THE SPIRITUAL DIMENSION OF
LANDSCAPE AND NATURE
RUSSIAN ORTHODOX CHURCH SPIELBERG 25TH OF NOVEMBER 2012
PHILOSOPHICAL IDENTITY IS CALLED SAMENESS OR
WHATEVER MAKES AN ENTITY DEFINABLE AND
RECOGNIZABLE – MANY CHALLENGES WITH THE CONCEPT
SUCH AS CHANGING PERSONAL IDENTITY OVER TIME, HOW
TO SEPARATE BETWEEN INDIVIDUALS ( IF TWO PERSONS
SHARE IDENTITY ARE THEY THE SAME)
SOCIOLOGICAL IDENTITY HAS TO DO WITH SELFCONCEPTION,
SOCIAL PRESENTATION AND THE ASPECTS
THAT MAKES AN INDIVIDUAL UNIQUE AND DIFFERS FROM
OTHERS (CULTURAL IDENTITY, GENDER IDENTITY, NATIONAL
IDENTITY, RELIGIOUS IDENTITY AND SON ON)
PSYCOLOGICAL IDENTITY INCLUDES THE SOCIOLOGICAL
DIMENSIONS AS WELL AS INDIVIDUAL DIMESIONS.
DEPENDING UPON THE PSYCOLOGICAL TRADITION THE
CONSCIOUS, SUB CONSCIOUS AND SOCIAL DIMENSIONS
WILL BE EMPHASIZED RELIGIOUS
IDENTITY WILL FROM THE POINT OF THE
RELIGION OR RELIGIOUS TRADITION BE UNDERSTOOD AS
THE ACKNOWLEDGMENT OF THE SPIRITUAL AND THE
IDENTIFICATION WITH THE RELIGIOUS TRADTION AND THE
SPIRITUAL REALM
NATIONAL IDENTITY
CULTURAL IDENTITY IS THE IDENTITY OF A GROUP OR OF AN
INDIVIDUAL AS FAR AS ONE IS INFLENCED BY ONE’S
BELONING TO A GROUP OR A CULTURE
(CULTURAL IDENTIFIERS: LOCATION, GENDER, HISTORY,
NATIONALITY, LANGUAGE/DIALECT, SEXUALITY, RELIGIOUS
BELIEFS, ETHNICITY AND AESTHETICS, COMMON SOCIAL
VALUES AND BELIFES, OTHER TRADITIONS AND IMPORTANT
POINTS OF IDENTIFICATION LIKE MYTHS/ HISTORY,
LITERATURE AND SO ON)
INDIVIDUAL IDENTITY
GENDER IDENTITY
PSYCHOLOGICAL IDENTITY
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OF SEPTEMBER 2012
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OF SEPTEMBER 2012
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PSYCOLOGICAL THEORIES FROM INDIA
THE INDIAN RESEACHER AND PHILOSOPHER
Jadunath Sing (1892 – 1978) PUBLISHED IN 1933
A SERIES OF BOOK ON IDIAN PHILOSOPHY
EMPHASIZING THAT IT INCLUDED AN
INTEGRATED THINKING ON;
- PHILOSOPHY/ THE SPIRITUAL
- ETHICS
- LOGICS
- PSYCHOLOGY
Caroline Augusta Foley Rhys David (1857 – 1942)
Buddhist psychology (1914)
SANSKRIT TRADITIONS IMPORTANT BOTH IN
BUDDHIST AND HINDU TRADITIONS
CONFLICTING EMOTIONS ABOUT AN
OBJECT/SITUATION – CONSIDERED TO BE
INTELLECTUAL DISTURBANCES (Sing, 1996: Bind
II: 94).
SANSKRIT GRIEF (sóka)
HYPOTETICAL THINKING (tarka)
FEAR (bhaya)
DOUBT
DELUSIVE FEELINGS ( THE JAINA TRADITION)
(Sing, 1996: Bind II: 99).
ATTACHMENT ( WHAT CONNECTS US) (RAGA)
AVERSION (DVESA)
BASIC FEELINGS BEHIND ALL HUMAN ACTION
AND ALSO THE SAME FEELINGS THAT MAKES
SLAVES
WE HAVE TO DISTANCE OR BECOME INDEPENT
OF STRONG FEELINGS, SUCH AS GRIEF, IN ORDER
TO BE FREE ( PHILOSOPHICAL EXISTENTIAL
ACKNOWLEDGMENT)
Buddhagosa GRIEF A CONSUMING FEELING BEING
A MENTAL SUPPRESSION OF ALL OTHER
FEELINGS (Sing, 1996: Bind II: 114 - 115).
Bhagavad Gita the body might die, but the self
cannot die. The consciousness is from before the
body and will remain after the body. A person in
control of his sensory can control his body in that
way influence sickness and mental reactions
Sanskrit traditions were very important for early
European and American psychology.
HUMANS PART OF NATURE IN THE SAME WAY AS
ALL OTHER LIVING BEINGS
WE ARE PART OF NATURE AND THE VERY
CONCEPT OF NATURE IS IN A WAY MEANINGLESS
WHAT HAPPENS TO OTHER LIVING BEINGS WILL
THEN HAVE THE SAME POSSIBLE EMOTIONAL
IMPACT
COGNITIVE PSYCHOLOGY
BUDDHIST AND INDIAN PSYCHOLOGY AS
INSPIRATION AND MODEL FOR TRAINING OF
EMPATHIC PRESENCE AND MEDIATIVE
TECHNIQUES
MINDFULLNESS TRAINING (Segal, William og
Teasdale, 2002 og Kabat-Zinn med flere, 1993)
SELF – EMPATHY / SELF SENSITIVITY (Kabat-Zinn,
2003).
PSYCHOANALYSIS
BUDDHISM UNDERSTOOD AS A MENTAL WAY OF
UNDERSTANDING OR RELATING TO
ERICH FROMM (1900 – 1980) CONNESTS
PSYCHOANALYSIS TO ZEN BUDDHISM
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OF JUNE 2012 SAMSØ DENMARK
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OF JUNE 2012 SAMSØ DENMARK
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ETHICS, VALUES, ACTION AND IN-ACTION
THE VALUES AND MORALS BEHIND DESCISIONS AND
ACTION IVOLVING THE ENVIRONMENT
IN PSYCHOLOGY EMPATHY IS OF CRUCIAL IMPORTANCE
IN ORDER TO DEVELOPE GOOD COMMUNICATON
LACK OF EMPATHY IS THOUGHT OF AS A PROBLEM
FOR A THERAPIST EMPATHY IS OF CRUCIAL IMPORTANCE
1. In daily life empathy is necessary to understand and
interact with others. Empathy can be;
- cognitive and/or affective
- automatic and/or controlled by the cognitive
2. Empathy can be understand as part of the personality
3. Empathy can be used as part of the professional work
of a therapist and can be regarded as a sophisticated
skill
Empathy altruistic or egocentric self
interest?
- Obviously speaking doing something
towards other gives some kind of
emotional reward
- The presence of altruistic motives are
heatedly discussed
- There are many examples of people
doing deeds towards others and the
environment that seem to be against
their material self interest.
EMPATHY FROM A RELIGIOUS PERSPECTIVE
- DO TOWARDS OTHERS LIKETHE SAME AS YOU WANT
THEM TO DO TOWARDS YOU
- CARE OF THE OTHER IS A MORAL OBLIGATION
- THE THOUGHT OF HUMANS AS CUSTODIAN OF NATURE
- THE THOUGHT OF RESPONSIBILITY
EMPATHY AS PART OF THE HUMAN BIOLOGY – AS A PART
OF BEING HUMAN
EMPATHY AS PART OF DEVELOPMENT / PART OF
GROWING UP (DEVELOPMENTAL PSYCHOLOGY)
Hoffman (1990) :
- Global empathy
- Egocentric empathy (from about one year)
-
Empathy for the emotions of others ( 2 – 3 years of age) Part
of role taking
- Empathy for the living conditions of others .
INTERSUBJECTIVE CONSCIOUSNESS Daniel N. Stern (1934 (Stern
i Sameroff og Emde 1989
- AFFECTIVE
- SYNCRONIZING AND DEPENDENT OF THE
INTERSUBJECTIVE INTERACTION
Questions
1. Can we and do we interact with the environment
in the way that we develop empathy for the
environment, other living species and even
physical landscape?
2. In case will that empathy enable us to altruistic
deeds ?
THE COMPLEXITY OF EMPATHY
THE SWEDISH PSYCHOLOGIST ULLA HOLM (1995) DIVIDES THE USE OF THE
CONCEPT EMPATHY IN;
A. THE PROCESS OF EMPATHY (COGNITIVE AND EMOTIONAL)
B. PREDICTIVE EMPATHY
C. SITUATIONAL EMPATHY
D. ” TRAIT EMPATHY”
THE DIFFERENCE BETWEEN EMPATHY AND SYMPATHY
Empathy is sometimes used as equivalent to sympathy
However those who separate define empathy as the ability to understand
from the others point of view and sympathy with how to feel like the other.
In Clara Hill (2004) understanding sympathy means feeling pity for the other
and thus will always be from a superior powerful point of view.
A SIMPLIFIED PRACTICAL UNDERSTANDING OF EMPATHY
1. ACKNOWLEDGEMENT OF THE FEELINGS AND REACTIONS OF
THE OTHER
2. AFFECTIVE UNDERSTANDING
3. COGNITIVE UNDERSTANDING
COGNITIVE AND EMOTIONAL EMPATHY Hoffman (1978 og 1990)
1. COGNITIVE EMPATHY
2. EMOTIONAL EMPATHY
Piaget (1995)
AFFECTIVE THINKING
COGNITIVE THINKING
AFFECTIVE CONSCIOUSNESS
COGNITIVE CONSCIOUSNESS
RIG – REPEATED INTERACTIONS THAT ARE REPEATED OVER TIME (Daniel N.
Stern)
INTERACTIONS WITH HUMANS AND THE TERRAIN, NATURE OR OTHER LIVING
THINGS WILL HAVE IMPORTANCE IN DEVELOPING OVER PERSONALITY AND
OUR SENSITIVITY
STRATEGIC AND ALTURISTIC EMPATHY
INTUITIVE CARING Nel Noddings (1929 -) SYMPATHY RATHER THAN
EMPATHY
ETHICAL CARING Nel Noddings (1929 -)
INTUITIVE EMPATHY
ETHICAL EMPATHY
ACCURATE EMPATHY Truax og Carkuff (1967) - IN RELATION TO HUMANS IT
MEANS THAT WE ARE ACCURATE IN OUR UNDERSTANDING OF THE OTHER
OR TO OUT IT LIKE THAT WE UNDERSTAND THE OTHER AS THE OTHER ONE
UNDERSTAND HIM/HER SELF
CONGRUENCE THE STATE ACHIEVED BY COMING TOGETHER, THE
STATE OF AGREEMENT. IF COMMUNICATION IS CONGRUENT PARA
VERBAL SIGNALS THE SAME.
THE UNEASINESS WE SIGNAL – THE LACK OF CONGRUNCE SIGNALS
CONFLICTING VALUES OR EVEN IDENTIFICATION
RECORDED EMPATHY – SIGNS OF EMPATHY
Hall og Bernieri (2001) ”Interpersonal Sensitivity - Theory and Measurement”
- VERBAL SIGNALS
- NON VERBAL SIGNALS
- PRACTICAL ACTION
THE
FEELINGS OF GOOD WILL AS DISTURBANCE AND AS NOISE
- EMPATHY CAN DISTORT COMMUNICATION IN THE SENSE THAT WE ARE
NOT ABLE TO BE ANALYTICAL (Preben Berthelsen Aarhus University
Denmark)
THE PSYCHOTERAPIST Heinz Kohut (1913 – 1981) CLAIM THAT ALL
COMMUNICATION WILL HAVE TO INCLUDE EMPATHY OTHERWISE
COMMUNICATION WILL BE DISTSTORTED (Kohut 1959).
SELECTIVE EMPATHY Peschel og Peschel (Spiro 1993)
EMPATHIC ANGER John Stuart Mill (1806 – 1873)
- WE HAVE TO ACT OR FEEL THE URGE TO REACT
- IN MILLS UNDERSTANDING POLITICAL ACTION IS OFTEN MOTIVATED BY
A SENSE OM EMPATHIC ANGER
THE AMERICAN PSYCOLOGIST Martin L. Hoffman (1990 USE EMPATHIC
DISCOMFORT TO DESCRIBE THE SAME. HIS RESEARCH TOUCHES AREAS AS
- EMPATHIC AVERSION
- ANGER
- SYMPATHY
- FEELING OF INJUSTICE
- GUILT
CHANGED LANDSCAPE MODERN MONOCULTURE REPLACES PREWAR MULTI CULTURE
AGRICULTURE
Hájek, Pavel (2008). Jde Prevně kupřredu naše zem. Praha: Malá Skalá
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TO DESCRIBE THE SITUATION OF THE OTHER FROM THE IMAGINED
PERSPECTIVE OF THE OTHER IS OBVIOUSLY DIFFERENT FROM BEING
IN THEIR POSITION Adam Smith (1723 – 1790)
THE POLITICAL DIMENSIONS OF IDENTITY OR IDENTIFYING WITH
George Herbert Mead (1863 – 1931) SYMBOLIC INTERACTION – TO TAKE THE
PERSPECTIVE OF THE OTHER
WHAT WE CHOOSE TOO SEEE AND WHAT WE CHOOSE NOT TO SEEE
– OR RATHER NOT TO RELATE
Lipsky (1980) emphasize the power among people working on
street – level in making priorities, choosing to see or ignore
.
THE TECHNOLOGICAL BONDS AND DISTANCE BETWEEN HUMANS
Zygmunt Bauman (2003 og 2004) Liquid Love – on the fraility of human
bonds – TECHNOLOGY MAKES DISTANCES BETWEEN HUMANS AND
BETWEEN HUMANS AND THE ENVIRONMENT
SYSTEMS WITH GOOD INTENTIONS
SYSTEMS WITH NO MORAL AND GOOD ROUTINES
THE TECHNICAL SOLUTIONS
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