The Process of Recovery of Sense of Self in the Face of Persecutory Delusions and Hostility

Author(s):  
Giampaolo Salvatore ◽  
Paolo Ottavi ◽  
Raffaele Popolo ◽  
Giancarlo Dimaggio
Author(s):  
Patricia Moran

This chapter explores the two main interpretative frameworks White adopted to conceptualise a sense of self in the face of her recurrent psychic distress and inexplicable behaviour. White’s entrance into psychoanalytic treatment coincided with a moment in psychoanalytic history in which the thinking about female sexuality centred upon the ‘female castration complex’. White’s diary provides unmistakeable evidence that she developed an explanation for her illness that was heavily influenced by the ideas of Karl Abraham, who initiated this line of psychoanalytic theorising and who profoundly shaped British psychoanalysis. The recurrence of symptoms following her supposed ‘cure’ impelled White to reconvert to Catholicism at the end of 1940. White’s letters and diary show how she superimposes Catholic doctrine on that of psychoanalysis. Together these interpretative frameworks worked to affirm the centrality of father-daughter eroticism in White’s identity narrative.


Author(s):  
Jon Piccini

Modern societies function through a variety of interconnected myths. Stories of who we are, where we have come from, and where we are going next are necessitated by mass society. This chapter contends that Australia myth-making can be helpfully analysed by separately exploring its colonial, nationalist, and modern forms. The first section pieces together how perceptions of Terra Australis as a wild and uncivilized land mass and the myth of a peaceful conquest informed early mythologizing. The expansion of pastoralism in the face of wild nature also informed the birth of Australia’s first national ‘type’, the ‘bushman’. The chapter then turns to twentieth-century myth-making, exploring how the acronym for Australia and New Zealand Army Corps quickly became a noun after the landings at Gallipoli in 1915 were reinterpreted from bloody calamity into a story of national birth. The landings also inaugurated the masculinist mythology of the ‘digger’, which denied the significant role and achievements of women in pre-war politics and society. Egalitarianism, the concept that no man is better than his mate, also became central to Australia’s sense of self in the early twentieth century. The chapter concludes by considering how Australia’s myths have morphed or fossilized as the nation has been dragged into a globalized world and a deregulated economy. It considers Australia’s new-found status as a ‘multicultural success story’, asking just how dead and buried the White Australia policy is, whether concepts of egalitarianism, mateship, and the ‘fair go’ are truly universal, and what, if any, effects the extinguishment of terra nullius has had on the polity.


2018 ◽  
Vol 193 ◽  
pp. 04019
Author(s):  
Do Lenh Hung Tu

Applied art is the synthesis of many science and technologies, production process technology, and it has strong development in many countries all over the world. Applied art products are always present in all shapes and sizes in every urban space and have a strong interaction with the architectural and environmental landscape. A modern civilized city always needs harmonious alignment in the planning of these elements. In many urban areas in Vietnam, the interaction between architectural landscapes, urban environments, and urban beauties was not really taken seriously. It is obvious that the weaknesses in management are directly affecting the urban beauty. The overall picture of the city was not beautiful due to the absence of a head of the urban management. Discussing some solutions to improve the face of urban in Vietnam, it is necessary to clearly define the important role of the urban management levels; enhance the role of architects, artists, designers; build a civilized lifestyle, educate the sense of self-awareness and proper behavior of each urban resident.


Author(s):  
Christopher W. Gowans

I argue that persons are unlikely to have moral knowledge insofar as they lack certain moral virtues; that persons are commonly deficient in these virtues, and hence that they are regularly unlikely to have adequate moral knowledge. I propose a version of this argument that employs a broad conception of self-worth, a virtue found in a wide range of moral traditions that suppose a person would have an appropriate sense of self-worth in the face of tendencies both to overestimate and underestimate the value of one’s self. I begin by noting some distinctive features of this argument that distinguish it from more common arguments for moral skepticism. This is followed by an elucidation of the virtue of self-worth. I then consider some connections between self-worth and moral knowledge and, more briefly, the extent of self-worth among persons. Finally, I respond to the objection that the argument is incoherent because it presupposes moral knowledge that it later undermines.


Literator ◽  
2015 ◽  
Vol 36 (1) ◽  
Author(s):  
M.R. Masubelele

People have an inherent need to communicate. They communicate out of need as well as for leisure. Human speech abounds with unpleasant and undesirable statements that could embarrass and even humiliate those spoken to or oneself. Brown and Levinson assert that unpleasant and undesirable statements have the potential to threaten the ‘face’ or self-esteem of the other person or persons. They define ‘face’ as the public self-image that every member of society wants to claim for themself. Simply put, ‘facework’ refers to ways people cooperatively attempt to promote both the other’s and their own sense of self-esteem in a conversation. As linguistic speech forms, idioms perform a variety of functions in a language. Not only do they make speech more colourful, but they also perform a communicative function in that they tend to soften the embarrassment and humiliation that often accompanies unpleasant and undesirable statements in speech. IsiZulu idioms will be examined in this article to establish to what extent they could contribute to managing ‘face’ issues. Examples of idioms will be drawn from C.L.S. Nyembezi and O.E.H. Nxumalo’s work Inqolobane Yesizwe. The facework theory as espoused by Brown and Levinson will underpin this discussion on isiZulu idioms.


Author(s):  
Lauren Mizock ◽  
Zlatka Russinova

This chapter explains the multidimensional construct of acceptance, including the five dimensions of this process. Interview excerpts are provided as evidence of each of these five dimensions. The five dimensions include (1) identity dimension (developing a positive sense of self in the face of mental illness); (2) cognitive dimension (developing thoughts, beliefs, and awareness around accepting one’s mental illness); (3) behavioral dimension (engaging in actions and behaviors that signify acceptance of one’s mental illness); (4) emotional dimension (experiencing emotions that signify acceptance of one’s mental illness); and (5) relational dimension (engaging in relationships and interacting with others in a manner that promotes acceptance of the illness). A clinical strategies list, discussion questions, activities, the “Dimensions of Acceptance Worksheet,” and diagrams are also included.


2017 ◽  
Vol 52 (2) ◽  
pp. 288-307
Author(s):  
Natasha Arndt ◽  
Luzelle Naudé

The aim of this study was to explore Black South African adolescents’ sense of self as it emerges through their direct and indirect environments. Black African adolescents ( N = 57; 52.63% male; 47.37% female) participated in eight focus groups, which were analyzed thematically. The emphasis fell on the interconnectedness and interdependency between individuals and social systems. The importance of family and peer relations, as well as the juxtaposed needs of belonging and separation, was also reiterated. This research highlighted adolescents’ awareness regarding the importance of reciprocity and interdependence in relationships. Not only was the need for having role models articulated, but also for being role models. They were acutely aware of the sacrifices made (especially by their parents) investing in their development, and were feeling responsible for “paying back” (to their family and community). Due to bearing this responsibility, education and scholarship were viewed as essential aspects of adolescents’ sense of self.


Author(s):  
Megs S. Gendreau

While many aspects of human life are vulnerable to the impacts of climate change, values related to selfhood and community are among the most challenging to preserve. In what follows, I focus on the importance of values and valuing in climate change adaptation. To do so, I will first discuss two alternate approaches to valuing, both of which fail to recognise the loss of valued objects and practices that both of which help to generate a sense of self and deserve to be respected and mourned. Ultimately, I argue that an approach to valuing that is responsive to change and open to loss will enable humans to be more resilient in the face of anthropogenic climate change, in order that we may move forward and construct selves that fit the context in which we live.


Author(s):  
Jennifer Doggart

Interpersonal trust, or the willingness to be vulnerable to another person based on the belief that she will act benevolently, is an important concept in personal relationships and also in the workplace. Many organizational initiatives such as negotiations and teamwork benefit from trusting behaviours for effective execution. Unfortunately, violations or breeches of trust often occur in relationships with co‐workers; when an individual acts in a harmful or self‐serving way, co‐workers may feel that their self‐integrity has been threatened. How can this trust be repaired? According to self‐affirmation theory, individuals are motivated to restore their sense of self‐worth in the face of a violation. A person can maintain a perception of themselves as moral and adequate by affirming their self‐worth in a domain unrelated to that of the trust violation. In this laboratory experiment, three self‐affirmation conditions focus on friends/family as the domain outside of the workplace that provides self‐affirmation. Participants imagine being part of a Queen’s research laboratory highlighting a close relationship to a teammate, who later violates the participant’s trust. At that point, either the participant is not affirmed, or they are reminded directly or indirectly of their family/friends. Afterwards, questionnaires assess participants’ trusting attitudes and openness to criticism, comparing responses between conditions. This research may help to establish different ways to buffer loss of productivity or effectiveness in the workplace due to loss of trust brought about by events such as downsizing or poor performance evaluations. It also identifies factors that help manage trust violations and restore trust.


Author(s):  
Joshua A. Braun

The disruption information seeking and processing (DISP) model is a variation on the risk information seeking and processing (RISP) model. While both the DISP and the original RISP models seek to predict how individuals will search for and attend to information in response to a perceived hazard, DISP aims to broaden analysts’ view of the sorts of information individuals may seek in such situations. It does so by expanding the repertoire of social psychology theory on which the model is constructed to include ideas from the literatures on sensemaking and identity maintenance. A major argument of DISP is that on many occasions the information that people seek in response to a risk will not be directly related to the risk itself. For example, if you hear a news bulletin on an outbreak of food poisoning associated with ground beef, the next thing you look for may not be information on the risks of E. Coli, but a recipe for chicken. While the observation that people seek non-risk-related information in response to risks is a broad one, the DISP concerns itself with one particularly important aspect of this idea. Specifically, based on research in the sensemaking and identity maintenance traditions, the DISP model proposes that, for information seekers, the self and the various identities in which individuals are personally invested are often as much the objects in need of interpretation as the hazardous environment. The implication of this is that when faced with a risk, individuals are likely to pay attention not just to information on the risk itself (the sort of information prioritized by RISP), but on the identities impacted by the hazard—for example, how a person’s acceptance of or strategy for coping with the risk might affect her self-image as being a good parent, a conscientious employer, etc. The DISP also proposes that some hazard situations are likely to be more disruptive to individuals’ sense of self than others—namely instances where the individual has a high vested interest in a particular identity that is challenged by the hazard combined with a low sense of self-efficacy with respect to remediating the hazard. A typical example would be a parent who prides herself on keeping her kids safe, who finds out about an environmental risk to children in her neighborhood, but who cannot afford to move. According to the DISP model, in such a circumstance the individual would likely become more attuned to information about the countervailing positive aspects of the neighborhood, such as good schools or a low crime rate. These sorts of information, which do not pertain to the risk directly, but are nonetheless sought as a consequence of the risk, exemplify the manner in which DISP seeks to expand the focus of the original RISP model. In the parlance of DISP, the model adds a “self-relevant” information dimension to RISP’s original focus on “risk-relevant” information. Finally, the DISP model proposes the notion of “norm trumping,” suggesting that individuals experiencing disruption in the face of a hazard—who run afoul of the set of social norms associated with an identity in which they are highly invested—are likely to pay particular attention to self-relevant information that emphasizes alternative sets of norms that help to preserve or reconstitute a desired sense of self. This model has yet to be tested empirically.


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