Vzpostavljanje varne navezanosti kot temelj dela s posamezniki, pari in družino

Theory of attachment has radically changed the way we understand human relationships and work with people today. Understanding relationships as processes of mutual affect regulation has opened the door to a new generation of approaches to clinical work, prevention and education. Therapeutic research and practical work with clients show that providing relational safety, or a secure base, is a necessary precondition for working with vulnerable populations. In the article three fundamental shifts in our understanding of therapeutic and preventive work are presented and described with the help of examples of good practice. First, a child is dependent on adult caregivers for her/his emotional and physical well-being; second, parenting starts from the inside out, and third, family relationships are an intergenerational attachment-driven system. Designing effective interventions in cases of shame- and fear-based family systems requires paying special attention to this aspect of insecure attachment.Teorija navezanosti je eden od mejnikov v raziskovanju in razumevanju dela z ljudmi. Razumevanje odnosov kot vzajemnih, torej dvostranskih, in kot razmerij, v katerih gre za regulacijo afektov, odpira povsem nov pogled na različne oblike dela z ljudmi, tako klinične kot preventivne in izobraževalne. Raziskave in dolgoletna terapevtska praksa kažejo, da je ustrezna oblika pomoči oziroma okvir za kakovostno delo z ljudmi samo tista, ki zagotavlja varnost. Torej varno zavetje, kadar posamezniki prihajajo iz nevarnih okolij in razmer ter izkušenj, in trdno izhodišče za posameznike, ki želijo razširiti, preoblikovati in na novo vzpostaviti nekatere vidike svojega življenja in odnosov. V našem prispevku bomo predstavili tri temeljne premike v pojmovanju tega dela in opisali primere konkretnih praks oziroma novih oblik dela, ki iz teh premikov izhajajo. Ti trije mejniki so: drugačno pojmovanje otroka (otrok kot odvisen od odraslih), drugačno pojmovanje starševstva oziroma na otroka usmerjeno starševstvo ali notranje starševstvo in drugačno delo z družino kot sistemom, ki ga zaznamujejo globoke vezi navezanosti, od katerih je v veliki meri odvisno, kako se bosta sistem in posameznik znotraj sistema razvijala ter kako morajo biti oblikovane intervence, kadar gre za sisteme, ki temeljijo na sramu, strahu in nevarnih obli kah navezanosti

Težave z imaginarnim

In the article Lacan’s Seminar XX, Encore, is considered from the viewpoint of two conceptions of imaginary, a simple one which stemms from the concept of discourse, and a twofold one which is developed in the triangular scheme of the Seminar. It is argued that, unfortunately, in the Seminar the distinction between the two conceptions is not presented explicitely, which explains the dangerous pertinacy of the dualism between the ex-timate phallic enjoyment and the jouissance of the Other. In the article Lacan’s two formulas of sexuation are interpreted in a way which neither excludes nor affirms the possibility of sexual relation.V članku avtor analizira Lacanov seminar Še z vidika dveh pojmovanj imaginarnega in ugotavlja, da ločnica med njima v seminarju ni izpeljana dosledno. Trdi, da šele stroga, dvostopenjska definicija imaginarnega, kot je razvidna iz trikotniške sheme, omogoča, da presežemo nevarni dualizem subjekta in objekta ter ekstimno vzajemnost faličnega uživanja in užitka Drugega. Svoje pojmovanje neke nove, nezrcalne in neimaginarne relacije avtor opre na formule seksuacije in pojem kompaktnosti

The Privilege of a Traveller

The process of formation of belief is the central topic of the article, which is based on the fundamental distinction dividing the Humean world of Nature, between natural and artificial imagination. Although belief, as opposed to faith, goes beyond what is given to the mind through sensation, it remains within the boundaries of experience and habit. The purpose of philosophical speculation, defied by scepticism and common life, is to train the imagination in order to support the causal thinking of our beliefs. In Hume the formation of imagination gets the immediate expression in the relationship between philosophy on one hand and literature and historiography on the other as presented in the short essay entitled A Dialogue and the famous appendix to the third chapter in An Enquiry Concerning Human Understanding. This modus of direct formation of imagination which is defined in the article as overt deception, is supplemented by Hume with the relationship of covert deception enabling the subject of formation to take a distinct stance as well as disabling him from ever taking notice of the deception.Formiranje prepričanja v Humovi filozofiji je glavna tema članka, ki izhaja iz temeljnega razlikovanja med naravno in nenaravno domišljijo v Humovem svetu Narave. Za razliko od vere prepričanje pri Humu prestopa meje zaznave v smeri skritih vzrokov, a vendar ostaja v okvirih izkustva in navade; naloga filozofije, ki je razpeta med skepticizem in vsakdanje življenje, je formiranje domišljije, na katero se opira vzročno sklepanje v prepričanjih. Formiranje domišljije se pri Humu neposredno izrazi v razmerju filozofije na eni strani in literature ter zgodovinopisja na drugi, kot gaje mogoče zaznati v kratkem spisu A Dialogue in nadaljevanja tretjega poglavja Raziskovanja človeškega razuma. To obliko neposrednega formiranja domišljije, ki jo opredeljuje razmerje odkrite prevare, Hume dopolni z razmerjem prikrite prevare, ki subjektu formiranja hkrati omogoča distanco in onemogoča, da bi se prevare zavedal

Izgubljeno sočutje

In his short essay, which resembles more a philosophical programme or a manifesto, the author reflects upon the loss of compassion in philosophy and uncovers some fatal consequences of the loss in the social and individual sphere of the modern man. The author claims that this repression of compassion is caused by a reciprocal degradation between thought and its other and indicates that if thought is to become a person, we should prepare ourselves for surprise and compassion which accompany the arrival of the third.V kratkem eseju, ki spominja na program ali manifest, avtor razmišlja o izgubljenem sočutju v filozofski misli in odkriva pogubne posledice te izgube v družbenem in individualnem prostoru. Vzroke za potlačitev oziroma izrinjenje sočutja pripisuje vzajemnemu popredmetenju mišljenja in njegovega drugega in nakaže, da se mišljenje lahko poosebi samo, če pusti, da ga preseneti prihod tretjega

IMPORTANCE OF PARENTING IN THE PROCESS OF RELIGIOUS SOCIALITY (perceived security theory of childhood attachment and taking religious values​​)

Oblikovanje vjerskoga stava, shvaćanja i vjerskih vrijednosti cjeloživotni je proces. Ipak, sve više istraživanja ukazuje na činjenicu da se osnova na kojoj će se oblikovati vjernost u razdoblju odraslosti uglavnom uspostavlja već u ranom razdoblju čovjekova života. U tome značajnu ulogu imaju odnosi dijete - roditelji. Kakvoća kontakta u ovim odnosima značajan je čimbenik koji utječe na činjenicu hoće li djeca preuzeti (vjerske) vrijednosti i shvaćanja roditelja ili će se od njih udaljiti ili ih čak odbijati. U našem istraživanju, u kojem je sudjelovalo 120 sudionika iz različnih vjerskih skupina, pokazalo se da je kod sudionika sa sigurnom privrženošću svojim roditeljima u djetinjstvu značajno više sukladnosti između ocjene dubine vlastite vjere te vjere roditelja. Ujedno smo otkrili značajnu povezanost između sigurnosti privrženosti sudionika roditeljima u djetinjstvu i sukladnosti preuzetih religioznih standarda, odnosno vrijednosti. Činjenicu da je kakvoća odnosa (posebice njihov emocionalni vid) djece prema svojim roditeljima značajan mehanizam moramo uzeti u obzir kada govorimo o prenošenju religioznih vrijednosti unutar obitelji.Abstract Fonnation of religious attitudes, beliefs and values is a lifelong process. However, more and more research points to the fact that the foundation on which the adult faith is to be formed is laid in the early years of life. The most important part here is played by parent-child relationships. The quality of these relationships determines whether children will adopt parental (religious) values and beliefs or reject them and distance themselves from parents. In our study in which 120 participants from various religious Catholic groups reported on the congruity between their faith and faith of their parents and their perceived attachment style to each parent the positive link between security of attachment and religious congruity was established. Furthermore, a significant relation between secure attachment and socialization-based religiosity was found. This is an indicator that quality of relationships (especially their emotional aspect) between children and their parents is an important mechanism in the context of transmission of religious values inside the family

"I remember checking on my mother to see if she was still breathing." How a relationship maintains, regulates, and helps resolve traumatic experiences: relational family integration

Traumatic experience is one of the most devastating experiences the family can endure. In order to understand why an experience maintains its traumatic nature we must take into account that trauma could be used as a powerful regulative mechanism in the family system precisely because of its organic component. For the first time in the history of psychology, this enables us to connect interpersonal relations with a person's organic nature and to establish that this nature is subordinated to the relationship or space between "I" and "you," which opens an extensive area and continually makes new discoveries possible. In the following vignette we will see that family systems, marked by trauma, develop very specific affective dynamics for affect regulation, which maintains the trauma. Trauma is transferred into interpersonal relations through basic affect and through the development of attachment; traumatic experiences remain present and powerful through multiple generations. The discovery of a new perspective on trauma lies in the fact that a trauma, for which no one takes responsibility, remains unmanageable

Shame-proneness and its correlates in couples

The study assessed the relationships between three TOSCA-3 (Test of Self-Conscious Affect; Tangney, 1990) subscales (shame-proneness, guilt-proneness, and externalization), and the following variables: stress, anxiety, depression, fear of intimacy, and attachment style in a sample of 68 heterosexual couples in committed relationships. Within-subject and within-dyad correlations were computed. Results confirmed a low to moderate connection for depression, anxiety, fear of intimacy and secure attachment. Shame-proneness, externalization, and guilt-proneness were not correlated within couples. The findings also provided further evidence for a differential understanding for some of the variables in each gender

Distinction between shame and guilt and relationship with stress, anxiety and depression

In the paper we present a measure assessing and distinguishing between shame-proneness and guilt-proneness, TOSCA-3 (Test of Self-Conscious Affect; Tangney & Dearing, 2002), and describe its theoretical and research background. Shame is defined as a non-functional and deeply concealed emotion, involving feelings of exposure and unworthiness, which focuses on the self and potentially leads to social isolation. In contrast, guilt is described as a less painful and more functional emotion, focusing on behavior and motivating interpersonal reparation. We also present a study with a sample of students on the relationship of shame and guilt to stress, anxiety and depression. The study confirmed the results obtained with other tests, showing that shame-proneness as opposed to guilt-proneness is moderately linked to anxiety and depression. The study also demonstrated the relationship of shame-proneness to stress. In the conclusion, the possibilities of further research on interpersonal implications of shame-proneness and with specific populations are discussed

Adaptation of the Specific Affect Coding System (SPAFF)

The article describes the Slovenian adaptation of the Specific Affect Coding System (SPAFF) which was developed by Gottman and colleagues (Gottman and Coan, 2007) for the purpose of examining emotional expression. We present a short history and problems of coding emotions, codes of the system, coding procedure, training of coders, and rules of accurate observing. Also presented are the experiences with the new system, arguments for adaptation of codes to therapeutic processes and suggestions for further improvements