Counseling in a Complex World: Advancing Relational Well-Being

Schuhmann, Carmen

doi:10.1080/10720537.2015.1102109

Cited by 8 publications

(3 citation statements)

References 32 publications

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“…Säfström (2018) introduces the possibility of making life more liveable through the pursuit of educational change, while Schramm (2009) and Zembylas (2015Zembylas ( , 2018 call for the practice of an ethic of non-violence. On the other hand, there is also a call for professionals to take responsibility for the socio-educational encounter (Tinning, 2018;Waterhouse and McGhee, 2015) by practising responsiveness (Beausoleil, 2017;Moon, 2011;Schuhmann, 2016). Finally, in relation to Butler's contributions, some authors have analysed the frames of recognition and performativity of projects, institutions and practices and how this implies the need to remove labels and deconstruct ourselves as professionals (Cover, 2013;Cross, 2019;Dadvand and Cuervo, 2019;Gil, 2014;Gowlett, 2012;Gregoriou, 2013;Jon, 2020;Kukar, 2016;Nagington, 2016;Pérez, 2010Pérez, , 2017Szörényi, 2014;Teague, 2018;Vick and Martínez, 2011;Youdell, 2006;Zembylas, 2015Zembylas, , 2018.…”

Section: Applications In the Social And Educational Fieldmentioning

confidence: 99%

Exploring ethics in social education and social pedagogy from Honneth and Butler’s recognition theories

Corbella

Úcar

2022

International Journal of Social Pedagogy

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The latest social pedagogy discourses in Spain have highlighted the increasing interest in developing the ethical dimension of its practice. Up to now, this issue has been addressed from a deontological perspective through which codes of ethics have been developed. Nowadays, a new perspective based on developing an ethical perspective focused on practice and relationships is emerging. This article reports on the results of the first stage of a larger study that aims to analyse the ethical dimension of socio-educational relationships. This stage consists of identifying the contributions of different social science authors to the construction of an ethical dimension in the socio-educational relationships. Our purpose is to develop a theoretical model of ethics in social pedagogy and social education that serves to substantiate an ethical practice. We present the contributions of Axel Honneth and Judith Butler and carry out a two-step theoretical analysis, involving an analysis of two original works by each author as well as a systematic review of the applications of the authors’ theories in the field of ethics and education. The main results provide a better understanding of how the theory of recognition, from the perspectives of both authors, is useful for the development of an ethical dimension of social pedagogy. To do so, it is necessary to analyse other related concepts, such as social freedom, invisibility, democratic ethical life, vulnerability, performativity, reflection, political resistance and responsibility, and how these are being applied in the social field. From this starting point, key socio-educational principles can be established in order to guide professional practice and socio-educational relationships.

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Section: Applications In the Social And Educational Fieldmentioning

confidence: 99%

Exploring ethics in social education and social pedagogy from Honneth and Butler’s recognition theories

Corbella

Úcar

2022

International Journal of Social Pedagogy

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“…Bauman (2007), for instance, speaks of a growing collective awareness of the negative effects of globalization, such as war, terrorism and economic crises. 5 Meaning making takes place within a broader global and political context (Schuhmann, 2016). This perspective is relevant for ritual as also ritual is in that sense a political act.…”

Section: Transformative Ritual In a Changing Societymentioning

confidence: 99%

Towards a psychology of ritual: A theoretical framework of ritual transformation in a globalising world

Wojtkowiak

2018

Culture & Psychology

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Rituals are argued to be transformative in the literature. However, a psychological understanding of transformative ritual has been lacking. Moreover, in contemporary society, meaning-making processes are more complex and uncertain, and the practice of ritualising leads to more individualised and dynamic rituals. This article explores the question how to understand ritual transformation from a psychological perspective. In this theoretical review, insights from ritual studies are combined with psychological theories to build a theoretical framework on ritual transformation. Ritual is found to be transformative in terms of (1) aesthetic distance, (2) structured performance and (3) social collaboration. Ritual is considered in this article to be a culturally scripted event that cultivates emotions and thoughts through symbolic action in a social setting. The article ends with suggestions on how to study this framework in future empirical research.

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“…Furthermore, because people are interrelated on a global scale, their attempts of pursuing the good interfere in complex ways that inevitably at times lead to tension and conflict (Gergen 2009 ; Hermans and Hermans-Konopka 2010 ). In particular, processes of orienting in moral space are globally intertwined; one person’s quest for a strongly valued good may both thwart and be thwarted by others’ quests for what they perceive as strongly valued goods (Schuhmann 2016 ). If pastoral care is conceived of in terms of representing the Good, then pastoral caregivers need to take this into account—even in situations where they work with just one client—and cannot ignore the ethical and particularly the political aspects of their work.…”

Section: Brief Recapitulation and Concluding Remarksmentioning

confidence: 99%

Representing the Good: Pastoral Care in a Secular Age

Schuhmann

Damen

2018

Pastoral Psychol

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In ‘a secular age’ (Taylor 2007), pastoral care is no longer exclusively associated with specific religious traditions and communities. Pastoral caregivers who work in secular institutions provide care to religious and nonreligious people alike, and in several Western societies the term pastoral care is used in relation to nonreligious (humanist) care. In secular contexts, the term ‘pastoral care’ is often replaced by the term ‘spiritual care.’ Spiritual care, however, is provided by various professionals, so pastoral caregivers face the challenge of developing adequate and convincing language to explain what is distinctive about their work. In this article, the authors turn to philosophical language in order to develop a conceptual understanding of pastoral care that does not depend on the specific worldview—religious or nonreligious—of either pastoral caregivers or receivers of pastoral care. Using the work of Taylor (1989, 2007) and Murdoch (1970), we explain pastoral care as engaging with people’s attempts to orient in ‘moral space’ and the distinctive quality of pastoral care as ‘representing the Good.’ Murdoch associates ‘the Good’ with a secular idea of transcendence that is both a movement beyond the ego and an engagement with the reality of human vulnerability, suffering, and evil. We argue that pastoral caregivers who ‘represent the Good’ have the task not only of supporting the existential and spiritual processes of individuals but also of promoting dialogue and social justice and of critiquing dehumanizing practices in the organizations in which they work and in society at large.

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Counseling in a Complex World: Advancing Relational Well-Being

Cited by 8 publications

References 32 publications

Exploring ethics in social education and social pedagogy from Honneth and Butler’s recognition theories

Exploring ethics in social education and social pedagogy from Honneth and Butler’s recognition theories

Towards a psychology of ritual: A theoretical framework of ritual transformation in a globalising world

Representing the Good: Pastoral Care in a Secular Age

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