Zeitschriftenartikel: „Virginia Satir“

1

Bula, Judith F. „Virginia Satir“. Journal of Couples Therapy 5, Nr. 4 (28.05.1996): 15–17. http://dx.doi.org/10.1300/j036v05n04_03.

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Freeman, Miriam L. „Virginia Satir“. Journal of Couples Therapy 8, Nr. 1 (13.04.1999): 1–15. http://dx.doi.org/10.1300/j036v08n01_01.

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3

Luepnitz, Deborah Anna. „Virginia Satir“. Journal of Feminist Family Therapy 1, Nr. 3 (14.09.1989): 73–83. http://dx.doi.org/10.1300/j086v01n03_05.

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4

Azpeitia, Lynne M. „Virginia Satir Bibliography“. Journal of Couples Therapy 2, Nr. 1-2 (14.05.1991): 189–92. http://dx.doi.org/10.1300/j036v02n01_16.

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5

Lecomte, Diane, und Yves Lecomte. „Entretien avec Virginia Satir“. Santé mentale au Québec 2, Nr. 1 (01.06.2006): 74–100. http://dx.doi.org/10.7202/030017ar.

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6

Brothers, Barbara Jo. „Virginia Satir and Wholeness“. Journal of Couples Therapy 9, Nr. 1-2 (22.09.2000): 1–4. http://dx.doi.org/10.1300/j036v09n01_01.

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7

Bodin, Arthur M. „Virginia Satir: A memorium.“ Journal of Family Psychology 2, Nr. 2 (1988): 117–18. http://dx.doi.org/10.1037/h0084987.

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8

Duhl, Bunny S. „VIRGINIA SATIR: IN MEMORIAM*“. Journal of Marital and Family Therapy 15, Nr. 2 (April 1989): 109–10. http://dx.doi.org/10.1111/j.1752-0606.1989.tb00786.x.

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9

Winkel, Birgitte. „An Essay of Virginia Satir“. Journal of Couples Therapy 2, Nr. 1-2 (14.05.1991): 169–71. http://dx.doi.org/10.1300/j036v02n01_13.

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10

Starr, Sheldon. „An Interview with Virginia Satir“. Journal of Couples Therapy 2, Nr. 3 (17.10.1991): 5–9. http://dx.doi.org/10.1300/j036v02n03_02.

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11

Brothers, Barbara Jo. „Virginia Satir and Lao Tzu“. Journal of Couples Therapy 6, Nr. 3-4 (26.12.1996): 3–12. http://dx.doi.org/10.1300/j036v06n03_02.

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12

Pascoe, Wray. „The Tao of Virginia Satir“. Journal of Couples Therapy 6, Nr. 3-4 (26.12.1996): 13–18. http://dx.doi.org/10.1300/j036v06n03_03.

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13

Nelson, Vivian, und Bill Roller. „Some Recollections of Virginia Satir“. Journal of Couples Therapy 6, Nr. 3-4 (26.12.1996): 153–59. http://dx.doi.org/10.1300/j036v06n03_19.

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14

Prud’homme, Jacqueline C. „Virginia Satir : le risque d’être soi“. Santé mentale au Québec 2, Nr. 1 (01.06.2006): 68–73. http://dx.doi.org/10.7202/030016ar.

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15

Brothers, Barbara Jo. „Virginia Satir and Body-Mind-Soul“. Journal of Couples Therapy 10, Nr. 2 (Juni 2001): 1–15. http://dx.doi.org/10.1300/j036v10n02_01.

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16

Kilrea, Kelly, und Stéphanie Larrue. „Virginia Satir’s Transformational Systemic Therapy: A Transpersonal Approach to Family Therapy“. Integral Transpersonal Journal 14, Nr. 14 (April 2020): 64–88. http://dx.doi.org/10.32031/itibte_itj_14-kk-ls4.

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The work of Virginia Satir, a pioneer family therapist, is examined as a transpersonal approach to family therapy. Ways in which transpersonal perspectives may be applied in family therapy are explored in Satir’s notions of grounding and centering, the evolving and transcending concept of congruence using the Self/I AM concept in the Satir iceberg model, as well as the Satir conceptualization of the therapist’s use of self. Aspects of transpersonal psychotherapy relevant to the practice of family therapy are examined, including the creation of a transpersonal space of trust in order to strengthen the therapeutic alliance, going beyond meaning in working with the family system to apply transpersonal (e.g. nondual psychotherapeutic) approaches to the therapist’s use of self in therapy. A discussion of intersubjectivity and the role of the beingness of the family therapist in promoting transcendence, awareness, and healing for the family is included. Satir family therapy is consistent with transpersonal psychotherapeutic perspectives and is therefore recommended as a prospective family therapy modality for the transpersonally-oriented psychotherapist. KEYWORDS Satir, Family Therapy, Transpersonal Psychology, Transpersonal Psychotherapy, Transcendence, Consciousness, Transformation, Intersubjectivity, Nondual Psychotherapy.

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Lantz, Jim. „Virginia Satir and the Way of Life“. Journal of Couples Therapy 6, Nr. 3-4 (26.12.1996): 19–24. http://dx.doi.org/10.1300/j036v06n03_04.

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Bermudez, Diana. „Adapting Virginia Satir Techniques to Hispanic Families“. Family Journal 16, Nr. 1 (Januar 2008): 51–57. http://dx.doi.org/10.1177/1066480707309543.

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19

Braverman, Shirley. „Heinz Kohut and Virginia Satir: Strange bedfellows?“ Contemporary Family Therapy 8, Nr. 2 (1986): 101–10. http://dx.doi.org/10.1007/bf00891872.

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20

McGing, Katie. „Introduction to the Virginia Satir memorial Lecture“. Contemporary Family Therapy 12, Nr. 4 (August 1990): 267–70. http://dx.doi.org/10.1007/bf00890016.

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Brothers, Barbara Jo. „Watching Virginia Satir Build Bridges Between a Pair“. Journal of Couples Therapy 5, Nr. 4 (28.05.1996): 11–14. http://dx.doi.org/10.1300/j036v05n04_02.

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22

Berman, Leo H. „Virginia Satir June 26, 1916–September 10, 1988“. Journal of Sex & Marital Therapy 15, Nr. 1 (März 1989): 3–4. http://dx.doi.org/10.1080/00926238908412843.

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23

Baldwin, Michele. „The Triadic Concept in the Work of Virginia Satir“. Journal of Couples Therapy 2, Nr. 1-2 (14.05.1991): 27–42. http://dx.doi.org/10.1300/j036v02n01_04.

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24

Dodson, Laura S. „The Dying Process of a Conscious Woman—Virginia Satir“. Journal of Couples Therapy 2, Nr. 1-2 (14.05.1991): 179–87. http://dx.doi.org/10.1300/j036v02n01_15.

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25

Okur, Sinan. „Satir Transformational Systemic Therapy and Spirituality“. Spiritual Psychology and Counseling 5, Nr. 1 (15.02.2020): 45–64. http://dx.doi.org/10.37898/spc.2020.5.1.094.

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This study addresses the topic of integrating spirituality into the Satir method, which was pioneered by Virginia Star and is included within experiential family therapies. The concept of spirituality, which had been included in individual therapies after the 1950s, also found room particularly after 1990 in family therapies together with the Satir method. The goal in the spirituality-based Satir method is to increase the client’s adaptability and communication skills by integrating spirituality in the psychological counseling process. In addition, this approach also aims to have families notice their emotions using spiritual techniques. Satir, who does not limit her approach to any single religious tradition, can be said to have adopted the concept of universal spirituality. While the concept of spirituality has newly been included in individual psychological counseling in Turkey, it still has no place in the dimensions of family therapy. Little research has been encountered on this topic in the literature as well, and because new studies are felt needed, this work is being carried out. This study is believed to provide an important contribution to the literature. This study makes mention primarily of the Satir method as a representative of experiential family therapy, the Satir method’s views on spirituality, how spirituality can be applied in this approach, and how necessary the therapeutic process is in the spirituality-based approach. Afterward, the role and responsibilities of the psychological counselor in the spirituality-integrated Satir method are explained, and the techniques included in Satir’s spirituality-based approach are mentioned. Lastly, a case study founded on Satir’s spirituality-based family therapy approach has been included, and the issue has been generally summarized.

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Starr, Sheldon. „Change, Vulnerability, Fear, and Taking Risks–An Interview with Virginia Satir“. Journal of Couples Therapy 4, Nr. 1-2 (März 1994): 141–45. http://dx.doi.org/10.1300/j036v04n01_10.

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Brothers, Barbara Jo. „“We Are Only Activators”–Virginia Satir and the Mystery of Human Life“. Journal of Couples Therapy 8, Nr. 2 (18.10.1999): 1–5. http://dx.doi.org/10.1300/j036v08n02_01.

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Yıldırım, Neşide. „Virginia Satir’s Family Education and Therapy Model“. International Journal of Social Science Studies 5, Nr. 12 (08.11.2017): 72. http://dx.doi.org/10.11114/ijsss.v5i12.2778.

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Satir’s model (1916-1988) is not theoretical; it is a practical model; she has developed it by applying herself. It does not include stereotyped shapes in human relationships, but dynamic, variable applications. According to Satir, “the form is not the method itself”, the method is motion; this is a dynamic phenomenon. It constantly changes and tries to remove certain bans that have examined itself and prevented it from changing. A person who grows in a constantly restricted, prohibited environment since childhood cannot fully demonstrate his capacity without being aware of his potential. Such a result is manifested only in a limited environment where development is hindered. The change will take place after the problem is recognized. The goal is to increase self-confidence in the family, to nurture or support better choices, to increase responsibility, and to improve compliance within the family or between people.This study was carried out by using the copy of Satir’s book, which was originally called “The Conjoint Family Therapy” and translated into Turkish by Selim Ali Yeniçeri as “Basic Family Therapy” and published in Istanbul by Beyaz Yayınları in 2016.

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Englander-Golden, Paula, und David E. Golden. „The Impact of Virginia Satir on Prevention of Destructive Behaviors and Promotion of Wellness“. Journal of Couples Therapy 6, Nr. 3-4 (26.12.1996): 69–93. http://dx.doi.org/10.1300/j036v06n03_10.

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Leader, Arthur L. „Satir Step by Step: A Guide to Creating Change in Families. By Virginia Satir and Michelle Baldwin. Palo Alto, Calif.: Science & Behavior Books, 1984. 282 pp. $14.95“. Social Work 31, Nr. 1 (01.01.1986): 74. http://dx.doi.org/10.1093/sw/31.1.74.

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Yıldırım, Neşide. „The Updating in Satir’s Family Therapy Model“. European Journal of Multidisciplinary Studies 5, Nr. 1 (19.05.2017): 425. http://dx.doi.org/10.26417/ejms.v5i1.p425-431.

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Virginia Satir (1916-1988) is one of the first experts who has worked in the field of family therapy in the United States. In 1951, she was one of the first therapists who has worked all members of the family as a whole in the same session. She has concentrated her studies on issues such as to increase individual's self-esteem and to understand and change other people's perspectives. She has tried to make problematic people compatible in the family and in the society through change. From this perspective, change and adaptation are the two important concepts of her model. This is a state of being and a way to communicate with ourselves and others. High self-confidence and harmony are the first primary indicator of being a more functional human. She starts her studies with identifying the family. She uses two ways to do this; the first one is the chronology of the family that is history of the family, the second one is the communication patterns within the family. With this, she updates the status of the family. Updating is the detection of the current situation. The detection of the situation, in other words updating, constitutes the very essence of the model that she implements. In this study, communication patterns within the family are discussed for the updating, the chronological structure has not been studied. The characteristics of family communication patterns, the model of therapy that is applied by Satir for these patterns and the method which is followed in the model are discussed. According to her detection, the people who face with problems, use one of those four patterns or a combination of them. These communication patterns are Blamer, Sedative/Accepting, distracter/irrelevant and rational. Satir expresses that these four patterns are not solid and unchanging but all of them “can be converted”. For example, if one of the family members is usually using the soothing (sedative/accepting) pattern, in this case, it means that he/she wants to give the message that he/she is not very important in the inner world of the individual itself. However, if such a communication pattern is to be used repeatedly by an individual, he/she must know how to use it. According to Satir, this consciousness may be converted to a conscious gentleness and sensitivity that is automatically followed to please everyone. This study was carried out by using the copy of Satir’s book, which was originally called “The Conjoint Family Therapy” and translated into Turkish by Selim Ali Yeniçeri as “Basic Family Therapy” and published in Istanbul by Beyaz Yayınları in 2016. It is expected that the study will provide support to the education of the students and family therapists.

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Isayeva, Ulkar. „Evolution of Psychotherapy 2017: Quick review of the conference“. Khazar Journal of Humanities and Social Sciences 21, Nr. 1 (April 2018): 101–6. http://dx.doi.org/10.5782/2223-2621.2018.21.1.101.

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On December 13-17th, 2017, the 8th Evolution of Psychotherapy Conference took place in Anaheim, California. The conference takes place every 4- 5 years and is considered the largest conference ever held on the topic of psychotherapy. The first Evolution of Psychotherapy Conference was held in 1985 as a celebration of the 100th birthday of psychotherapy was called as “the Woodstock of Psychotherapy” by TIME magazine. The conference was also covered by The New York Times and Los Angeles Times. Names such as Carl Rogers, Albert Ellis, Carl Jung, Alfred Adler, Jay Haley, James Masterson, and Virginia Satir were members of the first faculty of The Evolution of Psychotherapy Conference in 1985. Since then the conference hosted honorable faculty members such as Albert Bandura, David Marlow, Aaron Beck, Salvador Minuchin, Claudia Black, Deepak Chopra, Otto F. Kernberg, Cloe Madanes, Paul Ekman, Donald Meichenbaum, Christine A.Padesky, Robert Sapolsky, Irvin Yalom and many others. The conference usually draws about 6000-7000 participants who represent every state in the U.S. and more than 50 countries of the world.

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Bailey, Molly. „Brothers, B. J. (2019). Well‐being Writ Large: The Essential Work of Virginia Satir. Hillsboro, OR: Beyond Words, 342 pp. $25.00.“ Journal of Marital and Family Therapy 46, Nr. 1 (Januar 2020): 179. http://dx.doi.org/10.1111/jmft.12403.

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Murphy, Tom. „The Use of Self in Therapy. Edited by Michele Baldwin and Virginia Satir. New York: The Haworth Press. 1987. 155 pp. $29.95 (hb), $14.95 (pb).“ British Journal of Psychiatry 153, Nr. 1 (Juli 1988): 133. http://dx.doi.org/10.1192/s0007125000221995.

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Satir, Virginia. „From Virgina Satir“. Journal of Couples Therapy 8, Nr. 3-4 (12.11.1999): 1–5. http://dx.doi.org/10.1300/j036v08n03_01.

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Alberto Bazán, María Elena, Olga Taboada-Aranza und Gerardo Reyes Hernández. „Adherencia terapéutica y funcionalidad familiar en personas con artritis reumatoide“. Revista de Enfermería Neurológica 14, Nr. 3 (31.12.2015): 139–47. http://dx.doi.org/10.37976/enfermeria.v14i3.211.

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La Artritis Reumatoide (AR) se ha incrementado de manera alarmante, el Instituto Nacional de Artritis y Enfermedades Musculoesqueléticas y de la Piel en los EU, reporta que 1:10 habitantes la desarrolla; en México un millón 700 mil personas entre 20 y 50 años la padecen, lo que coincide con la edad productiva, constituye un grave problema de Salud Pública su costo anual es de 600 dólares por paciente, la incidencia es mayor en las mujeres con respecto a los hombres 3:1; el panorama se agudiza ante ausencias laborales recurrentes por discapacidad debido a la presencia de dolor, deformidad, rigidez e inflamación articular y la disminución de la fuerza muscular, suscitando impacto económico y emocional para el individuo afectado así como para los integrantes de la familia, impulsándolos a reorganizarse y en la mayoría a desintegrarse como lo estableció Virginia Satir; la baja Adherencia Terapéutica (AT) condiciona resultados desfavorables y gastos innecesarios para el sector salud. Es necesario identificar la adherencia terapéutica y la funcionalidad familiar en las personas con AR, se realizó un estudio observacional, prolectivo, descriptivo y transversal; la población se conformó por 100 pacientes, usuarios del Hospital General Ignacio Zaragoza, Instituto de Seguridad y Servicios Sociales de los Trabajadores del Estado.(ISSSTE); con una media de edad de 47 (±10.7), 74 mujeres y 26 hombres, con un mes de tratamiento antirreumático. Al análisis por sexo se observa mayor frecuencia de mujeres (n=38) en pertenecer a una familia conflictiva y baja AT, mientras los hombres (n=22) ubicados en familias nutricias en mayor proporción y mediana AT; revisando la AT por etapas de la vida, se descubre que el adulto joven y el maduro ocupan 30 y 32 casos respectivamente, con baja y mediana AT; este dato es importante si la esperanza de vida en México es de 80 años; cabría preguntarse qué calidad de vida le espera a estos pacientes.

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Priydarshi, Ashok Kumar. „Satire and Humour in Jane Austen’s ‘Northanger Abbey’“. Journal of Advanced Research in English and Education 04, Nr. 04 (14.01.2020): 9–11. http://dx.doi.org/10.24321/2456.4370.201909.

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Northanger Abbey’ is a commentary on as well as satire of the popular Gothic novels of Austen’s era. She was exploiting public interest in the creaky house, creaky older man and frightened virginal young heroine tropes of the era’s popular Gothic novel. As it is in one of the hardest novels of Austen, people miss its satire. Here, we get a brilliant satire on the ridiculousness of the events, settings, and emotions of gothic novels in general.

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Fratantuono, Lee. „Actoris Aurunci Spolium: A Virgilian Reading of Juvenal’s Second Satire“. L'antiquité classique 84, Nr. 1 (2015): 141–50. http://dx.doi.org/10.3406/antiq.2015.3869.

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Stokoe, Kayte. „Fucking the Body, Rewriting the Text: Proto-Queer Embodiment through Textual Drag in Virginia Woolf's Orlando (1928) and Monique Wittig's Le Corps lesbien (1973)“. Paragraph 41, Nr. 3 (November 2018): 301–16. http://dx.doi.org/10.3366/para.2018.0273.

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Inspired by Judith Butler's conceptualization of drag as ‘gender parody’, I develop the conceptual frame of ‘textual drag’ in order to define and examine the relationship between parody, satire and gender. I test this frame by reading two seminal feminist works, Virginia Woolf's Orlando (1928) and Monique Wittig's Le Corps lesbien (The Lesbian Body) (1973). Both texts lend themselves particularly persuasively to analysis with this frame, as they each use parodic strategies to facilitate proto-queer satirical critiques of reductive gender norms. Orlando deploys an exaggerated nineteenth-century biographical style, which foregrounds the protagonist's gender fluidity and her developing critique of the norms and systems that surround her, while Le Corps lesbien rewrites canonical romance narratives from a lesbian perspective, challenging the heterosexism inherent in these narratives and providing new modes of thinking about gender, desire and sexual interaction.

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NI, Peimin. „家道與“齊家”功夫“. International Journal of Chinese & Comparative Philosophy of Medicine 11, Nr. 2 (01.01.2013): 57–87. http://dx.doi.org/10.24112/ijccpm.111540.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文藉分析“家”的生物學、社會學和理想價值之三重不同含義及其相互關係，指出社會學意義的家和應當作為人類家園的社會，目的在於為人的生存和生命的延續提供理想條件。雖然家的形式對生活的方式和質量都有很大制約，但如果家不“齊”，任何形式的家都可能成為牢籠。齊家既是人類生存的基本功，也是一門艱深藝術。宋明儒的“功夫”概念為理解儒家齊家思想提供了一把鑰匙。家的理想狀態，需由個人自身的高度修養以及“權（衡）”的功夫而來，而不能只靠權威、家規或對文化傳統的尊重。齊家學說不僅照顧到弱勢者對家庭的需要，也提供了由“道中庸”而致“極高明”的途徑。正是從家庭開始而往外延伸的人際關係，使人的生命得以超出自我，並獲得“即凡而聖”的意義而成就不朽。儒家“四海之內皆兄弟”的精神擴展了親緣關係，使其能夠在現代社會中容納非傳統的家庭形態，並指導我們在各種家庭形態允許的條件下獲得美好生活。儒家“家齊而後國治，國治而後天下平”的觀念，與著名西方家庭療法大師薩蒂爾之觀念、早期馬克思的人本主義觀念和美國文化人類學家艾斯勒關於復歸遠古“夥伴關係”的觀點，都有相通之處：人類應當在更高級的形態上，消除人的自身生產被物質經濟生產所左右的異化，並以具理想價值意義的家為模式去改造社會，從而達致把天下家園化的目標。Starting with a brief analysis of the biological, sociological, and axiological senses of the term “family,” this article points out that the purpose of a sociological family is to provide ideal conditions for human survival (which is primarily biological) and flourishing (which is axiological).Although the sociological family structure significantly affects both the way of life and the quality of life, any sociological family can become a fetter instead of a home if family relations are not properly regulated. Regulating the family is both a basic principle for human survival and a challenging art, which is best understood through gongfu [aka. kung fu], a term that Song-Ming Confucians used frequently to describe the purpose of Confucian learning.While authority and rules of conduct are necessary for regulating the family, effective authority must rely on virtue for its transformative effect, and rules of conduct must be accompanied by the use of discretion, an art that cannot be formalized. Both the exercising of authority and the application of rules are means rather than ends. Their proper use depends on whether they are conducive to the growth, transformation, and enablement of the relevant members. Rigid adherence to authority and rules can be potentially counter-constructive, as illustrated by cases of medical ethics in which adherence to patients’ rights to be kept informed and to give consent may prove to be inhumane to the patient, and yet adherence to the family’s right to make decisions for patients may also lead to problems. The matter has to be determined not merely on the basis of respecting cultural traditions, but ultimately on the well-being of the people involved.The theory of regulating the family not only accommodates the need for family in various stages and conditions of human life in which a person is vulnerable – which is difficult to perceive in the West as the predominant conception of the “person” is modeled after a male, adult, autonomous rational being – it also provides a path for “reaching to the highest and brightest limits.” It is in the human relations starting from the family that a person’s life can go beyond the individual self and obtain sacredness within the secular life and thus become immortal.The Chinese culture informed by the Confucian teaching of “rectification of names” has a rich variety of “names” to specify human relations, and hence is able to instill the sense of role-specific responsibilities. Yet the Confucian spirit of “all within the four seas are brothers” stretches family relations beyond the biological, and thereby allows Confucianism to embrace non-traditional types of family, such as adoptive families, cohabitation, same-sex marriage, and other modern institutions of living together such as kindergartens and nursing homes. It offers valuable instructions for obtaining the gongfu of leading a life as good as the structure of the family allows.The far-reaching significance of “regulating the family” is evident in the Confucian idea that “when the family is regulated, the state will be in order; and when the state is in order, there will be peace throughout the world.” The idea has resonances in the contemporary “family therapy” of Virginia Satir, the humanism of early Karl Marx, and Riane Eisler’s idea of reviving the “partnership” relation of the pre-historical era: humans must eliminate the alienation of allowing material production and economics to dominate the creation of human life; we must reform our society according to the axiological concept of the family so that the world can become our shared home.DOWNLOAD HISTORY | This article has been downloaded 718 times in Digital Commons before migrating into this platform.

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Myers, K. Sara. „THE CULEX’S METAPOETIC FUNERARY GARDEN“. Classical Quarterly 70, Nr. 2 (Dezember 2020): 749–55. http://dx.doi.org/10.1017/s0009838821000045.

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The Culex is now widely recognized as a piece of post-Ovidian, possibly Tiberian, pseudo-juvenilia written by an author impersonating the young Virgil, although it was attached to Virgil's name already in the first century c.e., being identified as Virgilian by Statius, Suetonius and Martial. Dedicated to the young Octavian (Octaui in line 1), the poem seems to fill a biographical gap in Virgil's career before his composition of the Eclogues. It is introduced as a ludus, which Irene Peirano suggests may openly refer to ‘the act of impersonating Virgil’, and, like many of the poems in the Appendix Vergiliana, it seems to have a parodic intent. The Culex has been interpreted as a parody of neoteric style and the epyllion, as mock-epic, as Virgil parody (John Henderson called it a ‘spoof Aeneid in bucolic drag’), as pointed Augustan satire, as mock Ovidian ‘Weltgedicht’ and as just very bad poetry (Housman's ‘stutterer’). Glenn Most has observed that the poem's three ‘acts’ structurally recapitulate Virgil's three major works in chronological succession. Little attention, however, has been paid to the Culex's final lines, which contain a catalogue of flowers the pastor places on the gnat's tomb. Recent scholarship has reintroduced an older interpretation of the gnat's tomb as a political allegory of Augustus’ Mausoleum; in this paper I suggest instead that the tomb and its flowers serve a closural and metapoetic function at the end of the poem.

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„From Virginia Satir“. Journal of Couples Therapy 4, Nr. 3-4 (09.02.1995): 1–7. http://dx.doi.org/10.1300/j036v04n03_01.

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von Hertel, Anita. „Konfliktkerne finden–mit systemischen Fragen nach Virginia Satir“. Zeitschrift für Konfliktmanagement 10, Nr. 4 (Januar 2007). http://dx.doi.org/10.9785/ovs-zkm-2007-117a.

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Pelak, Daniel. „A Recursive Frame Analysis of Satir through the Biopsychosocial Lens“. Qualitative Report, 05.06.2016. http://dx.doi.org/10.46743/2160-3715/2016.2214.

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This study attempts to add to the understanding and metatheory of the therapeutic process through the analysis of a therapeutic session through the lens of the biopsychosocial model. The study examines which interventions were utilized, in what system, and during which stage of therapy. In order to accomplish this goal, a recursive frame analysis was utilized to track the different frames and interventions of Virginia Satir’s “Of Rocks and Flowers” training session. Results indicated that Satir operated at all three levels of the biopsychosocial system and utilized exploratory questions to assess the vicious cycle in Act I, in Act II she has the family work on communication patterns and reframing their perceptions, and helps them change their interactional patterns and connect with each other differently through sensory based exercises. This study shows the importance of utilizing qualitative methodologies like RFA to help develop a comprehensive theory as quantitative methodologies offer advantages in viewing the broad strokes of the picture, qualitative methodologies and specifically RFA, are essential in developing the fine detail of the picture.

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„The Effectiveness of a Counseling Program Based on the Model of Virginia Satir in“. Research on Humanities and Social Sciences, Juni 2020. http://dx.doi.org/10.7176/rhss/10-12-10.

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CAO, Hong-zhi, und Tian YANG. „4 A Practical Study on College Students’ Deep-Consultation Based on Virginia Satir Model“. DEStech Transactions on Social Science, Education and Human Science, emass (31.03.2017). http://dx.doi.org/10.12783/dtssehs/emass2016/6830.

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„The Effectiveness of a Counseling Program Based on the Model of Virginia Satir in Improving Quality of Life and Reducing Negative Communication Patterns among a Sample of Wives in Irbid Governorate“. Journal of Education and Practice, Juni 2020. http://dx.doi.org/10.7176/jep/11-18-17.

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Firth, David G. „A King and a Fool? The Succession Narrative as a Satire. By Virginia Miller“. Journal of Theological Studies, 04.08.2020. http://dx.doi.org/10.1093/jts/flaa082.

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López, Fernando Peña. „EL ARGUMENTO DE LA "CONDUCTA ALTERNATIVA LÍCITA" EN EL DERECHO DE DAÑOS“. Revista IBERC 2, Nr. 3 (30.12.2019). http://dx.doi.org/10.37963/iberc.v2i3.87.

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D. Virgilio, un trabajador en paro que percibía una prestación por desempleo, obtuvo de la Administración un permiso para salir al extranjero por un periodo máximo de 15 días, lo que implicaba que el día 27 de marzo debía encontrarse de regreso en España. D. Virgilio no estuvo de vuelta en territorio nacional, tras su salida al extranjero, hasta el día 1 de abril de 2009, superando así el período máximo autorizado por la Administración Laboral. En el momento en el que D. Virgilio pretendió la reanudación de la prestación por desempleo se le informó de que su derecho había quedado extinguido por haber permanecido fuera de España más tiempo del autorizado. D. Virgilio, a través del abogado del sindicato, presenta reclamación administrativa previa a la vía laboral, la cual resulta desestimada. El abogado del sindicato prepara posteriormente la demanda que llega incluso a ser firmada por D. Virgilio, pero por causa de algún defecto de organización la demanda nunca llega a presentarse. La Audiencia Provincial de Madrid, resolviendo la acción de responsabilidad interpuesta por D. Virgilio frente a su abogado, declara que la decisión de la Administración había sido correctamente adoptado y que el recurso no tenía posibilidades de éxito, aunque condena al sindicato a indemnizar con 4.000 € a D. Virgilio (SAP de Madrid (Sección 25ª) de 25 de marzo de 2015 [EDJ 2015/48293]).

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McDermott, Brenda. „Stars versus Rainbows: Walt Disneyâ€™s and Jim Hensonâ€™s â€œPhilosophies of Childhoodâ€“. Stream: Interdisciplinary Journal of Communication 2, Nr. 1 (10.06.2009). http://dx.doi.org/10.21810/strm.v2i1.37.

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The television special The Muppets go to Walt Disney World (1990) provides an unique opportunity to discuss the differences between two influential producers of childrenâ€™s media culture, Jim Henson and Walt Disney. Several scholars highlight distinctive differences between Disney and Hensonâ€™s products, including Jack Zipes. The film was created both as promotional material for the park and the new Muppet 3D adventure ride; it also marked the merger of Jim Henson Productions within the Walt Disney Corporation. With the sudden death of Henson, the deal was called off. The special still demonstrates many of the important ideological differences between the Henson and Disney conception of childhood and family. Drawing on Karal Ann Marling, Peter Stevens, and Virginia Salamoneâ€™s work on the constructed nature of the park experience, this paper examines how the Muppetâ€™s visit breaks and bends both the expected behavior of visitors and their expected pleasure. Central to the examination become the distinctions between social and moral transgression, and biological versus found families. Disney theme parks and films focus on the importance of social conformity as way to protect of childhood innocence, which is opposed by Hensonâ€™s characters experimentation and self discovery. Hensonâ€™s character separate experiences with the park critique Disneyâ€™s biological definition of family. These conflicting notions and satire of classic Disney values may explain why this special has not been re-released, despite Disney purchase of the Muppet franchise in 2006.

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