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Music has the uncanny potential to transport its listeners to normally inaccessible realms of the psyche. Grounded in an object relations perspective informed by the burgeoning neo-monistic philosophical discipline of somaesthetics, it is suggested that the synthesis of conscious (necessarily explicit), unconscious (potentially explicit), and nonconscious (necessarily implicit) elements comprises a more utilitarian concept of the psychic essence of an individual: the >foundational self.< This foundational self, or the >spiritual self,< represents the irreducible and ultimately unformulatable core of human experience that results from the dialectical fusion of true-self object relations with concomitant developmentally primitive psychosomatic self states. It is argued that certain types of so-called >sacred music< – music whose form aligns with implicit affective registries that are filtered through intrapsychic constellations of true self object relations – act as perhaps the most potent catalyst in facilitating experiences of spirituality. The phonological qualities of sacred music share the same spectrum of transitional space in which the foundational self enjoys its fullest expression. Sacred music possesses the ability to dissolve explicit representational boundaries in service of achieving symbolic interpersonal fusion with the foundational self, in so doing facilitating a blissfully ego-boundless sensation of unio mystica.
The theory of social character developed by Erich Fromm asserts that the significance of experience is intimately linked to the material conditions under which persons, located in a specific economic system, live. The shared character traits thus correspond to the social role that these persons play. In the case of women, existing literature does not focus on their function as reproducers of the work force within the family, although this is a generalized function and additional to out-of-home work. This function has a transcendent importance to the development and emotional health of children, as has been established in longitudinal research of attachment theory.
This study explores Mexican mothers’ shared character traits, a systematized appraisal of their attitudes towards their lives and their children, their states of mind, and the quality of care they provide as well as their relationship to attachment patterns of their infants; some come from urban Middle, Middle-upper and Upper-class families and others from Poor in-digenous peasant families.
The fundamental focus is on the woman’s participation inside the family, although it does not exclude the possibility that some of these mothers handle not only the care giving and housework but also work outside of the home (the "double shift”). It concludes that the daily material conditions of existence are closely related to shared character traits and that these are in turn related to patterns of attachment in their infants, their sensitivity in the treatment of their babies, and the results of their Adult Attachment Interviews. Women have been the sup-port and pillar of subsistence for urban populations as well as the most poor and disadvan-taged communities. This role played by women is as widespread as undocumented in litera-ture.
Complex dynamics of forgiveness: Psychological, interpersonal, and psychotherapeutic implications
(2013)
The distinctive correlates of forgiveness are studied and analyzed in this paper. It is concluded that superficial and hasty forms of forgiveness might have a harmful impact on self-respect, self-concepts, self-complexity, and authenticity. Even deep forgiveness might not completely free the individual from negative side-effects, and there is some doubt whether complete forgiveness is possible. The paper also examines what place forgiveness should have in therapeutic settings and how it could be practiced in an accurate and safe manner.
Converging Self - Other Awareness: Erich Fromm and Paulo Freire on Transcending the Fear of Freedom
(2013)
The aim of this short contribution is to present a summary of the decision problem within the profession of the pedagogue, and the fundamental role of the abduction (>απαγωγή<, retroduction) process in its proper context, in professional practice of the pedagogue, as in all professional practice involving the social and professional pedagogy. Pedagogy is a field for reflection, application and commitment or engagement to education. Moreover, pedagogy is establishing itself as a profession, the profession of the pedagogist (not of the educator, who is a different figure), in the socio-health, intellectual, cultural and aid profession field, even in spite of heavy delays and failures of the Italian laws and the resistance of professional groups related but already recognized both by law and by society. The so-called >pedagogical interlocution< is a paradigmatic form of the professional pedagogical practice. Decision in professional pedagogy, properly speaking, must be reached by the interlocutor(s), who must debate and develop it, with the aid of the professional pedagogue. Abduction is not a valid syllogism: it concerns a possible example of a general case or of a rule, who's the actual pertinence to this general case or this rule is mediated by the professional or expert assumptions. The professional approach of the pedagogue, from methodological point of view, is casuistic (case based) and situational as a form of aid given to the person, alternative and other than to the statistical-operational methodology that addresses rather to populations composed of individuals. Cases of general interest in professional pedagogy can be labeled as >casuistries< or >case study< categories. A good collection of casuistries-case study categories is provided by Erich Fromm, concerning the problems of family education; and by Viktor E. Frankl in his search for sense, Lebenssinn or λόγος. A further range of examples of categories based on case studies which can be dealt with a pedagogical professional methodology are the life and studies orientation problems. A fourth class of examples, applicable differently but methodologically similar, offers to us the autogenic training, particularly the choice of the propositional formula, called and eventually repeated both in the opening and in the closure, which must be adapted to the particular case of each single person; and this can be considered a specific pedagogical competence as the gradual training to the technique proposed by Johannes Heinrich Schultz reveals to be. Professional pedagogy, by this way, can make an important and an authentic and specific contribution to general discussion about decision in the social, human and cultural sciences (or Human-, Sozial-, Geisteswissenschaften).