Humanistic psychology
Humanistic psychology is a psychological perspective which rose to prominence in the mid-20th century in response to the limitations of Sigmund Freud's psychoanalytic theory and B.F. Skinner's behaviorism.[1] With its roots running from Socrates through the Renaissance, this approach emphasizes individuals inherent drive towards self-actualization and creativity. It typically holds that people are inherently good. It adopts a holistic approach to human existence and pays special attention to such phenomena as creativity, free will, and human potential. It encourages viewing ourselves as a "whole person" greater than the sum of our parts and encourages self exploration rather than the study of behavior in other people.
Human Potential Movement
The Human Potential Movement (HPM) arose out of the milieu of the 1960s and formed around the concept of cultivating extraordinary potential that its advocates believed to lie largely untapped in all people. The movement took as its premise the belief that through the development of "human potential", humans can experience an exceptional quality of life filled with happiness, creativity, and fulfillment. As a corollary, those who begin to unleash this assumed potential often find themselves directing their actions within society towards assisting others to release their potential. Adherents believe that the net effect of individuals cultivating their potential will bring about positive social change at large. Roots[edit] The movement has its conceptual roots in existentialism and humanism.
Integral theory
Integral theory, a philosophy with origins in the work of Sri Aurobindo and Jean Gebser, and promoted by Ken Wilber, seeks a synthesis of the best of pre-modern, modern, and postmodern reality.[1] It is portrayed as a "theory of everything,"[2] and offers an approach "to draw together an already existing number of separate paradigms into an interrelated network of approaches that are mutually enriching."[1] It has been applied by scholar-practitioners in 35 distinct academic and professional domains as varied as organizational management and art.[1]
Male gaze
The male gaze is a concept coined by feminist film critic Laura Mulvey. It refers to the way visual arts are structured around a masculine viewer. It describes the tendency in visual culture to depict the world and women from a masculine point of view and in terms of men's attitudes.[1][2] The male gaze consists of three different gazes:[3][4] that of the person behind the camera,that of the characters within the representation or film itself, andthat of the spectator. Background[edit]
Gaze
Gaze means "to look steadily, intently, and with fixed attention."[1] In one sense, it is a term popularized by psychoanalyst Jacques Lacan for the anxious state that comes with the awareness that one can be viewed. The psychological effect, Lacan argues, is that the subject loses a degree of autonomy upon realizing that he or she is a visible object.
Assistant Professor Eric Dodson
Click here for voice (Approx. 187KB WAV file) "In sum, the heart of humanistic psychology is a matter of personal involvement in the struggle to fathom the meaning of being a human being... It's ultimately about coming to live more powerfully, more poetically... with a greater cognizance of our lot as human beings... It's about hearing the poetry in things, as well as learning to speak the poetry in things.
Waldorf Curriculum - Infant & Toddler
Infant & Toddler updated December 27, 2017 If your children are infant/toddler age, and they are awake, go spend time with them! If they're sleeping, go take a shower, have a snack, or do something that refreshes and relaxes you.
Steven Mithen
Steven Mithen is a Professor of Archaeology at the University of Reading. He has written a number of books, including The Singing Neanderthals and The Prehistory of the Mind: The Cognitive Origins of Art, Religion and Science. Cognitive fluidity[edit] Cognitive fluidity is a term first popularly applied by Mithen in his book The Prehistory of the Mind, a search for the origins of Art, Religion and Science.
Clash of Civilizations
The phrase itself was earlier used by Albert Camus in 1946,[3] by Girilal Jain in his analysis of the Ayodhya dispute in 1988,[4] by Bernard Lewis in an article in the September 1990 issue of The Atlantic Monthly titled "The Roots of Muslim Rage"[5] and by Mahdi El Mandjra in his book "La première guerre civilisationnelle" published in 1992[6][7]. Even earlier, the phrase appears in a 1926 book regarding the Middle East by Basil Mathews: Young Islam on Trek: A Study in the Clash of Civilizations (p. 196). This expression derives from "clash of cultures", already used during the colonial period and the Belle Époque.[8] Huntington began his thinking by surveying the diverse theories about the nature of global politics in the post-Cold War period. Some theorists and writers argued that human rights, liberal democracy, and the capitalist free market economy had become the only remaining ideological alternative for nations in the post-Cold War world.
David Abram
In 1996 Abram coined the phrase "the more-than-human world" as a way of referring to earthly nature (introducing it in the subtitle of The Spell of the Sensuous and throughout the text of that book); the term was gradually adopted by other scholars, theorists, and activists, and has become a key phrase within the lingua franca of the broad ecological movement. Abram was perhaps the first contemporary philosopher to advocate a reappraisal of "animism" as a complexly nuanced and uniquely viable worldview — one which roots human cognition in the dynamic sentience of the body while affirming the ongoing entanglement of our bodily experience with the uncanny sentience of other animals, each of which encounters the same world that we perceive yet from an outrageously different angle and perspective. In 2014 Abram held the international Arne Næss Chair of Global Justice and Ecology at the University of Oslo, in Norway.
