Neuroscience and humanistic psychology are part of an area of study that I believe is, by definition, designed to help people achieve, in one form or another, their highest possible evolutionary state. Both are part of a long evolutionary process, within psychology, of learning and growth. While Eugenics may be part of that evolutionary process, and I cannot claim it as an anomaly, it is very disturbing and I’ll discuss Eugenics more below. The fact remains that there have been too many of these “anomalies” throughout the history of psychology, most recently the revelation of psychologists’ participation in the torture of political prisoners at Guantanamo Bay.
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Kretzmann & McKnight (1993) provide us with the equivalent of a bible, one to implement asset-based community (or capacity-focused) development from the ground up. This isn’t about assessing needs, deficiencies, and problems, but discovering a community’s capacities and assets. This is an important distinction because it takes the standard way of solving community problems with bureaucracy and a band-aid and puts that power into the hands of community to help themselves and utilize their already present resources.
While quantitative research is easier to understand after several readings (Locke, et al, 2010; Creswell, 2014), I am still not as comfortable with statistics as I would like to be in spite of two statistics classes and the insistence of a professor that I would eventually understand it. If I utilized any method, be it true experimental, quasi-experimental, or causal-comparative, it would have to be in collaboration with a statistician. My area of interest, the influence of sexism in media propaganda upon the self-esteem of Black American teen girls and women may be best researched within the quasi-experimental approach. Due to the preexisting group that I am working with in the Unconquered Minds Service Group, this approach could be helpful to research preexisting interpersonal relationships and how those relationships influence individual attitudes towards sexism. While this approach does not cover the completely subtlety of this topic, it may be valuable for some aspects of it.
Charet’s encyclopedia entry serves as an entry point, a definition, of consciousness. As such, it is aa general introduction, but given the work done by others in this area, including the Buddhists, Jung, and others, this definition barely cover the territory. I concentrated the majority of my analysis on the other two articles.
While Early’s The social evolution of consciousness (2002) makes many valid points, he misses others. His emphasis on reflexive consciousness is key, his emphasis on the suppression of participatory consciousness (community and communal – usually matriarchal – is ignored) is particularly one-sided and biased from a Western viewpoint (i.e. not Asia, part East of Africa and Africa which he rarely takes into account contemporarily or historically) with its emphasis upon the mindset of a white Western Patriarchy, though he does not make a note of that. Especially when he states, “Participatory consciousness (emphasis author’s) is characterized by a sense of aliveness and belonging to the world. In this mode, people relate to the world primarily through intuition, emotion, the body, and the immediate present.” These are particularly if stereotypically maternal characteristics that are typical of matriarchal and communal societies in Africa and Asia).
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