Search

Respect for the autonomy of the counseling client is the foundation of all our work. We are glad, therefore, to have been able to secure from a colleague in the related field of cultural anthropology this discussion of the genesis of self respect in other cultures. -Ed.

attention and good nursing, the mother recovered to such an extent that she felt free to seek a new position the following year. Naturally her place had been filled at the school where she had been employed, and she had to find another location. Again she turned to her friend, the professor, for suggestions. Since she had been so successful in the first teaching work, he suggested that she continue in that kind of teaching. He assisted her to receive an appointment in a school of the same type in another state. After being offered a contract at a much lower salary than in the first school, she was about reconciled to the reduction when her former school wired her to report at once for duty with an appreciable increase in salary over the last previous amount. Needless to state, she was overjoyed with this bit of news. She returned to the first school and has had a very successful year there, and her plans now call for a year's graduate study in a large Eastern university where she can specialize in oral education. She has definitely planned to give her life to the teaching of children who are handicapped in speech and hearing. She is quite happy in her work, and she feels that at last victory is hers.

Group psychotherapy is explored as a modality for the treatment of shame, and the subsequent enhancement that follows the resolution of a major preoedipal point of developmental arrest. The authors briefly outline the history of the affects, with special concentration on the affect of shame. Shame as an aspect of object relations theory is then described as it emerges in group psychotherapy. Finally, the authors offer case examples demonstrating the special focus on the treatment of shame in long-term, psychodynamic group therapy.

This article is based on two studies of outsiders in an emancipation process. 1) The first one deals with homosexuals (van Stolk and de Regt, 1979), and the second with women (van Stolk and Wouters, 1983); both studies were carried out in a social service organization. Most of the homosexuals sought counselling because of difficulties in accepting themselves; they suffered from a lack of self-respect. The women, predominantly working-class, had been taken into a crisis centre after having run away from their partners. In doing so most of them had given way to pressure due to an increase in self-respect; in effect they could no longer tolerate the way they had been treated. The problems of both the homosexuals and the runaway women are examined in the context of a decreasing inequality of power in the relations between homosexuals and heterosexuals, and between men and women respectively. With the help of Norbert Elias’s established-outsider theory, the relation between women and men is compared to that between homosexuals and heterosexuals. The main focus is on the connection between changes in their mutual balance of power, in the respect shown them socially and in their self-respect. The comparison is preceded by a short survey of the main conclusions of the two empirical studies.

A challenge facing hospice and geriatric teams is to give their patients the ‘fullest potential for living’ before death (Saunders, 1986). While their priorities are to relieve pain, provide physical and spiritual comfort, an important aspect of their task is to maintain the dignity and self respect of people in their care. Dependent patients, constrained by illness and disability, with no means of contributing to life, become apathetic and depressed. The provision of equipment which affords them some control of their environment, improves the quality of life and helps to dispel apathy and depression (Millard and Smith, 1981).

Dissertação para obtenção do grau de Mestre em Arquitetura, apresentada na Universidade de Lisboa - Faculdade de Arquitetura. Submitted by Pilar Lago (mpilar@fa.utl.pt) on 2015-01-14T13:32:24Z No. of bitstreams: 1 APRESENTACAO FINAL.pdf: 12800088 bytes, checksum: 3a8264177fe6f9b0bc3277d72d2fff57 (MD5) Made available in DSpace on 2015-01-14T13:32:24Z (GMT). No. of bitstreams: 1 APRESENTACAO FINAL.pdf: 12800088 bytes, checksum: 3a8264177fe6f9b0bc3277d72d2fff57 (MD5) Previous issue date: 2014-07

L’article traite de la manière dont une IPPJ accueillant des mineurs délinquants en milieu fermé a développé ses assises théoriques et ses outils institutionnels pour répondre au mieux aux conduites d’agir de ces adolescents qui font souvent très peur de par les actes destructeurs qu’ils commettent.Partant du postulat, souvent vérifié, que l’enfermement « pur et dur » des jeunes délinquants ne peut, à moyen ou à long terme, que générer ou renforcer leur potentiel (auto)destructeur, l’institution apporte, outre une approche socio-éducative structurante et responsabilisante, un panel d’interventions pluridisciplinaires mobilisantes pour le jeune et ses familiers.Ces interventions, axées principalement sur les notions de lien, de valorisation, de restauration de l’estime de soi et de reconnaissance de l’acte transgressif comme acte symptôme d’une problématique personnelle et familiale importante, vous sont détaillées dans cet article. Elles sont, pour le personnel de l’IPPJ, la meilleure réponse à ceux qui prônent le renforcement du sécuritaire., This paper aims to present the way a detention facility for young delinquents (IPPJ) developed a theoretical background and some institutional measures to tackle the problem of juvenile delinquents’ criminal acts. Starting from the assumption that juvenile delinquents’ incarceration may generate or worsen the youths’ undesirable destructive behavioral patterns, the institution provides a socio-educative support and uses a large range of multidisciplinary interventions. These interventions, which are mainly focused on the notions of linkage, valorization, self-respect and recognition of the criminal act as a symptom of an important personal or familial disorganization, are detailed in this paper. According to the IPPJ’s staff, they represent the best response to those who advocate the security reinforcement., El artículo relata como un Instítuto Público Para La Protección de la Juventud (IPPJ) que aloja a delincuentes menores de edad en medio cerrado ha desarrollado sus bases teóricas y sus herramientas institucionales para responder mejor a los comportamientos de esos adolescentes que, muy a menudo, hacen mucho miedo por los actos destructores que han cometido.Partiendo del postulado, muy a menudo comprobado, que el emparedamiento « puro y duro » de jóvenes delincuentes solo puede, a medio o largo plazo, generar o enforzar su potencial (auto)destructor, el Instítuto procura, además de un enfoque socioeducativo estructurador y reponsabilizante, una serie de intervenciones pluridisciplinarias mobilizantes para el joven y sus familiares.A continuación se detallan esas intervenciones, principalmente orientadas sobre las nociones de vínculo, de valorización, de restauración de la autoestima y de reconocimiento del acto transgresivo como acto síntoma de una problemática personal y familiar importante. Son, para el personal del Instítuto, la mejor respuesta o los que preconizan el resfuerzo seguridario.

This research study unveils factors motivating educated women in Pakistan for employment. These encouraging factors are financial support, personal identity and the poor socio economic conditions of the country; moreover self respect is also another important factor. For analyzing the motivating factors forty two employed women were selected using random sampling and testified the finance family, their education, Independence, don't want to depend on spouse and for their personal Identity as an independent variables through questionnaire technique. Other, independent variable is that women in our country are impressed by the stature of working women. According to the study, women need independence, self esteem, they want to be self-sufficient financially and their goal is to become an important pillar in boosting country's economic conditions.

David Velleman’s influential analytic reworking of Iris Murdoch’s account of love is problematic. It proposes a rapprochement between Murdochian love and Kantian respect. Both are taken to be responses to, and recognitions of, personhood. I shall try to show that Velleman’s emphasis upon recognition (hence vision) is faithful to Murdoch, but his treatment of love as (i) a purely cognitive response; and (ii) a response which is orientedtowards sheer personhood, departs from her position. Murdochian love is both cognitive and connative, it includes desire oriented towards particular others. The paper will go on to address a problem that Velleman’s reading of Murdoch obscures, the problem of recognizing self-worth without appealing to self-love. I will suggest a way in which Murdoch can manage to do so by attending to the importance of seeing ourselves in the light of another’s love. Iris Murdoch figures repeatedly in contemporary discussions within the philosophy of love, and particularly in work by philosophers who write within the analytic tradition. However, there is a gulf between Murdoch’s own way of writing about love and the way in which love is treated in contemporary analytic debates. An added complication is that an influential analytic account of love set out by David Velleman over a decade ago claims to be broadly in line with Murdoch’s approach. This is an association that may not entirely help her case, given that Velleman’s position, while still a core reference point, is currently out of favour. What follows will nonetheless be broadly sympathetic to Velleman’s strategy of appealing to Murdoch while curtailing the role that love has to play by setting it alongside some other moral response or responses. But I will¡ be less sympathetic towards Velleman’s way of reading Murdoch and his execution of this curtailing strategy. The final section of the paper will address a problem that Velleman’s reading of Murdoch helps to obscure, the problem of recognizing self-worth without appealing to self-love. I will suggest a way in which Murdoch’s commitment to (i) a self/other asymmetry that requires love to be directed outwards, towards others, can be sustained while allowing for (ii) a recognition of the value of the self that does not take the form of self-love or selfrespect., El artículo cuestiona aspectos de la interpretación de D. Velleman, la cual parte de un acercamiento entre el amor en Murdoch y el respeto en Kant. Esta aproximación es inexacta porque el amor para Murdoch no se define solamente por lo cognitivo, sino que incluye una dimensión conativa (deseo orientado hacia el otro particular) Además se propone una forma de reconocer el valor de sí mismo sin basarlo en el amor o respeto de sí mismo

Self-respect is the positive side of the continuum between the extremes of high and low, or ambivalent, self-esteem. The term will be used in this article according to this definition. While every person is assumed to have selfesteem, whether positive, negative, or ambivalent--while everyone is assumed to esteem oneself, whether favorably, unfavorably, or ambivalently not everyone respects himself or herself as a worthwhile human being. How can it make sense to propose that there should be a right to selfrespect, or even, as it is claimed in this essay, a human right (that is, a universal moral right)? It can make sense only if we first accept the following three propositions. (This is necessary, but not, as we shall see, sufficient.) The first proposition is that every human being is or has a self, in a sense that includes an awareness of being a human individual, capable of making choices that affect one's life and that of others. In a recent discussion Morris Rosenberg cites the common view that of all animals, the human alone has self-consciousness. After discussing some of the complexities of the selfconcept, he offers the following definition: "the totality of the individual's thought and feelings having reference to himself as an object."' Even to survive, physically and socially, every human being must give some thought to one's own identity and other characteristics.

What is an acceptable rate of progress for disadvantaged groups? In this paper I examine an argument by Virginia Held in which she claims that women, or any disadvantaged group, have reason for preferring the option of immediate equality over the option of gradual improvement. She argues that immediate equality is more compatible with the requirements of selfrespect than is gradual improvement.' I present an analysis of Held's argument and conclude (a) that this is not clearly so based on her account of selfrespect, (b) nor is it clearly so based on an alternative account of self-respect, and (c) that Held's argument runs the risk of blurring some important moral distinctions.

OF ALL war casualties, the hope of none has received a greater boost than that of the paraplegic patient. What was once blank invalidism is now self sufficiency and independence. No longer need the paraplegic patient be an economic liability, a charge on society, sapped of self respect and initiative, confronted only by an empty horizon. His is a new perspective, a broader horizon, crystallized in the rehabilitation accomplishments of the recent war. The attainments and advancements of the war were doubtless primarily the consequence of the large number of cases of traumatic transverse myelitis, which posed so urgent a problem that it became necessary to establish centers (nineteen in the Army, one in the Navy) for the specialized treatment of these injuries. The segregation thus in large numbers afforded the opportunity, the facilities and the personnel for mass observation, evaluation and standardization of treatment procedures. In one Navy hospital