Issued also as Thesis (Ph. D.)--Columbia University. / Bibliography: p. 60.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1981. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 194-204).

The motivation to explore the subject matter of this thesis arises from two interlinked processes: (1) the experience of the power and pervasiveness of a "basic split" experienced in therapy in the unity of the individual, (2) the tendency in the unitary discipline psychology for theorists to adopt views which are polar opposites. In trying to understand these phenomena one has to explore the basic paradox of being which has fascinated thinkers and mystics down through the ages, the paradox of the One and the many, and thus the phenomenon of change. This paradox is explored in mythology, in the "philosophia perennis" and as encountered in high-energy sub-atomic physics. Out of this emerges the awareness of Being as One but as embodying a dynamic polar process, the first of whose manifestations is the male and the female process (or Yin/Yang in Chinese). The male/female process is defined and explored and it is shown that the female process has been progressively ignored and largely repressed in the West. I demonstrate this process in a metabletic (hermeneutical phenomenological) study of Greek sacred architecture. Metabletics as defined by its originator, J.H. van den Berg, is "the theory of change" or a psychology of history. It is thus a particularly suitable method of analysing the cultural-historical process of the repression of the female process in Western society. The emergence of the male process as predominant in the West is explored hermeneutically through the emergence of the individual and the suppression of the old unity centred in the Mother Goddess, and the receding of the Father God to the heavens. The choice by the great Greek philosophers of the male process is particularly important because of their emphasis on the Logico-Mathematical Sequential (L.M.S.) mode of knowing and perception at the expense of the female process, Intuitive-Creative Holistic (I.C.H.) mode.The dominance of the male process in the West is traced from the aboriginal female-process state through neolithic village culture to the rise of the first cities. Processes studied are the rise of kingship, war, private property and the splitting of labour. The roots of anomie and alienation are described. The emergence of god as powerful ruler and lawgiver is shown. The splitting of the male/female process leads to the splitting of the individual from him/herself, from others, from the world and from the divine. This is traced in the mystery religions, in religious dualism, in the rise of the Judaeo-Christian tradition and Gnosticism. The split and its effects are demonstrated in Western science and psychology. The necessity and possibility of integration in science and in psychology is demonstrated through the integration of our process of knowing and perceiving which is used as a model for the integration of psychology. The effects of the male/female split on the individual in Western society are shown. The split in our society leads to anomie and alienation, which produce "socioses". These affect the child born into the society and lead to a "Parent/Child" split. The possibility of healing the split in the individual, between people, between humankind and the world and in re-establishing our unity in the One is illustrated. The unity of the One is experienced through the dynamic polar interaction of the male/female process.

No description available.

Project Thesis (D. Min.)--Denver Seminary, 2002. / Includes bibliographical references (leaves 244-259).

When the author sets out to use anthropology to understand his physical blindness, he discovers a dialectical tension between empirical observation versus heuristics that is held in common by both ethnography and disability. Ensuing discussions synthesize personal experience with the history of anthropology and the philosophy of science in order to construct a critical dialogue in which blindness can be understood anthropologically, while the individuality of the experience of blindness ultimately pushes ethnography past its generic limits. The essays argue that the study of cultural differences cannot apprehend disability processually. Disability is instead properly understood as an unshared individual difference dissociated from communicative practice and learned practices of embodiment, dissociated as well by ethnographic accounts of collective practices. Individual difference is disabling; meanwhile, ideologically, the visible products of disability are driven into the individual body, qualifying it as disabled, without reference to the generative process. This exploration becomes an application of "reflexive anthropology," which departs qualitatively from the conventional project of ethnography by centering critical attention on the interlocutory field that includes the anthropologist as a fully invested participant. It remediates the situated cultural production of one's own knowledge and experience, which opens the possibility to become attentive to the individual differences that constitute the present. The essays historicize three advents in interpretive anthropology: the repulsion of the study of mind by the study of interpretation, the flirtation with and rapid domestication of the self within the representation of the other, and the divorce between the critical study of texts versus the empirical study of language. The approach incorporates discourse pragmatics and practice theory, but also post-objectivist sensibilities. However, the discourse of affirmation associated with poststructuralism is here replaced with one stemming from suffering and disability. Collectively, the essays argue that the ethical practice of "thinking anthropologically" outside ethnography, by students and anthropologists as students, warrants programmatic attention.

No description available.

The experiments in this thesis used behavioural measures and event-related potentials (ERPs) to investigate the influence of race on face processing in the brain. Previous behavioural research has highlighted an own-race effect in face processing, whereby individuals are more accurate at recognizing own-race compared to other-race faces. The current Thesis examined the own-race effect at perceptual and neural levels. Social influences on the own-race effect were also investigated, such as other-race experience, anxiety and implicit social bias, as these may account for differential own- versus other-race face processing. The main aim of the experiments contained in this thesis was to delve deeper into the examination of own and other-race face perception through a series of original experiments. Participants performed a variety of perceptual discrimination and identification tasks, and completed measures of explicit other-race experience and implicit racial bias to record their perceptions of other-race individuals. Chapters 2-4 saw the development of a new paradigm that tested the own-race effect in perception, in contrast to traditional recognition memory investigations. In Chapter 2 the own-race effect was investigated developmentally and found across three age-groups, and was larger in the two older age-groups. Chapters 3 and 4 found that the own-race effect differed across racial groups, and that social variables such as other-race experience influenced the strength of the own-race effect. In the latter experimental chapters, ERPs revealed that the behavioural own-race effect was evident at a neural level. Chapter 7 demonstrated that face-related stages of processing in the brain were sensitive to race of face. In Chapters 8 and 9, the sensitivity of face processing to own and other-race emotional expression processing was also examined. The additional social factor of emotional expression was explored in order to further the investigation of socially relevant information processing from the face. Findings from the last two experimental chapters demonstrated differential emotional face processing for own- versus other-race faces. Confirming the findings of the behavioural experiments, own- versus other-race emotion processing varied across racial groups and was subject to social influences such as other-race experience, intergroup anxiety and implicit racial bias. Overall, behavioural and neural investigations of the own-race effect demonstrated the influence of social variables such as other-race experience, intergroup anxiety and implicit racial bias on the way in which individuals processed own- versus other-race faces in the human brain.

Thesis (Ph.D.) - James Cook University, 2005. / Typescript (photocopy) Bibliography: leaves 290-307.

Thesis (M.A.)--Bowling Green State University, 2008. / Document formatted into pages; contains v, 93 p. Includes bibliographical references.