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Jamie Pennebaker, has developed a writing exercise that is typically done three or four nights in a row, where you write about a problem for about 15 minutes each time. Doing so has remarkable long-term benefits on people’s health and well-being.
Researchers such as Ethan Kross and Ozlem Ayduk have honed this method and, along with Pennebaker, have shown how it works. Think back to the story editing metaphor: What these writing exercises do is make us address problems that we haven't been able to make sense of and put us through a sense-making process of reworking it in such a way that we gain a new perspective and find some meaning, so that we basically come up with a better story that allows us to put that problem behind us. This is a great example of a story editing technique that can be quite powerful.
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How does the mind work and how does it make decisions? How do people think about themselves and the social world? Social psychologists have a unique way of looking at the mind, doing so very broadly and considering the role of emotion, instead of focusing solely on cold cognition. People like me, Dan Gilbert, and many others, are investigating social cognition as a way of understanding how people think about themselves and the social world and how this influences their behavior. For example, Dan and I have been looking at the topic of Affective Forecasting, which is concerned with the way in which people think about the future and how they think they will react emotionally to a specific event that might befall them.
How will we feel and how long will we feel that way if we become ill, or if we have a windfall of money or if we take this career path, or if we marry this person instead of that person? Many of our most important decisions in life are based on these affective forecasts, whereby we try to gauge how we will feel about an event in the future, especially over the long run. We are by no means terrible at this; obviously we have a pretty good sense of what will lead to positive feelings and what will lead to negative feelings. But, there are systematic mistakes to which people are prone when making affective forecasts.
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The faintly depressing human tendency to seek out and spend time with those most similar to us is known in social science as "homophily", and it shapes our views, and our lives, in ways we're barely aware of. It explains why, if you know the political pos
"What is made abundantly clear from the brutal nature of Kody Scott's initiation is that what one society designates as sacred may be very different than what another society deems as sacred. What may be morally acceptable and righteous behavior for one c
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The absence of rites of passage leads to a serious breakdown in the process of maturing as a person. Young people are unable to participate in society in a creative manner because societal structures no longer consider it their responsibility to intentionally establish the necessary marks of passing from one age-related social role to another, such as: child to youth, youth to adult, adult to elder. The result is that society has no clear expectation of how people should participate in these roles and therefore individuals do not know what is required by society.
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Through the ritual of initiation, the gang creates and reaffirms that which is sacred for the community.
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"This "Parzivalian puer" is the one of the middle ground. It is the puer integrated with the senex to become a being who wields the wisdom of both worlds. The creative, unmanaged, wanton world of the unconscious integrated with the structured, ordered, ca
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In the moment of the suppression of the unconscious, the psyche becomes divided, the unconscious no longer informs conscious thought or action, and the unconscious is disassociated from the conscious. Joseph Campbell describes the modern state of the human psyche this way and it is also relevant to the condition which Parzival represents; "The lines of communication between the conscious and the unconscious zones of the human psyche have all been cut, and we have been split in two" (Hero 388)
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The "child within" becomes a critical agent for the health of human kind, the absolute necessary element of healthy and whole human existence. As necessary as the development of the ego is for a healthy and functioning human adult, it can also become the adult's, and indeed the world's, most obstinate obstacle.
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Joelle Nebbe-Mornod on 2009-02-08english summary: In politics as in private life, "trust" and "mistrust" play a central role, writes Ute Frevert in Merkur. As former German chancellor Helmut Schmidt recently commented, politicians are in the awkward position of being dependent on the trust of the electorate, yet of forfeiting this trust as soon as they are seen to be making an effort to solicit it. And indeed, "today's political scientists commonly refer to parliamentary democracy as a system of institutionalized mistrust".
Frevert traces the notion of trust from its appearance during the March Revolution of 1848 (as an alternative to monarchial "loyalty"); through the Weimar constitution (whose architects neither trusted the people nor relied on their trust); and into National Socialism, which "saturated society with the semantics of trust" yet simultaneously encouraged distrust of "anti-social elements". National Socialism talked of trust but meant loyalty, writes Frevert: "Trust's retractable and oppositional strength was robbed".
The GDR government notoriously harboured a deep mistrust of its citizens. After the uprising of 17 June 1953, Kurt Barthel, head of the Writers' Association, wrote that the demonstrators had betrayed the trust placed in them by the socialist state, prompting Brecht's famous comment: "Wouldn't it be easier for the government to dissolve the people and vote for another one?" And the West German government, too, suspecting its citizens of an authority complex, drafted a constitution that tended against referenda and plebiscites.
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Psychological insights into much of what we know of good group networking practice.
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