddhism, these young adults assert the plurality and hybridity of their lived experiences as representative of all American Buddhists, rather than incidental characteristics of a fringe group within a white-dominated category.

Aspects of Marriage in Three South-western Villages

1992 ◽  
Vol 130 ◽  
pp. 323-337 ◽  
Author(s):  
Stevan Harrell
Keyword(s):  
Rural China ◽  
The Other ◽  
Other Hand ◽  
The Family ◽  
The One

In their effect on marriage and the family, as in so many other domains, the reforms can be seen as having a dual thrust. On the one hand, by giving the land in long-term leases back to the family, and allowing it to invest in a variety of small and medium-sized ventures, they have restored something like the situation in rural China before the collectivization of 1956, when the family estate was the source of income and investment in opportunity for most rural Chinese. On the other hand, the reforms have been undertaken explicitly in the name of modernization, and the increases in both agricultural and rural industrial yields, along with the rise in household entrepreneurship, have taken China in some ways even further from the feudalism of pre-revolutionary days than it was during the collective era.

An Interview with Judy G. Barber: Prenuptial Agreements, Intimacy, Trust and Control

1997 ◽  
Vol 10 (2) ◽  
pp. 173-178 ◽  
Author(s):  
Drew S. Mendoza ◽  
Sharon P. Krone
Keyword(s):  
The Other ◽  
Good Chance ◽  
Marriage And Family ◽  
Other Hand ◽  
The Family ◽  
Emotional Commitment ◽  
The One ◽  
And Control ◽  
Relationship Of ◽  
The Relationship

A business-owning family and a soon-to-be-wed couple often face two mutually exclusive goals that seem impossible to reconcile. On the one hand, a couple considering marriage wants to believe that love alone will keep them together. On the other hand, statistics today say there is a good chance the relationship will not last. A prenuptial agreement provides the protection an individual or the family may want against a possible divorce, but the process by which the document is introduced and negotiated can deplete the relationship of intimacy. How can a woman from a wealthy business-owning family express and reinforce the emotional commitment and trust she has for her partner while presenting a prenuptial agreement] How can a son administer a prenuptial agreement to his fiancee without controlling the process or outcome of his spouse's financial welfare] How can a family require a prenuptial agreement without jeopardizing their future relationship with the newlyweds] In the following interview, Judy Barber, a consultant and licensed marriage and family counselor specializing in the psychology of money, outlines several recommendations for families and couples who are considering a prenuptial agreement.

Leibniz on Apperception and Animal Souls

Dialogue ◽  
1994 ◽  
Vol 33 (4) ◽  
pp. 701-724 ◽  
Author(s):  
Murray Miles
Keyword(s):  
The Other ◽  
Necessary Condition ◽  
Sufficient Condition ◽  
Human Beings ◽  
Mental Processes ◽  
Other Hand ◽  
Forms Of Life ◽  
The One

InLeibniz: Perception, Apperception, and Thought, Robert McRae alleges a flat “contradiction” (McRae 1976, p. 30) at the heart of Leibniz's doctrine of three grades of monads: bare entelechies characterized by perception; animal souls capable both of perception and of sensation; and rational souls, minds or spirits endowed not only with capacities for perception and sensation but also with consciousness of self or what Leibniz calls (introducing a new term of art into the vocabulary of philosophy) “apperception.” Apperception is a necessary condition of those distinctively human mental processes associated with understanding and with reason. Insofar as it is also a sufficient condition of rationality, it is not ascribable to animals. But apperception is a necessary condition of sensation or feeling as well; and animals are capable of sensation, according to Leibniz, who decisively rejected the Cartesian doctrine that beasts are nothing but material automata. “On the one hand,” writes McRae, “what distinguishes animals from lower forms of life is sensation or feeling, but on the other hand apperception is a necessary condition of sensation, and apperception distinguishes human beings from animals” (McRae 1976, p. 30). “We are thus left with an unresolved inconsistency in Leibniz's account of sensation, so far as sensation is attributable both to men and animals” (ibid., p. 34).

scholarly journals On Some Sources of the Life of Alexander Oshevensky (The Theme of the Family in the Hagiography)

Scrinium ◽  
2015 ◽  
Vol 11 (1) ◽  
pp. 281-294
Author(s):  
Alexander V. Pigin
Keyword(s):  
The Other ◽  
Other Hand ◽  
Christian Morality ◽  
Literary Sources ◽  
The Family ◽  
The One ◽  
The Relationship ◽  
The Town

(1567) is a Northern Russian hagiographical work devoted to the founder of the St. Niсholas Alexander-Oshevensky Monastery, which was located nearby the town of Kargopol. The article analyses hagiographer Theodosius’ techniques for dealing with literary sources, especially with two Byzantine texts, The Ladder by John Climacus and The Life of Alexis the Man of God. Theodosius uses these sources to develop one of the major themes of his own work, that is, the relationship between St. Alexander and his family. The family theme bears ambiguous meaning. On the one hand, the family is rejected from the standpoint of monastic asceticism, but on the other hand, it is rendered as the ultimate value and stronghold of Christian morality.


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