Being religious is not a matter of subscribing to doctrines Essay Example for Free

Being religious is not a matter of subscribing to doctrines Essay In oral/first traditions, being religious entails much more than simply subscribing to a set of doctrines.   It is instead a world view, a way of ordering society, and a means of reckoning with the natural and supernatural.   It deals with the unseen and, in the absence of science, does not create boundaries between natural phenomena and the divine or supernatural.   According to Walter Burkert, â€Å"Religion is manifest in actions and attitudes that do not fulfill immediate practical functions.   What is intended and dealt with cannot be seen, or touched, or worked upon in the usual fashion of everyday life. †Ã‚   (Burkert 5) Being religious is not a matter of subscribing to doctrines (which, in Western societies, is separate from science and other aspects of human life), but is instead a complex relationship with the surrounding natural world and with other humans. views in oral/first traditions often establish the links between a people and the forces controlling their lives.   This is especially true with folklore and creation stories, which attest to the links between a people and their divine beings, as with Io in Maori myths or Bumba in Bushongo myths.   In essence, these attest to the people’s close identification with their divinities and stress a kind of organic belonging important to these societies.   (Novak 334-336)   Also, creation myths bind people closely to the sources of their sustenance, showing their reverence for the natural resources on which they depend.   For example, the Pawnee root their origins firmly in corn, their chief food source, and their divinity (â€Å"Mother Corn†) is female; indeed, many oral/first traditions venerate female deities along with the male, attesting to the biological nature of divinity in oral/first traditions.   (Novak 338-339)   Resources are not simply seen as spiri tually inert commodities, as in Western societies, but as vital parts of a world infused with spirits. Folklore also helps to explain natural phenomena, addressing the â€Å"why?† in order to coherently explain and help people cope with powerful events (again in the absence of science), often natural calamities.   (Burkert 112)   Burkert explains that such tales typically start with some human folly, often a broken taboo or conflict, link these to catastrophes (which are, in these people’s views, manifestations of evil), and explain how they are ultimately overcome.   Chains of human wrongdoing, dreadful consequences, and ultimate resolution, says Burkert, create â€Å"a context of sense and [premise] a meaningful cosmos in which people can live in health and at ease. . . .†Ã‚   (Burkert 128)   Evil is attributed to supernatural agents aroused by human wrongdoing and brings punishment by the gods.   However, resolution does not always occur.   In tales akin to the story of Adam and Eve, whose misdeeds in Eden led to their expulsion from it, both the Ya o of east Africa and the Hopi of North America blame human misbehavior for driving God away from themselves.   (Novak 344-346) World views in oral/first traditions not only involve folklore, but they are also rooted in social hierarchies, since hierarchy serves as a means of ordering the world.   According to Burkert, this is virtually universal in world religions and early societies.   (Burkert 81)   In oral/first traditions, hierarchy involves not only simple subjugation to the powerful, such as humiliation and shows of deference, but also adherence to mutual obligations by superior and inferior alike.   These help create a stable, ordered society in which inferiors show deference to superiors and superiors are obligated to protect or otherwise assist those they dominate.   As Burkert asserts, â€Å"Dominance makes possible forms of solidarity not easily encountered elsewhere. . . .†Ã‚   (Burkert 82)   Hierarchy also manifests in showing reverence for natural forces.   Again, Novak’s examples of the Sioux relationship to the bison and the Pawnee reverence for â€Å"Mother Cornà ¢â‚¬  illustrates how oral/first religions clearly recognize their dependence on certain natural resources for their survival, and their world views often place the sources of their sustenance at the top of their hierarchies. (Novak 338-339, 363-372) Another key behavior in such traditions is reciprocal giving, which Burkert considers vital because it â€Å"regulates the standards of justice . . . [and] is an unexceptionable expectation or even obligation of return.   Every gift demands a counter-gift.†Ã‚   In these societies, an unanswered gift is a serious taboo which violates the obligations inherent in hierarchies.   (Burkert 130)   Creating reciprocal obligations in such religions is a means of promoting peace and stability by strengthening mutual social bonds. Ritual often assumes a central place in oral/first traditions because it â€Å"grows out of anxiety and is designed to control it.†Ã‚   (Burkert 36)   Rituals involve confronting some aspect of fear or pain in order to better cope with it, or to appease unseen forces.   One such common ritual is sacrifice (pars par toto, Latin for â€Å"part for all†), which Burkert calls â€Å"a manageable loss in order to gain salvation.†   The author mentions ancient Greek sacrifices to hail (Burkert 34-37), while others involve bodily mutilations (such as finger sacrifice or severing hands).   Another fact of this is sacrificing scapegoats, usually social outsiders or individuals guilty of violating certain taboos. Scapegoats are sometimes blamed for arousing divine wrath, and their sacrifice is a means of restoring safety to a perilous situation.   He grounds this in biology, likening it to distracting predators by leaving behind an expendable part, like foxes gnawing off their paws to escape hunters’ traps.   (Burkert 41)   Similarly, Burkert considers ritual castration a means of defying biology: â€Å"The illusion is that by renouncing procreation men may stay clear of the maelstrom of life and death.†Ã‚   (Burkert 48)   It is also a biological means of enforcing hierarchy, as seen with lower primates A less brutal aspect of this is the sacrificial feast (eating certain venerated foods) and ritualized killing of certain animals (intended to show the being reverence, as with the bison).   Life, according to Burkert, is â€Å"a transient stability depending upon the ‘just’ exchange† (Burkert 155), and showing respect for life-sustaining forces assumes crucial importance.   Another aspect of ritual is the oath, in which words are set in a ceremonial context in order to make them sacred and inviolate.   (Burkert 171-173) Another aspect of behavior in this milieu is the importance of signs, which help divine some aspect of the future, usually through the role of the shaman.   Shamans, who often attain their status through ceremonies or rituals, are basically the mediators between the natural and supernatural, capable of reaching an ecstatic state which gives them divine insights and lets them cross the boundaries that other members of these societies cannot.   An example is the Eskimo shaman, whom Novak claims can achieve a â€Å"fit of mysterious and overwhelming delight† (Novak 355).   In this state, they may see signs by watching people’s behaviors, the weather, objects, and other phenomena in which the future may be divined. These signs basically comprise a kind of unwritten language for interpreting the world, and the shaman acts as a designated translator.   Other signs not limited to the shaman include body markings, such as scars, brands, tattoos, and tooth alteration, which set certain people apart and are not simply arbitrary choices or fashions.   These function as a language (often in the absence of a written language) with deep significance for those who embrace it.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Despite the commonalities one finds among early traditions, such as bonds to the natural world, the presence of shamans, and the importance of hierarchy and mutual obligation, conversion does not appear to be a matter one could take lightly.   In these societies, religion is not simply a set of doctrines which can be substituted for another, but a complex system of relationships to a specific group of people, physical environment, and body of folklore.   They are not rationalized as commonalities between cultures, since people in these societies seldom transplanted themselves lightly from one cultural cosmos to another.   For example, while first traditions all share similar creation stories, the nuances and elements of each will differ from one another, as will the rituals and signs associated with their religions.   Changing entire world views appears not to be a frivolous decision, since the world views in oral/first traditions are so intricate.

Being religious is not a matter of subscribing to doctrines Essay Example for Free

Being religious is not a matter of subscribing to doctrines Essay In oral/first traditions, being religious entails much more than simply subscribing to a set of doctrines.   It is instead a world view, a way of ordering society, and a means of reckoning with the natural and supernatural.   It deals with the unseen and, in the absence of science, does not create boundaries between natural phenomena and the divine or supernatural.   According to Walter Burkert, â€Å"Religion is manifest in actions and attitudes that do not fulfill immediate practical functions.   What is intended and dealt with cannot be seen, or touched, or worked upon in the usual fashion of everyday life. †Ã‚   (Burkert 5) Being religious is not a matter of subscribing to doctrines (which, in Western societies, is separate from science and other aspects of human life), but is instead a complex relationship with the surrounding natural world and with other humans. views in oral/first traditions often establish the links between a people and the forces controlling their lives.   This is especially true with folklore and creation stories, which attest to the links between a people and their divine beings, as with Io in Maori myths or Bumba in Bushongo myths.   In essence, these attest to the people’s close identification with their divinities and stress a kind of organic belonging important to these societies.   (Novak 334-336)   Also, creation myths bind people closely to the sources of their sustenance, showing their reverence for the natural resources on which they depend.   For example, the Pawnee root their origins firmly in corn, their chief food source, and their divinity (â€Å"Mother Corn†) is female; indeed, many oral/first traditions venerate female deities along with the male, attesting to the biological nature of divinity in oral/first traditions.   (Novak 338-339)   Resources are not simply seen as spiri tually inert commodities, as in Western societies, but as vital parts of a world infused with spirits. Folklore also helps to explain natural phenomena, addressing the â€Å"why?† in order to coherently explain and help people cope with powerful events (again in the absence of science), often natural calamities.   (Burkert 112)   Burkert explains that such tales typically start with some human folly, often a broken taboo or conflict, link these to catastrophes (which are, in these people’s views, manifestations of evil), and explain how they are ultimately overcome.   Chains of human wrongdoing, dreadful consequences, and ultimate resolution, says Burkert, create â€Å"a context of sense and [premise] a meaningful cosmos in which people can live in health and at ease. . . .†Ã‚   (Burkert 128)   Evil is attributed to supernatural agents aroused by human wrongdoing and brings punishment by the gods.   However, resolution does not always occur.   In tales akin to the story of Adam and Eve, whose misdeeds in Eden led to their expulsion from it, both the Ya o of east Africa and the Hopi of North America blame human misbehavior for driving God away from themselves.   (Novak 344-346) World views in oral/first traditions not only involve folklore, but they are also rooted in social hierarchies, since hierarchy serves as a means of ordering the world.   According to Burkert, this is virtually universal in world religions and early societies.   (Burkert 81)   In oral/first traditions, hierarchy involves not only simple subjugation to the powerful, such as humiliation and shows of deference, but also adherence to mutual obligations by superior and inferior alike.   These help create a stable, ordered society in which inferiors show deference to superiors and superiors are obligated to protect or otherwise assist those they dominate.   As Burkert asserts, â€Å"Dominance makes possible forms of solidarity not easily encountered elsewhere. . . .†Ã‚   (Burkert 82)   Hierarchy also manifests in showing reverence for natural forces.   Again, Novak’s examples of the Sioux relationship to the bison and the Pawnee reverence for â€Å"Mother Cornà ¢â‚¬  illustrates how oral/first religions clearly recognize their dependence on certain natural resources for their survival, and their world views often place the sources of their sustenance at the top of their hierarchies. (Novak 338-339, 363-372) Another key behavior in such traditions is reciprocal giving, which Burkert considers vital because it â€Å"regulates the standards of justice . . . [and] is an unexceptionable expectation or even obligation of return.   Every gift demands a counter-gift.†Ã‚   In these societies, an unanswered gift is a serious taboo which violates the obligations inherent in hierarchies.   (Burkert 130)   Creating reciprocal obligations in such religions is a means of promoting peace and stability by strengthening mutual social bonds. Ritual often assumes a central place in oral/first traditions because it â€Å"grows out of anxiety and is designed to control it.†Ã‚   (Burkert 36)   Rituals involve confronting some aspect of fear or pain in order to better cope with it, or to appease unseen forces.   One such common ritual is sacrifice (pars par toto, Latin for â€Å"part for all†), which Burkert calls â€Å"a manageable loss in order to gain salvation.†   The author mentions ancient Greek sacrifices to hail (Burkert 34-37), while others involve bodily mutilations (such as finger sacrifice or severing hands).   Another fact of this is sacrificing scapegoats, usually social outsiders or individuals guilty of violating certain taboos. Scapegoats are sometimes blamed for arousing divine wrath, and their sacrifice is a means of restoring safety to a perilous situation.   He grounds this in biology, likening it to distracting predators by leaving behind an expendable part, like foxes gnawing off their paws to escape hunters’ traps.   (Burkert 41)   Similarly, Burkert considers ritual castration a means of defying biology: â€Å"The illusion is that by renouncing procreation men may stay clear of the maelstrom of life and death.†Ã‚   (Burkert 48)   It is also a biological means of enforcing hierarchy, as seen with lower primates A less brutal aspect of this is the sacrificial feast (eating certain venerated foods) and ritualized killing of certain animals (intended to show the being reverence, as with the bison).   Life, according to Burkert, is â€Å"a transient stability depending upon the ‘just’ exchange† (Burkert 155), and showing respect for life-sustaining forces assumes crucial importance.   Another aspect of ritual is the oath, in which words are set in a ceremonial context in order to make them sacred and inviolate.   (Burkert 171-173) Another aspect of behavior in this milieu is the importance of signs, which help divine some aspect of the future, usually through the role of the shaman.   Shamans, who often attain their status through ceremonies or rituals, are basically the mediators between the natural and supernatural, capable of reaching an ecstatic state which gives them divine insights and lets them cross the boundaries that other members of these societies cannot.   An example is the Eskimo shaman, whom Novak claims can achieve a â€Å"fit of mysterious and overwhelming delight† (Novak 355).   In this state, they may see signs by watching people’s behaviors, the weather, objects, and other phenomena in which the future may be divined. These signs basically comprise a kind of unwritten language for interpreting the world, and the shaman acts as a designated translator.   Other signs not limited to the shaman include body markings, such as scars, brands, tattoos, and tooth alteration, which set certain people apart and are not simply arbitrary choices or fashions.   These function as a language (often in the absence of a written language) with deep significance for those who embrace it.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Despite the commonalities one finds among early traditions, such as bonds to the natural world, the presence of shamans, and the importance of hierarchy and mutual obligation, conversion does not appear to be a matter one could take lightly.   In these societies, religion is not simply a set of doctrines which can be substituted for another, but a complex system of relationships to a specific group of people, physical environment, and body of folklore.   They are not rationalized as commonalities between cultures, since people in these societies seldom transplanted themselves lightly from one cultural cosmos to another.   For example, while first traditions all share similar creation stories, the nuances and elements of each will differ from one another, as will the rituals and signs associated with their religions.   Changing entire world views appears not to be a frivolous decision, since the world views in oral/first traditions are so intricate.

Importance of Reflective Practice in Counselling

Importance of Reflective Practice in Counselling Reflective practice refers to the capability to reflect on our everyday actions and frameworks, as well as concepts on personal experience as part of a process of life-long learning (Schon, 1983). According to this definition, Bolton (2010) termed this as developmental insight, where the emphasis is placed on the learning from our own experience rather than knowledge gained from lectures or tutorials. On a personal note, I think what is significant about reflection during the course of our practice in this subject is that I am not just looking back on events and actions that has happened to us in the past, but also I am conscious of my emotions, experiences, actions, and behavioural reactions, and thus the utilization of these factors to add on to my existing knowledge database. As such, it is to draw out new and perhaps better knowledge, and in the long run, I hope to have a higher level of understanding. These would be achievable via the few factors that would be discussed in the e ssay, such as questioning and reflecting on my own moral and ethical values and comparing it with the Ethics Code in situations where I am required to act extremely. On another note, by reflecting on my personality profile, I check and reflect if my ideals and passion are congruent with the test that measured my psychological preference and my criterions on decision making. By reflecting on these frameworks, I hope to shed some light on my self-awareness and hopefully gain some new insights so that ultimately, I can improve as a better human being. The Ethics Code The Ethical Principles of Psychologists and Code of Conduct, in another light denoted as the Ethics Code, consists of several clause and terms which serves as a guideline as how a psychologist should behave when conflicting scenarios arise, which could possibly happen on a daily basis. The Ethics Code, however, applies only to psychologists and their work-related activities that are part of their nature of job scope. These usually include an array of activities such as counselling, teaching, supervision, social intervention, as well as conducting assessments through the development of assessment instruments. On the other hand, the violation of the Ethics Code itself does not instantly determine whether a psychologist has violated a law and is liable for legal actions in court. When considering a professional behaviour to be conducted, psychologists must not only consider the Ethics Code, but also to put into consideration applicable laws and the relevant board regulations. Psychologi sts must ensure that the ethical standards are met if the Ethics Code establishes a more stringent standard of conduct that is mandatory by law. Greenberg and Shuman (1998) elucidate that although not always the case, during practice, the law would usually be compliant with the Ethics Code. If, at any point in time, the Ethics Code happens to be with conflict with the requirements of law, I feel that psychologists are supposed to remain committed to the Ethics Code and exercise caution to resolve any conflict while not violating any civil laws. Since the work of a psychologist is to develop a reliable and valid construct of information which are backed by research, and are applied with the intention of broadening our vision and knowledge on behaviour, which essentially creates an opportunity to improve conditions of interaction between society and the individual, the Ethics Code is thought to be able to provide a common set of values in which it is envisioned to offer the general pr inciples as well as rules of decision making to ensure that most of the possible situations encountered by a psychologist can be referred to and resolved. However, Corey, Corey and Callanan (1998) argues that while it holds true that the Ethics Code provides guidelines for ethical conducts, it was not intended to be able to provide specific guidance or solutions to each and every situations that could arise. Though I feel that the Ethics Code is very thorough in its descriptions as it covers a wide scope of possible situations, it is still nonetheless not fool-proof as in specific field such as forensic psychology, where there is a fine line between ethical practice and legal laws. This was backed up by Day and White (2008), who mentioned that ethical dilemmas would arise and explain that especially in the field of forensic psychology, it is not uncommon that practitioners are drawn into legal proceedings. Furthermore, it was brought up by Herlihy and Corey (1997) that although it m ay be consistent with the Ethics Code to breach client confidentiality in situations such as when a client is seen as a threat to self or others, there are many occasions when the ethically responsible course of action is less clear. As such, I feel that while the Ethics Code offers a valid guideline on actions to be conducted in various situations, psychologists should still take into considerations which are the correct and just actions to take and certainly to exercise caution in the behaviours to be taken as a wrong decision could damage a person’s life or damage their reputation. Field trip to Institute of Mental Health The grey area of applicability of ethics in mental health settings is an intriguing issue, especially with personal experience, i.e., field trip to the Institute of Mental Health. While many consider the correct course of action to be in a particular way, health practitioners and their set of code and values may present itself differently. I realized that there exist difficult and conflicting cases that may arise when dealing with people with mental disorders. For example, the ethical standard of conduct would be to inform the clients the truth of their conditions, and avoid actions that are likely to harm clients. However, the very act of informing the clients of their conditions is likely to invoke a response, which in return would most likely aggravate their emotional suffering. An array of misconceptions was cleared when the nurses at the Institute of Mental Health provided a clear explanation of the evolution of treatment of patients changed from the past to the present. One exa mple brought up by the nurse was the usage of straitjacket. A straitjacket is a garment which resembles a jacket, but with long sleeves and is generally used to restrain individuals who would possibly harm themselves, damage furniture, or injure surrounding staffs. Before the development of psychiatric medications, doctors did not know how to properly treat mental disorders such as depression and anxiety disorders. A variety of treatments that was deemed to be cruel by current standards were thus attempted by the doctors, and the straitjacket was one of the treatments used. However, as research allows the development of drugs to suppress the effects of the mental disorders, such treatments were stopped and disallowed to be continued to be carried out to the clients. It was very fortunate to hear from the nurse at the institute that the straitjacket is no longer in usage as it was deemed to be inhumane, and I personally think so as well. Since the drugs are now capable of suppressing the effects of mental disorders, the approach of institutionalizing the clients has been reviewed. Townsend (1976) posits that clients who are institutionalized gets convinced that they are mentally ill, and as they integrate themselves with the institutional life, it would reduce the client’s ability to live outside if they were to get deinstitutionalized. Personally, I feel that dealing with individuals who are affected by mental disorders is a tricky issue, as there are many possible ways to approach the situation. One example would be making the decision as to whether an individual should be institutionalized or not. However, as far as I would suggest, I think that it should be advocated that the criterion of institutionalizing the clients be more strict, for example, admitting only the extreme cases of mental disorders where the clients are not able to sustain normal daily life, as the said effect would cause them to rely on the institution and progressively unable to l ive by themselves, even if symptoms of mental disorders were to subside and doctors claim that they can be discharged from the institution. Awareness Program Autism disorder was the focal point of the awareness program for my group, and there are several pointers in which I am ashamed that I personally have committed. Firstly, it has been found that the lack of awareness in autism disorders has been a very concerning issue, especially in Singapore. Sigman, Mundy, Sherman and Ungerer (1986) explains that many people correctly identified some of the key characteristics of autism, including difficulty communicating, difficulty making friends, love of routine, as well as obsessive behaviours. However, some other common characteristics which I realized upon research, was that individuals who are affected by autism require the need for clear and unambiguous instructions and are susceptible to being disturbed by noise and touch; these points were less well known and could develop misconceptions if the other party was not aware; these were the points in which I was unaware of and would negligibly scrutinize them if I had to repeat my words multip le times and yet they would not understand what I would have said. Upon raising my own awareness of the particular disorder and through some reflection, I felt that many individuals with autism act differently when compared to our typical population. Whether at school, at work or in social settings, people with autism are often taken at face value and thus misunderstood. Individuals with autism may not respond when spoken to or may avoid eye contact from the people asking the question. They could possibly behave in unusual manners in which most people do not understand. Some behaviours are so out of the norm that they were misinterpreted as poor discipline. However, people in society tend to arrive at this opinion solely based on just a brief observation, rather than putting in effort to try to look for further signs to comprehend the nature of those actions taken by these individuals affected with autism, and as such, they often suffer discrimination, intolerance and isolation. For many, that means a lifetime of exclusion from everyday society. We, as individuals, should not be doing this, but rather, embrace the difference and aid them into being comfortable with their surroundings so that they can cope with their everyday lives. Just a simple act of observing them would go a long way in creating a society in which such individuals affected by autism disorder can coexist with us. Nonetheless, the completion for the autism awareness program did not come as an easy task, as it was difficult to acquire access to the relevant institutes of interest. For example, my group was not able to gain access and direct first-hand experience of understanding how individuals with autism would behave in schools, where they are required to interact with their surroundings, and more importantly, their peers. However, this setback did not deter my group from obtaining information. Pathlight school, a school for individuals with autism, however, did release some interactive info rmation such as articles and newspaper cut-outs with regards to the related field, and were cooperative in allowing us to gain as much knowledge as possible despite our lack of first-hand experience. As such, the only methods we were able to procure information was through the information released by the management of Pathlight, as well as the many questions that were relayed through e-mails so that we can gain accurate knowledge regarding autism disorders, and shed some light to others who are not as aware of such a disorder. Nonetheless, I feel that even with the information amassed through research; it is still insufficient to properly account for the wide array of characteristics that are exclusive to individuals with autism. Personality Profile Individuals who go through personal development includes going through events that improve our self-awareness, and it allows us to cultivate our talents and potential, and as such, enrich our quality of life which ultimately contributes to the realization of our passion and aspirations. Based on the MBTI, Davies (2008) proposed that it is an assessment tool used to measure psychological preferences in how individuals perceive the world and make decisions, my personality profile is INTJ. Lawrence and Martin (2001) suggested that the MBTI is a reliable and valid instrument to measure our personality. They mentioned that the test is capable of being retested and are good across age and ethnic groups, and they pointed out that the instrument is set out to measure what the test is supposed to test originally. Based on the MBTI assessment by Myers (1998), it is conceived that INTJs see things from a top-down approach, and are capable of relating new information to overall patterns. They al so find themselves readily synthesizing abstract and complicated theoretical matters, and such mind-sets would lead the INTJs them to value knowledge, as well as expect competence of themselves and others. Personally, I would agree to these points as my ideals of work reside in the fact that if all of the group members are competent, we would be able to complete the work beforehand and leave time and room for improvements to be made before any actual submission is due. This is especially important as having gone through numerous group works, my belief is that the more the content is reviewed, the more insightful it gets as we gain mastery and command in the particular context of research. I feel that in aspects of productive work, even if it is a group project, I prefer to work independently and thereafter team members come together to share their points to strengthen the validity and reliability of the entire project; though I favour the notion of working independently, I would not differ from group norms and still be cooperative towards team members. This was supported by Baron and Baron-Tieger (1995), where they elucidated that INTJs prefer to work independently, and have no particular problems in meeting group requirements as teamwork is not an issue. In another aspect, I value accuracy in my work and ensure that most, if not all of my curiosity in the area I am researching in is satisfied, and, because of my values I find myself inclined to field such as science and research, particularly in fields of forensic psychology. Through the test in which also supports my ideals of inclination to abstract matters and challenges, I feel that forensic psychology is a very interesting path in psychology as it presents abstract ideas and challenges in actual situations and it is my passion, as well as satisfaction to be able to decipher the true meaning and rationale behind human behaviour. Another technique in which I find useful in promoting my self-awareness is th e Johari window. Based on what I understand, the concept of reducing the blind spot by being inquisitive about myself would help in promoting self-awareness, because by understanding how others perceive my in another aspect which I was not able to see, I would be able to reflect on my actions and determine whether adjustments to my behaviour are required. Similarly, Joseph (1969) clarifies that in order to become self-aware and develop as a person, we should know more about ourselves and be informed about what others know about us as well. To conclude, reflection and practice can be considered a subset of the many concepts and values we can pick up along the way of gaining insight on skills that are useful and applicable in our field of study. Through various lessons and facilitation, i.e. the Ethics Code, I was able to build up knowledge with regards to identifying, accessing, as well as making evaluations of information and its applicability to actual practice. Furthermore, the development of skills in professional and personal reflection was significant, as seen I feel that I have gained the capability to identify approaches for the development of appropriate outcomes and predict the indicators of success. Furthermore, by reflecting on the various concepts brought up in the essay, as well as through the course of subject, I feel that I have gained some new knowledge about myself; for example through the concept of Johari window, I realized that to be better self-aware, I needed to be inquisitive about myself, and th is is one of the crucial part of what I think helps in my personal development. References Bolton, G. (2010). Reflective Practice, Writing and Professional Development (3rd ed.). California: SAGE Publications. Corey, G., Corey, M., Callanan, G. (1998). Issues and ethics in the helping professions (5th ed.). California, CA: Brooks/Cole. Davies, S. J. (2008). Psychometric testing: what is Myers Briggs? The Foundation Years, 4(2), 81-82. Day, A., White, J. (2008). Ethical practice from the perspective of the forensic psychologist:Commentary on the uses and value of the Australian Psychological Society (2007) Code of Ethics. Australian Psychologist, 43(3), 186-193. Greenberg, S. A., Shuman, D. W. (1997). Irreconcilable conflict between therapeutic and forensic roles. Professional Psychology: Research and Practice, 28, 50-57. Herlihy, B., Corey, G. (1997). Boundary issues in counselling: Multiple roles and responsiblities. Alexandria: American Counselling Association. Joseph, L. (1969). Of Human Interaction. Palo Alto, CA: National Press. Lawrence, G., Martin, C. R. (2001). Building People, Building Programs: A Practitioners Guide for Introducing the Myers-Briggs Type Indicator to Individuals and Organizations. United States of America: Center for Application of Psychological Type. Myers, I. B. (1998). Introduction to type: A guide to understanding your results on the Myers-Briggs Type Indicator. Palo Alto, CA: Consulting Psychologists Press. Schà ¶n, D. A. (1983). The Reflective Practitioner, How Professionals Think In Action. United States of America: Basic Books. Sigman, M., Mundy, P., Sherman, T., Ungerer, J. (1986). Social interactions of autistic, mentally retarded and normal children and their caregivers. Journal of child psychology and psychiatry, 27(5), 647-656. Tieger, P. D., Barron-Tieger, B. (1995). Do what you are: discover the perfect career for you through the secrets of personality type (2nd ed.). Boston: Brown. Townsend, J. M. (1976). Self-concept and the institutionalization of mental patients: An overview and Critique. Journal of Health and Social Behaviour, 17, 263-271.

Genghis Khan and the Mongolian Culture Essay -- Sociology, Mongols

Introduction The following report will discuss the leadership qualities of Borjigin Temà ¼jin and the organizational culture of his people, the Mongols. Readers might be confused on who Borjigin Temà ¼jin is, he was the man known today as Genghis Khan. This paper will illustrate how Temà ¼jin’s ability to lead developed by exploring his beginnings and how through his exceptional leadership skills he went on to create the largest contiguous empire in history. The first part of the paper will concentrate on Mongol culture in the 12th century, Temà ¼jin’s upbringing in that culture and how he changed it through the consolidation of the many Mongol tribes. The second part will discuss the rise of Borjigin Temà ¼jin to the post of Genghis Khan and which of his qualities allowed him to achieve this. The third part will discuss his legacy and how even after his death his planning was evident and his empire continued to expand. All these parts will have explanations on how they connec t to our present day study of organizational behavior. â€Å"When we examine [organizational] culture and leadership closely, we see that they are two sides of the same coin; neither can really be understood by itself. On the one hand, cultural norms define how a given nation or organizations will define leadership – who will be promoted, who will get the attention of followers. On the other hand, it can be argued that the only thing of real importance that leaders do is to create and manage culture; that the unique talent of leadership is their ability to understand and work with culture; and that it is an ultimate act of leadership to destroy culture when it is viewed as dysfunctional.† (Schein, E. H. 2004. Organizational culture and leadership. Jossey-Bass, San ... ...a). Nonetheless, what was most remarkable about the post-imperial make-up of the Mongol world was a remarkable degree of continuity with the past. Cultural exchange continued on a broad scale and even gathered momentum; the successor khanates in many ways enjoyed a common elite culture even if disunited. The empire of Mongolia stretched from Caspian Sea to the Sea of Japan at the time of his death but the expansion didn’t stop after that but it continued for generations. Under Ãâ€"gedei Khan the expansion reached its peak and they expanded into Persia, finished off the Xi Xia and the remnants of the Khwarezmids, and then it came into conflict with the imperial Song Dynasty of China, starting a war that lasted until 1279 and which concluded that the Mongols gaining control of all of China. Russia and Eastern Europe were conquered after gaining control over China.

Psychotherapy Essay -- Psychology, Empirically Validated Treatments

I believe that the art of psychotherapy is more important than the use of empirically validated treatments (EVT). I feel that the art of psychotherapy exists through the use of the common factors, which include the therapeutic relationship, client and therapist factors (e.g., personality), helping clients deal with problems, and hope or expectancy factors (Reisner, 2005). Although I do believe that empirically validated treatments may enhance the therapeutic process, the treatments themselves are by no means the most important or fundamental aspects of therapy. I agree with the idea presented by Allen (2008) that scientific knowledge is important, but it is not sufficient for the successful outcomes in psychotherapy. There appears, at least to me, to be much more of an art involved in developing the relationship with the client and understanding the client’s perspective, and if this cannot be done successfully then it is unlikely that individualized techniques could be success fully applied. Managed care has not completely eradicated the art of psychotherapy; however, as more research reveals EVTs are effective on more disorders, the use of the art of psychotherapy will likely decline. This would occur due to managed care’s preferences for the use of EVT, since there is evidence that they likely work quickly, saving time and money (Cukrowicz et al., 2005). In order to receive reimbursement and compete with psychopharmacology, there is a growing necessity for the reliance on empirically validated therapy (Reisner, 2005). However, certain artful tactics involved in psychotherapy will never be entirely removed, such as the development of a therapeutic relationship (Allen, 2008). With the rise of EVT, there is a possibility that mana... ... generally equal in how effective they are, but generally, it is the common factors across therapies that account for the most improvement in clients, not the specific techniques or treatments that are used (Reisner, 2005). Psychotherapy is arguably an art that cannot be conducted without some sense or understanding of life, meaning, and relationship issues that cannot be learned from science alone (Allen, 2008). Ideally, therapy should involve both science (empirically validated treatments) and art by combining the therapeutic relationship and knowledge of the client’s needs with the proper treatment techniques. Overall, I do not feel that manualized treatments will ever completely replace the art of psychotherapy; however, it is likely that the combination of manualized treatments and the art of psychotherapy will lead to more successful therapeutic outcomes.

Disillusionment in All My Sons by Arthur Miller Essay -- Arthur Miller

Disillusionment in All My Sons by Arthur Miller One of the central themes of All My Sons is the disillusionment of the young, and this theme can be traced through the character Chris, who comes to be disenchanted with his family, society and himself by realizing that none of these is as moral as he once believed. When he finally finds out through questioning his father that his father is, in fact, guilty of knowingly shipping out the cracked cylinder heads, he says to his father â€Å"What the hell are you? You’re not even an animal, no animal kills his own, what are you? What must I do to you? I ought to tear the tongue out of your mouth, what must I do?† This is the point where Chris becomes disillusioned with his family. His father is guilty of doing the crime, and his mother is guilty of hiding the information. Chris now believes that his father is worse than an animal and is disgusted that he has lived with his parents since the crime happened without being aware of it. He sees his parents now as evil people rat her than role models, and feels that if even his parents are capable of such a thing, then society as a whole must be the same or worse, because he tells his father that he once believed him to be better than most men. He says â€Å"That’s the principle; the only one we live by – it just happened to kill a few people this time, that’s all. The world’s that way, how can I take it out on him?† He now believes that everyone in society is only looking out for his or he...

Laughter and Laugh Charlie Chaplin

â€Å"Now is the Time to Laugh† Charlie Chaplin once said â€Å"laughter is the tonic, the surcease for pain. † It is also often that you hear the saying â€Å"laughter is the best medicine,† which is not just an opinion, but has been proven to be true. In this paper I will prove to you that laughter is the best medicine and that one should not suppress their laughter to seem professional or respectful. No matter what the situation, laughter should be welcomed as a natural and enjoyable action that should not and cannot be controlled. The purpose of my paper is not only to prove my point but also to help everyone to appreciate and respect the natural, wonderful experience of one’s laughter and the laughter of others. Norman Cousins said that â€Å"laughter is inner jogging,† which is a good way to put the fact that laughter is actually beneficial for one’s health. Dr. William Fry of Stanford University Medical School compared laughing to inner exercise, he showed that laughing lowers your blood pressure and heart rate, improves lung capacity, massages internal organs, increases memory and alertness, reduces pain, improves digestion, and lowers stress hormones. It also exercises the muscles involved such as your chest and abdominals. A recent study at the University of Maryland Medical Center showed that laughing more and having a strong sense of humor can decrease your risk for heart attack and heart disease. The benefits also include psychological health. It lowers stress and eases anxiety and fear. It also strengthens relationships by bringing you closer to people, helping defuse a conflict, and promoting group bonding. It also helps you think more clearly. Laughter in a relationship is important because it helps you open up more to the person and it brings you closer to them. It can ease the tension during an argument and make one feel more relaxed and comfortable in any situation. Many studies have shown that children laugh around 400 times a day while adults only laugh around 15 times a day. Many professional adults look at laughter as inappropriate and disrespectful. They reduce their laughing while at work and suppress it so they look more professional and sophisticated. School children are forced to be quite and not to laugh ecause their teachers see it as disrespectful and foolish. Lord Chesterfield said that â€Å"frequent and loud laughter is the characteristic of folly and ill manners,† but how can people believe that such a natural, wonderful feeling can be such a terrible thing. There are no reasonable explanations as to why laughter is considered disrespectful. Sure if you are laughing at someone as a way of making f un of them, then that is hurtful and disrespectful, but when people cannot control their laughter, it should not be considered a horrible thing. People don’t find other natural things like sneezing or coughing to be offensive, so why should they find laughter disrespectful. Many people say that this is not the time to laugh, especially at places like funerals, church or a business meeting, but would the person that passed away want you to never laugh in their presence? And would God give you a sense of humor if He didn’t want you to use it? And would anyone want to work with someone who had no sense of humor? Of course not! If anyone ever said they didn’t want to be acquainted with anyone who had a sense of humor and knew how to have fun than they must be lying. God made us the way we are and He made us with a sense of humor for a reason. Sure there are certain times where you should control your laughter but it is more often that you absolutely should not try to control your laughter because it should be completely acceptable in almost any situation. Laughter, love and happiness are by far the best feelings anyone could have and everyone should be able to experience. You wouldn’t say that someone didn’t deserve love or happiness, so why would you say that someone doesn’t deserve to laugh? I personally love to laugh. Who doesn’t? I love laughing with my friends and family and I love to make other people laugh. I believe that a good sense of humor is one of the best qualities you can find in a friend. Everyone deserves happiness and to be truly happy you must be able to laugh in any situation. Most of my close friends are my friends because they know how to make me laugh and I love to laugh with them. As soon as I meet someone who is funny and laughs whenever they want to, I am immediately attracted to them. The number one quality I look for in a friend or boyfriend is an amazing sense of humor and the ability to make me laugh and laugh with me. Everyone knows that no one likes a â€Å"Debby downer† and I think that everyone should be as happy as they can and laugh as much as they can. I believe that true happiness comes from love, and laughter. People should see laughter as one of the best feelings and should welcome it in any situation when it is truly natural. Every day an average person should laugh for at least 15 minutes collectively. As Charlie Chaplin said â€Å"a day without laughter is a day wasted. †