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Journal articles on the topic 'Transpersonal social work'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

Derezotes, David. "Transpersonal Social Work with Couples." Social Thought 20, no. 1-2 (January 2001): 163–74. http://dx.doi.org/10.1300/j131v20n01_10.

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2

Cowley, Au-Deane S., and David Derezotes. "Transpersonal Psychology and Social Work Education." Journal of Social Work Education 30, no. 1 (January 1994): 32–41. http://dx.doi.org/10.1080/10437797.1994.10672211.

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3

Derezotes, David. "Transpersonal social work with couples: A compatibility‐intimacy model." Social Thought 20, no. 1-2 (January 2001): 163–74. http://dx.doi.org/10.1080/15426432.2001.9960286.

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4

Cowley, Au-Deane S. "Transpersonal Theory and Social Work Practice with Couples and Families." Journal of Family Social Work 3, no. 2 (March 10, 1999): 5–21. http://dx.doi.org/10.1300/j039v03n02_02.

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5

Besthorn, Fred H. "Transpersonal psychology and deep ecological philosophy: Exploring linkages and applications for social work." Social Thought 20, no. 1-2 (January 2001): 23–44. http://dx.doi.org/10.1080/15426432.2001.9960279.

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6

Reese, Dona J. "Addressing spirituality in hospice: Current practices and a proposed role for transpersonal social work." Social Thought 20, no. 1-2 (January 2001): 135–61. http://dx.doi.org/10.1080/15426432.2001.9960285.

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7

Pandya, Samta. "Social Work with Environmental Migrants: Exploring the Scope for Spiritually Sensitive Practice." Social Work 66, no. 2 (April 1, 2021): 148–56. http://dx.doi.org/10.1093/sw/swab001.

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Abstract This article reports a survey of social workers’ (N = 1,204) views on the scope for spiritually sensitive practice with environmental migrants. Results indicated some variations in models, assessment methods, techniques, and intervention goals. Social workers from North America and South America, females, Christians, and Hindus working with environmentally forced migrants, and with higher scores on personal spirituality measures, favored the strengths perspective and model of salutogenesis, spiritual life maps, and spiritual competencies open dialogue as assessment methods; meditation

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8

Brown, Dennis. "A Contribution to the Understanding of the Social Unconscious." Group Analysis 34, no. 1 (March 2001): 29–38. http://dx.doi.org/10.1177/05333160122077695.

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An initial attempt is made to discern more details in Foulkes's concept of the social unconscious, relating it to his deeper levels of group communication where it connects with, transcends and penetrates the individual unconscious revealed by psychoanalysis. The work of Earl Hopper is called upon as well as the findings of workshops conducted by the European Association for Transcultural Group Analysis. A tentative classification is proposed involving assumptions, disavowals, social defences and structural oppression representing blocks to communication and awareness within the field of relat

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9

Damianakis, Thecla. "Postmodernism, Spirituality, and the Creative Writing Process: Implications for Social Work Practice." Families in Society: The Journal of Contemporary Social Services 82, no. 1 (February 2001): 23–34. http://dx.doi.org/10.1606/1044-3894.218.

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Social work, as a profession, is struggling to determine the value of postmodernism and spirituality, and how these approaches to life provide alternative ways of interpreting the universe and the nature of social work practice. Although social work is founded on both a liberal arts and a social science education, some authors are challenging social work's historical emphasis on the social sciences; they advocate that social work instead reconsider the role of the humanities as a force affecting practice. While social work continues to root its practice in modernity, determinism, and the socia

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10

Nakashima, Mitsuko. "Beyond Coping and Adaptation: Promoting a Holistic Perspective on Dying." Families in Society: The Journal of Contemporary Social Services 84, no. 3 (July 2003): 367–76. http://dx.doi.org/10.1606/1044-3894.120.

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The prevalent frameworks for terminal care in social work practice have been developed from concepts of ego psychology and focus on coping and adaptation. This approach provides only a partial understanding of the dying experience as it overlooks the inherent growth potential that can be harnessed within the crisis of dying. Drawing from postmodern epistemology, the author deconstructs the historical background of terminal care in social work to analyze why concepts of ego psychology have come to prevail in this area. A more holistic view is suggested through the exploration of alternative and

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11

Sadler-Smith, Eugene, and YingFei Gao Héliot. "Searching for Spiritual Intuition in Management." Journal of Management, Spirituality & Religion 18, no. 4 (August 1, 2021): 332–54. http://dx.doi.org/10.51327/xiui8000.

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This research is a search for spiritual intuition in the management literature. Spiritual intuition research is slight compared with research into other types of intuition (creative, expert, moral and social). This article: (a) searched and reviewed research on spiritual intuition in management; (b) identified Frances Vaughan as one of the primary exponents of the concept; (c) traced backwards from Vaughan into transpersonal psychology and Jung; (d) found evidence for spiritual intuition in the work of Willian James and Abraham Maslow; (e) identified links between spiritual intuition and other

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12

Clodd, Sue. "Facing the future." Consciousness, Spirituality & Transpersonal Psychology 1 (November 23, 2020): 94–107. http://dx.doi.org/10.53074/cstp.2020.10.

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This study aimed to explore the experience of the transpersonal in contemplating retirement, as it impacted on five female co-researchers and myself. All were aged between 55 and 65 and were actively, or recently, engaged in careers in either psychotherapy or therapeutic social work. To allow for deep self-exploration, a heuristic research method, as described by Moustakas (1990), was chosen. Data was collected from my reflective, creative journal, and from the co-researchers using dialogue-based interviews. Data was analysed using an adapted form of thematic analysis. Individual and composite

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13

Fisher, Robert M. "A Guide to Wilberland: Some Common Misunderstandings of the Critics of Ken Wilber and His Work on Transpersonal Theory Prior to 1995." Journal of Humanistic Psychology 37, no. 4 (October 1997): 30–73. http://dx.doi.org/10.1177/00221678970374005.

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14

Palframan, Jason T., and Brian L. Lancaster. "Workplace Spirituality and Person–Organization Fit Theory: Development of a Theoretical Model." Journal of Human Values 25, no. 3 (August 21, 2019): 133–49. http://dx.doi.org/10.1177/0971685819861216.

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This article advances the theoretical and practical value of workplace spirituality by drawing on person–organization (PO) fit theory and transpersonal psychology to investigate three questions: (a) What antecedents lead individuals and organizations to seek and foster workplace spirituality? (b) What are the perceived spiritual needs of individuals, and how are those needs fulfilled in the workplace? and (c) What are the consequences of meeting spiritual needs as individuals perceive them? Using constructivist grounded theory, analysis of interview data from thirty-four participants located i

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15

Сабадуха, Олексій. "ПСИХОСОМАТИЧНИЙ ІНСТРУМЕНТАРІЙ: МЕТОД ТРАНСОСОБИСТІСНОЇ ТЕРАПІЇ ЯК СПОСІБ КОРЕКЦІЇ ФІЗИЧНОГО ТА ПСИХОЛОГІЧНОГО ЗДОРОВ’Я ЛЮДИНИ". Psychology of Personality 9, № 1 (20 лютого 2019): 119–25. http://dx.doi.org/10.15330/ps.9.1.119-125.

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У статті теоретично обґрунтовано механізм виникнення та перебігу психосоматичних порушень, а також запропоновано авторський підхід у психосоматичній роботі – метод трансособистісної терапії, що дозволяє одночасно коригувати як фізичний, так і психічний стан людини. Доведено, що свідоме переживання деструктивних думок, емоцій та почуттів обумовлює функціональні порушення внутрішніх органів, що, у свою чергу, детермінує спазми та застійні процеси в різних частинах тіла (представницькі зони Захар’їна–Хеда). Метод трансособистісної терапії охарактеризовано як синтез тілесних, психологічних

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16

Clegg, Joshua W., and João Salgado. "From Bakhtinian theory to a dialogical psychology." Culture & Psychology 17, no. 4 (December 2011): 520–33. http://dx.doi.org/10.1177/1354067x11418546.

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The analysis of the different articles in this special issue gives a rather promising but complex image of a dialogical approach to psychology. Mikael Leiman proposed utterances as the object of study for psychotherapy research, semiotic mediation as the explanatory principle, and semiotic position as the unit of analysis. Frank Richardson cautioned us about how dialogical proposals can become entrapped by the extreme decentering tendency of social constructionism. James Cresswell, in his turn, claimed that Bakhtin's work is precisely a way of avoiding the unbalanced account of personal vacuit

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17

Danilina, Natalia I. "COGNITIVE POTENTIAL OF VERBS OF SPEECH (on the Material of the Latin Language)." Вестник Пермского университета. Российская и зарубежная филология 12, no. 3 (2020): 15–23. http://dx.doi.org/10.17072/2073-6681-2020-3-15-23.

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Тhe article aims to identify and compare the specific cognitive potential of prototypical verbs dicere, loqui, fari in the Latin language of the classical period, to determine its origins. Objects of analysis are semantic variants of the verbs and their derivatives. The research methods include semantic, cognitive, etymological analysis. The cognitive potential of a word family is determined by the etymological semantics of the base word. In the dicere word family, the semantics of speaking is secondary and develops in interaction with the etymological meaning ‘to show’. In some of the subfami

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18

Novachenko, Tetіana Vasylivna. "COMPETITION OF REPRESENTATION OF VALUE ALTERNATIVES TO SOCIO-POLITICAL REALITY OF UKRAINE." UKRAINIAN ASSEMBLY OF DOCTORS OF SCIENCES IN PUBLIC ADMINISTRATION 1, no. 14 (June 16, 2018): 184–97. http://dx.doi.org/10.31618/vadnd.v1i14.110.

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The article presents an analysis of the competition between the imaginations of value alternatives relative to the socio-political reality of Ukraine in the context of the archetypal approach. The study of this problem is based on the works of French sociologists — Gilbert Durand and Michel Maffesoli, as well as developments of scientists of the Ukrainian school of archetypics. According to the changes in the psychosocial nature of modern society and man, the expediency of applying the archetypal approach to understanding social and political phenomena, processes, and also the characters and t

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19

"Transpersonal Social Work: A Theory for the 1990s." Social Work, September 1993. http://dx.doi.org/10.1093/sw/38.5.527.

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20

Lee, Jung Hee. "Integration of Spirituality into the Strengths-Based Social Work Practice: A Transpersonal Approach to the Strengths Perspective." JOURNAL OF SOCIOLOGY AND SOCIAL WORK 7, no. 2 (2019). http://dx.doi.org/10.15640/jssw.v7n2a4.

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21

Wilson, Michael John, and James Arvanitakis. "The Resilience Complex." M/C Journal 16, no. 5 (October 16, 2013). http://dx.doi.org/10.5204/mcj.741.

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Introduction The term ‘resilience’ is on everyone’s lips - from politicians to community service providers to the seemingly endless supply of self-help gurus. The concept is undergoing a renaissance of sorts in contemporary Western society; but why resilience now? One possible explanation is that individuals and their communities are experiencing increased and intensified levels of adversity and hardship, necessitating the accumulation and deployment of ‘more resilience’. Whilst a strong argument could made that this is in fact the case, it would seem that the capacity to survive and thrive ha

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22

Felski, Rita. "Critique and the Hermeneutics of Suspicion." M/C Journal 15, no. 1 (November 26, 2011). http://dx.doi.org/10.5204/mcj.431.

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Anyone contemplating the role of a “hermeneutics of suspicion” in literary and cultural studies must concede that the phrase is rarely used—even by its most devout practitioners, who usually think of themselves engaged in something called “critique.” What, then, are the terminological differences between “critique” and “the hermeneutics of suspicion”? What intellectual worlds do these specific terms conjure up, and how do these worlds converge or diverge? And what is the rationale for preferring one term over the other?The “hermeneutics of suspicion” is a phrase coined by Paul Ricoeur to captu

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