This project builds a theory of the presence and practice of grace in intimate interpersonal communication utilizing the writings of C.S. Lewis and his intellectual mentors. Lewis, who wrote extensively on the theory and practice of love, offers a compelling approach to understanding human relationships from a Christian philosophical perspective. <br>The first chapter begins with major questions and themes in the interpersonal literature concerning human discourse, relation, and action. Lewis frames human relationships in a robustly theoretical and practical manner, characterizing the conditions of our discursive relational selves as difficult yet joyful. He argues that the work of intimate interpersonal relationship building is in need of the presence and practice of grace. <br>The second chapter expands upon Lewis's response to his historical moment. Lewis's Christian theism lends him a compelling scholarly and pragmatic standpoint amongst the other critics of modernity. He is writing and living within the cusp of historical change. Accordingly, the chapter discusses key texts in which Lewis articulates the problematic trends within modernity concerning presuppositions of human discourse and relation. Together, these texts speak to the presence and practice of grace in intimate interpersonal communication. <br>Chapters Three, Four, and Five outline the major metaphors which build a theory of grace in intimate relationships: sentiment, will, and responsiveness. Lewis's work suggests that we as scholars and practitioners should consider intimate interpersonal communication as a matter of sentiment understood philosophically, will understood phenomenologically, and responsiveness understood ontologically. These metaphors frame intimacy as heartfelt choice, loving labor, and responsiveness to form. Each of these metaphors build upon the other, and each chapter concludes with specific implications for interpersonal communication theory and practice. <br>Chapter Six discusses current discursive and practical trends concerning intimacy development. The project argues that adolescents and young adults meet challenging moments of relational development with incongruent beliefs and practices, often rendering them ill-prepared for intimacy. In a culmination of the major metaphors of this project, the concluding sections discuss approaches to teaching young adults about how to feel, will, and respond in intimate contexts in a manner which leads to good and gracious love. / McAnulty College and Graduate School of Liberal Arts / Communication and Rhetorical Studies / PhD / Dissertation

Thesis (Ph. D.)--University of Missouri-Columbia, 2007. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on February 29, 2008) Vita. Includes bibliographical references.

In this modern landscape where families are spending increasing time living separately, due to parental separation, work travel, and illness, current communication technologies do not fully support the needs of intimate family communication in families with young children, aged two to nine. Prolonged separation, without intimate communication, can damage parent and child relationships, impacting on intimacy, bonding, and a child’s mental health and wellbeing. Care and play activities are the main methods used to build bonds between parent and child. These are hard to replicate with ubiquitous communication technologies when families are separated. Ubiquitous technology, such as the telephone, is easy to use but does not offer engaging ways for a child to interact. Skype (video call), has a higher potential for engagement due to its multimodal nature (audio and visual), therefore is more emotionally expressive. However, to ‘Skype’ someone, a child requires adult support, as the technology is more complex to use than that of a telephone. Thus, neither the telephone or Skype fully meet family needs for communication. Parental-child separation was looked at within parental separation, work travel and illness, to explain how intimacy can be achieved through technology mediated communication systems. Following a Participatory Action Research methodology, utilising methods such as co-design, co-creation, and participatory design, the research discusses five small-scale studies as well as the Trace project, which was the main study of this research. This research addresses communication issues between families through textile-based communication systems which enable intimacy and bonding. It highlights the importance of intimate communications and offers a list of preferred modes of communication for scattered families (multimodal disparate objects that allow for synchronous or asynchronous communications with either the same modes or different modes of input and output). It also outlines key methods for designing new technologies suitable for use in family research (inclusive methods such as co-design, co-creation and participatory design). A better understanding of the participant families’ emotional needs was achieved, by allowing them to become active participants at every stage of the design process (planning, acting, observing, and reflecting), thus producing considerate technologies for remote family communications.

Thesis (D. Min.)--Denver Seminary, 2000. / Includes bibliographical references (leaves 141-148).

Thesis (D. Min.)--Denver Seminary, 2000. / Includes bibliographical references (leaves 141-148).

Thesis (D. Min.)--Denver Seminary, 2000. / Includes bibliographical references (leaves 141-148).

Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2006. / Includes abstract and vita. Includes final project proposal. Includes bibliographical references (leaves 96-100, 51-52).

Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2006. / Includes abstract and vita. Includes final project proposal. Includes bibliographical references (leaves 96-100, 51-52).