published_or_final_version / Clinical Psychology / Master / Master of Social Sciences

with Dr. Joseph T. Kelley / Cushing Hall 001

Using the theoretical work of Hardt and Negri???s Empire and Beck???s Risk Society, I define current experiences of modernity as ???pathological???. The term ???pathological modernity??? is used because it portrays a modernity dominated by ???spirals of crisis??? that are aggravated by the solutions proposed to solve them. Like the ???war on terror??? and environmental degradation, I argue that many crises facing the world today reflect the characteristics of capital as they globalised, branded, hybridised, boundless and endless. ???Pathological modernity??? has various dimensions including a Cartesian logic underscored by an ???eternal truth???, free-market fundamentalism, certainty in decision making, and a scientism which believes all challenges can be overcome. Additional dimensions include an operational form of biopower, pathological reflexivity, and a frontier disposition that continually encloses non-commodified spaces (or commons) creating a crisis of scarcity. Despite its dominance, pathological modernity is being challenged on many fronts. Amongst these is the ???counter-globalisation??? movement (CGM). A heterogenous movement, it represents a qualitatively different form of globalisation and logic that brings it into conflict with pathological modernity. Using participatory research I investigate this movement grounding it within Hardt and Negri???s (2004) ???multitude???. Extending Hardt and Negri???s descriptions, I propose that the multitude ???works in common??? to establish new commons in both the physical and cultural spheres. Concentrating on the ???cultural commons??? I argue that these represent a new form of biopolitics and promote abundance where scarcity once existed. The four cultural commons identified are hope, trust, safety and intellect. Based on the work of Marcel Mauss, I argue that the reciprocal, free and open exchange and sharing of these cultural commons creates ???authentic??? communities based on openness, alterity and abundance. While the CGM works to establish new commons, pathological modernity encloses and commodifies them, turning hope into material aspirations; trust into anxiety; safety into security; and intellect into intellectual property.

Thesis (M. Ed.) -- University of Alberta, 2010 / "A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Education in Counselling Psychology, Educational Psychology, University of Alberta." Title from pdf file main screen (viewed on January 14, 2010). Includes bibliographical references.

Inaug.-Diss.--Munich. / Vita. Includes bibliographical references.

The purpose of this study was to operationalize the coronary care patient's concept of hope. Analysis of 25 subjects' responses to an open interview format suggested that the sample's definition of hope revolved around five categories. These categories were: 1) theistic beliefs: 2) knowledge that they would not die, require surgery, or experience pain; 3) a wish not to die; 4) a wish to get better; and, 5) confidence that they would get better. Furthermore, significant differences in: 1) the sample's definition of hope: 2) the feelings associated with admission to the coronary care unit: and, 3) the factors that positively influenced the sample's level of hope were directly related to the subject's age.

Women who experience homelessness are faced with a myriad of challenges and struggles. Compared to women with housing, they endure higher than average rates of physical illness, mental health challenges, and substance use issues. They are often victims of physical and sexual violence and are subjected to daily experiences of deprivation, isolation, powerlessness, and marginalization. Given the immensity of these struggles, it is essential to better understand those aspects of their experiences and beliefs that promote endurance and resilience. Hope is readily acknowledged, across disciplines and across diverse populations, to be an experience that offers strength to individuals when faced with difficulty. It is understood to be a key component of well‐being and quality of life and has been shown to provide protection from despair, grief, and harmful behaviours. In this research, women who have recently experienced homelessness were asked to speak to their unique understanding of hope. The study participants were also asked to discuss what prevents and supports hope in their lives and finally, were requested to speak of how registered nurses foster or prevent hope. The approach used to guide this research was interpretive description. The use of this approach ensures that the generated knowledge not only addresses the study research questions but also that the data analysis is contextually placed within the clinical setting. This study involved interviews with nine women who had experienced homelessness within the preceding twelve months. Four major themes and multiple subthemes emerged through the process of analysis. Three major themes describe the complexity of living with hope for these women: ‘balancing on the edge’, ‘pushed to the edge’ and ‘pulled from the edge’. ‘Nursing on the edge’ captures the multiple understandings of how registered nurses impact the experiences of hope and hopelessness. Findings from this research explicate the unique struggles, strengths, capacities, values, and beliefs of women who are homeless. Furthermore, the findings shed light on the delicate balance of hope and how easily, often without thought and attention, registered nurses can upset this balance. These findings have implications for nursing practice and nursing education and provide considerations for policy development and future research. / Graduate / 0453 / 0569

Using the theoretical work of Hardt and Negri???s Empire and Beck???s Risk Society, I define current experiences of modernity as ???pathological???. The term ???pathological modernity??? is used because it portrays a modernity dominated by ???spirals of crisis??? that are aggravated by the solutions proposed to solve them. Like the ???war on terror??? and environmental degradation, I argue that many crises facing the world today reflect the characteristics of capital as they globalised, branded, hybridised, boundless and endless. ???Pathological modernity??? has various dimensions including a Cartesian logic underscored by an ???eternal truth???, free-market fundamentalism, certainty in decision making, and a scientism which believes all challenges can be overcome. Additional dimensions include an operational form of biopower, pathological reflexivity, and a frontier disposition that continually encloses non-commodified spaces (or commons) creating a crisis of scarcity. Despite its dominance, pathological modernity is being challenged on many fronts. Amongst these is the ???counter-globalisation??? movement (CGM). A heterogenous movement, it represents a qualitatively different form of globalisation and logic that brings it into conflict with pathological modernity. Using participatory research I investigate this movement grounding it within Hardt and Negri???s (2004) ???multitude???. Extending Hardt and Negri???s descriptions, I propose that the multitude ???works in common??? to establish new commons in both the physical and cultural spheres. Concentrating on the ???cultural commons??? I argue that these represent a new form of biopolitics and promote abundance where scarcity once existed. The four cultural commons identified are hope, trust, safety and intellect. Based on the work of Marcel Mauss, I argue that the reciprocal, free and open exchange and sharing of these cultural commons creates ???authentic??? communities based on openness, alterity and abundance. While the CGM works to establish new commons, pathological modernity encloses and commodifies them, turning hope into material aspirations; trust into anxiety; safety into security; and intellect into intellectual property.

Thesis (S.T.L.)--Catholic University of America, 1996. / Includes bibliographical references (leaves 122-125).

Thesis (Th. M.)--Dallas Theological Seminary, 1998. / Includes bibliographical references (leaves 51-57).