Dangers of over empathising

Dangers of over empathising Discussion This assignment will attempt to discuss the importance of empathizing during the counselling exchange and focus on pointing out the dangers of over empathising as well as discuss how these dangers can be avoided. Before analysing the problems that occur when the therapist over empathizes, I will try to stress the importance of empathy within the client therapist relationship. When referring to the term empathy we mean the capability to share and appreciate someone elses emotions and feelings. It is often referred to as the ability to put oneself into anothers shoes, or in some way experience what the other person is feeling, (Ekman, 1999). Empathising with patients should be the starting point for improving the client therapist relationship and the counselling exchange and process. Empathy has always been a significant characteristic of psychoanalytic treatment. It is the essential healing factor as well as the basis of data collection in psychoanalysis, (Plutchik, 1980). Even though empathy is vital in psychoanalytic, self-psychological, and client centred therapies, its main purpose is seen as different within each therapeutic method, (Nicoll, W.G. 1999). With client centred therapy, the most important role of empathy is to generate a specific kind of learning experience where clients exist and relate to themselves in a different way. In particular, the purpose is to assist people in developing the skill of learning and show them how to use experiential referents in making every day decisions. With psychoanalysis, empathy is a key that assists the therapist in developing insight into the clients unconscious dynamics. With self psychological therapy, empathy works as a way to strengthen self-structure. Even though these functions are different, they can coexist Rogerian therapy According to Rogerian therapy, the therapist enters the clients world. Within this unique world the therapist neither agrees or disagrees. and does not attempt to look into the subconscious, the unconscious or point out contradictions, (Rogers 1977). Instead, therapy is seen as a process of freezing the individual and taking away obstacles and barriers in order for normal growth and development to occur which would eventually result in the clients independence, (Moses, I. 1988). Within the process of therapy the client passes on from rigidly of self perception to fluidity. For this to happen the therapist must be completely genuine and must have positive attitude towards the client and show empathic understanding, (Shaffer, 1978). A fundamental but also tricky in respect to the amount of empathy towards the client is keeping positive attitude towards the client. This demands from the therapist to relate to the client as a person to a person and not as a scientist to an object of stu dy, (Cornelius, 1996). In the context of therapy, empathy is characterised and expressed by studying a persons facial expressions, studying the body movements , and by active listening, by hearing their tone of voice, (Haase Tepper, 1972). Rogers (1975) emphasised on the therapist sensing the clients inner experiencing and communicating something about this understanding back to the person. In this regard, empathy involves a commitment to grasp the internal state of an individual as accurately as possible (Cochran Cochran, 2006). It is the sustained interpersonal stance of the therapist in perceiving and responding to the private meanings of the client that is central to the healing and change process (Barret Lennard, 1976; Rogers, 1975; Bennet, 2001). In order for an empathic response of a therapist to affect a client, it must be expressed or made visible in some form (Barret Lennard, 1993). Although empathic acknowledgment may involve some form of stimulation in the therapist (the empathiser), the therapist should not adopt or experience this feeling as their own, instead they should locate the feeling in the other person. Otherwise the therapist may experience an emotional atmosphere or even that the emotions displayed belong to all the parties involved rather than just to the client, (Moses, I. 1988). As Rogers pointed out: it is crucial that the therapist is able to perceive the experience of a person, but without losing the as if the counsellor were the client (Rogers, 1957). It is said that, in therapy, it is essential for a practitioner to avoid allowing conflictive personal issues to interfere with the counselling relationship (Boy Pine, 1982). On the other hand however, if the therapist maintains only an emotionally distant level of engagement with the client, communications and understandings that are forthcoming from an experiential mode of empathy may be diminished or precluded, (Olinick, S. L. 1969). At this point it is crucial to point out that although empathy is important it can be a very difficult issue for many therapists, (Moses, 1988). This is because therapists are very vulnerable to an excessive level of identification with another individual when personal issues and conflicts are unresolved and subject to merging with the material of the client. Feeling too much can easily complicate things and make it difficult to treat the patient in a completely objective manner. Being too empathic may also result in the therapist in a sense picking up attributes of the patients physical and mental disease. When over empathising the therapist may feel disempowered and it may then become very difficult for the therapist to feel relaxed, centred and rooted which is a basic requirement when attempting to treat someone, When the therapist over -empathises with the client he is in a way reproducing the physiological state of the client in his own system, (Davis, M. H. 1996). This can make therapy a dangerous quest as there are negative emotions involved, which leave the therapist in risk of exposing him or her self directly to the clients negative experience of the problem which could be depression, anxiety, suicidal tendencies and many more. By exposing himself directly and without borders to the clients negative state, the therapist is not helping himself, the client or the process of therapy. However, by empathising with the client in a conscious and appropriate manner it can work as a healthy protective mechanism which shields the therapist when needed, Empathy Empathy is not the act of getting lost in the clients state. If this happens, the therapist will be pulled down with the client when the client is drowning and therefore will not be able to provide any help, A sensible definition of empathy is to sense the clients private world as if it were your own, but without ever losing the as if quality this is empathy and it seems essential to therapy. To sense the clients anger, fear, or confusion as if it were your own, yet without your own anger, fear or confusion getting bound up in it. (Rogers) As Rogers states, empathising with the client in the way described can assist the client way more than just the positive feeling of being accepted and understood: When the clients world is clear to the therapist, and he moves about in it freely, then he can both communicate his understanding of what is clearly known to the client and can also voice meanings in the clients experience of which the client is scarcely aware. This way the therapist and the client can move forward together, step by step, instant by instant touching areas of experience which are within the client and affect his or her life, but for some or many reasons is difficult to access, therefore is not open to understanding, acceptance or change, (Myers, S. 2000). Therapists need to keep in mind that counselling is not just talking things over (as they do in their everyday life with friends), but a more formal kind in which there are two very different roles, the counsellor does not generally talk about them self or try to rescue the client as they would do with a friend because by doing this there is a danger of over-empathizing with the client and losing a clear sense of being separate people, (Eisenberg, N., Strayer, J. 1987) In terms of the content of therapy, there is a need for the therapist to constantly look out for the influence they may be experiencing from the client. Therapists need to question all their own assumptions and beliefs through reading, consciousness-raising, and through self examination. This requires a ruthless honesty that can be painful as well as exhilarating. Only when counsellors have gone through this themselves can they genuinely help their client and not become to attached or over-empathize. Ultimately it is important that therapists work with and acknowledge all aspects of their clients and themselves that are beneath and above the form visible to our eyes, (Myers, S. 2000). They need to be able to tune into the level on which they can see the human soul in front of them without being distracted by their theories and self beliefs. However it is important for therapists to distinguish the difference between sympathy and empathy. Sympathy Sympathy is often confused with empathy as both conceptions are viewed as passing on a sense of caring or compassion. In therapy however, there are clear differences between these aspects that can either potentially delay or increase the treatment process, (Lang, J.A. 1994). The primary intent of empathy is to understand a person and the focus of sympathy is the well-being of an individual (Black, 2004). In practice, if a client expresses emotional distress, a counsellor employing an empathic stance tries to understand the individuals functioning and convey a sense of the experience back to the person. In contrast, if a therapist sympathetically responds to a clients distress, he or she may attempt to alleviate the clients plight, (Lang, J.A. 1994). With sympathy, a practitioners identity may begin to merge with a clients feelings and situation (Kalisch, 1973). As the psychological boundaries between the client and therapist blur, and the sharing of feelings intensifies, the expectation that a counsellor will be able to assume an objective or detached perspective becomes more remote. A manifest pattern of similarity with a clients behaviour may indicate the operation of identification as a defense mechanism on the part of a counsellor (Clark, 1998a). In contrast to sympathy, empathy implies a sense of detachment and separateness. A practitioners identity is maintained except for momentary periods of active resonance with a client (Schlesinger, H.J. 1981). With empathy a counsellor directs attention more to the needs and issues of a client and attempts to maintain a focus on the individuals perspectives. As mentioned previously, identification and projection represent defence mechanisms that can distort a therapists ability to communicate and maintain an empathic posture with a client. The defences relate to conflictive issues and a therapists functioning that emerge during threatening interactions in treatment. Counter-transference is another construct with origins in the psychoanalytic persuasion, and relates specifically to unresolved conflicts of a therapist that potentially have a negative impact in the therapy process (Rud, C. 1993). Because it involves distortion of perceptual functioning, counter transference results in the diminished ability of therapists to focus on the needs of a client. At this point it is safe to argue that over-empathising is similar to sympathising in a way. Empathy is clearly different to sympathy. Sympathy suggests feeling sorry for the other person or, perhaps, identifying with how the other person feels. If one sympathises, they imagine them self as being in the other persons position and how doing so would make them feel. This results in not being able to have a clear view of the problem and therefore not being able to offer an objective point of view as a therapist. if one empathises, however, they try to imagine how it is to be the other person which means that feeling sorry for him/her does not really come into the issue, allowing the therapist to be a disposition towards the client, and allowing the client to express them self fully. Therapists should be very cautious so as to avoid being too sensitive to the clients emotions, and to avoid over-investing their own emotions, as this may have an effect on them and drain away their own orig inality, creativity and resourcefulness. In any therapeutic condition an understanding of the borders and limitations of empathic accurateness is fundamental. It is important for the counsellor to always remember that it is the client in the end who will find his own way through, and will find his own idiosyncratic answers to his problems in living and that the counsellor is there to assist and guide him through.

The Day Of The Dead In Mexico

The Day Of The Dead In Mexico Every Mexican is closely acquainted with death, jokes about it, caresses for it, sleeps with it, celebrates it, said the Mexican poet Octavio Paz (Kuhn. 2006). Day of the Dead (Spanish: Dà ­a de los Muertos) is a holiday, festival which is dedicated to the memory of the dead people, and is held on the 1st -2nd of November in Mexico. There is a belief that the souls of dead people come to their relatives` homes these days (Williams, 1998). The origin of the holiday goes back to the tribes of Maya, Purà ©pech, Naun and Totonac. These people had been praising the dead during more than 3 thousand of years. The Aztecs considered that the death was more important than the life. The life was worth of nothing, and they believed that leaving, a man was going through the nine lower worlds in Miktlan, which is the shelter of the dead people. No matter how people lived, it is important how they were dying; it influenced their fate in the netherworld. It is also said that the Day of the Dead was brought to Mexico by Spanish people. But the Catholic Church is not able to eradicate pagan holidays till the end. Day of the Dead is a dangerous mix of Christian traditions of the conquerors and the ancient Aztec customs. Talking about the history of this holiday, it is necessary to mention that the life for the inhabitants of ancient Mexico was just a moment. Death was waking dreams in the present, in order to enter the world of the dead and appear in front of the other gods, depending on the type of case, which took away their lives. Those who have been sacrificed or died in a result of the war, went to the sun after death, the same fate awaited the women who died, giving life to the child. Those who have drowned found themselves in paradise (Smith, 2005). The souls of the dead children were regarded as precious, thats why they stayed in the house; the soul that was not chosen by God was left in the underworld. In order to help souls to travel from this world into the world of the dead, without delay, people who died were buried or burned, along with things, food, a dog as a companion and water for the road. In the sixteenth century, when the conquest and colonization began, the widespread dissemination of the Catholic religion also started. People were afraid of death and hell that time. But in the eighteenth century, two types of attitude toward death were intertwined in a single cult. Skeletons and bones appeared again, but with a festive and the comic mood, in addition, the Catholic symbols appeared in the local crafts and foods. Now it is a popular holiday, which involves all segments of society. It is believed, the souls of the dead people return to the world of alive in order once again to see their families for two days. Houses in these days look like the crypts, but the graves are decorated with flowers and ribbons, and all the relatives and friends come to honor the memory of dead people. And in order their souls which are returning to earth in the form of butterflies or hummingbirds dont get lost, candles are lit everywhere, pointing them the way home (Verti, 1993). The holiday gathers the friends and family together in order to remember and pray for those have already died. The cult of the dead was very important for Indian tribes, which are why nowadays ceremonies, rituals and traditions come from that time. One of the mysteries of the holiday is the altar, which is traditionally built on October 31. The Aztecs believed that the dead are returning home in order to take the necessary things for the journey to the world of the dead: el Mictlon. Now to build the altar is an unusual way to show the deceased relatives, friends, that they are remembered and loved. Each component of the altar has a special meaning. The altar stands on a table covered with an embroidered cloth. The most important component is the bread which has the shape of the human body and has the name of the deceased. The bread is surrounded by orange flowers of calendula, symbolizing the sadness. Candles should be burning around the altar (each of them gets the name of the deceased). In some homes the road from the entrance door to the altar is sprinkled with petals of calendula, in order the deceased not to get lost. On the 1st of November Mexicans go out, meet friends, and then have dinner at home, telling funny stories. Usual altar, which Mexicans have on The Day of Dead has such things as: calaveras, fruit, nuts, candles, bread of dead, alcohol, cigarettes, papel picada (perforated paper) and a lot of petals of flowers (Conklin, 2001). And on the 2nd of November people bring rice with milk, sweets, tequila, cigarettes and coffee to altar. The bottom of the altar is decorated with pumpkins and rolls of various shapes and colors. Sometimes the part of the altar, is carried to the grave of the deceasedà ¢Ã¢â€š ¬Ã‚ ¦ decorating tracks of cemetery with candles. In those days, people treat each other on behalf of the deceased, in the hope that in the future the deceased will help in a difficult moment. The first day of the holiday is called Dà ­a de los Angelitos (Day of angels) and is dedicated to the commemoration of little children. For adults is meant to be the second day; which is in fact, the Day of the Dead. All major events and celebrations are on the second day. It is the day when street marches, especially in small towns and villages are arranged. The way of the celebration can be very different: in some areas of the country the residents organize sad solemn torch procession, the type of funeral, while others prefer the burlesque fun, bright colors, dances and songs. Usually people dress up as skeletons and at night the whole country under the light of torches rushes to the graves of relatives, taking traditional tequila, favorite food of the deceased and sugar skulls with the names of dead people on forehead. In the night, it looks like a fiery river flows in the direction of the cemetery. At cemeteries people drink, eat, and dance (Greenleigh, 1998). On the Day of the Dead it is common to write humorous epitaphs and draw caricatures of the deceased. Thus, during the holiday people can buy sugar and chocolate skulls of all sizes, marzipan coffins, skeletons and marmalade in every shop. Women bake cakes and donuts with the pattern of bones, the crosses of the dough, and other decorations for the altar, for the picnic at the cemetery. The Day of the Dead is the most popular holiday in Mexico. Mexicans` attitude to the death is not usual; it is not tragic, but joyous day for meeting with those who were dear for them. It is not a tragic holiday, but triumphant festival, with the colorful costumed procession and the music. This holiday is so significant, unusual, and colorful, that in 2003, it was declared the heritage of mankind by UNESCO (Kuhn, 2006). It is very beautiful and interesting to walk at Mexican cemetery at the Day of Dead. Every grave is a peace of art, which can form an idea about the dead person: whether he was a carpenter, or a watchmakerà ¢Ã¢â€š ¬Ã‚ ¦ There is a small building at every cemetery, which looks like a room with a hole in the ceiling. This is a special place which people use in order to talk to dead people. If someone has something important to tell to the dead people, he can go into this room and whisper his important information. And if the teller is sincere, then he will be always heard by the deceased person. There is a need to say that while celebration, people cook sweets in the form of skulls, make special figurines of dressed female skeletons Katrina (Spanish: La Calavera de la Catrina). In 2004 the students of the National Autonomous University of Mexico, built a wall from 5,667 sugar, chocolate and caramel skulls, which is 2,667 skulls more than the former wall. The wall has become one of the records from the Guinness Book of Records (Brandes, 2006). Mexicans have very specific attitude to death, that is why their holiday Day of the Dead is one of the best and popular holidays in their culture. As famous Mexican poet Octavio Paz wrote: Fearless Mexican doesnt feel confused when death comes, he is ready to move forward it, to teas, tempt it, squeeze it in his arms, lie down with it in bed; it is his favorite toy and the last love. Work Cited Brandes, Stanley. Skulls to the Living, Bread to the Dead. Blackwell Publishing. ISBN 1405152478. 12.15 (2006). pp. 232. Conklin, Paul. Death Takes A Holiday. U.S. Catholic 66 (2001): 38-41. Greenleigh, John., Beimler, Rosalind Rosoff. The days of the dead: Mexicos Festival of Communion with the Departed. (1998). p. 56. Kuhn, John. Making a night of Day of the Dead. Los Angeles Times 18. 10 (2006). Smith, Fiona. Bolivians Honor Skull-Toting Tradition. Associated Press. 11.08 (2005). Verti, Sebastià ¡n. Mexican traditions. (1993). pp. 112-115. Williams, Rick. The Day of the Dead, Halloween, and the Quest for Mexican National Identity. Journal of American Folklore 442 (1998). pp. 359-80.

Road Not Taken :: essays research papers

â€Å"The Road Not Taken† By: Robert Frost â€Å"The Road Not Taken† is a poem about Robert Frost reflecting on a personal experience. He talks about the time when he had to make a tough decision. With the evidence gathered up, it seems as if he regretted the outcome of his decision and he is curious as to see whether the other choice could have been better or not. This is a very intellectual poem that could leave people in suspense. For a first time reader, you would never be able to tell if Frost actually regretted taking the path he chose, or if he was actually grateful for it. It all depends on how a person reads Frost’s wording. The inspiration for this poem came from his walks with his friend, Edward Thomas, of England. In 1914, when Frost and Thomas lived in Gloucestershire, they frequently took long walks through the countryside. Thomas would choose the path which he thought might show his American friend a rare plant or any kind of special interest. However, by the end of the walk, Thomas would regret the choice he made. He would â€Å"sigh† over his decision because he thought he could have taken the â€Å"better† direction. Frost would always tease Thomas for all those regrets he would have. Frost takes a â€Å"sigh† in the poem. That could really throw people off. Frost might be implying that it was a sigh of relief, or possibly a sigh of regret. He could be completely happy about the path he chose, or he could be regretful for it. This poem could be analyzed in many different ways. From the research I did, I learned that Frost never really told anyone what the â€Å"sigh† at the end of the poem really meant. He said that it was a very tricky poem. This â€Å"sigh† came from those that Thomas would make after their walks through the countryside. When Frost returned to America as a successful discovered poet, he wrote â€Å"The Road Not Taken†. The manuscript copy of the poem was sent to Thomas immediately. Frost’s expectations were that Thomas would notice how the poem pivots ironically on the phrase, â€Å"I shall be telling this with a sigh†. Unfortunately, as it turned out, Frost’s expectations were disappointed. Thoma s didn’t notice the gentle jest because the irony was handled too subtly. If someone thinks in a positive manner, they will realize that is never really a right or wrong choice in your life. Road Not Taken :: essays research papers â€Å"The Road Not Taken† By: Robert Frost â€Å"The Road Not Taken† is a poem about Robert Frost reflecting on a personal experience. He talks about the time when he had to make a tough decision. With the evidence gathered up, it seems as if he regretted the outcome of his decision and he is curious as to see whether the other choice could have been better or not. This is a very intellectual poem that could leave people in suspense. For a first time reader, you would never be able to tell if Frost actually regretted taking the path he chose, or if he was actually grateful for it. It all depends on how a person reads Frost’s wording. The inspiration for this poem came from his walks with his friend, Edward Thomas, of England. In 1914, when Frost and Thomas lived in Gloucestershire, they frequently took long walks through the countryside. Thomas would choose the path which he thought might show his American friend a rare plant or any kind of special interest. However, by the end of the walk, Thomas would regret the choice he made. He would â€Å"sigh† over his decision because he thought he could have taken the â€Å"better† direction. Frost would always tease Thomas for all those regrets he would have. Frost takes a â€Å"sigh† in the poem. That could really throw people off. Frost might be implying that it was a sigh of relief, or possibly a sigh of regret. He could be completely happy about the path he chose, or he could be regretful for it. This poem could be analyzed in many different ways. From the research I did, I learned that Frost never really told anyone what the â€Å"sigh† at the end of the poem really meant. He said that it was a very tricky poem. This â€Å"sigh† came from those that Thomas would make after their walks through the countryside. When Frost returned to America as a successful discovered poet, he wrote â€Å"The Road Not Taken†. The manuscript copy of the poem was sent to Thomas immediately. Frost’s expectations were that Thomas would notice how the poem pivots ironically on the phrase, â€Å"I shall be telling this with a sigh†. Unfortunately, as it turned out, Frost’s expectations were disappointed. Thoma s didn’t notice the gentle jest because the irony was handled too subtly. If someone thinks in a positive manner, they will realize that is never really a right or wrong choice in your life.

Essay --

Knowledge and philosophy are one of the key components for studying accounting. Knowledge is created when you have gathered facts and information. As suggested by Arrington & Schweiker (1992) ‘nothing counts as knowledge until it is argued before and assented by a research community’. This means that when new knowledge is created, it is always undergoes an enormous scrutiny by peers, so that it is nearly perfect. Kuhn (1970), Davis (1971) and Collins (1985) also suggest that any knowledge should be easily accessible by the public e.g. the users of accounting or accountants themselves. To obtain knowledge we have to make some observations. These observations are then transformed by the process of induction into laws and theories. Therefore knowledge is seen as creating a reality. As mentioned before knowledge is especially important in the construction of realities. This is because accountants in general created these economic realities, this leads to an expectations gap between the accountants and the users, hence accountants are also seen as communicators for these realities. However because accountant construct these realities it can become biased and objective (Morgan 1988). Accountants also persuade users to accept the realities that they have created. On the other hand philosophy helps us to better understand and access to knowledge. This type of study is known as epistemology. Epistemology creates a foundation of the basis of knowledge. One of the bases of knowledge is truth and fact. However this can be a very problematic area because if a statement is deemed to be true then it is automatically a factual statement. This causes problems because the words true and fact are interchangeable i.e. if a statement is a fact... ...tely it may change our knowledge. This leads on to my point that knowledge and philosophy is always changing, this then changes the world we live in. This is because eventually we change our concepts and theories. For example if a theory is changed, that is related to the conceptual framework and social construction, and then this too is changed. I have seen that in the creation of knowledge and philosophy, the process of induction is vital because it allows us to build theories and more importantly economic realities. When studying or researching accounting we sometimes come across a few paradigms such as the All Ravens are Black paradigm and the inductivist turkey. These paradigms helps to better understand knowledge and also it can separate true from false and fact. It can help us to refine our knowledge so that the end result is almost prefect e.g. neutrality.

Educational psychology Essay

1. Understand the principles and requirements of assessment. 1. 1. Explain the function of assessment in learning and development. Lambert and Lines (2000) define assessment as â€Å"the process of gathering, interpreting, recording, and using information about pupils’ responses to educational tasks. † While this is an acceptable definition of assessment (as regards an educational definition), Graham Butt (Into Teaching: Part 2) expands on this definition by proposing that assessment has four main roles within teaching and learning. Firstly, it provides feedback to teachers and students about each child’s progress in order to shape their future learning (a formative role). This is very similar to the diagnostic role of assessment in pin-pointing the precise cause of a child’s difficulty. The second role of assessment is that it provides information about the level of students’ achievements at a particular point, for example at the end of a school year or at the end of a Key Stage (a summative role). The third role of assessment is as a tool by which selection by qualification can be achieved (a certification role). Finally, assessment helps people to judge the effectiveness of the education system as a while (an evaluation role). Prior to the work of Black and Wiliam (1998) very little was known about the formative role of assessment within teaching and learning, and it was clear that by 1997 the assessment emphasis within England and Wales was clearly focused on the function of assessment in learning and development is primarily to provide a measurable barometer for the students’ progress. see more:explain the importance of gaining consent when providing care or support The key to effective practice is to be able to work out what a child’s specific needs are at one time, and to find ways of creating opportunities for them to succeed (Moyles and Robinson, 2002:281). Assessment is carried out through formative (checks throughout the course), impassive (to test against previous marks), and/ or summative (at end of course) activities to help the learner see their development whilst allowing the Assessor to give valuable feedback when appropriate. Its purpose is to measure the learners understanding of the subject against the anticipated outcomes set by the criteria. For example, assessment provides clear measurement and recording of achievement during a course that provides identification of individual achievement or learners’ needs. I have found that by creating quizzes on socrative. com and/ or google forms that I can capture formative evidence of learners understanding of a task prior to the assessment deadline so I can intervene to give extra help. It is widely recognized that the form and content of student assessment strongly influence students’ attitudes to study and quality of learning (Ramsden, 1997; Shepard, 2000). The learner’s development is typically measured using formative or summative assessment that meets criteria in a fit-for-purpose Assignment and consequently reflects the required standards and performance/ assessment criteria in any given course. The purpose is to monitor development via evidence that can be quantified and used as performance review/ targets/ benchmarking throughout a course. From an Assessors point of view it is essential to ensure that assessment decisions are consistently reviewed and internally/externally verified where possible so as to contribute to the awarding institutions quality assurance and on-going development of best practice. 1. 2. Define the key concepts and principles of assessment. Principles are rules and functions of assessment which are based upon the concepts. (Gravells A. 2011, Principles and practice of assessment in Life Long Learning Sector). The key concepts and principles of assessments include: Continuing professional development – At all times maintaining currency of knowledge and competency to ensure assessment practice is up to date. Equality and Diversity- all assessment activities embrace equality, inclusivity, and diversity and respect all aspects of society. Ethics: ensuring the assessment process is honest and moral, and takes into account confidentiality and integrity. Fairness –activities should be fit for purpose, and planning, decisions and feedback justifiable. Health & Safety- ensuring these are taken into account throughout the full assessment process, carrying out risk assessments as necessary. Assessment methods must be suitable for the candidate’s needs. For example, a learner must have an option for an alternative whereby a mental or physical threat to their well-being could be presented by the assessment. Motivation- encouraging and supporting my learners to reach their full potential at an appropriate level. Quality assurance- this is an integrated process ensuring assessment decisions meet the qualification standards, and assessors are carrying out their role correctly. Record Keeping- ensures accurate records are maintained throughout the learning and assessment process, communicating with others for example and awarding organisation. SMART- ensuring all assessment activities are specific, measurable, achievable, time bound and realistic Standardisation- ensuring the assessment requirements are interpreted accurately and that all assessors are making comparable and consistent decisions. Reliability – The assessment decisions must be by an assessor with competence in the discipline the work relates to so as to ensure a judgment that is informed by a professional perspective. Risk assessments of locations my media student’s film in serve both to extend the learners understanding of health and safety whilst helping them help me make our learning space everyone’s responsibility. VACSR- is another important principle ensuring all assessed work is Valid: all the work is relevant to the assessment criteria. Decisions must be justified with clear referencing of assessment criteria stated by the examining body. Another Lecturer should be able to award the same grade for the piece of work as the same standardisation method is the barometer NOT the opinion of the assessor. Authentic: the work has been produced solely by the learner. Current: the work is still relevant at the time of assessment. Sufficient: the work covers all the assessment criteria. Reliable: the work is consistent across all learners, over time and at the required level. (Gravells A. 2011, Principles and practice of assessment in Life Long Learning Sector). All the subjects (theory or practical) the assessment is carried on the basis of assessment cycle. http://www. gillpayne. com/2014/01/guide-understanding-the-training-cycle/ Purpose. The aim, reason, and purpose of assessment is to help the learner track their progress, provide feedback, and inspire them to achieve. The trainer gains evidence of learning from assessment which can in turn be measured clearly against a criteria. This continuous assessment learning/ training cycle is designed to recognise prior learning and improve it with each assessment. The assessor grades the work so the trainer (if someone different from the assessor) can see the distance travelled on the course when compared to grades throughout the programme. The organisation can use this quantitative data to track a class, department, and/ or, entire organisations performance in relation to peer organisations so employers can often assess their own staff’s performance. COGNITIVE The cognitive domain relates to the more traditionalist assumptions of academic/ intellectual learning. In this domain Bandler and Grinder counted ‘knowledge, comprehension/ understanding’ as well as ‘application, analysis, synthesis and evaluation’. Cognitive assessment should focus on the application, analysis, synthesis, and evaluation rather than towards only the acquisition of knowledge and understanding. To this end any theory in lectures must be made applicable in a video/ practical task that puts in to practice the idea/ terminology/ argument we have discussed – which in turn serves to consolidate and validate the learning. This domain relates to objectives concerned with knowledge and intellectual skills and there are six categories which can be used in lecturers: Knowledge: Asking learners to recall specific and general items of information (e. g. media terminology) and also information about methods (‘how do you add this effect? ’), processes and patterns (using software such as Photoshop). Comprehension: Encouraging recognition of items of information settings similar to but different from those in which they were first encountered e. g. relating theories and debates to contemporary issues such as Laura Mulvey’s Feminist theory of female objectification in mainstream cinema. Application: I actively build my learners understanding of our culture so they can explain previously unseen data or events by applying knowledge from other situations e. g. using simile, analogy, and metaphor in my verbal explanation/ articulation of concepts during lectures so they will do the same in their work. Analysis: Learners are presented with problems to break down the blocks of information into elements for the purpose of clarification. This can be in the form of a provocative discussion, essay question that asks them to show comprehension of ideas in a structured essay with a clear conclusion. Synthesis: Learners are constantly asked to combine elements to form coherent units of information in their responses whether it be a Vlog, Podcast, or Written piece for Assessment. Evaluation: Throughout Assessments the learners are asked to make judgements about the value of information, materials, or methods for given purposes. This is a common feature of each Edexcel Units as it demands reflection and growth on the part of the learner. AFFECTIVE The affective domain for Bandler and Grinder includes objectives which describe changes in interest, attitudes and values, and the development of appreciations. There are different levels of understanding: According to the theory the lowest level is where the learner is merely aware of the fact that other people have particular attitudes and values. As a learner progresses on our courses it is essential to develop this through their personal experience so they slowly develop affective ideas which are uniquely their own. While some values are indoctrinated – respect for others’ rights, honesty, media law, understanding of morals/ ethics, the key is to enable the learner to come to this plane of understanding through a process of development and clarification in lectures. The Affective domain for Bandler and Grinder relates to objectives concerned with interest, attitudes, and values. The five levels of the affective domain from the simplest to the most complex are as follows: Receiving: Sensitivity to certain stimuli and a willingness to receive or attend to them e. g.students receiving information from Lecturers about Media issues. Responding: Involvement in a subject or activity or event to the extent of seeking it out, working with it or engaging in it eg Twitter debates about contemporary issues such as engaging in discussion about the Woolwich attacks in 2013 using the hashtag #bcotterror Valuing: Commitment to or conviction in certain goals, ideas, or beliefs e. g. constructing and arguing a point in an Assignment such as an essay in which the learner shows the pros and cons of existing theorists’ approaches to their Assignment subject. Organisation: Organisation of values into a system, awareness of relevance of and relations between appropriate values and the establishment of dominant personal values e. g. constructing an essay that demonstrates structure and engaging with complex levels of conjecture, statement, and fact with objective, rigorous, scholarly approaches to balance in their argument beyond opinion. Characterisation by a Value Complex: Integration of beliefs, ideas, and attitudes into a total philosophy of world view e. g.  a learner composing a project based on their own interests/ perspective informed by values acquired on course. PSYCHOMOTOR This is largely defined as Physical and Motor skills. We work to develop key social and employability skills through what Bandler and Grinder categorise in to define as 6 categories: ‘Reflex Movements’ are developed with the use of equipment such as cameras and complex editing software to develop the involuntary motor responses to stimuli which in turn form the basis for all behaviour involving any movement. ‘Basic Fundamental Movements’ are developed by doing this as movements of using lighting, microphones, cameras etc. involve movement patterns which help the learner become more ambulatory. ‘Perceptual Abilities’ are tied in to this as they help learners to interpret stimuli so that they can develop their perception of visual and auditory risks, hazards, logistics to adjust to their environment and demonstrate coordinated abilities of eye and hand, eye and foot. Similarly the ‘Physical abilities’ of the learner are utilised and developed in our practical tasks as they are essential to efficient motor activity. Due to the nature of a Creative Media professional the vigour of the person is tested by activities designed to measure the individual and how they meet the demands placed upon him or her in and by the environment. ‘Skilled Movements’ are a necessity in terms of storyboarding, engaging with complex editing software, and other tasks which ask the learner to efficiently perform complex movements. The learning targets are negotiated after gathering diagnostic information from the learner to gauge the potential/ possibility e. g.  all skilled movement activities are based upon some adaptation of the inherent patterns of movement described in the ‘Physical Abilities’ demonstrated by the learner. ‘Non-Discursive Communication’ manifests itself relatively organically in our subject through interviews, debates, video-logs, discussions, podcasts, and any other form of media that captures a range of evidence of the developing communication skills from facial expressions to highly sophisticated choreography/ directing/ blocking of entire sets. [Source: Planning for Pre-Service Primary Teachers Prof Experience Unit, face of Education, QUT, Qld, 1998 (pp11-13)].

Via Negativa: A Way of Talking to God

Vla Negatlva Is a expression of singing more or less(predicate) idol In only shun terms. For example, divinity fudge Is non mortal or idol is not humankind. Both of these posit what god is not, instead of what he is. This is because our knowledge of theology is limited by our delimited human dread, on that pointfore. as graven image is out of this Universe, we look it extremely hard to twaddle close to him. Saint Augustine said If you comprehend, it is not paragon. If you be able to comprehend, It is because you mistake fewthing else for god. Vla Negatlva allows us to analyze divinity fudge to things within our Universe that we understand, allowing s a sense of recognition with God, bring forward not allowing us to reach a full understanding. This simple recognition Is purposeful enough for many, Including the like of Maimonides and Pseudo-Dionysius. Other philosophers entrust that this negative way of speaking around God, is not the only meaty way to talk of him. These will be discussed further within the es regularise. Moses Maimonides said that Via Negativa was the only au sotic way to speak of God.God is transcendent, so it is unfeasible to narrate what God is, we dont know. He herefore contumacious the only way we could speak of him, Is to talk In negatives. He gave the example of God is not a human being. This Is because he Is transcendent, so assnot have a body. Maimonides hopes that by giving positive brains to God, we atomic number 18 impenetrable God to our human level of understanding. terminology like good or loving, which atomic number 18 often used to describe God, are exclusively are interpretations of those words, God is transcendent so in no way is he confined to this basic understanding. sing Via Positiva is wrong and disrespectful. However, Maimonides agrees that one positive tatement flush toilet be do about God, and this is that he lasts, this is because the building block ruler of Vla Neg ativa is based on the head that God exists. Pseudo- Dionysius follows the same belief as Maimonides, also stating that God is beyond confidence and beyond denial, meaning that some(prenominal) you say about God, even if negative, doesnt ultimately tell us what God Is, It scarce provides us with spiritual understanding of Him.This way of negatively speaking still allows us to acknowledge God as good. Even If we say God Is not good, this can made that God Is more than ust good, he whitethorn be wholly perfect So this account of speaking still allows for God being transcendent. It also accepts the concomitant that the finite cannot get a full-strength moil of the infinite. However, there are a hardly a(prenominal) Issues with this mountain. This theory simple assumes that there is a God to talk about when there is no proof of this some believe that the fact we cannot describe God, suggests there Is not anything to be descrlblng.If we were to only ever talk about target areas in a negative manner, we would never grasp truly what an object was, only what it was not. Finally, many religious large number believe that it is important to absorb God as positive and good, so Via Negativa removes this idea for the religious followers. Other philosophers take the realize opposite view of religious wording, apothegm there is absolutely no pregnant way to talk about God. This view was taken by the capital of Austria racing circuit who believed that only analytic propositions and synthetic propositions 1 OF3 are meanlngTul. Analytic Decause tne Knowledge comes tnrougn sensible reasoning, eg. he man was dead, so was not alive synthetic beliefs because they can b proven o be true or false, so there significantness can easily be shown, eg. The water is 27 degrees. The capital of Austria Circle followed the Verification doctrine this suggested that only empirically verifiable statements are meaningful, one that can be verify by sense experience. Meaningful l anguage involves discussing things that exist only in reality. consequently God does not fit into this household since he exists outside of our reality. Simply put, the Vienna Circle believe that there is no meaningful way to discuss talk.However, the principle allows historical facts to be meaningful, as they ould be verified at the time. in that respectfore, could not some of Gods existence be verified? For example, savior was raised from the dead, is a historical fact and was verified by many at the time. There is room for God to exist within the principle, so their idea was weak. There are also issues with the fact that the principle itself is not verifiable, so therefore is a bunch of meaningless opinions. Hereby the Vienna Circle and their ideas are often overlooked. capital of Minnesota Tillich is a philosopher of symbolism.He believes that symbols open up ealms of understanding that we often cannot access. A symbols stands for something new(prenominal) than whatever is represented, he gives the example of the American tholepin not only does it represent America, further it shows the unity and the strength of the nation. These secondary meanings are often things that we would struggle to explain, but a symbols makes it easy for us to recognise them and then display them to others. Another example is a simple bop boldness that heart can mean a tidy sum of things too many different people, Justice, peace, love, resort Symbols allow personal nderstanding.Tillich therefore believes that symbols can be used to talk about God in a meaningful way. He suggests that piety and God are things of Ultimate Concern, things that we should strive to understand. God is a representation of many things like Justice, love and infinity. We struggle to understand these things normally, but trust symbolises these things and allows us to understand. Therefore, religious faith is a way of accepting these symbols, providing a immense deal of meaning to God. Tillich then suggests that God can be spoken about in a meaningful way, by sing symbols to explain many of his know features.However, people find issues with this idea, mainly that religion is symbolising other things and isnt really in existence. It appears to lower Gods baron by simply saying that he is used as an object of representation, rather than of his own gravid importance. Many religious people disfavour this view, saying that God is the ultimate power and should not be lowered to much(prenominal) standards. There are many other theories on how to speak of God and whether it is meaningful or not Aquinas view on analogy, Hares blik but I find Tillichs view on eligious language to be the best.

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