Amy Fisher Smith
Bio: Amy Fisher Smith is an academic researcher from University of Dallas. The author has contributed to research in topics: Natural law & Psychology. The author has an hindex of 4, co-authored 5 publications receiving 32 citations.
TL;DR: The authors examines the neurobiological explanatory trend in psychology, including the related and tacit roles of ontological materialism and reductionism, in addition to the role of Cartesian dualism.
Abstract: This paper examines the neurobiological explanatory trend in psychology, including the related and tacit roles of ontological materialism and reductionism. In addition, the role of Cartesian dualis...
TL;DR: In this paper, the authors explore naturalism and supernaturalism as modes of disclosure that reveal and conceal different aspects of relationality, and explore the therapeutic and relational consequences of each type of disclosure.
Abstract: This paper explores naturalism and supernaturalism as modes of disclosure that reveal and conceal different aspects of relationality. Naturalism is presented as a worldview or set of philosophical assumptions that posits an objective world that is separable from persons and discoverable or describable via scientific methods. Because psychotherapy tacitly endorses many naturalistic assumptions, psychotherapy relationships may be limited to an instrumentalist ethic premised upon use-value and manipulability. Given these naturalistic limitations, relationships may require a supernatural component – a component which reaches beyond the naturalistic and into the miraculous. The alternative grounding for this supernatural disclosure is found in the philosophy of Martin Heidegger and that of Emmanuel Levinas, the former emphasizing the possibilities inherent in contemplative rather than calculative disclosures, and the latter emphasizing ethical obligation and absolute otherness. A therapeutic case is discussed as an exemplar of both kinds of relational disclosure – that is, naturalistic and supernaturalistic – and the therapeutic and relational consequences of each type of disclosure are explored.
TL;DR: In this article, a study of how individuals psychologically experience Holocaust-related exhibits or installations is presented. But such studies are relatively rare, in part because such investigations lie at the crossroads of Holocaust education and visitor or museum studies.
Abstract: Studies of how individuals psychologically experience Holocaust-related exhibits or installations are relatively rare, in part because such investigations lie at the crossroads of Holocaust education and visitor or museum studies. The current study arose out of a unique opportunity during which the authors’ university hosted a traveling exhibit of the United States Holocaust Memorial Museum, Deadly Medicine: Creating the Master Race. One hundred and ninety-four participants responded to a qualitative question regarding the impact of the exhibit. A descriptive form of thematic analysis was used to identify patterns in the data, resulting in three superordinate themes (closed, open, and ambivalent engagement). These themes describe how participants oriented themselves toward the exhibit, negotiating a complex interplay that included a passive to active continuum. Our critical analysis suggests that it may be helpful to view participants as ambivalent or even contradictory human agents, struggling wi...
TL;DR: Novick as discussed by the authors argues that the Holocaust became more ubiquitous in American cultural and political life after 1968 than it had been in the postwar years, rejecting psychoanalytically informed accounts that explain this lag in terms of "trauma" or "repression."
Abstract: The Holocaust in American Life. By Peter Novick. (Boston: Houghton Mifflin Company, 1999. Pp. 1, 373. Cloth, $27.00) In this engaging and important study, Peter Novick undertakes two primary tasks: to offer an historical account of how the Holocaust became such a prominent feature of American cultural and political life, and to question the widely held assumption that this prominence is an inherently good thing. In addition to these goals, Novick seeks to debunk the claim that the Holocaust stands apart from other atrocities as a unique purveyor of moral lessons. Indeed, he takes his case one step further by contending that, in the end, the Holocaust may actually offer no moral lessons at all. In tracing the history of the Holocaust in American life, Novick is largely successful. Like other recent scholarship on this themes, Novick argues that, while Americans were not silent about Nazi atrocities during and immediately after the war, the "Holocaust" was not recognized as a discrete historical event until decades later. In contending that the Holocaust became more ubiquitous in American cultural and political life after 1968 than it had been in the postwar years, Novick rejects psychoanalytically informed accounts that explain this lag in terms of "trauma" or "repression." Drawing on a wide range of published and unpublished sources, Novick argues that in the years following World War II, public discussion of the Holocaust was muted because it ran counter not only to the aims of organized American Jewry, but to the broader cultural and political climate of postwar America. The demands of the Cold War and the new alliance between Germany and the United States required that Stalinism, rather than the Holocaust, be cast as the most damning crime of the modern age. Leaders of the American Jewish community promulgated this view and were largely silent about the Holocaust in an attempt to dispel stereotypes that identified Jews with both Bolshevism and eternal victimhood. An excessive public preoccupation with the Holocaust was seen as incompatible with a rapidly assimilating American Jewish community, determined to participate fully in euphoric postwar prosperity. While the destruction of European Jewry was surely a "widely shared Jewish sorrow" during these years, it was, according to Novick, a sorrow shared largely in private. By the mid-1960s, this had begun to change. Novick cites the 1961 trial of Nazi war criminal Adolf Eichmann and the subsequent publication of Hannah Arendt's controversial Eichmann in Jerusalem as two of the major catalysts for a growing public discussion of the Holocaust. A less obvious claim is that the heightened public preoccupation with the Holocaust in the late 1960s and 1970s coincided with the birth of identity politics, reflecting both a broader shift away from an integrationist ethos to a particularist one, and the growth of a "victim culture" that increasingly valorized oppression and suffering over heroism. While not everyone may agree with Novick's implicitly critical definition of identity politics, this is an important dimension of his argument, for it offers a compelling, if only partial explanation for the ubiquity of the Holocaust in contemporary American life. It was only within a political culture that valorized victimization that the Holocaust could become the locus of so many strong and contradictory feelings, including possessiveness, proprietariness, envy, and resentment. Novick is also interested in how, by the late 1960s, a growing public Holocaust discourse reflected the shifting priorities of organized American Jewry, and here, too, he offers an illuminating account of how Jewish leaders once reticent about the Holocaust were now placing it at the top of their political agendas. In their concern over escalating rates of intermarriage and waning interest in organized Judaism, leaders now seized on the Holocaust in order to shore up a sense of American Jewish identity and to caution American Jews against the dangers of complacency. …
01 Jan 2010
TL;DR: An Ontological Analysis of Mainstream Addiction Theories: Exploring Relational Alternatives as discussed by the authors explores and analyzes the influence of abstractionist ideologies in addiction theory and therapy and suggests an alternate theory of addiction that derives its meaning and significance from a philosophical basis known as relationality.
Abstract: An Ontological Analysis of Mainstream Addiction Theories: Exploring Relational Alternatives W. Benjamin Hill III Department of Psychology Doctor of Philosophy Individuals and societies have long struggled to understand and confront, by constructive means, the nemesis of addiction. No other human ill has provoked more concern, accounted for more suffering, or elicited greater consequence than addiction in all its diverse forms. Although alcoholism and drug abuse symbolize the traditional essence of addiction; compulsive sexuality, pathological gambling, eating disorders, tobacco use, etc., are also believed to have addictive properties according to contemporary concepts. Numerous commendable theories and therapies have been offered down through history to explain and mediate addiction‘s conceptually enigmatic and therapeutically resistant nature. As this paper will clarify, many of these time-honored conceptions and resultant treatments of addiction have been inclined to proceed from a particular philosophical perspective known as abstractionism. The first purpose of this dissertation, therefore, is to explore and analyze the influence of abstractionist ideologies in addiction theory and therapy. Further on, this paper will suggest an alternate theory of addiction that derives its meaning and significance from a philosophical basis known as relationality. A relational perspective of addiction theory and treatment will be proposed along with a number of therapeutic suggestions.