The stagnant MP Essay Example for Free

The stagnant MP Essay Hence, given the stagnant MP, plus the fact that the bailout is being financed by foreign borrowing and by printing, there is no question that the dollar will fall. Since 2000, the dollar has lost 40% of its value against the Euro. In the chart below, the dollar is compared with the Euro during the bailout from 28 December 2007 to 27 January 2008. The below graph does indicate some recovery of the dollar against te Euro, but there can be no doubt as to the long term weakness of the US currency. Apparently, there is some mild increase in confidence that the bailout might make the US economy more solvent, but the below information is too limited for a full understanding. From the beginning of the bailout until mid November of last year, the US debt increased almost $958 billion. Add to this the record breaking trade deficit of almost $1 trillion, and the dollar is in serous trouble. The increase in public debt due to the bailout out is destroying the dollar’s value. According to Asia News (2008), the US is now committed to over $8. 95 trillion dollars to the bailout. The total US economy was roughly $13 billion, with the full debt at about $10 trillion. About 61% of this debt was held by foreign investors, the majority Asian. Since trillions of dollars are held by Asian investors, and debt in the US (both private and public) reaches levels of complete insolvency, the Asians will insist on eliminating dollars as a method of doing business and hence, the dollar will not only loose value, but collapse, leading to a crisis of Argentinian proportions in 2009 (Asia News, 2008). This year, the same author at Asia News writes: â€Å"But Asia now understands that the increase of money supply decreases the intrinsic value of a currency. That is why China is seeking a possible and rational attempt to decouple Asian currencies from the dollar, as recent news stories report. (Asia News, 2009). Hence, the math is simple: too many dollars in circulation, too much printing by the Fed to create the bailout liquidity means the devaluation and eventual collapse of the dollar, and the US taxpayer is powerless over the private Fed as well as the foreign investors that are publically now saying they will eliminate dollar reserves. The reality is this: once there is a sense that a country is insolvent, and that it simply cannot pay its debts, compounded by a massive bailout that the country cannot possibly finance on its own, investors run to get rid of dollars. Even worse, capital fight can result, where money begins leaving the insolvent country, in this case the US, investing instead in Russia, China, Thailand or the EU. Hence, the bailout is merely the tail end of a long fall in th US dollar, a powerful symbol of the US government and corporate governance to control investment and spending.. Appendix: Chart of the dollar against the Euro: Source: Exchange Rates. org. References: Maurizio, D’Orlando. â€Å"US Debt Approaches Insolvency: Chinese Currency Reserves at Risk. ’ Asia News. December 19, 2009 _______. â€Å"Chinese Yuan Set to Replace Dollar. † Asia News. January 3, 2009 Perry, John. â€Å"Fed Keeps Banks Afloat in Money Market. † Reuters. September 25, 2008. Corbett, John. â€Å"Bailout by Stealth. † The Corbett Report. September 30, 2008. Beck, Frank. â€Å"Time to Devalue the Us Dollar. † Forbes. Devember, 2008 Engdahl, William. â€Å"Federal Reserve Sets Stage for Weimar Style Inflation. † Globalia Magazine. February 2, 2008 Rodgers, Lee. â€Å"Elite Can’t Bail Out Everyone. † Funny Money Report. September 17, 2008. Warring, David. â€Å"Arguments for and Against the Bailout. † Informed Trades. November, 2008. The Center for Responsive Politics. â€Å"Banking on Becoming President. † Open Secrets Reports: October 27, 2008.

Black Codes Essay Example for Free

Black Codes Essay The black codes were a another word for hate, and the reason I say this because the true meaning of The black codes is a law that stops the blacks from having freedom, and later on they would begin to Force them into owing or as I was taught debt. With legal prohibitions of slavery ordered by the Emancipation Proclamation, acts of state legislature, and eventually the Thirteenth Amendment, Southern states adopted new laws to regulate Black life. This was a very serious law for the blacks it was Mean and made them seem like they weren’t people just like they did the grandfather clause and I say This wasn’t a very good matter. This was like the grandfather clause the code is to watch the movement From theirs to the south some laws say black can’t hold guns and cant trade produce and they said this To want them back on the plantation. â€Å"The black codes were passed by the ex-confederate states after the civil war, the purpose of the Black codes were to keep freed slaves in a servitude state, to ensure cheap agricultural labor, and to Keep a white dominate position†. Yes I say they are right because through the research I found this was The one most popular it was well written it talks about cause it talks about what I said in the first Paragraph. Example; Arkansas passed a law prohibiting colored people to Immigrate to Arkansas Another example is Texas required railroad companies to have separate cars for Black and white people And my last example is Arkansas required separate schools for white and black People, they also made a Law called the vagrancy law which meant â€Å"Any person that a law enforcement Officer or judge deemed To be unemployed and not owning property could be arrested and charged as a Vagrancy†. -History. com Radical Republican Reconstruction efforts from 1866-1867, and passage of the Fourteenth Amendment and civil rights legislation, helped to greatly eliminate the Black codes. The Union victory in The Civil War may have given some 4 million slaves their freedom, but African Americans faced a new Onslaught of obstacles and injustices during the Reconstruction era (1865-1877). By late 1865, when the 13th Amendment officially outlawed the institution of slavery, the question of freed blacks status in the Postwar South was still very much unresolved. The Freedmen’s Bureau also helped the former slaves in the workplace. It tried to make sure that The former slaves received fair wages and freely choose their employers. The bureau created special The bureau created special Courts to settle disputes between black workers and their white Employers. It could also intervene in other cases that threatened the rights of freedmen. The South Carolina code included a contract form for black â€Å"servants† who agreed to work for white masters. The Form required that the wages and the Term of service be in writing. The contract had to be witnessed And then approved by a judge. Other Provisions of the code listed the rights and obligations of the Servant and master. Black servants had to Reside on the employer’s property, remain quiet and orderly, Work from sunup to sunset except on Sundays, and not leave the premises or receive visitors without the Master’s permission. Masters could moderately whip servants under 18 to discipline them. Whipping Older servants required a judge’s Order. Time lost due to illness would be deducted from the servant’s Wages. Servants who quit before the end date of their labor contract forfeited their wages and could be Arrested and returned to their Masters by a judge’s order. On the other hand, the law protected black Servants from being forced to do Unreasonable tasks. This is how the 1800’s were they were very mean, cruel and they never thought about anybody But there self and I think that the black codes is just a distraction from what they really and I say that They are all people the black the whites and all the other races it just took them long enough to realize That and I say that is very poorly of them because doesn’t matter what you look like or what you wear Or what your skin color is people are people and we all need to accept that. This is the reason why I Chose the black codes there is no other reason I chose it because people found out the truth that we are A Special in different ways and I like the way we get along to day without racism.

Borderline personality disorder: Object relations perspective

Borderline personality disorder: Object relations perspective The term Borderline was coined by Stern in 1938 to describe a group of clients that exhibited primitive thinking and defense mechanisms, regressive transferences, destructive behaviors, and intense countertransference reactions (Berzoff, Flanagan, Hertz, 2008; Gunderson, 1984). Today, Borderline Personality Disorder (BPD) is a well known and recognized diagnosis; yet, it is still perceived to be a frustrating, perplexing, and complicated disorder for clients and clinicians to experience, understand, and treat (Berzoff et al., 2008; Gunderson, 1984). Clients with BPD can present with a number of different characteristics and symptoms. However, clinicians and theorists have identified key symptomatology associated with the diagnosis of BPD. One of the most prevalent characteristics of BPD is the presence of intense and unstable interpersonal relationships (Berzoff et al., 2008; Gunderson, 1984; Millon, 1992). In this realm, individuals with BPD struggle to develop and maintain close an d intimate interpersonal relationships as a result of a terrifying fear of abandonment and lack of object constancy (Berzoff et al., 2008; Gunderson, 1984; Millon, 1992). Clients with BPD frequently experience ambivalence in relationships with a desire for attachment coupled with a simultaneous need for distance, and will frequently oscillate between compliant and self-destructive behaviors in interpersonal relationships (Berzoff et al., 2008; Gunderson, 1984; Millon, 1992). Clients with BPD are dependent on others to satisfy their needs of closeness and intimacy, and these individuals will often exhibit negative behavior in a desperate attempt to garner attention that ultimately results in the dissolution of relationships further perpetuating their fear of abandonment (Berzoff et al., 2008; Gunderson, 1984; Millon, 1992). Additionally, relationship boundaries are often permeable and diffuse resulting in issues associated with engulfment or detachment (Berzoff et al., 2008; Gunderso n, 1984; Millon, 1992). Individuals with BPD also frequently seek relationships with people that victimize or mistreat them, and reject healthy partners and relationships (Berzoff et al., 2008; Gunderson, 1984; Millon, 1992). Clients with BPD are also characterized by an unstable and fragmented sense of self (Berzoff et al., 2008; Gunderson, 1984; Millon, 1992). They frequently struggle with establishing a healthy sense of self-esteem, lack ambition, and experience difficulty in setting and attaining goals resulting in low achievement in various aspects of life (Berzoff et al., 2008; Gunderson, 1984; Millon, 1992). A number of ego functions are also impaired in individuals with BPD. Clients with BPD have difficulty regulating their affect and exhibit a range of intense and negative emotions including anger, hate, and bitterness (Berzoff et al., 2008; Gunderson, 1984; Millon, 1992). Individuals with BPD also tend to lack impulse control resulting in unpredictable, self-destructive, and ego dystonic behaviors including self-mutilation, sexual promiscuity, and substance abuse (Berzoff et al., 2008; Gunderson, 1984; Millon, 1992). Clients with BPD also utilize a number of primitive defenses including splittin g, projection, projective identification, denial, primitive idealization, and devaluation (Berzoff et al., 2008, p. 331). Lastly, individuals with BPD may occasionally suffer from psychotic episodes and dissociative experiences despite a relatively stable sense of reality testing (Berzoff et al., 2008; Gunderson, 1984; Millon, 1992). There are numerous theories regarding the etiology of BPD. However, this paper will focus on the significant contributions that object relation theorists William Fairbairn and Otto Kernberg have made regarding the etiology and treatment of BPD. Theoretical Perspectives (Object Relations) Fairbairn: Fairbairn made great contributions to understanding issues of dependency, the use of splitting, and the inexplicable desire to continuously seek out and attach to frustrating and rejecting objects commonly seen in clients with BPD (Celani, 1993). Fairbairns theory places an emphasis on attachment and ego development in accordance with object relations rather than traditional Freudian drive theory (Celani, 1993; Greenberg Mitchell, 1983). Fairbairn posits that personality disorders develop in early childhood, and created a developmental model to explain how an infants interactions and relationships with objects in their early environment can influence dependency and future pathology (Celani, 1993; St. Clair, 2004). Developmental Model Fairbairns model consists of three stages of development: infantile dependence, transitional stage, and mature dependence (Celani, 1993; St. Clair, 2004). Of particular importance to the development of BPD is the transitional stage, which is aligned with Mahlers rapprochement stage, in which a child struggles with the conflict of wanting to separate from the mother while simultaneously desiring to remain connected to the mother (Celani, 1993; St. Clair, 2004). The transitional stage is critical in the developmental process as the mothers rejection of or ability to connect with the child and satisfy their needs will ultimately determine the quality of the object relationship and level of dependency a child has on the mother (Celani, 1993; St. Clair, 2004). Successful completion of this stage results in the ability of a child to integrate positive and negative aspects of the mother, view the mother as a whole rather than partial object that is separate from the child, and develop a hea lthy object relationship with the mother (Celani, 1993; St. Clair, 2004). Clients with BPD are unable to successfully complete this stage of development due to an inability to differentiate from the maternal object resulting in increased dependency (Celani, 1993; St. Clair, 2004). This pathology is later replayed in adult relationships when clients with BPD exhibit a desire to separate from a frustrating object coupled with a conflicting desire to stay connected to or dependent on the frustrating object (Celani, 1993; St. Clair, 2004). Dependency and Attachment Fairbairn described clients with BPD as suffering from severe splits in their ego resulting in a sense of omnipotence, a sense of detachment, and an excessive focus on the inner world (Celani, 1993, p. 6). Fairbairn believed that these personality deficits were a direct result of an unnurturing environment that forced a deprived and frustrated infant to split the mother into part objects in order to preserve the need satisfying aspect of the mother (Celani, 1993; Greenberg Mitchell, 1983). According to Fairbairn, over time the rejected and frustrated child comes to view his mother as a bad object but is hopelessly attached to and dependent on her (Celani, 1993; Greenberg Mitchell, 1983). Fairbairn developed the concept of stubborn attachment to explain why rejected children become increasingly attached to the frustrating object (Celani, 1993; Greenberg Mitchell, 1983). According to Fairbairn, rejected children come to understand that their mothers do not love and value them result ing in feelings of deprivation and inferiority that lead children to become fixated and hopelessly dependent on their mothers as both frustrating and exciting bad objects (Celani, 1993; Greenberg Mitchell, 1983). In essence, Fairbairn asserts that the more neglectful and depriving a mother is, the more a child will cling to the mother in an attempt to win her love and affection (Celani, 1993; Greenberg Mitchell, 1983). This behavior is seen in clients with BPD who repeatedly attach to rejecting and frustrating bad objects continuously replaying the same futile attempt to win the love and nurturance they were deprived of in childhood (Celani, 1993; Greenberg Mitchell, 1983). Fairbairn asserts that the lack of a nurturing and loving environment results in reactive hate in which the child feels they are innately bad and reflect this belief onto future relationships (Celani, 1993; Greenberg Mitchell, 1983). This is evident in the behavior of clients with BPD who often respond to int eractions with objects in their environment with anger and hostility reflecting their own internal feelings of badness (Celani, 1993; Greenberg Mitchell, 1983). The paradox of this behavior is that individuals with BPD are desperately seeking a loving and nurturing relationship, but their hostile and destructive behavior often results in further abandonment and abuse (Celani, 1993; Greenberg Mitchell, 1983). The Moral Defense One of Fairbairns major contributions to the understanding of BPD was his proposal of the Moral Defense Against Bad Objects (Celani, 1993; Greenberg Mitchell, 1983). The moral defense is a childs ego defense against the dilemma of being attached to and dependent on a frustrating object (Celani, 1993; Greenberg Mitchell, 1983). This ego defense allows children to stay attached to a frustrating or rejecting object by repressing memories of abuse or abandonment and the rage associated with those memories, and developing a view that the child himself is the bad object and responsible for and deserving of the behavior of the parent (Celani, 1993; Greenberg Mitchell, 1983). In essence, the child internalizes and represses the negative aspects of the frustrating object allowing the child to view the parent as a good rather than bad object (Celani, 1993; Greenberg Mitchell, 1983). Unfortunately, the moral defense results in a child learning to introject bad objects and reject good object s which ultimately influences the development of BPD (Celani, 1993; Greenberg Mitchell, 1983). Borderline adults continuously seek and return to the exciting aspect of bad objects while rejecting the good and nurturing objects they desperately need (Celani, 1993; Greenberg Mitchell, 1983). Endopsychic Structure Fairbairns endopsychic structural theory provides an explanation for this paradoxical behavior by focusing on the central role of the ego and the defense of splitting as a result of a childs inability to mask object failures (Celani, 1993; Greenberg Mitchell, 1983; St. Clair, 2004). Fairbairn asserts that children must split off the negative aspects of the bad object and focus on the exciting aspects of the bad object in order to survive abuse and deprivation (Celani, 1993; Greenberg Mitchell, 1983; St. Clair, 2004). Fairbairn postulates that the endopsychic structure is composed of a central ego and two subegos: the libidinal and antilibidinal egos (Celani, 1993; Greenberg Mitchell, 1983; St. Clair, 2004). Each aspect of the ego associates with a different part of an object (Celani, 1993; Greenberg Mitchell, 1983; St. Clair, 2004). The antilibidinal ego is home to the rejecting aspect of the bad object, and the libidinal ego houses the exciting aspect of the bad object which pro motes hope for future gratification (Celani, 1993; Greenberg Mitchell, 1983; St. Clair, 2004). In the normal developmental process, the central ego connects with a good or ideal object and grows in response to a nurturing environment that contributes to stable ego functioning and a healthy sense of self (Celani, 1993; Greenberg Mitchell, 1983; St. Clair, 2004). In a frustrating or rejecting environment a child internalizes the bad object, splits the object internally to reflect the satisfying and unsatisfying components, places these aspects respectively into the libidinal and antilibidinal egos, and aggressively represses these aspects of the ego (Celani, 1993; Greenberg Mitchell, 1983; St. Clair, 2004). This ego split allows the child to view a bad object as both frustrating and exciting (Celani, 1993; Greenberg Mitchell, 1983; St. Clair, 2004). The libidinal and antilibidinal egos dominate the world of an individual with BPD, and are constantly in conflict with one another (C elani, 1993; Greenberg Mitchell, 1983; St. Clair, 2004). This internal conflict explains the sudden shifts in mood that clients with BPD often experience as well as the continuous return to the exciting aspect of the bad object in interpersonal relationships (Celani, 1993; Greenberg Mitchell, 1983; St. Clair, 2004). Kernberg: Kernberg created a theory underlying the development of BPD that integrates object relations theory with aspects of Freuds drive theory (Clarkin, Yeomans, Kernberg, 2006; St. Clair, 2004). Kernberg asserts that the mind consists of psychological structures (ego, superego, and id) that are formed by internalized object relationships in early development, particularly that of the relationship with the mother (Clarkin et al., 2006; St. Clair, 2004). This primary object relationship is correlated with the drives of libido and aggression, and lays the foundation for ego development and the establishment of a stable, integrated, and cohesive sense of self and objects in the environment (Clarkin et al., 2006; St. Clair, 2004). Kernberg emphasizes the important role affect plays in object relationships, and asserts that affects result from both biological and environmental influences (Clarkin et al., 2006; St. Clair, 2004). According to Kernberg, BPD pathology results from innate o r genetic pregenital aggression and/or frustrating object relationship experiences in the developmental process (Clarkin et al., 2006; St. Clair, 2004). Kernberg asserts that these feelings of intense aggression inhibit a child from integrating positive and negative self and object representations, and results in the use of primitive defense mechanisms to protect and dissociate the positive image of the self and the object from aggressive feelings associated with negative self and object representations (Clarkin et al., 2006; St. Clair, 2004). In essence, primitive defenses are used to separate contradictory views of the self and object in an attempt to resolve feelings of intense anxiety associated with intrapsychic conflict (Clarkin et al., 2006; St. Clair, 2004). Kernberg also draws a correlation between attachment, affect, and the development of BPD by asserting that children with consistently frustrating and distressing self and object experiences in early development have incr eased negative affect or aggression which contributes to intrapsychic conflict (Clarkin et al., 2006; St. Clair, 2004). Kernberg also asserts that early failures in attachment contribute to the development of BPD by decreasing an individuals ability to experience and modulate a range of affects and control impulsivity (Clarkin et al., 2006; St. Clair, 2004). Let us now examine Kernbergs concepts and theories associated with the etiology of BPD more closely. Object Relation Units According to Kernberg, objects are internalized as units which include an image or representation of the self, an image or representation of the object, and an affect associated with a drive (libido or aggression) that connects the internalized images of object and self (Clarkin et al., 2006; St. Clair, 2004). In short, an individual internalizes an object relation unit which represents aspects of the self and other that are connected by an affect of pleasure or frustration (Clarkin et al., 2006; St. Clair, 2004). Kernberg referred to these internalized units as object relation dyads that correspond to specific moments of interaction with objects in early development (Clarkin et al., 2006; St. Clair, 2004). Kernberg asserts that infants experience and internalize multiple object relation dyads with varying levels of affective intensity throughout the developmental process (Clarkin et al., 2006; St. Clair, 2004). Experiences associated with high affect intensity are generally associat ed with pleasurable or frustrating interactions, such as when a mother satisfies or fails to satisfy a childs needs (Clarkin et al., 2006; St. Clair, 2004). Kernberg posits that these high affective experiences are internalized and become part of affect-laden memory structures in the developing psyche (Clarkin et al., 2006, p. 5). Kernberg asserts that an abundance of intense frustrating or negative affective experiences interferes with the development of a stable ego and sense of identity by inhibiting an individuals ability to integrate these experiences in later development (Clarkin et al., 2006; St. Clair, 2004). Thus, the interactions a child has with early object relation dyads significantly affects the development of their personality structure, sense of self, and views of others in their environment, and can lead to BPD pathology in adulthood (Clarkin et al., 2006; St. Clair, 2004). The Process of Internalization According to Kernberg, an infant progressively internalizes object relation units in early development, which provides the foundation for psychic structures, through the process of introjection, identification, and ego identity (Clarkin et al., 2006; St. Clair, 2004). Introjection is the earliest and first stage of internalization where self and object images are fused and associated with intense and primitive affects (Clarkin et al., 2006; St. Clair, 2004). If infants are inundated with feelings of frustration and aggression during this stage of internalization it will result in the development of negative self and object representations which adversely affects ego and personality structure development (Clarkin et al., 2006; St. Clair, 2004). Splitting is generally used adaptively in the introjection process to help a child separate positive and negative self and object representations; however, the continued use of splitting in the internalization process can lead to BPD pathology (Clarkin et al., 2006; St. Clair, 2004). Identification is the next level of internalization and encompasses a child learning social roles through interaction with objects in their environment (Clarkin et al., 2006; St. Clair, 2004). These object relationship interactions are also connected by libidinal or aggressive affective states that influence a childs interpretation of social roles (Clarkin et al., 2006; St. Clair, 2004). The last step of internalization contributes to the development of a healthy and stable ego that is able to differentiate and organize self and object representations and affects in a coherent manner that supports identity development (Clarkin et al., 2006; St. Clair, 2004). According to Kernberg, individuals with BPD are able to complete the process of differentiating between images of self and object, but are unable to effectively integrate libidinal and aggressive self and object representations as a result of pregenital aggression (Clarkin et al., 2006; S t. Clair, 2004). Thus, children internalize both positive and negative aspects of early self and object relationships which are activated to varying degrees in future relationships (Clarkin et al., 2006; St. Clair, 2004). Developmental Model Kernberg also proposed a developmental model of psychic structure formation that coincides with the internalization process (St. Clair, 2004). Kernbergs developmental theory consists of five sequential stages (St. Clair, 2004). Of particular importance to the development of BPD are the third and fourth stages which align with Mahlers separation-individuation/rapprochement stages (St. Clair, 2004). The third stage of development occurs when a child is one and a half to three years of age, and constitutes a childs ability to differentiate between positive and negative self and object representations, and the use of splitting to protect positive self and object representations from negative object relation units (St. Clair, 2004). The fourth stage of development occurs between the ages of three to six and is defined by a childs ability to view self and object representations as whole, and to integrate good and bad aspects of the object relation dyads and their associated affects into a realistic view of self and object (St. Clair, 2004). Clients with BPD are generally fixated in these stages of development resulting in an inability to integrate good and bad self and object representations, a primitive use of splitting, a weak and dissociated ego, a lack of object constancy, and the development of a diffuse and unstable identity (St. Clair, 2004). Kernberg believes that the inability to integrate positive and negative object relation units results from overwhelming feelings of frustration and aggression as a result of negative self and object experiences in early development (St. Clair, 2004). Primitive Defenses Kernberg asserts that much of the pathology associated with BPD results from the rigid and excessive use of primitive defense mechanisms to protect and separate the ego and imbued positive self and object representations from intense aggression associated with negative object relation units (Clarkin et al., 2006; Clarkin Kernberg, 1993). Although many of these defenses are used adaptively in early development, the continued use of such defenses in adulthood as a result of an inability to integrate positive and negative object relation units frequently contributes to the development of BPD (Clarkin et al., 2006; Clarkin Kernberg, 1993). Splitting is the primary defense used by clients with BPD, and involves separating good and bad object relation units in an attempt to avoid intrapsychic conflict (Clarkin et al., 2006; Clarkin Kernberg, 1993). Splitting is frequently used in conjunction with idealization and devaluation in clients with BPD (Clarkin et al., 2006; Clarkin Kernberg, 1993). Idealization complicates the process of splitting by imbuing either the self or external objects with faulty or unrealistic qualities of power and omnipotence (Clarkin et al., 2006; Clarkin Kernberg, 1993). Idealization is dangerous for clients with BPD because it creates further contradictory experiences for the client when the self or object is unable to fulfill the unrealistic expectations; this phenomenon generally results in an abrupt shift to devaluation or degradation of the self or the previously idealized object (Clarkin et al., 2006; Clarkin Kernberg, 1993). The process of splitting and the concomitant use of idealization and devaluation also make the therapeutic experience difficult and emotionally draining as a result of intense transference and countertransference issues (Clarkin et al., 2006; Clarkin Kernberg, 1993). Clients with BPD also frequently rely on the defenses of projection and projective identification in an attempt to rid themselves of feelings of intense aggression (Clarkin et al., 2006; Clarkin Kernberg, 1993). Projection occurs when an individual places their own negative feelings onto someone else and views these displaced feelings as emanating from that person as opposed to themselves (Clarkin et al., 2006; Clarkin Kernberg, 1993). Projective identification takes this process one step further and results in an individual depositing negative feelings into another while simultaneously eliciting those feelings out of that person (Clarkin et al., 2006; Clarkin Kernberg, 1993). Unfortunately, the use of projection and projective identification often results in a desire to control the person that carries the projected feelings or the development of fear associated with the projectively identified object (Clarkin et al., 2006; Clarkin Kernberg, 1993). Lastly, the defense of denial a llows individuals with BPD to negate and separate past feelings of aggression and frustration from their present emotional state (Clarkin et al., 2006; Clarkin Kernberg, 1993). Consistent reliance on these defense mechanisms in adulthood leads to significant difficulties in the realm of interpersonal relationships for clients with BPD (Clarkin et al., 2006; Clarkin Kernberg, 1993). Neurobiology Much of the literature and research on the neurobiological etiology of BPD emphasizes the connection between abuse, trauma, and attachment in early childhood (Applegate Shapiro, 2005; Cozolino, 2010; Teicher, Ito, Glod, Schiffer, Gelbard, 1994). Studies have indicated that nearly 81% of clients diagnosed with BPD have suffered some form of abuse or trauma in their childhood (Teicher et al., 1994). The presence of trauma and/or abuse in early development frequently results in the dysfunction of the limbic system, cortical region, and frontal and temporal lobes of the brain (Cozolino, 2010; Teicher, 1994). The limbic system develops in early infancy and is considered to be the social and emotional aspect of the brain which includes the orbitofrontal cortex, anterior cingulate, amygdala, and the hippocampus (Applegate Shapiro, 2005; Cozolino, 2010; Teicher et al., 1994). Abuse and trauma often have deleterious affects on neural regulation within the limbic system that adversely affect s emotional and behavioral aspects of personality development (Teicher et al., 1994). For example, an excessive release of norepinephrine in response to stress can impair the hippocampal memory networks resulting in the formation of dissociative symptoms commonly seen in clients with BPD (Teicher et al., 1994). Additionally, trauma often increases kindling, or the repeated stimulation of neurons resulting in increased excitability, in the limbic system which can adversely affect behavioral inhibitions (Teicher et al., 1994). Limbic kindling is associated with the expression of inappropriate and excessive aggression and/or sexual promiscuity frequently seen in clients with BPD (Teicher et al., 1994). The lack of integration between the right and left hemispheres of the brain is also thought to contribute to the formation of intrapsychic conflict and splitting associated with BPD (Teicher et al., 1994). Cozolino postulates that BPD results from negative, frustrating, or frightening interactions with early caregivers resulting in an inability to regulate affect and integrate experiences as a result of insecure attachment (Applegate Shapiro, 2005; Cozolino, 2010). From a neurobiological perspective, insecure attachment occurs when an infant is exposed to negative interactions with the primary caregiver which increases the production of cortisol in the brain and induces feelings of fear and danger within the amygdala; this affective response is then processed by the orbitofrontal cortex and stored as implicit memory in the right hemisphere of the brain (Applegate Shapiro, 2005; Cozolino, 2010). Cozolino (2010) argues that the characteristic fear of abandonment and aggression associated with BPD stems from implicit memories of real or perceived abuse, abandonment, and frustration in early development. Cozolino (2010) also asserts that frequent and abrupt shifts in mood and the oscilla tion between positive and negative views of the self and objects may result from dissociation within the orbitofrontal cortex impairing the brains ability to adequately process information (i.e.: right-left/top-down). Cozolino (2010) further argues that increased levels of cortisol in the brain may impair hippocampal and amygdala functioning resulting in the experience of intense affective states and a reduction in an individuals ability to appropriately modulate affect. Lastly, Cozolino (2010) argues that insecure attachment can result in a reduction in the level of serotonin in the brain increasing the risk of depression, irritability, and decreased positive reinforcement from interpersonal interactions (p. 283). Diversity Sociocultural factors play an integral role in the process of personality development (Miller, 1996; Millon, 2000). From a young age, children are influenced and guided by cultural values, traditions, norms, and expectations that contribute to how they view themselves and the world around them (Miller, 1996; Millon, 2000). Every culture has a unique way of interpreting and addressing issues of anxiety, distress, depression, and emotional upheaval (Miller, 1996; Millon, 2000). Some cultures value these symptoms and view them as a natural means of growth and development, while others perceive the presence of these symptoms as pathology (Miller, 1996; Millon, 2000). Paris contends that many traditional cultures provide protective factors that inhibit the development of BPD and other personality disorders, while others argue that individuals from virtually all cultures suffer from symptoms similar to BPD due to a perceived sense of social failureà ¢Ã¢â€š ¬Ã‚ ¦inadequacy, marginality, an d powerlessness (Miller, 1996, p. 194). However, each culture differs in how they view, express, and treat these symptoms; thus, it is imperative that clinicians consider the influence of sociocultural factors on personality development and/or pathology in order to accurately diagnose and treat clients (Berzoff et al., 2008; Miller, 1996; Millon, 2000). The prevalence of BPD and other personality disorders in American culture provides a unique understanding of how sociocultural factors influence personality development (Miller, 1996; Millon, 2000). Millon (2000) argues that American culture is filled with ambiguous and contradictory values, beliefs, and expectations that contribute to identity diffusion and interpersonal conflicts. American culture also places a strong emphasis on achievement and encourages competition in various aspects of life placing intense pressure on individuals to continuously strive for excellence while inadvertently setting the stage for failure and feelings of guilt and shame (Millon, 2000). The presence of conflicting demands and expectations, an emphasis on competition and success, and harsh sociocultural conditions such as poverty, prejudice, and racism in American culture complicate the process of personality development and perpetuate symptomatology commonly associated with BPD including dissociation, intrapsychic conflict, and a fragmented identity (Miller, 1996; Millon, 2000). There is also debate surrounding issues of gender bias in the assessment and diagnosis of personality disorders (Becker, 1997; Berzoff et al., 2008; Widiger, 2000). Many scholars argue that the Diagnostic Statistical Manual (DSM) defines and describes personality disorders in a way that is biased toward traditional male or female characteristics (Becker, 1997; Berzoff et al., 2008; Widiger, 2000). As a result, personality disorders that are associated with dramatic emotional responses, dependency, and masochist qualities such as Histrionic and Borderline are often over diagnosed in women (Becker, 1997; Berzoff et al., 2008; Widiger, 2000). Scholars argue that this bias pathologizes female traits without consideration of the impact that societal, familial, and cultural pressures and external influences have on these behaviors (Becker, 1997; Berzoff et al., 2008; Widiger, 2000). Women are generally socialized to be more in touch with and expressive of their emotions, compliant or submi ssive to others needs, and dependent or reliant on others to varying degrees (Becker, 1997; Berzoff et al., 2008; Widiger, 2000). Yet, these very characteristics can be viewed pathologically when they are incorrectly or incongruently expressed in accordance with social and cultural norms and expectations (Becker, 1997; Berzoff et al., 2008). Additionally, the DSM criteria fails to account for the relevance of the psychological distress that many women experience associated with trauma, sexual abuse, domestic violence, and oppression which results in women being frequently misdiagnosed with BPD as opposed to post traumatic stress disorder (Becker, 1997; Berzoff et al., 2008). It is important for clinicians to be aware of gender biases within the DSM, as well as personal gender biases, when assessing pathology in a client, and to ensure that a diagnosis accompanies adequate consideration of the social and cultural norms placed on women as well as the influence trauma, victimization, a nd oppression have on personality development and pathology (Becker, 1997; Berzoff et al., 2008; Widiger, 2000). Treatment Fairbairn: Fairbairns treatment model was designed to address the needs of what he termed dependent borderlines who express an obstinate attachment to frustrating-exciting objects within their environment that perpetuate ego splits and intrapsychic conflict (Celani,

Separate Peace Essay: Boys to Men :: A Separate Peace Essays

A Separate Peace: Boys to Men World War II influenced the boys in the novel A Separate Peace, written by John Knowles, by making them grow and mature more quickly than they would have had there not been a war. The war makes some boys stronger and more ready for whatever life would bring, while in others it disables them to the point that they cannot handle the demands of life. The maturing influence of the war on Finny is a considerable one, even though it does not seem to the other boys that he is growing up at all. Gene's jealousy leads him to the point where he has to destroy Finny's greatest asset, his skill in sports, just so that he does not have to be the "popular guy's friend.† Gene knocks Finny off the tree limb and he breaks his leg. Everyone at Devon, except for Finny, suspects that Gene, and not Finny’s loss of balance, caused him to fall off the branch. Finny's outlook on the whole situation is very grown up. He does not blame anyone but himself, even though the accident is not his fault at all. Finny seems as though he will never grow up; his immaturity is shown through his silly denial of the war's existence and his habit of always coming up with strange things to do just for fun. Inside he is suffering with the anger and hurt of being excluded from the one thing that he wants to do most: fight in the war. This is an excellent example of how the war suddenly makes the boys grow up into men. They have to face adulthood, and in order to do that, they have to become adults. ***I think you could develop this more. You say that Finny began as immature, but his reaction to his accident is very grown up. Discuss specifically how the accident has made him become an adult. Why did he not react immaturely this time? Another boy in the story who was matured by the war was Leper. When he sees the movies about the ski troops, he thinks that it looks fun and he surprises everyone by enlisting. Leper does not quite know what he is getting into when he enlists. He thinks that it looks like a fun ski trip; he can serve his country and ski around the world at the same time.

Varying Definitions of Community Essays -- Definition Essays

Varying Definitions of Community Being enrolled here at State University, one is a part of a community, a type of give and take community between both the elite student and knowledgeable professor.   The students enroll in this community by choice, and all of them share a common goal of success and wanting to grow and prosper through the community experience.   Today's version of the word community differs from past years and probably from how the word will evolve in the future.   In the examining of different dictionaries on the word â€Å"community† one can find that the meanings are very similar, yet they also have some slight variations. The community here at Michigan State University is a good example of the word community.   This example is especially prevalent in this definition of the word from The Merriam-Webster Online Dictionary where it states a community being "a body of persons of common and especially professional interests scattered through a larger society <the academic community>".   This is exactly the type of community we have here at MSU.   In looking at the numerous definitions in The Oxford English Dictionary Second Edition, it was obvious in that all of the definitions re-ascertained the same type of meaning that was in BOLD text among all of the rest.   The overall put together definition from all of the definitions found in this particular source was described as a "social group with different members who dwell in the same place and share some sort of common ground" (Oxford English Dictionary Second Edition) this definition stands true to our Michigan State community.   The definiti on also takes on a surprisingly different meaning in some of the older reference sources.   Having never seen such a definition ... ... meaning still remains the same.   People talk about community and getting involved in the community all of the time.   The people talking always revert back to the basic definition, and that's usually what they're talking about†¦Getting involved, or just plain old talking about (good or bad) the group of people whom live in the same area as they do, who share some of the same common interests as they do and hopefully, in the end, are always trying to better it day by day. Works Cited *   "Community".   A Dictionary of American English.Volume I.Sir William A. Craigie.1897. *   "Community".   The Merriam-Webster Online Dictionary. 11th edition. 14 Nov. 2004.http://www.m-w.com/. *   "Community".   Nouveau Dictionnaire Anglais-Francais. J. McLAUGHLIN. 1914 *   "Community".   The Oxford English Dictionary Second Edition.Volume III.J.A. Simpson and E.S.C. Weiner.1989.

Lewis Latimer :: essays research papers

Lewis Latimer Lewis Howard Latimer was born in Chelsea, Massachusetts, on September 4, 1848, six years after his parents, George and Rebecca Latimer, had run away from slavery in Virginia. They were determined to be free and that their children be born on free soil. Because of his light complexion, George was able to pose as a plantation owner with the darker-skinned Rebecca as his slave. Shortly after arriving in Boston, Massachusetts, he was recognized as a fugitive and jailed while his wife was taken to a safe hiding place. The arrest was protested vigorously by the community. Frederick Douglass, a former slave who had escaped to Massachusetts several years earlier, and abolitionist William Lloyd Garrison spoke forcefully against the arrest. There was a trial, and the attempts to recapture George and return him to Virginia caused considerable agitation in Boston. When the trial judge ruled that Latimer still belonged to his Virginia owner, an African-American minister paid $400 for his release. Although free, George was still extremely poor, working as a barber, paper-han ger and in other odd jobs to support his wife, three sons, and one daughter. Lewis Latimer, the youngest child, attended grammar school and was an excellent student who loved to read and draw. Most of his time, though, was spent working with his father, which was typical of children in the 19th century. In 1857, the Supreme Court ruled that a slave named Dred Scott could not be considered a free man although he had lived in a free state. George Latimer disappeared shortly after the decision became known. Because he had no official papers to prove he was a free man, he possibly feared for his safety and that of his family. With his father gone and his mother struggling to keep the family together, Lewis falsified his age and joined the U.S. Navy in 1864 when he was sixteen years old. When the Civil War ended he was honorably discharged and returned to Boston to seek employment. In 1868 he secured a job as an office boy in the Crosby and Gould patent law firm, a company that specialized in helping inventors protect their patents. By closely observing draftsmen at work and reading books on the subject, Latimer taught himself mechanical drawing. He learned to skillfully use the vital tools of the trade, such as T squares, triangles, compasses, and rulers, and mastered the art of drawing to scale.

Buddhism from a Philosophical Standpoint

When one attempts to put religion under the inquiry of philosophy, there is an important thing that must be clarified. One must be aware that philosophy is both a science of systematic thinking and a way of life. As a science, philosophy explores the ultimate causes and purposes of all things that exist. It entails adherence to rigorous logic and impassioned critique of nearly all things that may be put into question. Which is why, it is a strict rational science (if not the most rigorous one).However, one needs to equally remember that philosophy can also pertain to a principle about life, or a life-influencing belief system. To be sure, this second notion of philosophy enjoys more usage than the previous one nowadays. For instance, many self-help books promising to teach people new philosophies to help them emerge successful in life end up in bookstores as top-sellers and/or top-grosser. One can call both of them – the philosophic inquiry into things and the less rigorous ad herence to some principles about life – as philosophies in their own respects.Studying religion from a philosophical standpoint entails an inquiry figuring in two levels as well. Religion must be seen both as a subject that can be assessed, and a way of life that has to be lived. As an object of philosophic inquiry, religion must be evaluated according to the tenets it holds or the doctrines it teaches. As a way of life, religion must be seen in the context of ritual or ethical practices stemming from a belief system. Thus, in studying religion, one is able to gather philosophical analyses from certain practices and beliefs.In a way, it is the result of combining the two basic understandings of philosophy into a single framework. Rationale and Methodology The aim of this paper is to present Buddhism from the standpoint of philosophy. This means that some of the basic questions that philosophy asks shall be answered in the light of what Buddhism teaches. What could those basic questions be? First, there is a question about ontology. Under this specific inquiry, one looks at how Buddhism perceives all things that exist.Next, there is cosmology; an inquiry which enables one to ask: how does Buddhism understand the world? Other concerns include anthropology (read: how do they understand man? ) and ethics (read: how do they assess what could be morally acceptable or not). But ultimately, since Buddhism is acknowledged as one of the major religions of the world right now, a philosophic inquiry should include exploring their basic notions about God; and thus, theology. After all, religion is essentially about a â€Å"belief in Spiritual Beings† (McCutcheon, 2007, p.22) translated most frequently into a belief in a kind of God. Buddhism: History and Core Doctrines Buddhism is a religious movement which started approximately 500 years before Christ (Griffiths, 1997, p. 15). It first spread across most of the Indian peninsula, only to be dispersed outside the region later on. At present, its influence is embraced not just by Indians but also by those coming from countries which comprise the South and South East Asia region, a few areas in Japan and some provinces of China.It needs to be mentioned that Buddhism is a religious phenomenon characterized by diversity in forms and practices. Buddhism, says one author, is a â€Å"very differentiated† religion (Griffiths, 1997, p. 5). One may not find the same strain of Buddhism found, say, in South East Asia, and another one coming from, say, a southern province of India. Right now, there are a myriad of groups claiming to adhere to a unique practice of Buddhism on their own. In effect, it makes Buddhism a kind of religion that seems neither to teach nor require uniformity of doctrines from all its adherents.Buddhism is a religion that draws heavily from the inspiration lent by its recognized founder, Gautama Sakayamuni (later on to become Gautama Buddha) – a person who exempl ified for them a life of total freedom and perpetual meditation in order to arrive at an utterly blissful state called Nirvana. By and large, it is about an adherence to a lifestyle that seeks authentic enlightenment; and not about a longing for the Transcendent which most religions of the world are concerned with. For this reason, some thinkers are entertaining the idea that Buddhism is, after all, â€Å"not a religion but a way of life† (Humphreys, 1997, p.13). Buddhism, as many authors have noted, is a movement associated not so much with a set of doctrinal teachings as a â€Å"body of teachings with spiritual benefits† (Williams, 1989, p. 2). In fact, many Buddhism-inclined literatures encompass teachings not really about religious worship, but about way of living, ritual practices, devotional meditation (Mitchell, 2002, p. 1), among others. Owing much from the teachings which Gautama Buddha has left, Buddhism teaches that life is in a state of perpetual quest for enlightenment marked by a feeling of constant dissatisfaction (Williams, 1989, p.34). Buddha himself was a testament to this. After leaving home at an early age, Gautama ventured on a life-journey to seek for enlightenment; a precious state he could not seem to find in the world as he got to know it. As he tried to quell the gripping loneliness and instinctive drive to satisfy pleasures, Gautama sought answer and solace through meditation. His meditation led him to see that impermanence, dissatisfaction and a fluid sense of self constitute the basic truths of reality (Williams, 1989, pp.34-36). He further taught that a human person is really nothing, but only takes form as someone constituted by five different â€Å"aggregates† namely, â€Å"form (material constitution), sensation, perception, mental formations and consciousness† (Williams, 1989, p. 37). One should now that one of the chief elements that defines the uniqueness of Buddhism lies in how they consider all things to be illusory, since they subscribe to the idea that â€Å"things are not what they seem† (Griffiths, 1997, p. 20).Some of their other teachings about life include the following: value for the principle of moderation, belief in Karma and perpetual recurrence of everything that exists, belief in life’s four noble truths (life is suffering, the cause of suffering is cravings for pleasure, freedom from suffering is temperance from pleasures, and a way to stop suffering is by following the eight-fold path), and the practice of the noble eight-fold paths (right view, right intention, right speech, right action, right living, right conduct, right mindfulness and right concentration) in one’s life (Mitchell, 2002, pp. 45-47). A Philosophical AnalysisJudging from the ideas raised in the Introduction of this work, it is clear that one must consider Buddhism a type of philosophy – that is, as a way of life. Many authors have already proceeded to claim that this particular religious phenomenon is chiefly characterized by the numerous practical precepts which serve as guides towards an enlightened living. It is good to note that Buddhism, pretty much like philosophy, is concerned with the pursuit of enlightenment or truth. An enlightened self – immortalized perhaps in Western Philosophy by Plato’s Allegory of the Cave – is surely the goal why one enters into philosophical discourses.In so far as Buddhism offers its own distinct ways to attain enlightenment as well, it is therefore with good reasons that one should classify this religion as philosophical in many ways. Buddhism however does not stop at stipulating suggestions for right living alone. As a system of belief, it also offers perspectives about the whole of reality. Like philosophical discourses, Buddhism is a belief system that speaks of its perspective about the ultimate realities like human existence, cosmology, human knowledge, ontology and theology.Sur ely, there is a need to look into these briefly Buddhism’s take on reality encourages an attitude of detachment on account of a belief that â€Å"everything is impermanent† (Griffiths, 1997, p. 16), and therefore in a state of constant flux. Much of Buddhism’s view about reality rests on the belief that the world is full of ‘diversity’, and the more is able to ‘reveal’ or appreciate it, the closer is one to the truth about the ever passing universe (Williams, 1989, p. 3).This idea is interestingly shared by an ancient Western philosopher that went by the name Heraclitus, who taught that â€Å"fire†- an element in a perpetual state of movement – is the basic element that constitutes reality. Buddhism, one need to remember, is not so much concerned with the rigorous definition of reality. But in so far it embraces an attitude of non-attachment in relating to all things, Buddhism has to anchor this belief system on a formidab le reason – that one’s attachment over things is futile given the fact that all things pass away.In fact, most of what Buddhism teaches is drawn from this ontological belief; and this doctrine of impermanence must be seen as a recurrent theme in its whole system of perspective. As far as Epistemology is concerned, the doctrine of impermanence is also maintained. Buddhism teaches that nothing can be known with exact certitude because all things are ephemeral and thus, as mentioned a while ago, â€Å"they are not what they seem† (Griffiths, 1997, p. 19). Everything is subject to change and passes away.Thus, one may not arrive at a definitive knowledge about things at all. Which is why, Buddha maintained that â€Å"dissatisfaction† is a constant theme that defines the feelings of all who search for knowledge or truth (Mitchell, 2002, p. 33). No one is able to know what reality is; and its appearance is often misleading. One may notice that this epistemology is actually consistent with Buddhism’s anthropology, or, its understanding of human nature. If one checks the teachings of Buddha about man, one can clearly see the doctrine of impermanence as patent in it too.Buddha believes that human nature is nothing but a constitution of events called materiality, sensation, conceptualization, volition and consciousness (Griffiths, 1997, p. 20). This type of anthropology views man not as an existing individual substance (which most of Western Philosophy have understood what human nature is), but an â€Å"impermanent self† constituted by personal events (Griffith, 1997, p. 20). Cosmology for Buddhism follows the same line of logic. Constant flux is patent in its belief that the world follows a rhythm of birth and rebirth, of cycle and current, of existence and passage.The bulk of Buddhism’s teachings therefore solemnly enjoin its adherents to develop an attitude of detachment. Anchored on a belief that nothing in this world ever remains the same over a period of time, Buddhism points that the path towards Nirvana – or ultimate sense of bliss – lies in a state of total freedom from what this world actually offers. Lastly, it is quite interesting to point out that Buddhism rarely engages in a question about the ultimate reality or God. Broadly speaking, the whole philosophy of impermanence is at odds with a concept of deity.The general theory about God stipulates that ‘It† is a Supreme Being defined by eternality, omniscience, omnipotence and changelessness. In a belief system where the central truth about reality rests on the ephemeral nature of all things, the concept of God is really something hard to conceive (Griffiths, 1997, p. 22). How can there be such a Being when the general characteristic of all things – supposedly including God – is change and flux? More importantly, one can ask: how can one consider Buddhism a religion at all if one is not willing to r econcile its theology with its ontology?Griffith believes that the metaphysics of impermanence makes Buddhism deny the existence of God all together (Griffith, 1997, p. 23). But the image of Buddha as the exemplification of their quest for a transcendent end, translated in Nirvana, is perhaps the only figure of deity Buddhism actually posses. Conclusion Buddhism is both a philosophy and a religious movement. As a philosophy, it offers its adherents a way of life observed in a tradition marked by meditation, introspection, constant purgation of desire and an unending quest for enlightenment.As a religious movement, it is concerned with the pursuit of â€Å"transcendent ends† (Slater, 1978, p. 6) they call Nirvana. Buddhism offers its own understanding of reality too. Its doctrines are highly influenced by the teachings of its founder Gautama Buddha. In this paper, it has been noted that their belief system can also be evaluated under the categories which Western philosophy use s – metaphysics, epistemology, cosmology, anthropology and theology.These aspects are given meaning by a pervading concept of impermanence and dissatisfaction. Buddhism draws largely from a belief that everything in the world is impermanent, and that all people are enjoined to meet it with an attitude of detachment and self-control. The path towards true enlightenment happens only when one is able to see beyond what reality offers, and seek the true meaning of existence that lies only within. References Humphreys, C. (1997). A Popular Dictionary of Buddhism.Chicago: NTC. Griffiths, P. Buddhism. In Quinn, P. & Taliaferro, C. (Eds. ), A Companion to Philosophy of Religion. Massachusetts: Blackwell. McCutcheon, R. (2007). Studying Religion. An Introduction. London: Equinox. Mitchell, D. (2002). Introducing the Buddhist Experience. New York: Oxford University Slater, P. (1978). The Dynamics of Religion. Meaning and Change in Religious Traditions. San Francisco: Harper and Row. Wi lliams, P. (1989). Mahayana Buddhism. Doctrinal Foundations. New York: Routledge.