فعالية برنامج تدريبي لتنمية مهارات نظرية العقل في تحسين التفاعل الاجتماعي لدى الأطفال ذوي الإعاقة الفكرية الخفيفة = The Effectiveness of a Training Program to Develop the Skills of Theory of Mind in Improving the Social Interaction among Mild Intellectual Disability Children

2016 ◽  
Vol 4 (14) ◽  
pp. 1-49
Author(s):  
عبد الفتاح رجب علي مطر ◽  
حسنين علي يونس عطا
2021 ◽  
Vol 10 (1) ◽  
pp. 1
Author(s):  
Iwona Nowakowska ◽  
Ewa Pisula

The paper presents the opinions of self-advocates with mild intellectual disability about their work as social educators – public self-advocates raising disability awareness. Six semi-structured individual interviews were conducted. Data was analyzed within the framework of Interpretative Phenomenological Analysis. The themes which emerged from the interviews comprise: the motives of educators to work as self-advocates, opportunities to gain new skills and to raise public awareness about disability given by this activity, the difficulties they experience being social educators and ways to overcome them, the meaning of self-advocacy in their lives as well as the readiness to recommend this work to other people with disability. The gathered data suggests that, according to the self-advocates, being a social educator enhances the social status of self-advocates. It also provides an opportunity to develop skills, new social roles and sometimes positive identities, which is in line with the assumptions of the theoretical models of self-advocacy.


2005 ◽  
Vol 56 ◽  
pp. 18-19 ◽  
Author(s):  
Matthew Ratcliffe

Recent philosophical discussions of intersubjectivity generally start by stating or assuming that our ability to understand and interact with others is enabled by a ‘folk psychology’ or ‘theory of mind’. Folk psychology is characterized as the ability to attribute intentional states, such as beliefs and desires, to others, in order to predict and explain their behaviour. Many authors claim that this ability is not merely one amongst many constituents of interpersonal understanding but an underlying core that enables social life. For example, Churchland states that folk psychology ‘embodies our baseline understanding’ of others (1996, p. 3). Currie and Sterelny similarly assert that ‘our basic grip on the social world depends on our being able to see our fellows as motivated by beliefs and desires we sometimes share and sometimes do not’ (2000, p. 143). And, as Frith and Happé put it, ‘this ability appears to be a prerequisite for normal social interaction: in everyday life we make sense of each other’s behaviour by appeal to a belief-desire psychology’ (1999, p. 2).


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