Ethics In Group Counseling Essay Example for Free

Ethics In Group Counseling Essay Abstract This essay provides information about ethics, as defined and regulated in the practice of counseling or therapy sessions. Furthermore, this essay looks closely at the intricacies of ethical issues in counseling and group therapies and how these compare to the ethical issues in individual therapies. It also touches on the importance of co-leadership in group therapies and the dynamics of the relationship between the leader and the co-leader. This essay also covers in great detail, the reasons why therapists prefer to conduct group therapies over individual therapies and vice versa. Ethics in Group Counseling Ethics – Defined Ethics has various meanings. Many counselors see ethics as a code of conduct or a set of moral values. Some counselors emphasize the legal principles and ramifications of certain behavior during counseling sessions, while others put a high priority on the cultural norms or societal standards brought forth within the counseling practice (Hill, 2004).Code of conduct and set of moral values go hand in hand (Hill, 2004). These are guidelines of the â€Å"do’s and don’ts† in counseling. Just as God has given us guidelines for effective and joyful leading through the ten commandments Exodus 20:1-20 (New International Version) and the examples of Christ in the New Testament, along with the epistles and letters of apostles and disciples like Paul, Matthew, Mark, Luke and John, so should the majority of the professional groups or sub-groups such as the counseling industry also have moral codes of conducts, procedures and laws. These behavioral conduct principles are geare d towards counselors for high efficiency and success rates in therapy sessions (Hill, 2004). They help maintain the integrity of the counselor which helps maintain the trust between the therapist and the patient. There are inconsistencies and discrepancies with these moral values or code of conducts (Jennings et al., 2005).Many professionals put precedence over  rules and regulations, just as many Christians can be overly zealous with God’s commands that they miss out in creating and maintaining meaningful relationships. Many counselors can also miss out on the strengths of relationships as they focus on just the foundational moral values they bring into their professions (Jennings et al., 2005) In other words, it is not merely enough to go by the â€Å"codes† in one’s profession. These codes can be too broad. One’s beliefs, interpersonal and intrapersonal skills, justice and sound mind should also be a direct and large part in the ethical behavior of a counselor. Each profession, including the counseling profession must create a balance or equi librium for such rules. Legal principles, on the other hand, are governing standards that are defined to create safety nets around the counselor and around the client. Legal principles not only define the boundaries between the client and the counselor, they also define the legal consequences if such boundaries are neglected or abused (Hill, 2004). Legal principles for psychological counseling include the stringent process of handling complaints from clients. As in any law-governing body or group, complaints must be handled efficiently and efficiencies depend on the protocols and guidelines constituted by specific bodies such as the American Psychological Association or the APA. Legal principles also include the issuance and the renewal of counseling or social work licenses. Each state has a governing body that overlooks the issuance and the renewals of licenses, as well as the insurance procedures including liability claims for counseling professionals Cultural norms or societal standards are highly regulated principles set forth by a certain group within a profession. For instance, the Council for Accreditation of Counseling and Related Educational Programs regulate the principles and procedures within the counseling profession. The principles set forth are guidance procedures that keep the professionals professional, and the clients protected. Such accrediting bodies or regulatory agencies also set forth educational and professional backgrounds for counselors to adhere to or live by. In other words, counseling groups require their professionals to attain certain amount of education, training and experience to ensure that their professionals are skilled and prepared to counsel clients from various diversities and cultural and emotional backgrounds (Hill, 2004). The counselor’s competence is a priority. The main  issue, when it comes to competence, is the fact that the counselor has built ample set of skills, through education and experience, in order to effectively, successfully and ethically counsel others relationally (Jennings et al., 2005) After all, psychologists are professionals who use most of their time observing human behavior and experiences and interpreting these into progressive theorie s that can benefit others mentally and emotionally in their physical, social and environmental relationships. The professional must know how to deal with people and this includes listening, suggesting, advising and creating plans for individuals. These plans can highly affect the individuals’ self-esteem and progress. Ethical issues in social work group settings are challenging (Gumpert Black, 2006). It’s far more complex than what the general public knows about. One of the ethical standards is that the group leader must have ample amount of experience in different types of group settings; must have a very extensive perspective; and must be equipped to face the obstacles and complexities that rise more commonly in group settings (Gumpert Black, 2006). Therapists must be able to overcome conflicts and tackle crises (Amato, Blase, Paley, 2000). Therefore, the therapist must be skilled in screening potential group members (Amato et al., 2000, p. 12) Conflicts are inevitable in any group setting because individuals are made up of different personalities, educational and socio-economic backgrounds and mental, physical and emotional capabilities. Ethical issues are important because they help the therapists understand their clients and embrace the diversity at hand. Spiritual background should also be considered because ethical issues also take into consideration the spiritual backgrounds, values and beliefs of the individuals. Ethical Issues Unique to Group Settings Some of the ethical issues in professional group counseling include the highly confidential nature of group sessions and the challenges counselors have in refraining members from communicating with each other outside the group settings. As simple as these guidelines sound, it is difficult for the counselor to ensure these principles. After all human beings are relational beings. (Gumpert Black, 2006). We are all inclined to create relationships as we understand ourselves and each other. These relationships have defined boundaries. In group counseling, one of the most important boundaries to  remember is to refrain from sharing private or confidential information gathered in the group outside the group. Additionally, the demand for confidentiality in the counseling profession is one that can be neglected and can inevitably cause detrimental effects not just for the group but for individual as well (Gumpert Black, 2006). With this confidentiality at hand, the trust issues are at stake and one that should be monitored closely and on a regular basis. The consequences of violating the confidentiality clause in any group therapy must be introduced and must constantly be re-visited on a regular basis. It is that important. Communication with other members of the group also propels another problem in ethics amongst counseling professionals. It creates a breach of contract among the group members (Gumpert Black, 2006). Once this breach of contract is violated, the professionalism and the integrity of the counseling group is in a dangerous and delicate stage and one that can keep the group from progressing and the individual members from succeeding in their therapy goals. One of the ethical issues in group counseling is of control, or the lack thereof. According to Haeseler, group therapists have lesser amount of control over what happens in group counseling sessions compared to individual therapy sessions (Amato, Blase, Paley, 2000). Haesler has conducted both group and individual art therapies. She concluded that although group sessions can encourage member interactions, certain members can affect other members in a negative way (Amato et al., 2000). Not only are human beings relational beings, we are also influential beings. We strive to persuade others as much as we strive to encourage one another. In group therapies, this need to influence others can be too strong that it creates a sense of peer pressure. (Amato et al., 2000) Although not all peer pressures are bad (because we can pressure others into doing what is morally correct) it is one that should be highly monitored in the groups. Every member of the group should be comfortable to freely state their feelings, thoughts and ideas and not be pressured or be influenced by other members to do or say what doesn’t come sincerely from our hearts. (Amato et al., 2000) Choosing Group Therapy over Individual Therapy Group therapies are as important as individual therapies. Many therapists  choose to conduct group therapies because in groups, members tend to feel a sense of equality (Banks, 2005) with other members, as opposed to having one authority (the counselor) and one individual (client or subject). Additionally, some people actually thrive better in groups because they like to share with others and may not feel very comfortable with having to talk to just one person. Group therapies can be the better therapy for people who dislike being by themselves. Group therapies also encourage respect for others (Banks, 2005). Since members are required to actively participate in the group, they are also required to respect other members with their opinions; multi-cultural diversities and various personalities. They are required to allow others to share their experiences with the other members. Members who have learned to adapt to listening to others and learning from them can get better results in their emotional and social levels. Group therapies are also preferred by leaders because of the exhilarating aspect of being more vigilant with members (Banks, 2005) when it comes to conflicts or negative outlooks of certain members. Therefore, group leaders have a stronger sense of keeping things more imaginative and livelier. There is nothing complacent and dull with a group because there are always different dynamics that the leader can face from one moment to the next. Group therapies can keep counselors on their toes, watching out for that dominant talker, or the negative influence in the group. They also try to find more ways for the groups to be more exciting and challenging through different exercises. Interpersonal learning also has a natural way of allowing members to reflect on a topic of issue, based on experiences of other members. Reflections can create thought-provoking questions that invite members to work even harder in probing how they feel or how they see things from another member’s background and experience. Group therapies can create the perfect environment for observation on how we can each impact the lives of others. The members of the group can witness right away the effects of good communication and right attitudes and perceptions in real time within real relationships (Vandenberghe, 2009). There are no hypothetical discussions in group therapies. There are always experiential discussions and narratives in groups. This dynamic is ideal for learning by observation. The more opportunities are given to members for observation and feedback; for sharing and relating, the more progress the group can have as a whole. As the group  progresses as a whole, each individual member can also progress in his or her own level and within his or her own sets of goals. Choosing Individual Therapy Over Group Therapy It is important to look at both sides of therapy. Many therapists prefer group therapies over individual therapies, and vice versa. Therapists who embrace individual therapies believe that group therapies reduce the sense of individualism for the patients (Piper, 2007). In other words, the patient is more likely to be influenced by other members of the group, regarding feedback and participation, rather than be encouraged to be themselves. Sharing is an essential part of therapy and some members are just not adapted to sharing how they feel with others. Therefore, the trust level also diminishes. With one on one therapy, the trust level can be gained in each session, and sometimes almost instantaneously. Many therapists also claim that group therapies are more likely to expose the therapists to personal attacks or criticisms (Piper, 2007). In other words, the observations of other members on how the therapist reacts to another member can create different perceptions of favoritism, in clusion or lack thereof, and can lead other members compelled to attack or even rebuke the therapist. This of course, can take the group therapy to another level which can keep other members from progressing. For many therapists, group therapies are more difficult to plan for or to organize (Piper, 2007). There are more challenges to face. These include the logistics of the group sessions: assembling members as well as generating referrals to keep up or maintain the groups (Piper, 2007). The therapist must be diligent in screening his or potential group members; must take into consideration the different personalities of the members and must highly prioritize the goals set forth in each session. These goals must be aligned to the goals that the members have in joining a group. A mismatch in the goals can create a disaster for all members involved, not to mention misunderstandings and conflicts. Conducting group therapies also requires more training and experience that only a few therapists are equipped with. The therapist must possess leadership and group communications skills and ex perience. Supplemental skills of forming, maintaining and ending a group must also be present, as well as working stage skills such as keeping the focus, creating dyads, and  handling negative members should also be taken into consideration (Jacobs, Masson, Harvill, 2009). This is where co-leadership can come into play. Before conducting groups, counselors must be experienced in co-leadership. The experience can give them better ways of handling conflicts and prepare them in communicating with the members as a whole. Finally, it is always difficult to avoid the subject of â€Å"budget† even in counseling therapies. Many therapists prefer individual therapies because group therapies are still not considered as a common treatment (Piper, 2007) and therefore, many healthcare management systems do not consider them as an essential in the overall well-being of the patient. With the reduction of health care benefits by the health care management companies, the acceptance of group therapy as part of a rigorous treatment plan is still in its minimal level and many group therapy claims are continuously being denied (Piper, 2007). Conclusion Being able to counsel others as a group is a rewarding and fulfilling experience. A good group counselor must be experienced in both group and individual counseling therapies, and must know his or her strengths as well as his or her weaknesses. Most importantly, a good group therapy leader must be well-informed about the ethical practices, issues and limitations of his or her profession. Having an extensive education, well-balanced experience and background, self-awareness and broad knowledge of the ethical issues of group counseling, along with passion to make a difference and good and sound wisdom can help a group therapist succeed and therefore make a tremendous difference in people’s lives. References Amato, L., Blase, C., Paley, S. (2000). Ethics. American Journal of Art Therapy, 39, 12. Banks, R. (2005). Solution-Focused Group Therapy. Journal of Family Psychotherapy, 16, 17-21. Freeman, S. J., Engels, D. W., Altekruse, M. (2004). Foundations for Ethical Standards and Codes: The Role of Moral Philosophy and Theory in Ethics. Counseling Values, 48, 163-173. Gumpert, J., Black, P. N. (2006). Ethical Issues in Group Work: What are They? How Are They Managed?. Social Work with Groups, 29, 61-74. Hill, A. L. (2004). Ethical Analysis in Counseling: A Case for Narrative Ethics, Moral Visions and Virtue Ethics. Counseling Values, 48, 131-148. Jacobs, E. E., Masson, R. L., Harvill, R. L. (2009). Group Counseling Strategies and Skills (6th ed.). Belmont, CA: Brooks/Cole. Jennings, L., Sovereign, A., Bottorff, N., Mussell, N., Pederson, M., Vye, C. (2005). Nine Ethical Values of Master Therapists. Journal of Mental Health Counseling, 27, 32-47. Luke, M., Hackney, H. (2007). Group Coleadership: A Critical Review. Counselor Education Supervision, 46, 280-293. Piper, W. E. (2007). Underutilization of Short-term Group Therapy: Enigmatic or Understandable?. Psychotherapy Research, 18, 127-138. Urofsky, R. I., Engels, D. W. (2003). Philosophy, Moral Philosophy, and Counseling Ethics: Not an Abstraction. Counseling Values, 47, 118. Vandenberghe, L. (2009). A Functional Analytic approach to Group Psychotherapy. Behavioral Analyst Today, 10, 71-82.

Marijuana Vs Tobacco Essay -- Compare Contrast Smoking Weed Cigarettes

Marijuana Vs Tobacco Nowadays there is a big dilemma to whether legalize marijuana or not and whether marijuana is really a lot more dangerous than tobacco. There are big differences between the two of them, but there is, without any doubt, one that has a lot more negative effects on the human body and the human brain than the other. Due to research we can compare them and conclude which one is worse. Marijuana is a green, brown, or gray mixture of dried, shredded leaves, stems, seeds, and flowers of the hemp plant (Cannabis sativa). Cannabis is a term that refers to marijuana and other drugs made from the same plant. Other forms of cannabis include hashish, and hash oil. All forms of cannabis are mind-altering drugs (Zimmer and Morgan 1). The main active chemical in marijuana is THC (delta-9-tetrahydrocannabinol). Short-term effects of marijuana use include problems with memory and learning, distorted perception, difficulty in thinking and problem solving, loss of coordination, increased heart rate, and anxiety (Zimmer and Morgan 1-2). Marijuana is usually smoked as a cigarette (called a joint) or in a pipe or â€Å"bong†. Marijuana has also appeared in blunts, which are cigars that have been emptied of tobacco and refilled with marijuana, sometimes in combination with another dru... .... Works Cited Edell, Dean. â€Å"Comparing cannabis with tobacco†. 22 September 2003. BMJ Volume 327, pp 635-6. Howard, Geese. â€Å"Cigarrettes vs Marijuana.† Digg 23 September 2006 Legalization of Marijuana. 10 February 2008. Tashkin, Donald, Francis Young and Louis Gagnon. Marijuana less harmful to lungs than Cigarrettes. Medical Post. 6 September 1994. What is Tobacco? Health Promotion Services, Vaden Health Center, Stanford University. February 2004. Zimmer, Lynn and John P. Morgan. Marijuana myths & Marijuana Facts: A Review of the Scientific Evidence. August 1997.

Unit 4 Essay

Unit 4 assignment instructions This week, our writing assignment focuses on individual definitions of happiness. For this writing assignment, you will prepare and conduct interviews with two people about their definition of happiness, how they gained this view, and whether they feel happiness is achievable. Choose two people who vary in age and experience. Only one of the subjects can be someone you know well. This is an opportunity to learn about acquaintances and strangers as well. These should be face-to-face interviews.Introduce this assignment by introducing each subject one at a time. Who are they? What is the nature of your relationship? Next, ask a variety of questions to get them to consider not just their definition of happiness, but its origins and development. You can use these sample questions to get you started, but should add more questions or change the interview as it develops: Has your definition of happiness changed over time? What experiences have influenced your definition? Do you expect the definition to change again?Follow the Unit 4 template for this assignment in DocSharing. It includes submitting a transcript of your interviews, including your questions, so take notes or record the discussion. Finally, you should draw conclusions about the process and the answers that were given. Compare and contrast the results of the interviews. Discuss what was similar or different in the replies, whether the subjects were honest, or if the concept of happiness was difficult to define. The essay should be at least 750 words and should employ terms from the text.The assignment should be completed in Microsoft Word and should follow the template provided for the sample transcript, essay, and reference page. CLA assessment: This unit 4 assignment corresponds to the CLA rubric for HU300-02; please review the CLA rubrics document available under Course Home. APA formatting: Incorporate APA citations throughout the analysis as well as a references section at the end of the analysis. (The references section does NOT count towards the required word count for the Unit 4 assignment. ) Review the APA quick reference guide on the left-hand sidebar under course home for APA formatting guidelines.

The Hunger Games Book Series

The Hunger Games Trilogy  is a particularly dark and gripping series of dystopian novels by Suzanne Collins, published by Scholastic Press. Overview The United States no longer exists. Instead, there is the nation of Panem, governed by a totalitarian government. The government keeps the residents of the 12 outlying districts intimidated with its strict rules and demonstrates its power over life and death with the annual Hunger Games. All of the residents of the 12 districts are required to watch the Hunger Games, the ultimate reality show, which is a life or death â€Å"game† involving two representatives from each district. The protagonist of The Hunger Games series is Katniss Everdeen, a 16-year-old girl who lives with her mother and her little sister. Katniss is very protective of her sensitive little sister, Prim, whom she loves very much. Katniss helps feed and support her family by hunting in areas designated off-limits by the government and bartering some of the meat on the black market. When her sister’s name is drawn as a contestant in the Hunger Games, Katniss volunteers to take her place, and things go from bad to worse. There are no easy answers as Katniss deals with the violent Hunger Games and the dramatic results. Things are not always straightforward, and Katniss has to deal with a multitude of ethical issues as she struggles to survive. Tension builds in each book of the series, leaving the reader eager to read the next book. The ending of the trilogy in no way ties everything up in a neat bow and makes it right, but it is an ending that will stay with the reader and continue to provoke thoughts and questions. Objections to The Hunger Games (Book One) According to the  Ã¢â‚¬â€¹Ã¢â‚¬â€¹American Library Association, The Hunger Games (Book One) is number 5 on the list of the ten most challenged books of 2010 (What’s a challenge?). The reasons given were â€Å"sexually explicit, unsuited to age group, and violence.† (Source: American Library Association) Like a great many other people, I was surprised at the â€Å"sexually explicit† challenge and don’t understand what the challenger was referring to. While there is indeed a lot of violence in The Hunger Games, it is inherent to the story rather than gratuitous violence and is used to make an anti-violence point. Recommended Ages The Hunger Games trilogy may or may not be appropriate for some teens, not as a matter of age group, but depending on their interests, maturity level, and sensitivity to violence (including death) and other tough issues. I would recommend it for mature teens 12 and older, as well as adults and think they will find the trilogy to be both thought-provoking and engrossing. Awards, Recognition   The Hunger Games, the first book in the Hunger Games trilogy, has won more than 20 state awards for teen books. It was on the American Library Associations Top Ten Best Books for Young Adults, Quick Picks for Reluctant Young Adult Readers and Amelia Bloomer Project lists for 2009 and was awarded a 2008 CYBIL Award - Fantasy/Science Fiction. Catching Fire (Hunger Games Trilogy, Book 2) is on the ALAs 2010 Best Books for Young Adults and won the 2010 Childrens Choice Book Award: Teen Choice Book of the Year and 2010 Indies Choice Award Winner, Young Adult. Books in the Hunger Games Series The Hunger Games  (Book 1, Hunger Games Trilogy).Hardcover, 384 pages (Scholastic Press, 2008. ISBN: 9780439023481)Catching Fire  (Book 2, Hunger Games Trilogy).Hardcover, 400 pages (Scholastic Press, 2009. ISBN: 9780439023498)Mockingjay  (Book 3 in the Hunger Games Trilogy).Hardcover, 400 pages (Scholastic Press, 2010. ISBN: 9780439023511) Available Formats: Hardcover, large print hardcover (Book One and Book Two only), paperback (Book One only), audiobook on CD, audio for download and eBook for various eReaders. The Hunger Games Trilogy is also available in a boxed set of hardbound editions (Scholastic Press, 2010. ISBN: 9780545265355) Categories: Adventure, fantasy and science fiction, dystopian novels, young adult (YA) fiction, teen books

7 Weather-Related Phobias, and What Causes Them

Tamales History, Regional Differences, and Family...

Tamales: History, Regional Differences, and Family Cultural Interpretations Introduction: Tradition has been said to mirror a way of life. Observation has concluded that participants in tradition â€Å"actively construct as well as reflect culture and community† (Sacks 275). For most people in the 21st century, tradition only reveals itself during special times or certain seasons. For others it is simply a way of life. The foodways of Mexicans and Native Americans are of particular interest in this study because of the food that grew from necessity and is maintained as sacred or reserved for only special occasions. The tamale is one such food. Significantly changed and altered throughout history it has remained a†¦show more content†¦Discussions during tamale making concerned the proper construction of the tamale itself. Masa not too thick, filling not too scarce, and wrapping assembled just right. Conversation that enveloped the atmosphere included everything from local gossip and men, to jobs and kids. Much of what I learned about the meaning of life and womanhood came from these long days of constructing not only tamales, but of family, gender, and a sense of heritage that would become a passion. In this essay, I will discuss the history of tamales; their origin and reason for existence. I will review the traditional tamale and its construction as well as introduce the ever-growing market of new and improved types of tamales. I will entwine different perspectives and narratives of personal encounters with tamales, their production, and how it has come to affect their personal lives in relation to race, gender and family or community roles. Finally I will discuss the differences and similarities in tamales in my native state of New Mexico, and in my new home state of Colorado, and I will introduce tamales from and around the world in Spanish speaking countries, including a focus on such ethnicities as Mexican and Native Americans. I hope to prove that tamales are more than just good food; they belong to a people who work diligently for the sake of their family and their heritage.

Dostoevsky Kierkegaard Nietsche And Jaspers Essay Research free essay sample

Dostoevsky, Kierkegaard, Nietsche, And Jaspers Essay, Research Paper Daniel Leonard Existentialism Dr. Brahinsky March 27, 2000 Trev, wake up! Dostoevsky, Kierkegaard, Nietzsche, and Jaspers write of many of import issues refering our being and society in general, but the 1 that involvements me the most is the belief in the ignorance and stupidity of the bulk of the human race. We are so shockable, so asleep, so afraid of researching ourselves and what is beyond this across-the-board narrative we have created and in which we live ( and ironically hatred ) . These four philosophers all seem to see the large image. Some wish they neer had, others feel born once more and superior to the remainder of world. Regardless, until the full universe understands, there is no hope for adult male # 8217 ; s endurance. I will get down with Mr. Nietzsche who speaks with a really barbarous and pointed attitude. He is rather angry with people in general for being shallow, for falling asleep to the cultural drone humming in the dorsum of all our caputs. It is so easy to populate daily like dead organic structures, making what you are told, working invariably to avoid believing excessively much. ( That # 8217 ; s why I love work! ) . We fear what is indoors. We are afraid to be as our psyche and our heads. Society, scientific discipline, and even academic doctrine avoid looking inward, or paradoxically, seeing the large image. The full universe is seting us to kip. They # 8220 ; effort to understand this canvas and these colourss, but non the image # 8221 ; ( Nietzsche in Kaufman, 124 ) . Merely the true philosopher, the true understander of being, can uncover that topographic point where stuff can no longer pervert you. There are so many obstructions ( we refer to them as civilization and usage ) in this universe that obstruct our way to higher consciousness where we will recognize the unity of everything and achieve witting love. Equally shortly as we realize we are all bubbles drifting on the same ocean, we become wholly free from these obstructions and have nil to fear, non even decease. This is heaven on Earth. Nietzsche recognized faith as possibly the greatest obstruction of them all. It purportedly was created to assist get the better of all the other obstructions, but now farther disorients us and about leads us in the opposite way. Interestingly, Nietzsche sees as the root of turning nihilism non social or psychological corruptness, but Christian reading. I # 8217 ; m non rather certain I understand this, but the manner I see it is Christianity ( along with many faiths ) # 8211 ; the one establishment created to salve and give significance to life # 8211 ; is, through its current and turning lip service, taking intending off from life. Jesus was a great instructor. His cardinal message was that if we love one another and do non let ourselves to acquire caught up in the mundane facets of life, we can accomplish a higher degree of being and happen true felicity. Christianity developed out of Jesus # 8217 ; learning as a kind of stepping-stone to assist people understand Jesus and acq uire to the topographic point he was speaking about. Christianity is like a set of guidelines to take us to higher consciousness. But we have made a complete jeer of Christ and his instruction. Christianity has lost sight of its original end and go wholly bemused with regulations and ordinances. We do non necessitate faith ; it is merely here to assist us. But alternatively of higher consciousness going the end, faith is now the end. Equally long as you follow the regulations and ordinances of the church, every bit long as you have faith, you are a good individual. Incorrect! You are a nihilist. In The Antichrist Nietzsche viciously attacks the priests and theologists who advocate this fabricated universe of God, the Satan, wickedness, salvation, free will, etc, which # 8220 ; falsifies, devalues, and negates world # 8221 ; because we can non stand the sight of it ( Nietzsche, 533 ) . The church has pronounced sanctums exactly what the Jesus the Gospel felt to be beneath and behin d himself ( Nietzsche, 536 ) . The land of Eden is non a topographic point we go after we die. It is a province of the bosom and we can be at that place right now, here on Earth, if we follow Jesus # 8217 ; true message. But what is Jesus # 8217 ; true message? If nil else it is to be yourself, love your neighbour, and avoid the crowd at all costs ( nice segue, right? ) . Soren Kierkergaard has a large job with # 8220 ; the crowd # 8221 ; of which so many worlds seem to be a portion. This mass of people bing in the province of consciousness called waking slumber is the wheels of our civilisation yet have no idea of where they are traveling. Kierkegaard is awake, and hence superior to everyone around him. His clip was one of technological pioneering, society blindly traveling frontward looking for ways to do like easier. Many boarded the bandwagon of alteration, following the technological revolution for no good ground. Kierkegaard went out into the streets of Copenhagen and tried to flim-flam people into seeing the truth by knocking society when he had no right to, because he was a moonstruck loafer ( in camouflage, of class ) . His chief job with the crowd is that is a safety for all who fear ind ividualism and the decision-making that comes with it. He speaks repeatedly of how the journalist can compose anything he wants ( things he would neer state talking one-on-one with another individual ) and his words will touch 1000s upon 1000s of ears and be taken earnestly, but because of the namelessness of both the writer and the public reader, duty for things said can be wholly avoided. The crowd is failing. The crowd is untruth. Nietzsche says the same thing: people are afraid to look inward. They seek safety from their heads in work and changeless activity. Jesus would hold no association with the crowd. Truth, individualism, and higher consciousness radiated from him. The nazarene could merely be # 8220 ; what He is, the truth, which relates itself to the single # 8221 ; ( Kierkegaard in Kaufman, 96 ) . That is why so many feared Him, and still make. That is why he was killed. Kierkegaard continues to explicate why so many turn their dorsums on higher consciousness with his construct of apprehension. Dread is a feeling that befalls us when we realize possible or possibility in ourselves, when we learn something new that forces us to do a pick or determination, or merely to believe in a new manner. Peoples fear freedom. They fear pick because one time one is confronted with chance he is expected to take advantage of it. If you learn something that brings you out of ignorance you can neer travel back to life in that nescient mode with a clean scruples because now you know better than to populate like that. If you do non modify your being based on what you have learned, you are looked down upon. Some people appreciate possibility ( ie. of going less nescient ) because they are willing to alter or they like the option to take. Most people would much instead have neer been told that the full human race originated from a individual population in Africa 200,000 o ld ages ago. They wallow in their ignorance and hatred being pressured to alter. The Underground Man must be the most astonishing illustration of apprehension one could conceive of. He is the manifestation of apprehension. His full head exists inside the kingdom of apprehension, and apprehension in the worst manner. He is faced with an unbelievable sum of possible and chance because of his heightened consciousness yet more than anyone is unable to do the # 8220 ; qualitative spring # 8221 ; merely because he is submerging in picks, in freedom as it would look. Kierkegaard is besides really concerned with what it means to go a Christian. What is the single # 8217 ; s relationship to Christianity? He inquiries why anyone would establish their ageless felicity on something about which they can non be certain ( like historical Christian certification ) , but so goes on to state that religion and passion are certainty, and they are what make you a true Christian. By the terminal of Kierkegaard # 8217 ; s choice I have decided that he greatly admires the true Christian, but looks down upon spiritual philosophy in that it is a crutch for those who are non genuinely passionate about God. He raises the really of import contrast between nonsubjective truth and subjective truth. Which is truer? A thing surely is non true merely because you believe it is true, but I do believe that subjective truth is the more of import of the two. There is more virtue in the adult male who prays with full passion to and idol than there is in the adult male who pray s to the true God but with a false spirit. I have a great regard for passion, but infinite passion with no nonsubjective foundation does non work ( like the illustration that inkinesss were born from the Satan ) . Kierkegaard puts it best in stating # 8220 ; The truth is exactly the venture which chooses an nonsubjective uncertainness with the passion of the space # 8221 ; ( Kierkegarrd in Kaufman, 117 ) . So it is a combination of the mind and emotion that makes us a # 8220 ; true # 8221 ; Christian. This ties in with Nietzsche # 8217 ; s thoughts of Christianity in that many alleged Christians purely rely on the aim, exoteric facets of faith for comfort and wholly lack the passion required to go a true Christian. Kierkegaard is right. We are Christians as a affair of class ( Kierkegaard in Kaufman, 120 ) . About everyone I know calls himself or herself a Christian, but I have met merely two or three of them who took the rubric earnestly and were genuinely passionate and had g reat religion. Peoples are afraid, or possibly merely unwilling, to take the hazard. Passionately believing in something that is unsure to you is unsafe. As civilisation pushs frontward and trust on ground and nonsubjective truths go more and more cardinal, our demand for God to explicate life continues to diminish. Hence, being a Christian with infinite passion in today # 8217 ; s universe is both black and foolish. We have killed God, says Nietzsche. I like Dostoevsky really much because I understand the 1000 gh procedure of the Underground Man. Last twelvemonth, in fact, I was certain I was on my manner to going what I can now term the Underground Man ( thanks to this category! ) . That was when I was excessively witting, hyper-aware, and really insecure. I was far from the province of the Underground Man, but certainly in the initial phases of paranoid-schizophrenia! My ideas seemed morbid. Not that consciousness itself was a disease, but that my heightened consciousness was in some manner poisoned. Therefore I feel Dostoevsky ( when I say Dostoevsky I am talking of his Underground Man ) is incorrect to name consciousness a disease. His gross outing ideas are non the merchandise of higher consciousness but of a morbid head. His ideas are non normal ; this is what I believe. Dostoevsky admits right off that he is more intelligent than anyone else around him. However, he besides admits that this is his ruin: an intelligent adult male is bound to be an basically nondescript animal, while a adult male of character, a adult male of action, is necessarily a limited animal ( Dostoevsky in Kaufman, 4 ) . So in one sense he looks down upon the stupid, unconscious, mean adult male who exists without thought, yet in the other he badly envies ( to the point of abhorrence, he adds ) the mean adult male exactly because he is unconscious ( his absence of inordinate idea enables him to be a adult male of action ) . In rereading Notes from Underground I realize that Dostoevsky is an absolute mastermind. I am in awe at his deepness of apprehension of heightened consciousness. I will take his mouse illustration and use it to myself. I, at one point, for about three old ages, thought excessively much. I became really self-aware, analysing everything I said and everything s aid to me. I became ashamed. I became immobile, and it was most acute when I smoked marihuana. I was so immobile when high that I was afraid to talk. I would desire to discourse and come back, felt compelled to, cognize precisely when something should be said and what its content should be, but could non because I was surrounded by a # 8220 ; nefariousness in the signifier of inquiries and uncertainties. . .caught up in a fatal mire # 8221 ; ( Dostoevsky in Kaufman, 11 ) . And when I did talk, I crumbled, and my insecurity was revealed, and therefore I thought of myself as worthless, a mouse. No 1 called me worthless but myself, but I was convinced that, objectively talking, I was worthless. I was a individual who did nil, entertained nil, and benefited no 1 in any manner. Merely God knows why I was alive. There are others in the universe who are worthless but are non witting of it. This puts me all the more at mistake because I realize my ineptitude and therefore should be able t o alter. But I can non alter ; it is impossible. Thankss to modern medical specialty, this is where I stop and the Underground Man picks up. He, recognizing he can non alter himself, crawls into the black hole of desperation and drowns himself in retrieving every clip he was humiliated. Then he drowns himself in his ain ill feelings about himself. After many, many old ages he begins to accept his earnestly flawed character. He takes pride in his disease and becomes masochistic. He defiles and degrades himself in the face of others, welcomes the # 8220 ; toxicant of unrealized desires turned inward, # 8221 ; and in the terminal feels a unusual pleasance in it all. Forgive my aside. I think the lesson Dostoevsky provides is ignorance is bliss. His disaffection is accentuated by the societal criterions of his clip. The decisive # 8220 ; adult male of action # 8221 ; is the 1 who achieves and becomes something. Unfortunately in this universe, you need to believe quick, act fast, and be certain in order to last. You have to cognize how to populate on the surface, to interact with others # 8217 ; personalities ( masks ) . Dostoevsky merely knows how to be as his internal being, his true being. Possibly due to his lonely upbringing he neer learned how to interact as the universe interacts, on an external degree. And since he could non make this he was alienated from the start, and continued to be alienated and to hold his true ego corrupted by blending kernel and character with out separating between the two, bring forthing his current writhed being: a paranoiac and a schizophrenic. You see, many people possess some grade of higher consciousness, but they besides know how to interact on the degree on which our society is founded # 8211 ; the degree of the mundane. These people possess being ( ability to move and take ) and cognition ( emotion, mind ) and are on their manner to apprehension ( being awake ) . Dostoevsky possessed enormous cognition, but really small being. Therefore, he had apprehension ( and possibly had even reached the # 8220 ; self consciousness # 8221 ; level a measure above the # 8220 ; wake up # 8221 ; degree ) but it was manifested in a negative manner because of his deficiency of being. ( This is my best and concluding effort at explicating Dostoevsky place! ) Carl Jaspers: the concluding chapter. Unlike our other three philosophers, Jaspers, at least as it appears to me, is less concerned with the particular. ( He is much nicer besides! ) He tries to gestate and project consciousness and being in their broadest sense. He focuses less on the person, the crowd, God, higher consciousness as a finish, and more on how these things exist inside and outside our consciousness. Jaspers # 8217 ; narrative is the most complex yet, but fortuitously he goes to great strivings to explicate himself. Still, I had a hard clip working through his doctrine, so bear with me. We worlds live and think in skylines, but the fact that we have skylines indicates there is something beyond them, environing the given skyline ( Jaspers in Kaufman, 211 ) . Jaspers now introduces the Encompassing, its two manners # 8211 ; Bing itself and the Encompassing which we are # 8211 ; and the three manifestations of the latter manner: empirical being, consciousness as such, and spirit. Jaspers makes a differentiation between the consciousness of life existences and consciousness in general, or empirical being versus the Encompassing of empirical being ( aka. Bing itself, or existenz ) . He calls the first an actuality and the 2nd an inactuality. Right now, as I think, I am witting but enclosed in my ain individualism. In my self-awareness I exist as merely an realization of truth, as a mere contemplation of my true ego. My being, my witting being, that is, is a consequence of the intersection of eternity with the temporal. This reminds me of two things: Kant # 8217 ; s th ing-in-itselfs and phenomena, and the ocean analogy. Empirical being sounds like Kant # 8217 ; s Phenomena in that it is the point at which non-physical things and thoughts like life, consciousness, and the psyche become objectively accessible to us. We grasp, analyze, and understand these things. Then we see past this topographic point, where unknown meets the head, to the unknown where we ( and everything ) exist in pure kernel. This we can non hold on. Another manner to see the state of affairs is that we are all bubbles on the surface of the ocean. Everyone comes from and returns to the same topographic point: the ocean. Recognizing this, we reach a higher degree of consciousness similar to witting love. So the manner we exist usually ( in the matrix, haha ) is an Empirical being as an indirect manifestation of our true egos ( Bing itself ) , in other words, as a contemplation. We achieve consciousness as such when we realize these restrictions of our consciousness, when we rea lize that nil we see is in its true signifier, but instead something created from our ain head. Spirit is acknowledging that everyone is everything because we are all portion of the same whole ( the ocean ) . # 8220 ; The person as spirit is non himself, but the integrity of contingent persons and of the necessary universal # 8221 ; ( Jaspers in Kaufman, 220 ) . Kant hit a dead terminal and decided we will neer be able to step outside our witting to see things as they truly are. Jaspers, nevertheless, takes us farther. He says we can excel the Encompassing which we are ; we can go our echt egos. We can Be, in the most cardinal yet most absolute manner. This is existenz, where everything appears to everything else in its true signifier, as if one were looking down upon the Encompassing. This I achieve existenz through transcendency. # 8220 ; Transcendence is the power through which I am truly myself # 8221 ; ( Jaspers in Kaufman, 219 ) . Existenz is infinity in clip. This is wher e no boundary of any kind can be found. This is where pure communicating occurs. This is absolute truth. This is God. Existenz is sing the thing-in-itself. Jaspers goes on to speak about ground and existenz being contingent upon one another, but I will non acquire into that. My reading of Jaspers is convoluted plenty, and for that I apologize. If I had more clip I would explicate myself better. The bottom line for me is that Jaspers has combined the power of Kierkegaard and Nietzsche with his ain and has explained rather convincingly that we can see God, that there is hope for world, and it begins with paying a spot more attending. I can make that. I was witting one time, but it was a bad kind of witting, like Dostoevsky # 8217 ; s. I was in horror of the awful ideas go throughing thru my caput. That # 8217 ; s when I was convinced I had a diseased head. Prozac has about cured me of that poisoned consciousness, and I # 8217 ; m now get downing to see spots and pieces of the higher consciousness I think these philosophers understand. There is so much bull*censored* in this universe ( for illustration, why do we have first feelings? ) . That # 8217 ; s why I chose the subject of shockable, dormant worlds. Because the manner we live is pathetic, and although I enjoy everyday life a great trade, I know existence runs much deeper than this, and I would wish to cognize those deepnesss and how to acquire at that place. What can adult male make? A snake pit of a batch. We have merely been reading the inquiry the incorrect manner. Kaufman, Walter. # 8220 ; Existentialism from Dostoevsky to Sarte # 8221 ; Dostoevsky, Fyodor. # 8220 ; Notes from the Underground # 8221 ;