tag:blogger.com,1999:blog-81110534787466814372024-03-12T17:08:38.003-07:00Dr. James Husen, Licensed Psychologist, Licensed Attorney, Licensed Marriage and Family TherapistShort Articles Written by Dr. James (Jim) HusenDr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.comBlogger108125tag:blogger.com,1999:blog-8111053478746681437.post-7053305183558101222024-02-18T09:00:00.000-08:002024-02-18T09:09:44.779-08:00The Story of Joseph and Pugil: A retelling of Hermann Hesse's Magister Ludi<p><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ-CqDiTnK0dBZqE624C7REokL16NK6omURMtTVPd3Wygk-3lMPr3IFcGHxngdiXG3af1rGaPoYY46n-T-TmarVSt5xmFCGtHv8wJ4K5lu7DZQ2fvPdJHEfebq5Hgfmp9qBFt8zNDPdwYYMfqsLL2Vs_R7Kp_-HE3j0s94Ubh8Hnt4c95YzSaohUpCsFad/s526/Picture%20of%20Magister%20Ludi.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="526" data-original-width="333" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ-CqDiTnK0dBZqE624C7REokL16NK6omURMtTVPd3Wygk-3lMPr3IFcGHxngdiXG3af1rGaPoYY46n-T-TmarVSt5xmFCGtHv8wJ4K5lu7DZQ2fvPdJHEfebq5Hgfmp9qBFt8zNDPdwYYMfqsLL2Vs_R7Kp_-HE3j0s94Ubh8Hnt4c95YzSaohUpCsFad/s320/Picture%20of%20Magister%20Ludi.jpg" width="203" /></a></span></div><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;"><br />Around
300 CE in the deserts of Egypt there were spiritual healers living ascetic
lives. I want to introduce you to Joseph an eremitic monk who lived alone in
the desert where the “sun seared and parched him. He scraped his knees on rock
and sand as he prayed. He waited, fasting, for the sun to set before he chewed
a few dates” for dinner (Hesse, 1969, p. 301).</span><p></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;">He
prayed and struggled with temptations and spiritual battles for years and in
the “fervor” of Joseph’s life and devotion a “gift of listening” developed and
blossomed “as his hair began to gray” (Hesse, 1969, p. 301).</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;">“Whenever
a brother … came to Joseph and told him of his deeds, sufferings, temptations,
and missteps” Joseph would listen and take the man’s suffering within his own
bosom and dissipate it.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;">Joseph
was more than a decade younger than another famous eremitic monk who had also
developed a gift of healing through years of discipline and devotion.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt;">The other healer’s name was Pugil
and “[Pugil] was celebrated for being able to read the souls of those who
sought him out without recourse to words. He often surprised a faltering
penitent by charging him bluntly with his still unconfessed sins.” (Hesse,
1969, p. 302) In contrast to Joseph’s mild but effective gift of healing by
listening, Pugil as his name suggested healed through castigation, chastisement
and the assignment of penance. Indeed, he had the authority of a bishop. (Hess,
1969, p. 302)</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt;">As Joseph grew older he lost his joy
in life and he couldn’t bear the practice of healing anymore. He was bone-weary
and tired. He felt abused and yes, alarmingly, he entertained the way of Judas
who took his own life after the great betrayal.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt;">While in this hopeless state of
mind, he abandoned the post he felt he couldn’t bear and joined some men who
were travelling (Hesse, 1969, p. 304). They stopped with their camels that
night at an oasis and Joseph overheard them talking about himself (Joseph) and
about his elder the great Father Confessor Pugil.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Joseph heard the camel driver say, “He’s
called Pugil or ‘the boxer’ because he piles right into all the devils, and
when somebody confesses his sins, my friend, Pugil doesn't sigh and keep his
counsel. He sounds off and gives it to the man straight from the shoulder. They
say he actually beats some till they're black and blue.” (Hess, 1969, pp.
306-307). Don’t go to the weak and sissified Joseph” he said, Pugil is the
great healer.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;">Joseph
decided then and there that he must see Pugil and make his confession to that
great man.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;">Not many days later, Joseph met a man at
another Oasis and asked if he knew of Pugil. The man acted strangely and
demanded to know who asked.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt;">“I am Joseph” and I am the one who
should like to know where I might find the great Pugil, he said. The man replied,
“I have heard of you. Are you the one to whom the people go to confess?’” (Hesse,
1969, p. 309) The man then told Joseph that he was one and the same, Pugil, the
great father confessor to which Joseph broke down and said “For a long time … my
life has lost meaning.” “I am confused and suffer despair. (Hesse, 1969, p.
312) But Pugil did not rebuke or castigate Joseph as his reputation predicted.
Instead he kissed Joseph and cried with him and took him in as his disciple.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;">Many
years later Pugil grew close to death. On his deathbed he said “Joseph you are
a great healer and you shall be my successor.” When we met, you were depressed
with many confessions from sinners who think themselves more sinful than you.
You knew of course that there was no such disparity and the façade fostered a
view of life where “everything that once seemed important and sacred”
disappeared and you were tempted to take the way of Judas. That is how you felt
at the time.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;">And
now the hour of confession has come for me too, and I am confessing: it
happened that way to me also. I too thought I was useless and spiritually dead.
I too thought I could no longer bear to have people flocking to me so
trustfully, bringing me all the filth and stench of human life that they could
not cope with, and that I too was tempted to end my life. I had heard of Joseph
and that people flocked to him for confession and that many preferred him to
me, because he was gentle, merciful and that he listened and dismissed them
with a kiss.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;">I
decided to make a pilgrimage to Joseph to confess my misery to him and ask him
for advice. When I ran into him, under such odd circumstances, he was enough
like the man I had expected for me to recognize him. But he was a fugitive;
things had gone badly with him, as badly as for me, or perhaps worse, and he
was not at all inclined to hear confessions. Rather, he was all agog to make a
confession of his own, and to place his distress in another's hands.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt;">That was a singular disappointment to
me, and I was very sad. For if this</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Joseph,
who did not recognize me, had also grown tired of his service and was in
despair over the meaning of his life – did that not seem to mean that both of
us amounted to nothing, that both of us had lived uselessly, and we were both
failures?</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt;">At the time I decided to play the
part of healer and indeed you healed me by allowing me to heal you through
confession.</span></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;">Joseph
began to cry. Pugil continued and said “may our Lord then send you as kindly,
patient, and consoling a son and disciple as He has given to me in you” and
that night the great father confessor and healer of souls, Pugil died and
Joseph became his successor.</span></p><p><b style="text-align: center; text-indent: 0.5in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">References</span></b></p><p><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Hesse,
H. (Richard and Clara Winston, Trans.) (1969). </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">Magister ludi: The glass bead game. </i><span style="font-family: "Times New Roman", serif; font-size: 12pt;">New </span><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: 0.5in;">York:
Holt, Rinehart and Winston, Inc.</span></p><p><br /></p><p><br /></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-80110555010517530272023-12-30T11:19:00.000-08:002023-12-30T11:34:33.108-08:00Jack Reacher, Military Communication, and Human Development<p>Jack Reacher, Military Communication, and Human Development</p><p class="MsoNormal">Having been in the Navy for over 7 years beginning my 18<sup>th</sup>
birthday to age 25 I thoroughly enjoy Le Child and his fellow screen writers’
dialogue between the characters. The script captures the camaraderie, clear
communication, commitment to the mission, loyalty, pride, and witty repartee
characteristic of military service and relationships I both loved and hated at the
same time in my early adulthood.</p>
<p class="MsoNormal">In Reacher, Season 2, Episode 5, <i>Burial</i>, which came
out yesterday (12/29/23) Jack Reacher (played by Alan Ritchson) and David O’Donnell
(played by Shaun Sipos) are at O’Donnell’s home packing while O’Donnell’s wife,
Lily O’Donnell (played by Andrea Grant) packs for herself and the kids. The idea
is that O’Donnell’s family would go out of town as “tourist” in another state and
stay out of harm’s way as Reacher and O’Donnell embark a dangerous mission
pursuing dangerous people. Lily is notably cool under the pressure.</p>
<p class="MsoNormal">Reacher said to O’Donnell regarding Lily, his wife,</p>
<p class="MsoNormal"><span style="color: #212529;">She doesn't panic.</span></p>
<p class="MsoNormal"><span style="color: #212529;">Accepts reality on reality's
terms.</span></p>
<p class="MsoNormal"><span style="color: #212529;">O’Donnell responded:</span></p>
<p class="MsoNormal"><span style="color: #212529;">Daughter of an ER nurse, Chicago
fire chief. Tough as they come.</span></p>
<p class="MsoNormal"><span style="color: #212529;">Reacher replied:</span></p>
<p class="MsoNormal"><span style="color: #212529;">Beautiful, tough, smart. She
lose a bet?</span></p>
<p class="MsoNormal"><span style="color: #212529;">O’Donnell gives him the finger --</span></p><p class="MsoNormal"><span style="color: #212529;"><o:p></o:p></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNG8Sakk6P6Cnj1dFBq6czg3foX5PL7yv1hg_sUNs1GuDVDnEN_LXgZHtZZNkAZRQzXaNQkZlLxvh3mUJ_1I3eN1eiiPH2Qn-i7XEkEe8Hz6lY2fCs6W6eVef8MUZozKr7XIZTkkoTXNFIyPeEUW5arqDBCbIwuCkym2iWra5uCD45tiJgb4LyFq1uJh-6/s270/O'Donnell%20Gives%20Reacher%20the%20Bird.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="270" data-original-width="250" height="134" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNG8Sakk6P6Cnj1dFBq6czg3foX5PL7yv1hg_sUNs1GuDVDnEN_LXgZHtZZNkAZRQzXaNQkZlLxvh3mUJ_1I3eN1eiiPH2Qn-i7XEkEe8Hz6lY2fCs6W6eVef8MUZozKr7XIZTkkoTXNFIyPeEUW5arqDBCbIwuCkym2iWra5uCD45tiJgb4LyFq1uJh-6/w124-h134/O'Donnell%20Gives%20Reacher%20the%20Bird.jpg" width="124" /></a></div><p></p><p class="MsoNormal"><span style="color: #212529;">they both laugh—I laughed
too—classic military repartee. </span></p>
<p class="MsoNormal"><span style="color: #212529;">Psychological Construct
Illustrated</span></p>
<p class="MsoNormal"><span style="color: #212529;">Reacher said of Lily, “accepts
reality on reality’s terms” That’s powerful. It constitutes one of three ways out world view expands and develops as humans:</span> “Development is facilitated
either when the person’s <b>view of the world</b> [world view] becomes more <b style="mso-bidi-font-weight: normal;">valid</b>, <b style="mso-bidi-font-weight: normal;">extended</b>, and/or <b style="mso-bidi-font-weight: normal;">differentiated</b>, or <b style="mso-bidi-font-weight: normal;">when the person becomes more motivated and able to act in ways that are
more effective in managing or living in the environment</b>.” (Shelton,
Lawrence (2019). <i>The Bronfenbrenner primer: A guide to develecology. </i>New
York: Routledge at p. 17 commenting on Bronfenbrenner, U. (1979). The Ecology
of Human Development: Experiments by Nature and Design (9th ed.). Cambridge,
MA: Harvard University Press at p. 27, bolding added for emphasis)<o:p></o:p></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-81919101910143903992022-10-22T11:08:00.001-07:002022-10-22T11:08:18.995-07:00Family Code 6320 and Domestic Violence / Intimate Partner Violence Through Unique Means<p> </p><p class="MsoNormal">I’ve been participating in the Child Custody Evaluator
Annual DV / IPV update with Dr. Love today:</p>
<p class="MsoNormal">Family Code 6320 now has new categories of disturbing the
peace / coercive control over various types but also Pet Abuse, Technology
Facilitated Abuse and Reproductive Coercion—see the language at Family Code 6320 in the link below:<o:p></o:p></p><p class="MsoNormal"><a href="https://www.dropbox.com/s/f413kgdoxuar5ox/Family%20Code%206320.pdf?dl=0" rel="nofollow" target="_blank">Family Code 6320</a></p><p class="MsoNormal">Here’s a couple of new terms for you:</p><p class="MsoNormal"><o:p></o:p></p>
<p class="MsoNormal">Stealthing: “wen a partner secretly removes a condom during
sex without the other person’s consent”;</p><p class="MsoNormal"><o:p></o:p></p>
<p class="MsoNormal">Fraping: “unauthorized alteration of information on a
person's online social media profile by another person.”</p><p class="MsoNormal"><o:p></o:p></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-79680565142183607652022-10-21T15:13:00.005-07:002022-10-21T16:16:36.112-07:00Attachment Trauma in Divorce<p class="MsoNormal">Childhood sexual abuse can in some cases particularly disorganize the growing
child’s attachment system resulting in among other things for some, an ability to lie about other caregivers. In the link below I explore this observation in my practice as an attorney and now as a psychologist. In saying that, I do not mean to minimize in any way the harm caused to the child or the importance of protecting such children from further harm. The link below will take you to a paper I wrote about 9 years ago but still think it pretty good where I offer some ideas that I explored back in 2013 as an attorney working with families back then.<o:p></o:p></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><a href="https://www.dropbox.com/s/oug9lcps8t39s88/Husen%2C%20Attachment%20Trauma%20and%20Divorce%2C%20Recommendations%20for%20Judges%2C%20Lawyers%20and%20Custody%20Evaluators.pdf?dl=0" target="_blank">Husen, J. (2013).
Attachment trauma in divorce: Recommendations for judges, lawyers, and child
custody evaluators. Paper researched and written for <i>Bereavement Counseling </i>with
M. Woodruff Johnson, Psy.D.</a></span></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-81595574966522168552022-07-10T11:08:00.003-07:002022-07-10T13:26:42.465-07:00Self-Discrepancy Theory and Human Motivation<p> I read Higgin's 1998 article entitled <span style="font-family: "Times New Roman", serif; font-size: 12pt;"><i>Promotion and
prevention: Regulatory focus as a motivational principle.</i></span></p><p>The link to that reading is <a href="https://www.dropbox.com/s/rv2j8yzl088rb86/HIggins%2C%201998%2C%20Promotion%20and%20Prevention%2C%20Regulatory%20Focus%20as%20a%20Motivational%20Principle.pdf?dl=0" target="_blank">here</a>.</p><p>The link to the article itself is <a href="https://www.dropbox.com/s/rv2j8yzl088rb86/HIggins%2C%201998%2C%20Promotion%20and%20Prevention%2C%20Regulatory%20Focus%20as%20a%20Motivational%20Principle.pdf?dl=0" target="_blank">here</a>. </p><p>Higgin's contributes to Motivational research by pointing out an important distinction accounting for the mixed results associated with the classic Motivational equation--i.e. that X Motivation = Expectancy of success x the Value of the goal to the person. </p><p>Worth the read as it will add your understanding of the pleasure vs. pain polarity underlying this key feature of human motivation--i.e. promotion of gain (seeking / approaching pleasure) and/or the prevention of loss (avoidance / pain / risk of harm reduction). </p><p>This line of research is consilient with attachment theory's emphasis on the regulatory features of different styles of attachment--i.e. secure flexible, anxiety underregulated, avoidant over regulated and disorganized as dysregulated. See for example <span face="Arial, sans-serif" style="background: white; color: #222222; font-size: 10pt;">Calkins, S. D., & Leerkes, E. M. (2004).
Early attachment processes and the development of emotional self-regulation. </span><i>Handbook of self-regulation: Research, theory, and applications</i>, 324-339 which I have made available <a href="https://www.dropbox.com/s/cs5ym85k4n2lo4m/Calkins%202004%20early%20attachment%20processes%20and%20the%20development%20of%20emotional%20self-regulation.pdf?dl=0" target="_blank">her</a>e</p><p>The Reverend William Whewell coined this word in 1840 with respect to the sciences where consilience involves the quality of constructs considered true to account for large swaths of data across different intellectual domains. (Whewell, W. (1840). Philosophy of the inductive sciences, Vol. 2. London: John W. Parker, West Strand retrieved from Internet Archive at p. 279; See also Lauden, L. (1971). William Whewell on the consilience of inductions. Monist, 55, 368-391). See also E. O. Wilson's (1998). Consilience: The Unity of Knowledge. New York: Knopf. This book can be borrowed from the Internet Archive at <a href="https://archive.org/details/consilienceunity00wils">https://archive.org/details/consilienceunity00wils</a></p><p>I then read another article by Higgins also dated 1998 entitled Continuities and<span style="font-family: times; font-size: medium;"> <text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919;" textlength="116.658874511719" x="222.989990234375" y="-460.800079345703">discontinuities in self-regulat</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919;" textlength="107.176940917969" x="339.940399169922" y="-460.800079345703">ory and self-evaluative pro</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919;" textlength="101.243072509766" x="447.820770263672" y="-460.800079345703">cesses: A developmental</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919;" textlength="213.664478302002" x="53.0798454284668" y="-436.800170898438"> theory relating self and affect.</text></span></p><p>The citation is as follows: Higgins, E. T. (1989b). Continuities and<span style="font-family: times; font-size: medium;"> <text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919;" textlength="116.658874511719" x="222.989990234375" y="-460.800079345703">discontinuities
in self-regulat</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919;" textlength="107.176940917969" x="339.940399169922" y="-460.800079345703">ory
and self-evaluative pro</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919;" textlength="101.243072509766" x="447.820770263672" y="-460.800079345703">cesses:
A developmental</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919;" textlength="213.664478302002" x="53.0798454284668" y="-436.800170898438">
theory relating self and affect. <i>Journal of Personality</i></text><i><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.63323974609375" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919; font-style: normal;" textlength="14.1091613769531" x="267.241088867188" y="-436.799987792969">,
57</text></i><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.77352905273438" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919;" textlength="40.6110534667969" x="282.361053466797" y="-436.799987792969">,
407-444</text></span></p><p>The reading is found here.</p><p class="MsoNormal"><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.77352905273438" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919;" textlength="40.6110534667969" x="282.361053466797" y="-436.799987792969"><span style="font-family: times; font-size: medium;"><o:p></o:p></span></text></p><p><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919; font-family: Arial, serif; font-size: 10.02px;" textlength="167.043342590332" x="53.1499862670898" y="-460.800079345703"><br /></text></p><p><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919; font-family: Arial, serif; font-size: 10.02px;" textlength="167.043342590332" x="53.1499862670898" y="-460.800079345703">Higgins, E. T. (1989b). Continuities and</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919; font-family: Arial, serif; font-size: 10.02px;" textlength="116.658874511719" x="222.989990234375" y="-460.800079345703">discontinuities in self-regulat</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919; font-family: Arial, serif; font-size: 10.02px;" textlength="107.176940917969" x="339.940399169922" y="-460.800079345703">ory and self-evaluative pro</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919; font-family: Arial, serif; font-size: 10.02px;" textlength="101.243072509766" x="447.820770263672" y="-460.800079345703">cesses: A developmental</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.95388793945312" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919; font-family: Arial, serif; font-size: 10.02px;" textlength="213.664478302002" x="53.0798454284668" y="-436.800170898438">theory relating self and affect. Journal of Personality</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.63323974609375" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919; font-family: Arial, serif; font-size: 10.02px;" textlength="14.1091613769531" x="267.241088867188" y="-436.799987792969">, 57</text><text class="_textbox_ysiwt_17" data-test="textbox" direction="ltr" height="6.77352905273438" lengthadjust="spacingAndGlyphs" style="background-color: #f7f5f2; color: #1e1919; font-family: Arial, serif; font-size: 10.02px;" textlength="40.6110534667969" x="282.361053466797" y="-436.799987792969">, 407-444</text></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-14550222065818297382022-07-06T07:10:00.000-07:002022-07-06T07:10:05.781-07:00The Self and Psychopathology: Dr. James Husen reads from Kyrios et al.'s book<p> </p><p>I think the consensus among psychologists that the self is essential to regulation of emotion. Furthermore, regulation of emotion has emerged as a general factors in most of the psychological disorders detailed in the Diagnostic and Statistical Manual of Mental Disorders (2013). We are calling this the p factor.</p><p>1. Chapter 1, <a href="https://www.dropbox.com/s/xk4wtcd6lcj75mh/Chapter%201%2C%20Preface.mp4?dl=0" target="_blank">The Self in Psychological Disorders: An Introduction</a></p><p>2. Chapter 2, </p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-79229887433114620172022-06-19T22:09:00.002-07:002022-06-19T22:09:28.577-07:00Shame and Guilt in Neurosis: Dr. Husen reads H. B. Lewis' seminal article<p> </p><p>Generally speaking, guilt tends to be helpful and leads to personal growth and positive change. This is because "in guilt, the self is negatively evaluated in connection with something, but is not itself the focus of the experience." When it comes to shame; however, shame tends to be about one's identity. (Lewis, H. B. (1971). Shame and guilt in neurosis. Psychoanalytic Review, 58(3), 419-438)</p><p>I read the entire article for your edification at the following link:</p><p><a href="https://www.dropbox.com/s/jtb0nzkz0l3kuph/Lewis%2C%201971%2C%20Shame%20and%20Guilt.mp4?dl=0">https://www.dropbox.com/s/jtb0nzkz0l3kuph/Lewis%2C%201971%2C%20Shame%20and%20Guilt.mp4?dl=0</a></p><p>Lewis, H. B. (1971). Shame and guilt in neurosis. Psychoanalytic Review, 58(3), 419-438</p><p>For your read the article yourself click the following Link:</p><p><a href="https://www.dropbox.com/s/3xsgnccm0kkkprv/Helen%20Lewis_%20Shame%20and%20Guilt%20in%20Neurosis_.pdf?dl=0">https://www.dropbox.com/s/3xsgnccm0kkkprv/Helen%20Lewis_%20Shame%20and%20Guilt%20in%20Neurosis_.pdf?dl=0</a></p><p>I do notice that a lot of the research on Shame and Guilt took place in the late seventies and early eighties. I haven't been seeing much in the literature these days (early 2020s). It is still good science though and definitely worth the time spent understanding.</p><p>Sincerely, </p><p>Dr. Husen</p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-74987454331258183672022-05-28T12:25:00.001-07:002022-05-28T12:25:25.506-07:00Baumeister, Meanings in Life, Read by Dr. Husen<p> 1. <a href="https://www.dropbox.com/s/pil6pdilegnfftq/Baumeister%2C%20Meanings%20in%20Life%2C%20Lack%20of%20Value%20and%20Justification.mp4?dl=0" target="_blank">Lack of Value and Justification</a></p><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><p></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-66259246695367376562022-05-28T11:49:00.002-07:002022-05-28T11:49:23.634-07:00Dr. Husen reads from Flaskas and Pocock, Working with Emotional Systems<p> I've been studying Systems Theory, Attachment, and Psychoanalysis as it relates to Family Conflict and how to ameliorate or help such families.</p><p>I thought I would leave some of my readings on my Blog for others and myself:</p><p>1. <span> </span><a href="https://www.dropbox.com/s/btrg61lg0typ1cb/Flaskas%20and%20Pocock%2C%20Working%20with%20Systems%20.mp4?dl=0" target="_blank">Pocock on Working with Emotional Systems</a></p><p>2.<span> </span></p><p><br /></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-90679539082658985662022-05-25T09:55:00.000-07:002022-05-25T09:55:07.859-07:00Dr. Husen reads Dr. Sigmund Freud's "Formulations on the two principles of mental functioning".<p> <span style="font-size: x-large;">I have been studying human development and writing a little piece thereon lately. In my studies I was reminded of Freud's "Formulations on the Two Principles of Mental Functioning"</span></p><p><span style="font-size: x-large;">If desired you can listen to me read the entire paper--it's not long. Just click the link below highlighting Freud's title for his paper:</span></p><p><span face=""Open Sans", -apple-system, BlinkMacSystemFont, "Segoe UI", Roboto, "Helvetica Neue", Arial, "Noto Sans", sans-serif, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"" style="background-color: white;"><span style="font-size: x-large;"><a href="https://www.dropbox.com/s/eeggt7wvluz9oz7/Freud%2C%20Two%20Principles%20of%20Mental%20Functioning.mp4?dl=0" target="_blank">Freud, S. (1911) Formulations on the Two Principles of Mental Functioning. The Standard Edition of the Complete Psychological Works of Sigmund Freud 12:213-226</a></span></span></p><p><span style="font-size: x-large;"><br /></span></p><p><span style="font-size: x-large;">The essence of the the paper is captured in the following quotes:</span></p><p><span style="font-size: x-large;"><br /></span></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-1703509403355149112022-05-04T15:55:00.001-07:002022-05-04T15:55:59.943-07:00Winnicott, D. W. (1965). The Capacity to be Alone<p>In some of my studies this morning I was reminded of the great pediatrician D. W. Winnicott and his observations of children and the capacity to be alone as associated with emotional maturity.</p><p>I therefore thought I would read that short chapter. The link and reference for the work is as follows:</p><p><a href="https://www.dropbox.com/s/nrcrdbmtpn6wubj/The%20Capacity%20to%20be%20Alone.mp4?dl=0" target="_blank">Winnicott, D. W. (1965). The capacity to be alone (pp. 29-35). In M. M. R. Khan (Ed.), The maturational processes and the facilitating environment: Studies in the theory of emotional development. M. M. R. Khan (Ed.). London: Hogarth Press. Original article published in 1958.</a></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-40088020521073241012022-05-01T17:02:00.002-07:002022-05-01T23:31:33.488-07:00Love, Hate, Coparenting, Attachment, and Family Systems<p><span style="font-family: times; font-size: large;"> I am studying this morning and came across two articles I think important to understanding coparenting conflicts and the effect the same has on children. The scientific literature has identified problematic coparenting after the breakup / divorce as a "mediator" of child adjustment:</span></p><p><span style="font-family: times; font-size: large;">1. <a href="https://www.dropbox.com/s/5fo3reooiwuf03s/Dallos%20and%20Vetere%2C%20Systems%20Theory%2C%20Attachment%2C%20and%20Triangles.mp4?dl=0" target="_blank">Dallos, R. & Vetere, A.
(2012). Systems theory, family attachment and processes of triangulation: Does
the concept of triangulation offer a useful bridge? <i>Journal of Family
Therapy, 34</i>, 117-137.</a></span></p><p><span style="font-family: times; font-size: large;">2. <a href="https://www.dropbox.com/s/efnuimkvemm9q1v/Love%2C%20Hate%2C%20Systems%20and%20Attachment.mp4?dl=0" target="_blank"><span style="background: white; color: #555555;">Woodcock,
Jeremy (2009). Love and hate and the oedipal myth: The perfect bridge between
the systemic and the psychoanalytic. In C. Flaskas & D. Pocock (Eds.), </span><i><span style="color: #555555;">Systems and psychoanalysis
: Contemporary integrations in family therapy</span></i><span style="background: white; color: #555555;">.
(pp. 199-222). Taylor & Francis Group, 2009.</span><i style="box-sizing: border-box;"><span style="color: #555555;"> </span></i><span style="color: #555555;">London: Karnac Books.</span></a></span></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-83399715154598078142022-04-25T06:38:00.004-07:002022-05-30T13:12:39.929-07:00Dr. Husen Reads Baumeister's Escape from the Self: Alcoholism, Spirituality ....<p>Here I read Baumeister 1991 book entitled Escape from the Self. I was so impressed with Baumeister's work on the self in his 2022 book entitled The Self Explained that I wanted to read this one which deal with different ways we use to escape from the burden of the self. That burden as described by Baumeister in his more recent book involves his theory that the self evolved to facilitate complex social organization. As such the self is intimately bound to issues of reputation and impression management. </p><p>If you're interested in such constructs as I am read with me.</p><p><a href="https://www.dropbox.com/s/ro3ug7smgz8ba58/Preface%20to%20Escape%20from%20the%20Self.mp4?dl=0" target="_blank">Preface</a></p><p>1. <a href="https://www.dropbox.com/s/ro3ug7smgz8ba58/Preface%20to%20Escape%20from%20the%20Self.mp4?dl=0" target="_blank">Identity: Paradise or Prison?</a></p><p>2. <a href="https://www.dropbox.com/s/95fw1vip8lzy9o0/Why%20escape%2C%20the%20burden%20of%20self.mp4?dl=0" target="_blank">Why Escape the Self?--The Burden of the Self.</a></p><p>3. <a href="https://www.dropbox.com/s/0zjf3r4f2ekhpth/The%20Self%20Against%20Itself.mp4?dl=0" target="_blank">The Self Against Itself</a></p><p>4. The Process of Escape</p><p>5. </p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-42260477545652425752022-04-24T05:29:00.001-07:002022-04-25T04:28:31.245-07:00Dr. Husen Reads about Mindfulness and Self-Determination Theory from the Handbook of Minfulness<p> Beginning about 2008 when I read Dr. Daniel Siegel's book entitled Mindsight, I have enjoyed the mental and stress reduction provided by mindfulness. </p><p>Later, in my doctoral studies 2012 to 2014 I was impressed with the concept of intrinsic motivation and what has come to be called Self-Determination Theory. In the Handbook of Mindfulness there is an article which discusses the two and although I have read it before have forgotten what I read. I therefore produce my reading this morning to you and myself to be listened to later.</p><p>To cite the work use the following:</p><p></p><p class="Default"><span style="font-size: 11.5pt;">Deci, E. L., Ryan, R. M.,
Schultz, P. P., & Niemiec, C. P. (2015). Being aware and functioning fully:
Mindfulness and interest taking within self-determination theory. In K. W.
Brown, J. D. Creswell, & R. M. Ryan (Eds.), <i>Handbook of mindfulness:
Theory, research, and practice</i>, (pp. 112-129). New York: The Guilford Press
(Kindle Edition). <o:p></o:p></span></p>To access the recording of my reading with the text you can listen along with click the following link:<p></p><p><span style="font-size: 15.3333px;"><a href="https://www.dropbox.com/s/wc9y5tr23nwpymf/Being%20Aware%20and%20Fully%20Functioning.mp4?dl=0" target="_blank">Being aware and functioning fully: Mindfulness and interest taking within self-determination theory</a></span></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-44249787172954354252022-04-23T05:57:00.014-07:002022-05-28T10:55:08.821-07:00Dr. James (Jim) Husen reads from Miller & Rollnick's "Motivational Interview" (2nd Ed.)<p> I have been wanting to read Miller & Rollnick's Motivational Interviewing: Preparing People for Change (preparing myself for change) since I was in my Master's Program studying Counseling Psychology at California Baptist University in Riverside. With an upcoming seminar I plan to attend on the topic, I thought it a good time to read the book. It's going to be an effort because as I peruse the book before reading it, I note there are 45+ contributing authors in addition to Miller and Rollnick. The book contains four parts with 25 chapters. That means to finish the book by Friday, May 6, 2022, I'll need to read about two chapters a day.</p><p>To cite the book use the following APA citation:</p><p class="Default"><span style="font-size: 10pt;">Miller, W. R., & Rollnick,
S. (2002). Motivational interviewing (2nd ed.). New York: Guilford Press. <o:p></o:p></span></p><p>Part I: Context</p><p>1. <a href="https://www.dropbox.com/s/3e1co71vmh30pvy/Why%20Do%20People%20Change.mp4?dl=0" target="_blank">Why do people change?</a></p><p>2. <a href="https://www.dropbox.com/s/nm74mecz727gx32/Ambivalence%2C%20The%20Dilemma%20of%20Change.mp4?dl=0" target="_blank">Ambivalence: The dilemma of change</a></p><p>3. <a href="https://www.dropbox.com/s/a641heivfdf4bx9/Facilitating%20Change.mp4?dl=0" target="_blank">Facilitating change</a></p><p>Part II: Practice</p><p>4. <a href="https://www.dropbox.com/s/y3utv2kzali2ryr/What%20is%20Motivational%20Interviewing.mp4?dl=0" target="_blank">What is Motivational Interviewing?</a></p><p>5. <a href="https://www.dropbox.com/s/itr6mfo7l74ez1f/Change%20and%20Resistance.mp4?dl=0" target="_blank">Change and resistance: Opposite sides of a coin.</a></p><p>6. <a href="https://www.dropbox.com/s/cuwrbldmv7l6wmr/Chapter%204%2C%20Phase%20I%2C%20Building%20Motivation%20for%20Change.mp4?dl=0" target="_blank">Phase 1: Building motivation to change</a></p><p>7. <a href="https://www.dropbox.com/s/ct2zgcjl80qp72q/Responding%20to%20Change%20Talk.mp4?dl=0" target="_blank">Responding to change talk</a></p><p>8. <a href="https://www.dropbox.com/s/x285gl2aiwjbo7g/Responding%20to%20Resistance.mp4?dl=0" target="_blank">Responding to resistance</a></p><p>9. <a href="https://www.dropbox.com/s/sjy418z02axc3o6/Enhancing%20Confidence.mp4?dl=0" target="_blank">Enhancing confidence</a></p><p>10. <a href="https://www.dropbox.com/s/3aen1ii71b1jey2/Phase%202%2C%20Strengthening%20Commitment%20to%20Change.mp4?dl=0" target="_blank">Phase 2: Strengthening commitment to change</a></p><p>11. <a href="https://www.dropbox.com/s/dx9go2qbm2gkt97/A%20Practical%20Case%20Example%2C%20Chapter%2011.mp4?dl=0" target="_blank">A practical case example</a></p><p>12. Ethical considerations</p><p>Part III: Learning Motivational Interviewing</p><p>13. Reflections on learning</p><p>14. Facilitating learning</p><p>Part IV: Applications of Motivational Interviewing</p><p>15. Motivational Interviewing and the stages of change</p><p>16. The efficacy of Motivational Interviewing and its adaptations: What we know so far</p><p>17. Motivational Interviewing in medical and public health setting</p><p>18. </p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-1603959140856184842022-04-07T08:02:00.001-07:002022-04-07T08:02:47.833-07:00Dr. Husen reads the Collected Poetical Works of Rumi<p> I have long found Rumi's poems inspiring. I thought therefore that in connection with my deep love for Gibran's work, I might also read from Rumi's works as well.</p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> <a href="https://www.dropbox.com/s/cvuhzwmklj8cnxw/Preface%20to%20Rumi.mp4?dl=0" target="_blank">Preface</a><o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><a href="https://www.dropbox.com/s/gteyyi4tbnura0m/Proem.mp4?dl=0" target="_blank">Proem: The Reed Flute</a></span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">I. The Prince and the Handmaid</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">II. The Oilman and the Parrot</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">III. The Jewish King, Persecutor of the
Christians</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">IV. Another Jewish King, Persecutor of
Christians</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> V. The Lion and the Beasts<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">VI. The Greater (Spiritual) Warfare</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">VII. The Merchant and the Parrot</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">VIII. The Harper</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">IX. The Poor Scenite Arab and his Wife</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">X. Patience and Perseverance Under a Teacher</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">XI. The Lion’s Hunt, in Company</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">XII. Joseph and the Mirror</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">XIII. The Prophet’s First Amanuensis</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">XIV. The Chinese and Roman Artists</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">XV. Zeyd’s Inspiration</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">XVI. ‘Alī’s Forbearance</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">XVII. Conclusion</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Please note: James Redhouse only translated
Book One of The Masnavi</span></p><p><br /></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-62271591448817271512022-04-07T07:37:00.021-07:002022-07-09T07:19:35.221-07:00Dr. Husen Reads from Kahlil Gibran's Greatest Works<p>When I was young (in my twenties) I read The Prophet by Kahlil Gibran. It stirred my soul. As I started reading Gibran again, forty years later, it still stirs my soul. I thought therefore that I would read the book aloud and record it so I could then listen to his on demand so to speak and provide the same for others who may be interested in hearing Gibran's soul-stirring words:</p><p>The Prophet:</p><p>1. <a href="https://www.dropbox.com/s/79vnh85rgv5284k/The%20Prophet%20on%20Love.mp4?dl=0" target="_blank">The Prophet on Love</a></p><p>2. <a href="https://www.dropbox.com/s/htap5285v4lv2zp/The%20Prophet%20on%20Marriage.mp4?dl=0" target="_blank">The Prophet on Marriage</a></p><p>3. <a href="https://www.dropbox.com/s/fga69lli6i2xwdb/The%20Prophet%20on%20Joy%20and%20Sorrow.mp4?dl=0" target="_blank">The Prophet on Joy and Sorrow</a></p><p>4. <a href="https://www.dropbox.com/s/3g1lly0ee2g3fjr/The%20Prophet%20on%20Houses.mp4?dl=0" target="_blank">The Prophet on Houses</a></p><p>5. <a href="https://www.dropbox.com/s/7kdalvarj3r9s6k/The%20Prophet%20on%20Giving.mp4?dl=0" target="_blank">The Prophet on Giving</a></p><p>6. <a href="https://www.dropbox.com/s/cqjwptis4opjoe3/The%20Prophet%20on%20Eating%20and%20Drinking.mp4?dl=0" target="_blank">The Prophet on Eating and Drinking</a></p><p>7. <a href="https://www.dropbox.com/s/ptmnt6cy75ywt1q/The%20Prophet%20on%20Crime%20and%20Punishment.mp4?dl=0" target="_blank">The Prophet on Crime and Punishment</a></p><p>8. <a href="https://www.dropbox.com/s/mqrgkxbttbnras2/The%20Prophet%20on%20Clothes.mp4?dl=0" target="_blank">The Prophet on Clothes</a></p><p>9. <a href="https://www.dropbox.com/s/cd2uozmzn80eq6w/The%20Prophet%20on%20Children.mp4?dl=0" target="_blank">The Prophet on Children</a></p><p>10. <a href="https://www.dropbox.com/s/l1dceo0hh2cnbuy/The%20Prophet%20on%20Work.mp4?dl=0" target="_blank">The Prophet on Work</a></p><p>11. <a href="https://www.dropbox.com/s/c0ezl4lp1c94wxw/The%20Prophet%20on%20the%20Law.mp4?dl=0" target="_blank">The Prophet on Law</a></p><p>12. <a href="https://www.dropbox.com/s/j16immoeofy7swa/The%20Prophet%20on%20Buying%20and%20Selling.mp4?dl=0" target="_blank">The Prophet on Buying and Selling</a></p><p>13. <a href="https://www.dropbox.com/s/qlg3uh8gkvf03cg/The%20Prophet%20on%20Freedom.mp4?dl=0" target="_blank">The Prophet on Freedom</a></p><p>14. <a href="https://www.dropbox.com/s/phttq4haaiga4rw/The%20Prophet%20on%20Reason%20and%20Passion.mp4?dl=0" target="_blank">The Prophet on Reason and Passion</a></p><p>15. <a href="https://www.dropbox.com/s/jbsqw3ihebjefjm/The%20Prophet%20on%20Pain.mp4?dl=0" target="_blank">The Prophet on Pain</a></p><p>16. <a href="https://www.dropbox.com/s/l9ngujz9b2avzji/On%20Self%20Knowledge.mp4?dl=0" target="_blank">The Prophet on Self-Knowledge</a></p><p>17. <a href="https://www.dropbox.com/s/neskh9rg9ewabbm/Of%20Teaching.mp4?dl=0" target="_blank">The Prophet on Teaching</a></p><p>18. <a href="https://www.dropbox.com/s/ltfnxn3thpxwjup/On%20friendship.mp4?dl=0" target="_blank">The Prophet on Friendship</a></p><p>19. <a href="https://www.dropbox.com/s/xeuu3bjvxhinxf1/The%20Prophet%20of%20Talking.mp4?dl=0" target="_blank">The Prophet on Talking</a></p><p>20. <a href="https://www.dropbox.com/s/7vfs8v25t3ltxcp/The%20Prophet%20of%20Time.mp4?dl=0" target="_blank">The Prophet on Time</a></p><p>21. <a href="https://www.dropbox.com/s/h1jvan9nysj8xqd/Of%20Good%20and%20Evil.mp4?dl=0" target="_blank">The Prophet on Good and Evil</a></p><p>22. <a href="https://www.dropbox.com/s/e3zzd942w50odlk/On%20Prayer.mp4?dl=0" target="_blank">The Prophet on Prayer</a></p><p>23. <a href="https://www.dropbox.com/s/ljxa21qh4oseach/Of%20Pleasure.mp4?dl=0" target="_blank">The Prophet on Pleasure</a></p><p>24. <a href="https://www.dropbox.com/s/vi0aep8j3hegorw/Of%20Beauty.mp4?dl=0" target="_blank">Of Beauty</a></p><p>25. <a href="https://www.dropbox.com/s/3ld70h6e2nbxar2/Of%20Religion.mp4?dl=0" target="_blank">The Prophet on Religion</a></p><p>26. <a href="https://www.dropbox.com/s/p9lb15vzg3q5zv5/Of%20Death.mp4?dl=0" target="_blank">The Prophet on Death</a></p><p>27. <a href="https://www.dropbox.com/s/9gnbf8e69erfwes/The%20Farewell.mp4?dl=0" target="_blank">The Farewell</a></p><p>The Wanderer</p><p>1. <a href="https://www.dropbox.com/s/bjzvhv39b82j1uz/The%20Wanderer.mp4?dl=0" target="_blank">The Wanderer</a></p><p>2. <a href="https://www.dropbox.com/s/lnmbxa72zlgli5m/Garments.mp4?dl=0" target="_blank">Garments</a></p><p>3. <a href="https://www.dropbox.com/s/894w1l61kgxsa9t/The%20Eagle%20and%20the%20Skylark.mp4?dl=0" target="_blank">The Eagle and the Skylark</a></p><p>4. <a href="https://www.dropbox.com/s/wsdfb5kwfs8sx3v/Love%20Song.mp4?dl=0" target="_blank">The Love Song</a></p><p>5. <a href="https://www.dropbox.com/s/76gguxx9eo5incc/The%20Tears%20and%20Laughter.mp4?dl=0" target="_blank">Tears and Laughter</a></p><p>6. <a href="https://www.dropbox.com/s/lel2t67c7c74wnh/At%20the%20Fair.mp4?dl=0" target="_blank">At the Fair</a></p><p>7. <a href="https://www.dropbox.com/s/u33307dcfojxy8u/The%20Two%20Princesses.mp4?dl=0" target="_blank">The Two Princesses</a></p><p>8. <a href="https://www.dropbox.com/s/x5vk8g248tpnpsy/The%20Lightning%20Flash.mp4?dl=0" target="_blank">The Lightning Flash</a></p><p>9. <a href="https://www.dropbox.com/s/os02uf8c9s07135/The%20Hermit%20and%20the%20Beasts.mp4?dl=0" target="_blank">The Hermit and the Beasts</a></p><p>10. <a href="https://www.dropbox.com/s/ka27cx3aqy3juz6/The%20Prophet%20and%20the%20Child.mp4?dl=0" target="_blank">The Prophet and the Child</a></p><p>11. <a href="https://www.dropbox.com/s/zurlzh2oxh6xlup/The%20Pearl.mp4?dl=0" target="_blank">The Pearl</a></p><p>12. <a href="https://www.dropbox.com/s/qdh6u5cqsmgfz3z/Body%20and%20Soul.mp4?dl=0" target="_blank">Body and Soul</a></p><p>13. The King</p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-56191052043867597902022-04-02T09:20:00.001-07:002022-04-02T09:20:40.068-07:00Dr. Husen Reads Freud's "Observations on Transference-Love" (1915)<span style="font-family: times; font-size: large;">Recently, I have been impressed with Firestone's work on Separation Theory and Voice Therapy. In reading his 2021 book entitled "The Enemy Within" I was reminded about the power of transference in all our love and work and family relations. </span><div><span style="font-family: times; font-size: large;"><br /></span></div><div><span style="font-family: times; font-size: large;">Accordingly, I thought I would read to my Blog fans (if any) Freud's 1915 work on Transference-Love. I thoroughly enjoyed reading this little work and the pervasive influence of transference upon our lives and especially in the lives of "neurotics" (i.e. those whose adjustment is being compromised by historical antecedents). Of this Freud wrote in his 1912 "Dynamics of Transference" (read to you below, 4/18/21), "Transference is so much more intense with neurotic subjects than it is with other such people" not under such stressors. </span></div><div><span style="font-family: times; font-size: large;"><br /></span></div><div><span style="font-family: times; font-size: large;">Click the link below to hear my reading of Freud's "Observations on Transference Love (1915)"(</span><span><span style="font-family: times; font-size: large;"><span style="background-color: white;"><a href="https://www.dropbox.com/s/khdcsxhdvvkaq0y/Freud%2C%201915%2C%20Transference%20Love.mp4?dl=0" target="_blank">Freud, S. (1915) Observations onTransference-Love (Further Recommendations on the Technique of Psycho-AnalysisIII). The Standard Edition of the Complete Psychological Works of Sigmund Freud12:157-17</a></span><span style="background-color: white;">)</span><span style="background-color: white; color: #6c757d;">.</span></span></span></div><div><span style="background-color: white; color: white;"><span style="font-family: times; font-size: large;"><br /></span></span></div><div><span style="background-color: white; color: white;"><span style="font-family: times; font-size: large;">Click the following link to </span></span></div>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-67193410278107217132022-03-31T06:00:00.018-07:002022-07-09T07:56:56.304-07:00Dr. Husen Reads The Big Book / Alcoholics Anonymous<p> </p><p> I've wanted to read the Big Book for some time now. It is the Bible of recovery for thousands perhaps millions of men and women since it was first published in 1939. This is from the fourth edition published in 2001. It is also the official version of Alcoholic's Anonymous:</p><p><a href="https://www.dropbox.com/s/3uwec7detkizw9f/Preface%20to%20the%20Fourt%20Edition.mp4?dl=0" target="_blank">Preface</a></p><p><a href="https://www.dropbox.com/s/s6i6wsbnjhfmhho/Foward%20to%20the%20First%20Edition.mp4?dl=0" target="_blank">Forward to the First Edition</a></p><p><a href="https://www.dropbox.com/s/9mau1jfh7xvxgy9/Forward%20to%20the%20Second%20Edition.mp4?dl=0" target="_blank">Forward to the Second Edition</a></p><p><a href="https://www.dropbox.com/s/feggaxnvvo45ij9/Forward%20to%20the%20Third%20Edition.mp4?dl=0" target="_blank">Forward to the Third Edition</a></p><p><a href="https://www.dropbox.com/s/v3wrlgxw42w7yqc/Forward%20to%20the%20Fourth%20Edition.mp4?dl=0" target="_blank">Forward to the Fourth Edition</a></p><p><a href="https://www.dropbox.com/s/9saw8wplctdf1cr/The%20Doctor%27s%20Opinion.mp4?dl=0" target="_blank">The Doctor's Opinion</a></p><p>1. <a href="https://www.dropbox.com/s/3r0wun3ybejt96r/Bill%27s%20Story.mp4?dl=0" target="_blank">Bill's Story</a></p><p>2. <a href="https://www.dropbox.com/s/nvnfun1ci4a76rd/There%20is%20a%20Solution.mp4?dl=0" target="_blank">There is a Solution</a></p><p>3. <a href="https://www.dropbox.com/s/j5yozgobbgs177h/More%20About%20Alcoholism.mp4?dl=0" target="_blank">More about Alcoholism</a></p><p>4. <a href="https://www.dropbox.com/s/55wcn9gadchpuy1/We%20are%20Agnostics.mp4?dl=0" target="_blank">We Agnostics</a></p><p>5. <a href="https://www.dropbox.com/s/rcm9vyj92ms96d8/How%20it%20Works.mp4?dl=0" target="_blank">How it Works</a></p><p>6. <a href="https://www.dropbox.com/s/tex6yadd89sdzvs/Into%20Action.mp4?dl=0" target="_blank">Into Action</a></p><p>7. <a href="https://www.dropbox.com/s/gyyzu1pmnf8tgf5/Working%20with%20Others.mp4?dl=0" target="_blank">Working with Others</a></p><p>8. <a href="https://www.dropbox.com/s/2q7atvw27qfuvpo/To%20Wives.mp4?dl=0" target="_blank">To Wives</a></p><p>9. <a href="https://www.dropbox.com/s/pe1hpo2ammo47sd/The%20Family%20Afterward.mp4?dl=0" target="_blank">The Family Afterward</a></p><p>10. <a href="https://www.dropbox.com/s/yrs9ju8ydhqjtjm/To%20employers.mp4?dl=0" target="_blank">To Employers</a></p><p>11. <a href="https://www.dropbox.com/s/zdjdxdvgxs3wh2s/A%20Vision%20for%20You.mp4?dl=0" target="_blank">A vision for You</a></p><p>Part 1: Pioneers of A.A.</p><p><a href="https://www.dropbox.com/s/lw1ktlrpq02qdbu/Doctor%20Bob%27s%20Nightmare.mp4?dl=0" target="_blank">Doctor Bob's Nightmare</a></p><p>1. <a href="https://www.dropbox.com/s/o06058us3v6cm4w/Alcoholic%20Anonymous%20%233.mp4?dl=0" target="_blank">Alcoholic Anonymous Number Three</a></p><p>2. <a href="https://www.dropbox.com/s/g4fuzfqnq3istm5/Gratitude%20in%20Action.mp4?dl=0" target="_blank">Gratitude in Action</a></p><p>3. Women Suffer Too</p><p>4. Our Southern Friend</p><p>5. The Vicious Cycle</p><p>6. Jim's Story</p><p>7. The Man Who Mastered Fear</p><p>8. He Sold Himself Short</p><p>9. The Keys to the Kingdom</p><p>Part II: They Stopped in Time</p><p>1. The Missing Link</p><p>2. Fear of Fear</p><p>3. The Housewife Who Drank at Home</p><p>4. Physician, Heal Thyself!</p><p>5. My Chance to Live</p><p>6. Student of Life</p><p>7. Crossing the River of Denial</p><p>8. Because I'm An Alcoholic</p><p>9. It Might Have Been Worse</p><p>10. Tightrope</p><p>11. Flooded With Feeling</p><p>12. Winner Takes All</p><p>13. <i>Me </i>An Alcoholic?</p><p>14. The Perpetual Quest</p><p>15. A Drunk Like You</p><p>16. Acceptance Was The Answer</p><p>17. Window of Opportunity</p><p>Part III: They Lost Nearly All</p><p>1. My Bottle, My Resentments, And Me</p><p>2. He Lived Only To Drink</p><p>3. Safe Haven</p><p>4. Listening To The Wind</p><p>5. Twice Gifted</p><p>6. Building A New Life</p><p>7. On The Move</p><p>8. Vision of Recovery</p><p>9. Gutter Bravado</p><p>10. Empty On The Inside</p><p>11. Grounded</p><p>12. Another Chance</p><p>13. A Late Start</p><p>14. Freedom From Bondage</p><p>15. A.A. Taught Him To Handle Sobriety</p><p>Appendices:</p><p>I. The A.A. Tradition</p><p>II. Spiritual Experience</p><p>III. The Medical View On A.A.</p><p>IV. The Lasker Award</p><p>V. The Religious View On A.A.</p><p>VI. How To Get In Touch With A.A.</p><p>VII. Twelve Concepts (Short Form)</p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-53945829131245048312022-03-20T15:56:00.011-07:002022-04-03T20:33:44.220-07:00William James' Varieties of Religious Experience: A Study in Human Nature<p><span style="font-family: times; font-size: large;">I'm reading William James' <i>Varieties of Religious Experience: A Study in Human Nature</i>. The book was written in 1902. This version from Routledge was published as a Centenary (celebrating it's 100th anniversary) with an introduction from William James' grandson and to Prefatory commentaries by two James Scholars.</span></p><p><span style="font-family: times; font-size: large;">As with my other readings, I'll read the text and from time to time comment thereon. Enjoy this fascinating, seminal, and mind-expanding book:</span></p><p><span style="font-family: times; font-size: large;"><br /></span></p><p><span style="font-family: times; font-size: large;">1. <a href="https://www.dropbox.com/s/uyaxurunhh42n2f/Introduction%2C%20Part%201%2C%20E.%20Taylor%2C%20Spiritual%20Roots%20of%20James%27%20Experience%2C%20.mp4?dl=0" target="_blank">Introduction</a></span></p><p><span style="font-family: times; font-size: large;">2. <span> </span><a href="https://www.dropbox.com/s/jvjbnbv4scaz9em/Micky%20James%27%20Foward.mp4?dl=0" target="_blank">Mickey James' Forward</a></span></p><p><span style="font-family: times; font-size: large;">3. <a href="https://www.dropbox.com/s/uyaxurunhh42n2f/Introduction%2C%20Part%201%2C%20E.%20Taylor%2C%20Spiritual%20Roots%20of%20James%27%20Experience%2C%20.mp4?dl=0" target="_blank">E. Taylor's Introduction to VRE</a></span></p><p><span style="font-family: times; font-size: large;">4. <a href="https://www.dropbox.com/s/qb09y1v5160vugg/Introduction%20Part%202%2C%20J.%20R.%20Carrette%2C%20VRE%20and%20Neuroscience%27s%20Amnesia.mp4?dl=0" target="_blank">J. Carrette's Introduction to VRE, Neuroscience's Amnesia</a></span></p><p><span style="font-family: times; font-size: large;"><span>5. <a href="https://www.dropbox.com/s/2sb6h7oqr8s7kq3/William%20James%27%20Preface%20to%20VRE.mp4?dl=0" target="_blank">William James' 1902 Preface to VRE</a></span></span></p><p><span style="font-family: times; font-size: large;"><span><span>6. <a href="https://www.dropbox.com/s/n4bjzqtk9mjhpgp/Religion%20and%20Neurology.mp4?dl=0" target="_blank">Lecture I, Religion and Neurology</a></span></span></span></p><p><span style="font-family: times; font-size: large;">7. <a href="https://www.dropbox.com/s/4bz3u64x4o2s5by/Lecture%20II%2C%20Circumscription%20of%20the%20Topic.mp4?dl=0" target="_blank">Lecture II, Circumscription of the Topic</a></span></p><p><span style="font-family: times; font-size: large;"><span>8. <a href="https://www.dropbox.com/s/iow71hoql8wl5xs/Lecture%20III%2C%20The%20Reality%20of%20the%20Unseen.mp4?dl=0" target="_blank">Lecture III, The Reality of the Unseen</a></span></span></p><p><span style="font-family: times; font-size: large;"><span><span>9. <a href="https://www.dropbox.com/s/qq7mujmcgeeszl0/Lectures%20IV%20and%20V%2C%20The%20Religion%20of%20Healthy%20Mindedness.mp4?dl=0" target="_blank">Lectures IV and V, The Religion of the Healthy Minded</a></span></span></span></p><p><span style="font-family: times; font-size: large;"><span><span><span>10. <a href="https://www.dropbox.com/s/3junw5rn18wtjfy/Lectures%20VI%20and%20VII%2C%20the%20Sick%20Soul.mp4?dl=0" target="_blank">Lectures VI and VII, The Sick Soul</a></span></span></span></span></p><p><span style="font-family: times; font-size: large;"><span><span><span>11. <a href="https://www.dropbox.com/s/cbxi27x7lw6gsyu/Lecture%20VIII%2C%20The%20Divided%20Self%20and%20the%20Process%20of%20Its%20Unification.mp4?dl=0" target="_blank">Lecture VIII, The Divided Self and the Process of It's Unification</a></span></span></span></span></p><p><span style="font-family: times; font-size: large;"><span><span><span><span>12. <a href="https://www.dropbox.com/s/gar59wxw36ms1op/Lecture%20IX%2C%20Conversion%2C%20Part%20I.mp4?dl=0" target="_blank">Lecture IX, Conversion, Part I</a></span></span></span></span></span></p><p><span style="font-family: times; font-size: large;"><span><span><span><span>13. <a href="https://www.dropbox.com/s/mgm6tzs0b30gtm1/Lecture%20X%2C%20Conversion%2C%20Part%202.mp4?dl=0" target="_blank">Lecture X, Conversion, Part II</a></span></span></span></span></span></p><p><span style="font-family: times; font-size: large;">14. Lectures, XI, XII, and XIII, <a href="https://www.dropbox.com/s/o0zgbwxpsjej55h/Saintliness%2C%20Part%201%20to%20p.%20229.mp4?dl=0" target="_blank">Saintliness, Part I (to p. 229</a>) and <a href="https://www.dropbox.com/s/4uqkdpdnrpbl9sk/Saintliness%2C%20Part%202%20to%20p.%20254.mp4?dl=0" target="_blank">Saintliness, Part II (to p. 254</a>)</span></p><p><span style="font-family: times; font-size: large;">15. Lectures, XIV and XV, <a href="https://www.dropbox.com/s/8qhjbwb2c85af0z/The%20Value%20of%20Saintliness%2C%20Part%20I%20to%20p.%20276.mp4?dl=0" target="_blank">The Value of Saintliness, Part I (to p. 276</a>), and <a href="https://www.dropbox.com/s/ty0d2ljfzdoz0r0/The%20Value%20of%20Saintliness%2C%20Part%20II%20to%20p.%20293.mp4?dl=0" target="_blank">Part II (to p. 293)</a></span></p><p><span style="font-family: times; font-size: large;">16. Lectures XVI and XVII, Mysticism, <a href="https://www.dropbox.com/s/m780hfjdhp1bq94/Mysticism%2C%20Part%201%20to%20p.%20314.m4a?dl=0" target="_blank">Part I to p. 314</a>; and <a href="https://www.dropbox.com/s/aoozfq4t21c4p52/Mysticism%2C%20Part%202%20to%20p.%20332.mp4?dl=0" target="_blank">Part II to p. 333</a>.</span></p><p><span style="font-family: times; font-size: large;">17. <a href="https://www.dropbox.com/s/mbsyuv3a6orxf0m/James%20on%20Philosophy.mp4?dl=0" target="_blank">Lecture XVIII, Philosophy</a></span></p><p><span style="font-family: times; font-size: large;">18. <a href="https://www.dropbox.com/s/j3ileoi37kovx0b/Lecture%20XIX%2C%20Other%20Characteristics.mp4?dl=0" target="_blank">Lecture XIX, Other Characteristics</a></span></p><p><span style="font-family: times; font-size: large;">19. <a href="https://www.dropbox.com/s/jrzdwlw784hf13j/Conclusion.mp4?dl=0" target="_blank">Lecture XX, Conclusions</a></span></p><p><span style="font-family: times; font-size: large;">20. <a href="https://www.dropbox.com/s/sc1jn7a21l2g648/Epilogue.mp4?dl=0" target="_blank">Postscript</a></span></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.comtag:blogger.com,1999:blog-8111053478746681437.post-75751719637759176292022-03-12T00:43:00.001-08:002022-03-12T00:43:25.412-08:00Biological Hypotheses for the Origin of Cellular Life<p><span style="font-size: large;">Ever wondered how life began? Was there a "primordial soup"? Here I read from a leading Biology Textbook, Brooker on Biology 4.1 in answer to that question.</span></p><p><span style="font-size: large;"><a href="https://www.dropbox.com/sh/z7k1u6pg9t11jel/AACcLEVrc_Ut5C71fWwQUTqLa?dl=0" target="_blank">The origin of cellular life on earth</a>.</span></p><p><br /></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-86885670137747030422022-03-11T08:05:00.001-08:002022-03-11T08:05:39.447-08:00The Michelangelo Effect<p><span style="font-family: times; font-size: large;"> Dr. Husen reads: </span></p><p><a href="https://www.dropbox.com/sh/qyk7iwa9hyfl3fp/AACw9cDwhXn4hPX_Q207UmIda?dl=0" target="_blank"><span style="font-family: times; font-size: large;">Finkel, E. J. (2019). Complementing the
sculpting metaphor: Reflections on how </span><span style="font-family: times; font-size: x-large;">relationship partners elicit the best or
the worst in each other. </span><i style="font-family: times; font-size: x-large;">Review of
General </i><i style="font-family: times; font-size: x-large;">Psychology, 23</i><span style="font-family: times; font-size: x-large;">,
127–132</span></a></p><p><span style="font-family: times; font-size: x-large;">“To the extent that we adopt the “love is a collaborative
work” of art metaphor rather than one of the conventional metaphors, we think
about love in a fundamentally different way. For example, whereas the “love as
a physical force” and the “love is madness” metaphors cast lovers in a passive
role in which they are subject to physical or psychological forces beyond their
control, the “love is a collaborative work of art” metaphor casts lovers in an
active role in which they are part of a deliberate, shared effort to create a
unique work of beauty. In doing so, the new metaphor does what all metaphors
do—it highlights some features while obscuring others, influencing how we
think, feel, and behave. A partner who is a good fit (and a potential marriage
partner) from a “love is a physical force” perspective might be a poor fit (and
a potential breakup target) from a “love is a collaborative work of art”
perspective.” (p. 129)</span></p><p class="MsoNormal"><span style="font-family: times; font-size: large;"><o:p></o:p></span></p><p><br /></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-63431561733046421022022-03-10T10:35:00.002-08:002022-03-10T10:35:45.566-08:00Regarding Performance and Self Presentation<div style="margin-right: 0in; text-align: left;"><span style="font-size: large;">Dr. Husen reads from Goffman's 1959 classic on the subject and the chapter on "<a href="https://www.dropbox.com/s/00n5k94fwjnf6kr/Goffman%2C%201959%2C%20on%20Self%20as%20a%20Performance.mp4?dl=0" target="_blank">performance</a>"</span></div><div style="margin-right: 0in; text-align: left;"><span style="font-size: large;"><br /><span style="font-family: SabonLTPro-Roman, serif;">Goffman, E. (1959). </span><i><span style="font-family: SabonLTPro-Italic, serif;">The presentation of self in everyday life</span></i><span style="font-family: SabonLTPro-Roman, serif;">. New York: Anchor </span><span style="font-family: SabonLTPro-Roman, serif;">Books</span></span></div><div style="margin-right: 0in; text-align: left;"><span style="font-size: large;"><span style="font-family: SabonLTPro-Roman, serif;"><br /></span><span style="font-family: "Times New Roman", serif;">“When
an individual plays a part, he implicitly requests his observers to take
seriously the impression that is fostered before them. They are asked to
believe that the character they see actually possesses the attributes he
appears to possess, that the task he performs will have the consequences that
are implicitly claimed for it, and that, in general, matters are what they
appear to be. In line with this, there is the popular view that the individual
offers his performance and puts on his show “for the benefit of other people.” (p.
17)</span></span></div><div style="margin-right: 0in; text-align: left;"><span style="font-size: large;"><span style="font-family: "Times New Roman", serif;"><br /></span></span></div><div style="margin-right: 0in; text-align: left;"><p class="MsoNormal"><span style="font-family: "Times New Roman", serif;"><span style="font-size: large;">“To
the degree that a performance highlights the common official values of the
society in which it occurs, we may look upon it … as a ceremony-- as an
expressive rejuvenation and reaffirmation of the moral values of the community.
Furthermore, insofar as the expressive bias of performances comes to be
accepted as reality, then that which is accepted at the moment as reality will
have some of the characteristics of a celebration.” (p. 35)</span><span style="font-size: 10pt;"><o:p></o:p></span></span></p><span style="font-size: large;"><span style="font-family: "Times New Roman", serif;"></span></span></div>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-25039810261368380632022-03-08T07:40:00.008-08:002022-03-09T07:32:39.935-08:00Emergence and Levels of Analysis in Scientific Studies<p> Dr. Husen reads and thinks his way through <a href="https://www.dropbox.com/sh/scq0uqizxy2h0d5/AADTrTPWWCsc5o6YH-RdPiTza?dl=0" target="_blank"><span style="background-color: white; color: #222222; font-family: Arial, sans-serif; font-size: 10pt;">Novikoff, A. B. (1945). The concept of integrative levels and
biology. </span><i style="color: #222222; font-family: Arial, sans-serif; font-size: 10pt;">Science</i><span style="background-color: white; color: #222222; font-family: Arial, sans-serif; font-size: 10pt;">, </span><i style="color: #222222; font-family: Arial, sans-serif; font-size: 10pt;">101</i><span style="background-color: white; color: #222222; font-family: Arial, sans-serif; font-size: 10pt;">(2618), 209-215.</span></a></p><p>This is a seminal article, written in 1945 at the end of WWII, about the concept of emergence and the importance of understanding the concept of integrative levels of analysis.</p><p>He also clarifies why vitalism (the idea that there's a vital spirt in matter accounting for life), teleologisms, anthropomorphism, and organicism all fail completely because of a failure to understanding the distinction between different integrative levels of life particularly for the human.</p><p>Why is it that in the 35 million years of data on insects there has been no innovation or change in their social structure / culture? Why, he says, when you compare out 6 to 8 thousand years of known history there has been enormous change. The key to understanding such phenomena is our culture--i.e. Humans unlike other animals pass on our knowledge and technology to the next generation which broadens and builds on that doxa (as Dr. Baumeister calls cultural knowledge). </p><p>That growth is not founded on biology; it is founded on cultural transmission and the growth of knowledge, technology and ethics. </p><p>Below are quotes from the article I found important. What Novikoff found especially disturbing with the confusion of levels of analysis and a failure to recognize that higher levels of organization cannot be predicted a priori from the principles governing for example cellular activity is that such confusion was being used by fascists during WWII to justify prejudice and genocide. The quotes below from his article bring the error of such thinking out. I bolded the bit about insects and humans because I think that makes a particularly salient case for the error:</p><div style="margin-right: 0in; text-align: left;">"Anthropomorphism-endowing animals, and even plants, with human attributes, psychical and social transports the higher level (social) bodily into the lower level (biological). In doing so, it presents a<br />wholly erroneous picture of the animal. The aspects of behavior common to man and animals are studied in comparative psychology, just as comparative cytology studies the uniformity of structure of diverse cells and comparative biochemistry the fundamental chemical changes common to all cells and organisms. Often, the significance of certain aspects of man's behavior (e.g., instincts) can be illuminated by studies on lower animals where the problem may be analyzed more directly. And in the anthropoid apes, it is possible to investigate the beginning of reflective thought and of social influences on behavior.... </div><div style="margin-right: 0in; text-align: left;"><br /></div><div style="margin-right: 0in; text-align: left;">Thinking in high-speed terms of these low-speed phenomena leads almost inevitably to teleological conceptions, ascribing these phenomena to a divine purpose in nature. The terrestrial mammal has no gills because the air, containing little water, would dry out the exposed soft tissues ; the earthworm has no eyes because"1t has no need for them, buried as it is in the ground. Such teleological reasoning is carried over even to changes which are directly observable. The heart beats in order to bring food-laden blood to all cells of the organism. The leaf bends to the 'light in order to intercept more energy for photosynthesis. There is no awareness that ascribing such purposive behavior to the heart or the plant imparts the ability to reason and to look into the future, in one case to a small individual part of the organism, and, in the other, to an organism which lacks a nervous system, let alone a brain !"<br />"The history of biology demonstrates that teleology explains nothing, and, worse still, hampers the search for explanations and causes." </div><div style="margin-right: 0in; text-align: left;"><br /></div><div style="margin-right: 0in; text-align: left;">"A. E. Emerson acknowledges the distinction between biological and social sciences but then says, "Society is surely a manifestation of fundamental life attributes which are shared with other biological systems and the division between the social and non-social is not sharp."15 </div><div style="margin-right: 0in; text-align: left;"><br /></div><div style="margin-right: 0in; text-align: left;">Elsewhere, he maintains that "the evolution of human social and ethical characteristics is governed by the same forces which have been directing organismic evolution through the ages.6</div><div style="margin-right: 0in; text-align: left;"><br /></div><div style="margin-right: 0in; text-align: left;"><b>However, the material in Emerson's articles reveals the basic difference between the forces making for change in human society and those producing changes in "organismic evolution." There has apparently been no important change in the society of insects in the thirty-five million years since the Oligocene period. Since insects possess neither intelligence nor the ability to transmit the results of experience to others, change is dependent on the slow process of germinal change (mutation) and their society is therefore relatively fixed. On the other hand, in the seven or eight thousand years of recorded history, man's society has continually changed.; μecause of the transmission of experience symbolized by tools, language, printing, photography, etc., there is social-cultural inheritance as well as biological inheritance. It is the plasticity of man's intelligence which brings ethics into being. While man's social relations have undergone marked transformation, his biology has remained essentially unchanged. What small biological change has occurred (e.g., increased mean length of life) has been the result and not the cause of social development". </b></div><div style="margin-right: 0in; text-align: left;"><br /></div><div style="margin-right: 0in; text-align: left;">"The "forces . . . governing . . • human social and ethical characteristics" have been not biological but</div><div style="margin-right: 0in; text-align: left;">social, the relation of man to changing technological and economic relations. The "forces . . . governing<br />. . . organismic evolution through the ages" have been biological (mutation, etc.). That is why whatever<br />similarities one notes in animal and human societies must be purely formal and therefore meaningless.<br />Gerard accepts the old analogy between society and the living organism and, by what Simpson has aptly<br />described as the "most reckless, unjustified, and nonscientific extrapolation,"17 he draws a great many<br />parallels between aspects of society and organisms. Thus, he equates scientists with receptors,1 8 the formation of an army by a nation with the fusion of slime molds in the face of "emergency conditions,"19 altruism of men with "service and mutual helpfulness seen in the interplay of cell nucleus and chloroplast,"20 and so on. It is unnecessary to enumerate all the parallels. In every one of them, the social activities for which Gerard finds biological counterparts are not of biological origin but are the results of long processes of social development. <b>We can not overlook the fact that the origin of social integrations of rational men in society is fundamentally distinct from that of biological integration of masses of protoplasm in the living organism. </b>Aside from its refinement in terms of modern biological data, the organism-society analogy of Gerard is the same as that of Herbert Spencer in which, Needham has pointed out, instead of seeking the economic basis of social relations, he "elaborates to a degree sometimes almost fantastic the analogy between animal and social organisms." 21 Just as the striking but fundamentally misleading analogy between living organisms and non-living engines<br />has stimulated both mechanical and vitalistic biology, so this organism-society analogy leads to<br />erroneous and dangerous social conclusions as well as to anthropomorphism.22"</div><div style="margin-right: 0in; text-align: left;"><br />"<b>Needham26 has demonstrated that the most dangerous aspect of the reduction of social phenomena to the biological level, at the present historical moment, is the basis it provides for fascist "philosophy.'' The central point in this "philosophy" is the thesis that man's biology decides his social behavior, and ruthless oppression of certain groups of people is justified because these groups are for all times fixed as "inferior'' by their biology."</b></div><div style="margin-right: 0in; text-align: left;"><br /></div><div style="margin-right: 0in; text-align: left;">"Gerard's view gives indirect support to this thesis, by making biological principles the guide for social thought and action. A sharp separation of the two levels--biological and social-must precede a fruitful discussion of how man's society can be kept free and democratic. That discussion must be based on a study, by means appropriate to the level, of the social forces making for change. Only a scientific analysis of these forces will enable man to speed social progress. It is perhaps not surprising that Gerard's one-sided view of evolution-which ignores the qualitative differences of successive levels of integration and the specific part-whole relationships in each-should lead him to embrace the concept of purpose.27 The retarding influence of teleological thinking on the advance of biological science has already been referred to. Here we add our agreement with Huxley that any "apparent purpose" in evolution is "just as much a product of blind forces as is the falling of a stone to earth or the ebb and flow of the tides. It is we who have read purpose into evolution, as earlier men projected will and emotion into inorganic phenomena like storm or earthquake. If we wish. to work towards<br />a purpose for the future of man, we must formulate that purpose ourselves. Purposes in life are made,<br />not found."28" </div><div style="margin-right: 0in; text-align: left;"><br /><span style="font-family: times;">“The concept of
integrative levels describes the progress of
evolution of the inanimate, animate and social worlds.
It maintains that such
progress is the result of
forces which differ in each level and which can properly
be described only by laws which are unique for
each level.<b> Since higher level phenomena always include
phenomena at lower levels, one can not fully understand
the higher levels without an understanding of
the lower level phenomena as well. But a knowledge of
the lower levels does not enable us to predict, <i>a
priori, </i>what
will occur at a higher level. Although some
may have validity for the higher level, laws of a lower level are
inadequate to describe the higher level.</b><br /><o:p></o:p><b>The
law's unique to the higher level can be discovered by
approaches appropriate to the particular level; to do
otherwise is invalid scientifically and, in some instances, dangerous
socially</b>.<br /><br /></span></div><div style="margin-right: 0in; text-align: left;"><span style="font-family: times;">By
stressing the material interrelationships of parts and
whole and the qualitative uniqueness of each level of
integration, the concept is of genuine help to biologists. Its
dialectical approach avoids "organicism," "fatalism"
and mechanical "atomism," and helps attain a
fuller understanding of such problems as the interrelations
of cellular structure and metabolism, of cell
and organism in ontogeny and in adult physiology, of
individual ana' population biologies, of biological and
social factors in the development of man's behavior;
and the mechanisms responsible for organic evolution.
By avoiding teleology, the concept aids the
search for causes of biological phenomena. The
concept of integrative levels indicates to research biologists
the crucial aspects of their problems, the
solution of which puts the known facts into proper perspective
· by revealing the decisive element, the element imparting the uniqueness to the phenomena under
study. It
emphasizes
the importance of studying the
"mesoforms," matter at the point of transition from
one level of organization to the next, so as to deepen
our understanding of the unique qualities of the
higher level. For example, it would indicate that an
intensive study of the transition region between the
chemical and biological levels, between protein and<br />protoplasm,
will help reveal the organizing relations unique
to living matter and fundamental to vital<br />activities.</span></div><div style="margin-right: 0in; text-align: left;"><span style="font-family: times;"><br />As
biologists become more familiar with the concept, a
greater number will recognize its value both<br />as
an aid in the understanding of biological data already
accumulated and as a reliable guide for research. Such
recognition of its value will, however, be
delayed by any presentation which creates the<br />erroneous
impression that it is metaphysical, teleological or mystical. This article has pointed to shortcomings in
the presentation of the concept in some recent biological literature, with the hope that this may help make future references to the concept more
reliable.”</span></div><p style="text-align: left;">Ciao, Dr. James (Jim) Husen</p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0tag:blogger.com,1999:blog-8111053478746681437.post-46669884626012737832022-03-02T20:48:00.001-08:002022-03-02T20:48:18.790-08:00Professor Fredrickson Describes Love as an Emotion<p> Dr. Husen reads from <span style="font-family: "Times New Roman", serif; font-size: 16px;">Fredrickson, B. L. (2016). <a href="https://www.dropbox.com/s/3ht6hmh530rdt9u/Frederickson%2C%20Science%20of%20Love.mp4?dl=0" target="_blank">Love: Positivity resonance as a fresh, evidence-based perspective on an age-old topic</a>. In L. F. Barrett, M. Lewis, & J. M. Haviland-Jones (Eds.), </span><i style="font-family: "Times New Roman", serif; font-size: 16px;">Handbook of emotions, </i><span style="font-family: "Times New Roman", serif; font-size: 16px;">(4th ed., pp. 847-858). New York: The Guilford Press at p. 852</span></p><p>She wrote:</p><p></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Core
elements of love-the-emotion include: 1. “<b>Shared positive emotion</b>”; 2. “<b>Mutual
care</b>”; and, 3. <b>“Biobehavioral synchrony.” </b><o:p></o:p></span></p><br /><p></p>Dr._Jim Husenhttp://www.blogger.com/profile/01712600362958513330noreply@blogger.com0