PsicoGDL

So, how intelligent are you?  

 

If the question makes you a little uneasy, then you are like most people.  

 

Very few topics in our culture are as talked about with as little understanding as the issue of intelligence. This is true because while it’s easy to assume we know what intelligence means, it’s actually extremely difficult to define.  

 

The truth is many types of intelligence exist yet are not supported or celebrated by traditional education or society.  It’s for this reason that many people never put their natural skills or talents to good use.

 

Try for yourself to define intelligence, and you’ll find out just how elusive it really is.

 

Does a high academic achiever, scientist or intellectual possess intelligence? What about someone who is a musical virtuoso, or someone who appears to make friends with anyone and everyone with great ease? What about the person who effortlessly picks up anything athletic?  

 

The latest research suggests that all of the examples given above represent one type of intelligence. In fact, research by Howard Gardner of Harvard University suggests that there are at least nine different types of intelligence: 

 

 

In his book Frames of Mind Gardner states:  

“I regard Multiple Intelligence theory as a ringing endorsement of three key propositions:  

 

To put Gardner’s comment another way, we would say:  “Life works most effectively when differences are taken into account rather than denied or ignored.”  

 

Differences in the way we perceive the world is a key concept of The Vega Role Facilities Theory® (VRFT) which categorizes the various ways people perceive into six distinct Perceptual Styles.  These six styles define the way people take in information through their five senses and make that information meaningful. Perceptual Style acts as a filter between sensation and understanding. It is at the core of who a person is, and it impacts their values, beliefs, feelings, and psychology.  We use VRFT as a skills assessment tool to make career, skills and personality assessments.

 

Both Multiple Intelligences and VRFT theories recognize the important understanding that we’re not all the same and that the differences between us bring great rewards when they’re accepted and celebrated. We also acknowledge that many of types of intelligence are not supported by traditional education, which usually recognizes only two of the nine types (Verbal/Linguistic and Logical/Mathematical).  

 

Try this. Take seven minutes and reflect on the nine different types of intelligence discovered by Gardner listed above.

 

 

Make the decision to explore the concept of multiple intelligences more completely to discover areas where some of your natural potential may be hidden.  There may be some excellent opportunities for personal growth.

 

 

Attitude Change Theory

It’s funny what a recession will do for one’s attitude. Do you know of someone that up until a couple of months ago hated their job and could not stand “The Boss”? You know the boss; the idiot, (he or she) the one with a personality of a shutdown TV. Talk to that same person today however and you will probably find they have a different answer. Like, you know the boss is really different once you get to know him or her and the job, well it really is not that bad, and actually I like my work!

What has changed? Their attitude of course has changed, but why? In this scenario, the economy has drastically changed, companies are downsizing, layoffs are happening and workers are afraid of loosing their employment. It is unfortunately that a change of attitude will only take place when a personal situation changes or is threatened. Like in this case the fear of loosing their job. Attitude Change Theory

When you stop and think about everyone you know who is very successful because they all possess one very common trait; a positive attitude, a can do and will do attitude. He or she is the person that knows that winners never quit and quitters never win and that everyone has a choice. So why don’t we all have positive winning attitude?

Actually we all have had this winning attitude at one time or another. Just think back for a moment in time when you really wanted something, anything, a bicycle, other product, a job or that special person you were smitten with. Well did you get it? Sure you did because you would not stop until you did. You were obsessed, nothing was going to stop you, because it’s all you thought about.

Sometimes we forget just how we achieved these successes and need to be reminded, it should not have to take a recession or tragedy in order for us to make this change. Just like a health or businesses check up, we need to do a personal check up. We need to stop and look at where we are now in our life (personally, career wise, health and financially) and ask ourselves are we happy and satisfied or do we need to make some changes? If the answer is no, then we have to start making changes and this starts with the right attitude. Positive attitudes change everything! You can if you think you can. The road to success is always under construction. Attitude Change Theory

Psychology is the scientific study of a human’s behaviors and thinking as a cornerstone for their personality and reactionary processes. There are numerous grounds that an individual perhaps examined by a psychologist.

Occasionally, the people who are being examined are merely attempting to ascertain means to move past a specific feeling or yearning that they can’t appear to let go of on one’s own. By using psychology and investing in the assistance that they can experience from a psychologist, an individual can be shown the different ways in which they access situations and learn to react otherwise and redefine their approaches to troubles or stressors. In acquiring a different habit as response processes, an individual can acquire to get over different problems or feelings that they may haven’t been able to do at an earlier time, before being studied in the psychology field. Psychologists tend to amass the data that they are able to gather from different subjects in order to learn about how the human mind operates in a general sense. The data can be used also to notice the laws of similarity and differences of opinion that exist between the individual mind and appraisal of life.

While Criminology is also the study of an individual’s behavior and believed process, there has a particular effect that is being attempted by the criminologist. The individual’s actions and thinking are being enquired in order to ascertain how that individual is able to either overcome or succumb to the different factors of crime that exist within an surroundings. There are a lot of different thoughts surrounding how a criminal comes to be. Some consider a criminal is born with the natural inherent aptitude to be deviant while other people believe that the criminal element is brought up within an individual by particular environmental aspects. Criminologists are often in the quest of why and how a individual is able to act out in a way that is either deleterious to themselves or other people. They use their knowledge so to allow for a safe and satisfying environment for the general public.

Psychological criminology is a particular branch of criminology that combines these two views. By using psychology as the only basis for the invention of the individual, criminologists are able to bring forth a profile of the perpetrator. In viewing an individual’s actions or behavior patterns, psychological criminologists are able to see into the personality of the individual that is being tracked or studied. This can help criminologists to break down the pattern in order to cut the perpetrator off before they are able to execute their next criminal act, if the individual is still on the loose, or it can assist the criminologist to interpret how the crime came to be, effectively determining the motive for the crime. Nevertheless, psychological criminologists are generally not the ones who will help criminals to move on the far side their behavioral or mental deviants. Alternatively, they more often than not use their knowledge in order to help others interpret what the criminal did and why, in effect helping to get resolutions out of the criminal that may be useful or necessary.

By examining the mind, both criminologists and psychologists are seeking to gain insight into the individual. While in some examples this is being done for the benefit of the individual, in other cases this is being acted in order to keep the public as a whole safe from the individual.

Read all the guide and information about Criminology.

I Symbolism of the “Centre” THE PSYCHOLOGY AND HISTORY OF RELIGIONSMany laymen envy the vocation of the historian of religions. What nobler or more rewarding occupation could there be than to frequent the great mystics of all the religions, to live among symbols and mysteries, to read and understand the myths of all the nations? The layman imagines that a historian of religions must be equally at home with the Greek or the Egyptian mythology, with the authentic teaching of the Buddha, the Taoist mysteries or the secret rites of initiation in archaic societies. Perhaps laymen are not altogether wrong in thinking that the historian of religions is immersed in vast and genuine problems, engaged in the decipherment of the most impressive symbols and the most complex and lofty myths from the immense mass of material that offers itself to him. Yet in fact the situation is quite different. A good many historians of religions are so absorbed in their special studies that they know little more about the Greek or Egyptian mythologies, or the Buddha’s teaching, or the Taoist or shamanic techniques, than any amateur who has known how to direct his reading. Most of them are really familiar with only one poor little sector of the immense domain of religious history. And, unhappily, even this modest sector is, more often than not, but superficially exploited by the decipherment, editing and translation of texts, historical monographs or the cataloguing of monuments, etc. Confined to an inevitably limited subject, the historian of religions often has a feeling that he has sacrificed the fine spiritual career of his youthful dreams to the dull duty of scientific probity.

But the excessive scientific probity of his output has ended by alienating him from the cultured public. Except for quite rare exceptions, the historians of religions are not read outside the restricted circles of their colleagues and disciples. The public no longer reads their books, either because they are too technical or too dull; in short because they awaken no spiritual interest. By force of hearing it repeated–as it was, for instance, by Sir James Frazer throughout some twenty thousand pages–that everything thought, imagined or desired by man in archaic societies, all his myths and rites, all his gods and religious experiences, are nothing but a monstrous accumulation of madnesses, cruelties and superstitions now happily abolished by the progress of mankind–by dint of listening almost always to the same thing, the public has at last let itself be convinced, and has ceased to take any interest in the objective study of religions. A portion, at least, of this public tries to satisfy its legitimate curiosity by reading very bad books–on the mysteries of the Pyramids, the miracles of Yoga, on the “primordial revelations”, or Atlantis–in short, interests itself in the frightful literature of the dilettanti, the neospiritualists or pseudo-occultists.

To some degree, it is we, the historians of religions, who are responsible for this. We wanted at all costs to present an objective history of religions, but we failed to bear in mind that what we were christening objectivity followed the fashion of thinking in our times. For nearly a century we have been striving to set up the history of religions as an autonomous discipline, without success: the history of religions is still, as we all know, confused with anthropology, ethnology, sociology, religious psychology and even with orientalism. Desirous to achieve by all means the prestige of a “science”, the history of religions has passed through all the crises of the modern scientific mind, one after another. Historians of religions have been successively–and some of them have not ceased to be–positivists, empiricists, rationalists or historicists. And what is more, none of the fashions which in succession have dominated this study of ours, not one of the global systems put forward in explanation of the religious phenomenon, has been the work of a historian of religions; they have all derived from hypotheses advanced by eminent linguists, anthropologists, sociologists or ethnologists, and have been accepted in their turn by everyone, including the historians of religions!

The situation that one finds today is as follows: a considerable improvement in information, paid for by excessive specialisation and even by sacrificing our own vocation (for the majority of historians of religions have become orientalists, classicists, ethnologists, etc.), and a dependence upon the methods elaborated by modern historiography or sociology (as though the historical study of a ritual or a myth were exactly the same thing as that of a country or of some primitive people). In short, we have neglected this essential fact: that in the title of the “history of religions” the accent ought not to be upon the word history, but upon the word religions. For although there are numerous ways of practising history–from the history of technics to that of human thought–there is only one way of approaching religion–namely, to deal with the religious facts. Before making the history of anything, one must have a proper understanding of what it is, in and for itself. In that connection, I would draw attention to the work of Professor Van der Leeuw, who has done so much for the phenomenology of religion, and whose many and brilliant publications have aroused the educated public to a renewal of interest in the history of religions in general.

Click here to read the complete version of Images and Symbols and get more sources on this subject at Questia.com.

In an indirect way, the same interest has been awakened by the discoveries of psychoanalysis and depth-psychology, in the first place by the work of Professor Jung. Indeed, it was soon recognised that the enormous domain of the history of religions provided an inexhaustible supply of terms of comparison with the behaviour of the individual or the collective psyche, as this was studied by psychologists or analysts. As we all know, the use that psychologists have made of such socio-religious documentation has not always obtained the approval of historians of religions. We shall be examining, in a moment, the objections raised against such comparisons, and indeed they have often been too daring. But it may be said at once that if the historians of religions had only approached the objects of their study from a more spiritual standpoint, if they had tried to gain a deeper insight into archaic religious symbolisms, many psychological or psychoanalytic interpretations, which look all too flimsy to a specialist’s eye, would never have been suggested. The psychologists have found excellent materials in our books, but very few explanations of any depth–and they have been tempted to fill up these lacunae by taking over the work of the historians of religions by putting forward general–and too often rash–hypotheses.

In few words, the difficulties that have to be overcome today are these: (a) on the one hand, having decided to compete for the prestige of an objective “scientific” historiography, the history of religions is obliged to face the objections that can be raised against historicism as such; and (b) on the other hand, it is also obliged to take up the challenge lately presented to it by psychology in general–and particularly by depth-psychology, which, now that it is beginning to work directly upon the historicoreligious data, is putting forward working hypotheses more promising, more productive, or at any rate more sensational, than those that are current among historians of religion.

To understand these difficulties better, let us come now to the subject of the present study: the symbolism of the “Centre”. A historian of religions has the right to ask us: What do you mean by these terms? What symbols are in question? Among which peoples and in what cultures? And he might add: You are not unaware that the epoch of Tylor, of Mannhardt and Frazer is over and done with; it is no longer allowable today to speak of myths and rites “in general”, or of a uniformity in primitive man’s reactions to Nature. Those generalisations are abstractions, like those of “primitive man” in general. What is concrete is the religious phenomenon manifested in history and through history. And, from the simple fact that it is manifested in history, it is limited, it is conditioned by history. What meaning, then, for the history of religions could there be in such a formula as, for instance, the ritual approach to immortality? We must first specify what kind of immortality is in question; for we cannot be sure, a priori, that humanity as a whole has had, spontaneously, the intuition of immortality or even the desire for it. You speak of the “symbolism of the Centre”–what right have you, as a historian of religions, to do so? Can one so lightly generalise? One ought rather to begin by asking oneself: in which culture, and following upon what historical events, did the religious notion of the “Centre”, or that of immortality become crystallised? How are these notions integrated and justified, in the organic system of such and such a culture? How are they distributed, and among which peoples? Only after having answered all these preliminary questions will one have the right to generalise and systematise, to speak in general about the rites of immortality or symbols of the “Centre”. If not, one may be contributing to psychology or philosophy, or even theology, but not to the history of religions.

I think all these objections are justified and, inasmuch as I am a historian of religions, I intend to take them into account. But I do not regard them as insurmountable. I know well enough that we are dealing here with religious phenomena and that, by the very fact that they are phenomena–that is, manifested or revealed to us–each one is struck, like a medal, by the historical moment in which it was born. There is no “purely” religious fact, outside history and outside time. The noblest religious message, the most universal of mystical experiences, the most universally human behaviour–such, for instance, as religious fear, or ritual, or prayer–is singularised and delimited as soon as it manifests itself. When the Son of God incarnated and became the Christ, he had to speak Aramaic; he could only conduct himself as a Hebrew of his times–and not as a yogi, a Taoist or a shaman. His religious message, however universal it might be, was conditioned by the past and present history of the Hebrew people. If the Son of God had been born in India, his spoken message would have had to conform itself to the structure of the Indian languages, and to the historic and prehistoric tradition of that mixture of peoples.

In the taking up of this position one can clearly recognise the speculative progress that has been made, from Kant–who may be regarded as a precursor of historicism–down to the latest historicist or existentialist philosophers. In so far as man is a historic, concrete, authentic being, he is “in situation”. His authentic existence is realising itself in history, in time, in his time –which is not that of his father. Neither is it the time of his contemporaries in another continent, or even in another country. That being so, what business have we to be talking about the behaviour of man in general? This man in general is no more than an abstraction: he exists only on the strength of a misunderstanding due to the imperfection of language.

This is not the place to attempt a philosophical critique of historicism and historicist existentialism. That critique has been made, and by more competent authors. Let us remark, for the present, that the view of human spiritual life as historically conditioned resumes, upon another plane and using other dialectical methods, the now somewhat outmoded theories of environmental determinism, geographical, economic, social and even physiological. Everyone agrees that a spiritual fact, being a human fact, is necessarily conditioned by everything that works together to make a man, from his anatomy and physiology to language itself. In other words, a spiritual fact presupposes the whole human being –that is, the social man, the economic man, and so forth. But all these conditioning factors together do not, of themselves, add up to the life of the spirit.

What distinguishes the historian of religions from the historian as such is that he is dealing with facts which, although historical, reveal a behaviour that goes far beyond the historical involvements of the human being. Although it is true that man is always found “in situation”, his situation is not, for all that, always a historical one in the sense of being conditioned solely by the contemporaneous historical moment. The man in his totality is aware of other situations over and above his historical condition; for example, he knows the state of dreaming, or of the waking dream, or of melancholy, or of detachment, or of œsthetic bliss, or of escape, etc.–and none of these states is historical, although they are as authentic and as important for human existence as man’s historical existence is. Man is also aware of several temporal rhythms, and not only of historical time–his own time, his historical contemporancity. He has only to listen to good music, to fall in love, or to pray, and he is out of the historical present, he re-enters the eternal present of love and of religion. Even to open a novel, or attend a dramatic performance, may be enough to transport a man into another rhythm of time–what one might call “condensed time”–which is anyhow not historical time. It has been too lightly assumed that the authenticity of an existence depends solely upon the consciousness of its own historicity. Such historic awareness plays a relatively minor part in human consciousness, to say nothing of the zones of the unconscious which also belong to the make-up of the whole human being. The more a consciousness is awakened, the more it transcends its own historicity: we have only to remind ourselves of the mystics and sages of all times, and primarily those of the Orient.

Nineteenth Century German philosopher Friedrich Nietzsche (1844-1900) had a pet theory:  That although Christianity and its morality were bankrupt,  and its promise of heaven empty,  there could yet  be a new morality which would rise from the ashes,  based on the body and science,  and which would be keeping with the modern theories and advances.  The problem:  What of heaven?  Then it came to him,  in a flash of theoretical genius:  We might live a life exactly like this human and flesh bound one we know and cherich,  through a series of “recurrences”.  Thus was his “Eternal Return” theory born.  He defended it and treasured it, and fussed over it like a new born infant.  Over a century after his death,  Mr. Anthony Peake just may have proven it.

Through his theoretical essay,  ”Cheating the Ferryman”,  published by the Journal of Near Death studies in 2005,  Anthony Peake (b. April 1954,  Wirral,  England)  gained entry throught the portals where science and academic humanities disciplines converge to create new alchemical entities.  Now,  in 2009,  with 2 globally well-received books under his belt,  Peake is something of a Nietzschean philospher’s dream:  He has crafted a philosophically and scientifically sound theory,  using neurology,  brain studies,  quantum  physcis, the Implicate Oder of David Bohm,  and cognitive psychology,  which supports Nietzsche better than anyone else’s work has done to date.

Acedemics or laymen who find this fascintating should seek out his texts,  which are discussed on his website:  http://www.anthonypeake.com/.  Or better yet,  come hear him lecture.  His next appearance in the U.S. is in a free public lecture and recption at the Roosevelt Hotel in Midtown,  on Monday August 3 @ 6 p.m.  Open to press and public, admission is free.

Introduction

The Roy adaptation model is based on the premise that a human being is both a psychological and biological being. Consequently, their external environment has a large impact on their well being because they are always interacting with it. (George,  2002) In light of these, a person’s ability to cope can be impeded by some external stressors. This is the point at which nursing interventions are necessary. Nurses ought to assist patients to deal with these stressors hence promoting their overall health. The paper shall apply this nursing theory in a case study.

Description of the model

There are four major concepts that can be used to analyze the Roy adaptation model and these are:

Under the adaptation concept, a patient is regarded as a system that adapts to its environment. Here, there are four modes that facilitate this adaptation. The interdependence mode recognizes the fact that patients need relationships and affection from others while at the same time, those parties also need to receive affection from the former. Additionally, the physiological mode inculcates a view of the human being as a system that needs to be physiologically and physically upright. Additionally, Roy believes that in the adaptation concept, one must consider the role function mode because this relates to the way individuals play their functions in accordance with their positions. Conversely, the self concept mode looks at the way personal and physical beliefs intertwine within any individual. In this case, body sensations and body images reflect one’s physical belief while spiritual and moral beliefs reflect the personal. In this mode, nurses can either respond adaptively or ineffectively. Ineffective responses occur when the responding individual fails to promote the integrity of the human adaptive system. On the other hand, adaptive responses occur when the nursing practitioner promotes all the values associated with the human system such as environmental systems, growth and survival. (Young et al, 2001)

Under the environmental concept, a patient can either be affected by internal or external stimuli. Here, a situation may be focal where an individual has to cope with that environmental factor immediately. In other situations, it may be contextual where the environmental factor has caused a certain situation. In other circumstances, it may be residual in that those environmental factors cannot be defined. The environmental concept is quite crucial in nursing practice because it provides an explanation for stressors within the system. According to the model, one is only subjected to stress when their coping mechanisms have been ineffective in the process of adapting to environmental stimuli. In other words, there are three particular systems that need to be considered here; the first is the process of taking in the external factor. The second is the adaptation of the system to the external stimulus and the third is the presence of stress as a result of poor adaptation to the system. It should be noted here that an individual can either respond to their environment through biological systems such as endocrine or neurological (this is referred to as the regulator subsystem). In other instances, an individual can respond to their environment through the learning process (this is referred to as the regulator subsystem)

The third concept incorporated in the model is health where one can only be considered healthy when the patient is integrated and whole. It should be noted that there is a distinct difference between the model and medicine. Medicine is restricted to the treatment of disease while the adaptation model covers other wider issues such as growth, adaptation and survival. (Tulman and Fawcett, 2003)

Nursing is the last concept in the health model and involves the promotion of adaptation concepts. Through nursing, patients can be able to improve their lives, health and well being.

In order for the model to work effectively, one needs to first observe all the four modes mentioned earlier, thereafter, it becomes necessary for one to look at all the environmental features surrounding a given case. Then, one should diagnose the patient. This is then followed by setting goals for healthcare which will then be followed by a rationale for treatment or some possible interventions. Lastly, one ought to examine the overall effectiveness of the model. (Davis, 2005)

Application of the Roy adaptability model to the case of a patient with heart failure  and care plan

Consider the case of patient known as Maria. She is a Russian immigrant who has been living in the US alone. She was admitted into the hospital with heart failure. The patient had visited other hospitals severally, because of related symptoms.

The first step in the Roy adaptation model is to conduct an assessment of the patients’ adaptation levels under the four modes.

Physiological mode: the patient could stand up, walk, and express herself well. Consequently, one could deduce that the patient’s neurological functioning was in order. However, the patient could not perform any aggressive physical activities; there was some level of hemodynamic instability. Additionally, the patient could not sleep properly.

Interdependence; since Maria was an immigrant who had no relatives with her in the country. She was very isolated and only had her colleagues at work for support. However, the latter could only visit once in a while as they were busy attending to their obligations.

Self concept mode; Maria seemed very depressed. Due to the fact that there was no family near her, she felt so lost and thought that she would not do anyone any good by living. Consequently, she demonstrated a minimal concern for medical interventions as she seemed wary of it.

Functional mode: Maria felt that there was very little use for her as her family had forgotten her in Russia

The second step is an analysis of the environmental features surrounding this case study. The focal stimulus relating to this patient is with regard her left ventricle functions. The patient was suffering from heart failure owing to the fact that she could not perform aggressive physical activities. Additionally, the patient’s condition affected her vital signs and her cardiac output. An analysis of the contextual stimulus reveals that the patient was having a defeatist attitude due to the frequency of the illness and also due to her level of social isolation. Besides this, other stimuli that could be affecting Maria include her frequent hospitalization and her personality; perhaps she is not very aggressive or does not easily cope with hard situations.

The third step in the adaptation model is conducting a diagnosis of the problem. In Maria’s case, the problem of poor left ventricle functioning that has minimized cardiac output. The problem was as a result of subsequent injuries related to the myocardial system. (Sitzman and Eichelberger, 2004) Consequently, interventions ought to revolve around this aspect.

The fourth step is setting goals for intervention. The first treatment objective is to improve adaptation by dealing with focal stimuli. In this case, hemodynamic medicine (Dopamine drip) will be given in small doses until the patients’ vital signs have been revived. The other issue is improving the patient’s cardiac output. This will be achieved through the use of Milrinone, Lasix and Dobutamine. The latter interventions only deal with the physiological. However, other modes such as self concept also have to be tackled. In this case, Maria was depressed and she also had very low self image. It was necessary to teach the patient that becoming inactive was not the end of the road. Besides this, it is also necessary to deal with role modes where the patient will be taught that she is still relevant to her former work colleagues and her friends. It will also be necessary to teach Maria how to live with her disease rather than giving up. Maria was also encouraged to talk about her prevailing circumstances.

The fifth step is an examination of treatment rationale. The reason why Dopamine drip was used was because if titrated in the right manner, it could increase the patient’s blood pressure to 90mmHg. Additionally, it was necessary for the patient to be put on Milrinone and Dobutamine infusions because the latter have been used by many practitioners to facilitate cardiac output improvement. Additionally, Lasix was utilized in order to cope with duresis hence eliminating the heart failure issue. The reason why it was necessary to deal with Maria’s self concept was that this was affecting her overall well being.

The last step is an examination of the effectiveness of the model. (Tomey and Alligood, 2002) This model was effective because Maria’s heart failure was eliminated and her blood pressure went back to the normal level. However, the self concept mode did not improve substantially, because Maria was still not able to express her feelings about her condition. However, she realized that her work colleagues still cared for her and this enhanced her functional mode.

Conclusion

In summary, the Roy adaptation model looks at the patient holistically in that the role of the nursing practitioner is to act as a resource coordinator where one looks at all the needs of the patients and the appropriate resources required to solve them. Besides that, the model also brought out the fact that the nursing practitioner was solving problems. There was a rigorous step of diagnosis and goals created to solve the problem. Additionally, the adaptation model also brought out the fact that the nurse is in fact a care giver and this is depicted through the four aspects of diagnosis. The effectiveness of the model in the treatment of the patient is adequate proof that the model does work.

Reference

Young, A., Gebhardt , S. and McLaughlin, K. (2001):Connections: Nursing Research, Theory, and Practice; Mosby Publishers

Davis, P. (2005): Evaluation and Analysis of Nursing Models and Theories: Contemporary Nursing Knowledge; Springer Publishers

George, J. ( 2002):  Nursing Theories: The Base for Professional Nursing Practice; Appleton & Lange Publishers

Tomey, A. and Alligood, M. (2002):  Nursing Theorists and Their Work; Mosby Publishers

Sitzman, K. and Eichelberger, L. (2004): A Creative Beginning: Understanding the Work of Nurse Theorists; Bartlett and Jones Publishers

Tulman, L. and Fawcett, J. (2003): Women’s Health During and After Pregnancy; Springer publishers

Psychology Of Persuasion

With the right training it is amazing how easily people can be swayed, their ideas and emotions changed, and their behaviors influenced.

Provided your intention is to do good for others and help them overcome problems, then you are invited to read this article, and discover the biggest secret that persuasion psychology has to offer. Psychology Of Persuasion

Learn this secret, and you’ll be surprised by how easy it is to get others to do what you want them to.

The secret: it’s not what they THINK, it’s how they feel.

Despite what we are taught in school, the reality is people are NOT persuaded by rational arguments or sound logic. People are lead by the heart and by the gut – people are lead by emotion.

The emotional center of the human mind is the subconscious or unconscious mind. The unconscious mind picks up on the signals (such as body language and tonality shifts) that your conscious mind misses, and releases chemicals which control your feelings and desires. Psychology Of Persuasion

The unconscious mind also responds to stories and metaphors. So, if you want to persuade someone do not appeal to their rational mind, relax, project trustworthiness through your body language, and allow this to create a context in which you can tell imagery rich stories which appear to the imagination of the person you are speaking to.

Let’s say you wanted to close a sale. Relax, and imagine yourself as powerful and confident. As your body language changes to reflect this new emotional state, you can begin talking to your prospective client. Since you are in a relaxed frame of mind, it will be easy for you to establish rapport, and get their attention fixated upon you. Once you have achieved this, you could, for example, begin telling a story about a previous customer who bought what you are offering, and went on to have the time of his life.

Whatever your story is about, allow the unconscious mind to draw parallels with the real situation, and keep it rich in emotion and sensory detail. The more powerful your story, the stronger the emotional state you will create, and the more readily the person will be persuaded.

The secret to getting others to do what you want is to persuade their unconscious mind. Stories and controlled body language are some of the many ways to do this. Psychology Of Persuasion

The Psychology Of Persuasion

When it comes to seducing women, what most men do not know is they tend to focus on the wrong things to do – which is the reason why they get rejected by women. You see, in order to make women like you, you must first find out the things that REALLY work before doing them.

Those who are good with women realize that there are a set of psychology tactics which they can use to literally ‘force’ a girl to like them. Weird, but true. Read on to discover two ‘dirty’ psychology tactics, and how they can be used to achieved phenomenal results, almost instantly… The Psychology Of Persuasion

How To Make A Girl Like You – Using Two Covert Psychology & Persuasion Tactics

Covert Tactic 1 – “Fake Social Proof”. To the layman, the term ‘social proof’ means popularity (with both men and women). This tactic, first popularized in the world of persuasion and influence, involves the ‘setting up’ of perceived popularity. This means that if you can create the illusion that you LEAD a group (of men and women), you will come across as highly attractive.

Covert Tactic 2 – “Fractionation”. This is a neuro linguistic programming (also known as NLP) tactic which has been used extensively to hypnotize people. Through a simple (but systematic) usage of anchors and emotional elicitations, men who use this technique have been known to be able to make females sleep with them in less than 15 minutes. Very powerful stuff, and highly controversial – some has called for it to be ‘banned’ because of its nature. The Psychology Of Persuasion

But how do we perceive beauty and why are some people or objects considered more beautiful than some others? Psychological tests have considered symmetry and proportion as extremely important in the perception of beauty. Beauty is also more holistic than specific as a beautiful object is judged as a whole package that is appealing rather than judged on the basis of its parts. Freudian or psychoanalytic explanations of beauty are scarce but psychoanalytic concepts could be used to consider our judgment of beauty as a projection or wish fulfillment so people attractive to us are typically ones who we admire or who in some way represent our own desires and fancies.One of the best things about the scientific field of psychology is that there is such a vast array of potential research and thus so much unexplored territory. Every stimulus in our environment can be studied in relation to the mind and, if given the proper measures, empirical conclusions could be drawn about each one of them. For this reason I have decided to touch on a potential topic of psychology that is probably not so high on the priority list for experimental psychologists – and this is the topic of haircuts.”Wabi Sabi” (pronounced “wah-bee sah-bee”) was formalized as the Zen Buddhism tea ceremony evolved. Zen Buddhism originated in India, traveled through China in the 6th Century, and to Japan in the 12th century. The ancient wisdom of Wabi Sabi practitioners helps today’s busy home makers with interesting interior design ideas. Wabi Sabi interior design followers learn to relax, take time appreciate the beauty and simplicity of natural design, and to know that their home doesn’t need perfection to bring joy, which compares to our research findings in residential Design Psychology.One of the main reasons that most people do not achieve their ultimate goals and dreams in life is because they are emotionally and psychologically unequipped to handle the loneliness and isolation that is required to evolve to the next level of success. When friends call and beg you to go out to the movies, get a bite to eat, or hang out at your favorite club you will be forced to decide whether or not spending time with them is the best use of your time, given that you have 2 exams and a research paper due within a week. Most of us will make the wrong decision many times before we do what is ultimately best to achieve our goals.In most households we find items that decorate the walls such as paintings and prints that please our eyes and minds. This is just part of the process of living our lives. In our lives we would probably never consider hanging a blank sheet or canvas in a picture frame on any of our walls within our living areas. Though the frame may, within its own right, be a work of art but the inside of the frame is totally blank and it doesn’t look well hanging on that wall. Not until a picture or print of some sort is placed in that frame will it look appropriate.A great deal of psychological study has been placed in the realm of figuring out what it is about board games which makes us, as people, so devoted and loving of the activity. What exactly is it about the brain that makes it so attached to the activity of competing against each other to solve a problem and win the game? A great deal of it relates to the way that we, as humans, have grown over time and both the value that we place on certain ideals and the deficiencies that we try to make up for in our daily lives. Board games offer us a chance to fulfill many of these needs and because of this, they have maintained a place in our culture for quite some time.Women often wonder what exactly it is that makes men fall in love. There have been many theories over the years, focused on everything from good cooking to frequent love-making. Almost universally, every attempt to discover what makes men fall in love fails when it focuses on such superficial aspects of relationship-building. The simple truth is that there is nothing mysterious or magical about making a man fall in love – but there is a secret psychology involved in the process. That psychology is something with which every woman should be familiar.A simple way to slow down and enjoy life is to have greater Appreciation of Beauty and Excellence. Positive psychology researchers define this character strength as “the ability to find, recognize, and take pleasure in the existence of goodness” (Peterson & Seligman, 2004). So what does this strength look like? Let me share a story about when I was an exchange student in Germany. My host sister and I decided to go on a walk, so I started off at my typical brisk pace. Suddenly she grabbed my arm and stopped me in my tracks. “In Germany, we walk slowly; we look around and take in the beautiful sights”, she explained.Most women never advance further into a man’s heart than the first stage of attraction simply because he soon discovers that the woman in question is nothing more than a beautiful package. She may be a well-rounded individual with a sparkling personality, but if all she focuses on is attracting him with her body, he will soon assume that she has nothing more to offer. The secret psychology that makes men fall in love with women requires that the woman have more depth – or else he will soon lose interest and never progress to the second phase of the love process.The level of control that a board game can provide will often fulfill some of our deepest needs and desires. It allows us to take fate within out hands, within a certain, controlled environment, and allow us to pursue our goals in a way that will have no lasting effects on our lives. It gives us a chance for escapism, where we can enter into a situation and pretend that we are anyone or anything. It gives us a sense of fantasy, allowing us to fulfill our needs for a thrill while staying within the comfort and safety of our own homes. Board games can be a great way for us to feel content with ourselves and the world around us and playing one can be a great way to give ourselves a boost of esteem.

The now classic spinal gate control theory, which was first proposed in the 1960s by the Canadian psychologist and British physiologist is a plausible and respected explanation. It suggests that there is a nervous system mechanism that, in effect, opens or closes a gate, controlling pain stimuli traveling to the brain where they are interpreted.

This gate mechanism can be affected by certain psychological processes. For example, your attitude to the occurrence of pain can determine whether of not you will feel the pain and also to what extent. In addition, if you are stressed or anxious, your perception of the pain will tend to intensify.

This mechanism can be seen in action when a woman can be seen in action when a woman approaching child birth has learned to use breathing techniques in order to help relieve the stress and pain of going through labor. It is also seen in athletes whoa re able to shut out the pain experienced during physical exertion of a game or track event.

There are various ways of closing the spinal gate to block some of the painful stimuli reaching the brain, thus altering our mental evaluation of the hurt. These include conventional medication, surgery, physical therapy, such as massage and manipulation, and electrical therapy, as well as complementary approaches.

Why is it that some people tolerate pain better than others? Although it is a universal experience, the degree to which you feel pain and how you react to its occurrence depends on many factors, such as previous encounters with pain or illness, as well as your own psychological biological and cultural make up.