The Self and the Ideal Self: Methodological Study of Pedophiles

1967 ◽  
Vol 20 (3) ◽  
pp. 699-706 ◽  
Author(s):  
Louise V. Frisbie ◽  
Frank J. Vanasek ◽  
Harvey F. Dingman
Keyword(s):  
Child Molesters ◽  
The Self ◽  
Methodological Study ◽  
Ideal Self ◽  
The Real ◽  
Real Self ◽  
The Ideal

Ratings of the self and of the ideal self were obtained from 215 institutionalized child molesters and 143 child molesters who were living in the community. The discrepancy between the two ratings of the self is seen to be related to the descriptive terms used to depict the self Words that are clearly evaluative in nature did not lead to discrepancies in the two ratings. Words that were descriptive but nonevaluative gave rise to large differences between ratings of the ideal self and the real self. There were few apparent differences between the child molesters in the community and those in the institution.

scholarly journals The Real Self and the Ideal Self

2021 ◽  
Author(s):  
Floriana Irtelli ◽  
Federico Durbano ◽  
Barbara Marchesi
Keyword(s):  
Human Health ◽  
Cultural Context ◽  
The Self ◽  
Individual Freedom ◽  
Social Changes ◽  
Ideal Self ◽  
Human Needs ◽  
The Individual ◽  
Real Self ◽  
The Ideal

Every human psychic aspect, even the development of the Self, cannot be considered separately from the financial and cultural context in which it is inserted: ad a Matteo of fact the realization of individual freedom is correlated to broader economic and social changes, which influence the individual on self-realization. In the chapter, various theories about this topic and about the ideal self are explored, and it concludes by considering that self expression helps people to satisfy their real emotions and their real self, it also highlights the fact that self-realization and self-expression are among the highest needs on the human needs scale, and they affect human health.

The ideal self is me: Deconstructing the self-evaluation process

2011 ◽  
Author(s):  
Corey L. Guenther ◽  
Kathryn Applegate ◽  
Steven Svoboda ◽  
Emily Adams
Keyword(s):  
Evaluation Process ◽  
The Self ◽  
Ideal Self ◽  
Self Evaluation ◽  
The Ideal

scholarly journals The relationship between the characteristics of Ethnic Identity and Psychosemantic Characteristics of Experiencing (‘Perezhivanie’) Interethnic Relations of Palestinian Muslims in the multinational Levant Region

2022 ◽  
Vol 14 (4) ◽  
pp. 962-984
Author(s):  
L. F. Fakhrutdinova ◽  
S. T. M. Shauamri
Keyword(s):  
Ethnic Identity ◽  
Ethnic Group ◽  
External Environment ◽  
The Self ◽  
Self Awareness ◽  
Interethnic Relations ◽  
The Real ◽  
Development Processes ◽  
Real Self ◽  
The Relationship

This paper presents the results of analyzing the psychological patterns of the development of ethnic identity and interethnic relations in the multinational Levant Region, where interethnic confrontation between Palestinians and Israelis has been noted in recent years. The main aim of the research is to reveal the relationship between the characteristics of Ethnic Identity and the Experience (“perezhivanie”) of Interethnic Relations of Palestinian Muslims in the multicultural Levant Region. In the process of investigating into ethnic self-awareness the authors used the Leary Test, the Semantic Diff erential of “Perezhivanie” ‘Experiencing’ Questionnaire by L.R. Fakhrutdinova aimed at studying the psychosemantic characteristics of the “perezhivanie” ‘experiencing’. The research has displayed that Ethnic Identity is a self-developing phenomenon, basically infl uenced by both the infrastructural relations and positions of ethnic self-awareness, and the processes associated with the relations of ethnic self-awareness with the external environment, with other ethnic groups. The most active points of development have been identifi ed. So, in intrastructural relations, they are active as ratios of I-real and I-mirror with a stronger position of I-ideal, since practically all dimensions of I-real and I-ideal (dominance, egoism, suspicion, etc.) have shown signifi cant diff erences that testify to the points and directions of development of ethnic self-awareness; positions in the relationship between the real self and the mirror self also exerted an active infl uence. The points of confl ict of the structures of ethnic self-consciousness were found, where, when the points of development coincided, the direction of development was diff erent. Thus, suspicion, obedience, dependence, friendliness, integrative indicators of dominance and friendliness have shown themselves to be confl ict points refl ecting confl ict zones between the infl uence of an external ethnic group (mirror self) and self-development processes manifested through the ideal self. In the situation of relations with the external environment, the most active was shown by the self-mirror, which infl uences the development of the subjectivity of the ethnic group through the components of the experience of the Palestinian-Israeli crisis. The infl uence of the real self on the characteristics of the “perezhivanie” ‘experiencing’ of the PalestinianIsraeli crisis was also manifested, and therefore, through the components of the “perezhivanie” ‘experiencing’ of this impression on the development of the self-awareness of the ethnic group.

scholarly journals Biblical Inspirations in Nikifor’s Paintings

2019 ◽  
Vol 26 (3) ◽  
pp. 31-46
Author(s):  
Krzysztof Wałczyk
Keyword(s):  
Real World ◽  
The Self ◽  
Creative Activity ◽  
The Real ◽  
Ideal World ◽  
The World ◽  
Biblical Anthropology ◽  
Divine Order ◽  
The Ideal

Nikifor Krynicki (Epifaniusz Drowniak, 1895-1968) was one of the most popular non-academic Polish painters worldwide. To show the biblical inspiration in his creative output I chose two categories from various thematic aspects: self-portraits and landscapes with a church. There are plenty of Nikifor’s paintings showing him as a teacher, as a celebrating priest, as a bishop, or even as Christ. A pop­ular way to explain this idea of self-portraits is a psychological one: as a form of auto-therapy. This analysis is aims to show a deeper expla­nation for the biblical anthropology. Nikifor’s self-portraits as a priest celebrating the liturgy are a symbol of creative activity understood as a divine re-creation of the world. Such activity needs divine inspira­tion. Here are two paintings to recall: Potrójny autoportret (The triple self-portrait) and Autoportret w trzech postaciach (Self-portrait in three persons). The proper way to understand the self-identification with Christ needs a reference to biblical anthropology. To achieve our re­al-self we need to identify with Christ, whose death and resurrection bring about our whole humanity. The key impression we may have by showing Nikifor’s landscapes with a church is harmony. The painter used plenty of warm colors. Many of the critics are of the opinion that Nikifor created an imaginary, ideal world in his landscapes, the world he wanted to be there and not the real world. The thesis of this article is that Nikifor created not only the ideal world, but he also showed the source of the harmony – the divine order.

scholarly journals La distinción entre persona y naturaleza humana según Nédoncelle. The Distinction Between Person and Human Nature According to Nédoncelle

2017 ◽  
Author(s):  
Juan Fernando Sellés
Keyword(s):  
Human Nature ◽  
Human Person ◽  
The Self ◽  
Actual Situation ◽  
Ideal Self ◽  
Multiple Reality ◽  
The Ideal

Este trabajo versa sobre la antropología de M. Nédoncelle. En él se sostiene que el pensador francés defiende que el hombre no es simple, sino que se da en él una distinción real entre la persona y la naturaleza humana. La persona es una realidad múltiple en los hombres: espiritual, interior, novedosa, irrepetible, relacional... La naturaleza, que es orgánica, es una y común en los hombres. La persona se distingue de la personalidad y del yo porque no admite tipologías. La persona depende de Dios y es inmortal; la naturaleza, de los padres y es mortal. Se añade que ‘el yo ideal’, la vocación, es superior a la persona que se es.This work focuses on the Nédoncelle´s anthropology. It sustains that the French thinker defends that man is not simple, but rather presents in itself a real distinction between the person and human nature. The person is a multiple reality in men: spiritual, interior, new, unique, relational... Nature, which is organic, is common in men. The person is also distinguished from personality and the self, because it cannot be classified in types. The person depends on God and is immortal; the human nature comes from the parents and is mortal. He adds that the ‘ideal self’, the vocation, is superior to the human person in his actual situation.

The Self as Activity

2018 ◽  
Vol 23 (2) ◽  
pp. 251-262 ◽  
Author(s):  
Ulrich Weger ◽  
Klaus Herbig
Keyword(s):  
Self Esteem ◽  
Religious Studies ◽  
The Self ◽  
Self Control ◽  
Ideal Self ◽  
The Real ◽  
Self Compassion ◽  
Person Perspective ◽  
Self Schema ◽  
Core Self

The self is a complex and heterogeneous phenomenon that is often described through its subcomponents (e.g., self-control, self-esteem, self-compassion). The entity that unifies these subcomponents is more elusive and difficult to access, at least with standard psychological methods. In the current inquiry we set out to illuminate and extend the understanding of the self by exploring the differentiation of the self as a “content” versus a “process” (e.g., self-schema vs. self-activity). We also differentiate the “self” from the “I,” exploring characteristics of a 3rd- versus a 1st-person perspective to this core psychological entity. We pursue an empirical 1st-person inquiry that is interdisciplinary in nature, drawing on concepts from both psychology and religious studies (in particular the “essential” or “core” self in psychology, as well as the “real” or “ideal” self in religious studies in the form of the “I Am” statements in the Gospels). Our approach illustrates how a consideration of phenomenological, 1st-person qualities of selfhood allows for an enriched, empirically based understanding of crucially important but subtle dimensions of I-ness that remain inaccessible to 3rd-person exploration.

Jumping to awareness of conflict between self-representations and its relation to psychological wellbeing

2002 ◽  
Vol 26 (6) ◽  
pp. 548-555 ◽  
Author(s):  
Annerieke Oosterwegel ◽  
Louis Oppenheimer
Keyword(s):  
Children And Adolescents ◽  
The Self ◽  
Self Concept ◽  
Psychological Wellbeing ◽  
The Real ◽  
Age Related ◽  
Real Self ◽  
Sudden Jump ◽  
Effect Of Age ◽  
Self System

The self-system of children between the ages of 8 and 18 years was assessed to examine whether (a) their awareness of conflicts between self-descriptors within one self-concept was age-related, (b) such conflicts were related to psychological wellbeing, and (c) an effect of age on awareness interacted with the relation between conflict and wellbeing. It was expected that adolescents would be more aware of conflicts than children and, due to their better integrative skills, would experience more psychological discomfort from such conflicts. The results indicate a sudden jump in awareness of potential conflicts within self-concepts between age 12 and 14, and that conflicts relate to wellbeing at any age. The latter relationship, however, is different for children and adolescents, and appears positive for conflicts within the real self-concept but negative for conflicts within self-guides.

Nature and the Dialectic of Nature in Hegel's Objective Idealism

1992 ◽  
Vol 13 (02) ◽  
pp. 30-51 ◽  
Author(s):  
Dieter Wandschneider
Keyword(s):  
Direct Evidence ◽  
German Idealism ◽  
The Self ◽  
The Other ◽  
The Real ◽  
Other Hand ◽  
The Absolute ◽  
Absolute Identity ◽  
The Ideal ◽  
Dialectic Of Nature

When the Ideal is understood as ontologically fundamental within the framework of an idealistic system, and the Real, on the other hand, as derived, then the first and foremost task of a philosophy of this kind is to prove the claimed fundamentally of the Ideal. This is immediately followed by the further demand to also substantiate on this basis the existence of the Real and particularly of natural being. These tasks have been understood and attempts made to solve them in very different ways in German Idealism - about which I cannot go into more detail here. Let me say this much: that Fichte and Schelling, it appears to me, already fail at the first task, ie. neither Fichte nor Schelling really succeeds in substantiating their pretended ideal as an absolute principle of philosophy. Fichte believes he has such a principle in the direct evidence of the self. However, as this is of little use for the foundation of a generally binding philosophy because of its ultimately private character, Fichte already replaces it with the principle of the absolute self already in his first Wissenschaftlehre of 1794. As a construction detached from the concrete self, this of course lacks that original direct certainty from which Fichte started in the first place, in other words: because the construction of an absolute self can no longer refer to direct evidence, it must be substantiated separately, something which Fichte, I believe, nonetheless fails to do. The same criticism can, in my view, be made of Schelling, who ingeniously substitutes constructions for arguments. His early intuition of an absolute identity which simultaneously underlies spirit and nature, remains just as thetic and unproven as that eternal subject on which he based the representation of his system in, for example, the Munich lectures of 1827.

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