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Sense of safety dynamics – what processes build, protect and reveal Humpty’s sense of safety?
Published in Johanna Lynch, A Whole Person Approach to Wellbeing, 2020
Current therapeutic modalities that work with fragmented or disowned parts of self and with self-criticism add relevant literature to this theme. Those who work to increase reflective function of mentalisation (Fonagy, Gergely, and Jurist 2004), mindfulness (Ford 2015), mindsight (Siegel 2010), shame-resilience (Brown 2006), self-efficacy (Bandura and Schunk 1981) and self-compassion (Neff, Kirkpatrick, and Rude 2007) also seem to be working to increase owning of the self. Therapists working with the dialogical self (Hermans and Dimaggio 2004) or ego-state therapy (Forgash and Copeley 2008) move towards a unified owning of all parts of the self. Those who work using the Internal Family Systems model that assumes a need for multiple parts of self to collaborate in owning themselves would describe this inner integrity as aligning with and being led by your true self (or spiritual centre) (Schwartz and Falconer 2017). Rather than exiled, protective or managerial aspects of self, they note the healing characteristics of self that can lead a person forward. These include creativity, clarity, compassion, curiosity, calmness, and connectedness (Schwartz and Sweezy 2019).
Professional identity: Perspectives, roles, values, and attributes
Published in Anna-leila Williams, Integrating Health Humanities, Social Science, and Clinical Care, 2018
Dialogical theorists state that influence is imposed by everyone with whom we are in dialogue – that is, each person that we engage affects our self-perception and self-awareness and in turn is affected by us. The dialogical self is “social”, not in the sense that a self-contained individual enters into social interactions with other outside people, but in the sense that other people occupy positions in a multivoiced self. The self is not only “here” but also “there”, and, owing to the power of imagination, the person can act as if he or she were the other and the other were him- or herself.(Hermans, 2001, p. 250)Perhaps you have had the experience of hearing a parent’s or teacher’s voice in your head, guiding you through a challenging circumstance – or providing an oppositional opinion that motivates you to repudiate his or her stance and actively organize a new viewpoint.
Psychodynamic approaches with individuals
Published in Chambers Mary, Psychiatric and mental health nursing, 2017
Angela Cotton, Dina Poursanidou
Psychodynamic approaches are becoming increasingly influential and integrated with cognitive models. Cognitive analytic therapy (CAT) is a collaborative and relational approach to therapeutic change.23,24 CAT draws on object relations theory25,26 and personal construct theory27 and proposes that representations of self, others and the world are socially formed by early reciprocal interactions with significant others.24 The influence of the theorists Vygotsky and Bakhtin (notions of putting experiences into words through dialogue and ‘voice’) is apparent, along with the recognition of the interplay of biological and social influences on psychological distress.28,29 Thus a dialogical perspective on the self is central for CAT. The dialogical-self has implications for therapy in that learning takes place through the development, use and internalization of language, cultural signs and tools.30
I-position as a tool to advance the understanding of pastors and deacons who navigate contrasting identities as chaplains: a narrative analysis
Published in Journal of Health Care Chaplaincy, 2022
The dialogical self is both relational and multiple, and many positions are transmitted and constructed through societies, institutions, families and friends. However, the self does not passively internalize positions that societies and cultures emulate unaltered, but rather participates and interacts in such an interchange, appropriating some while adapting and even rejecting others (Grimell, 2018). There may exist both conflicting and contradicting positions in the self. Positions may form coalitions through shared goals and desires. Others may stand in opposition to each other, and this can create tension and decentralization. A dialogical self aspires to promote integration between decentralizing and centralizing movements of positions in the self (Hermans & Dimaggio, 2007). The movement is the dynamic process of positioning as the “I” travels in time (i.e., temporal dimension of the self) and space (i.e., spatial dimension in the self) across the position repertoire.
The Roots and Evolution of Ego-State Theory and Therapy
Published in International Journal of Clinical and Experimental Hypnosis, 2018
Eitan G. Abramowitz, Moshe S. Torem
The composite concept of dialogical self goes beyond the self-other dichotomy by infusing the external to the internal and, in reverse, to introduce the internal into the external. By functioning as a “society of mind” (Minsky, 1985), the self is populated by a multiplicity of self-positions that have the possibility of experiencing dialogical relationships with one another. Dialogical Self Theory (DST) was inspired by William James (1890, 1891) and Mikhail Bakhtin (1981), who worked in different countries (the United States and Russia, respectively), in different disciplines (psychology and literary sciences), and in different theoretical traditions (pragmatism and dialogism).