Acting Out: Feminist Performances

1996 ◽  
Vol 13 (4) ◽  
pp. 59
Author(s):  
Lesley K. Ferris ◽  
Lynda Hart ◽  
Peggy Phelan
Keyword(s):  
Acting Out

Witnessing discrimination: Acting out of empathy or anger

2007 ◽  
Author(s):  
Kate Raspopow ◽  
Kimberly Matheson ◽  
Hymie Anisman
Keyword(s):  
Acting Out

Devereux Adolescent Behavior Rating Scale--Acting Out Behaviors Scale

1989 ◽  
Author(s):  
Yossef S. Ben-Porath ◽  
Carolyn L. Williams ◽  
Craig Uchiyama
Keyword(s):  
Rating Scale ◽  
Adolescent Behavior ◽  
Behavior Rating ◽  
Acting Out ◽  
Behavior Rating Scale

Sadomasochistic dynamics inside and outside the consulting room

2020 ◽  
Vol 2 (1) ◽  
pp. 13-25
Author(s):  
Carine Minne
Keyword(s):  
Main Function ◽  
Acting Out ◽  
Original Meaning ◽  
Life Threatening

This article will illustrate sadomasochistic dynamics as they arise within the consulting room and highlight the main function of perversions. Although the term “perversion” can be considered outdated, or worse, pejorative, if used in its original meaning, it remains the most appropriate term to describe the plight of certain patients who suffer from a specific sexualised form of acting out. One aim of the perversion is to attempt to reverse an earlier trauma by turning that passive experience, often not consciously remembered, into an active one. The patient suffering from a perversion replaces unwanted or unbearable historical affects with current actions that are sadomasochistic, sexually exciting, and highly gratifying, albeit temporarily, thereby keeping the patient’s mind far away from the desolation of the initial trauma. At times, the actions patients are driven to for survival are paradoxically life-threatening. I will briefly refer to the difficulties of the countertransference in working with perverse patients.

On Girard

2016 ◽  
Vol 45 (3-4) ◽  
pp. 59-65
Author(s):  
Mark Juergensmeyer
Keyword(s):  
Driving Force ◽  
Critical Issue ◽  
Religious Violence ◽  
Symbolic Violence ◽  
Acting Out ◽  
Mimetic Desire ◽  
The World ◽  
Violent Acts

Much of what Freud and Girard have said about the function of symbolic violence in religion has been persuasive. Even if one questions, as I do, Girard’s idea that mimetic desire is the sole driving force behind symbols of religious violence, one can still agree that mimesis is a significant factor. One can also agree with the theme that Girard borrows from Freud, that the ritualized acting out of violent acts plays a role in displacing feelings of aggression, thereby allowing the world to be a more peaceful place in which to live. But the critical issue remains as to whether sacrifice should be regarded as the context for viewing all other forms of religious violence, as Girard and Freud have contended.

Observing the Interethnic Friendships in Elementary and Secondary Religion-Based School

2019 ◽  
Author(s):  
Adib Rifqi Setiawan
Keyword(s):  
Student Perceptions ◽  
Externalizing Behavior ◽  
Internalizing Behavior ◽  
Acting Out ◽  
Classroom Context ◽  
Older Children ◽  
School Students ◽  
School Year ◽  
Interethnic Friendships ◽  
Level I

Friendships provide opportunities to build empathy and practice social skills. Being friends with ethnically diverse peers can create opportunities for academic and social learning different from the opportunities afforded by same-ethnic friendships. Through my observation, I had been finding that elementary and secondary school students are less likely to have friends of a different ethnic — even from the beginning to the end of a single school year, as they progress in school. My observation show that most childhood friendships are formed in classrooms, but children tend to form friendships with others of their own ethnicity, with interethnic friendships decreasing across ages and grades. The observation looked at student and classroom factors that affect the likelihood of children forming friendships across ethnic. On an individual or student level, I looked at age, ethnic, and psychosocial factors, including sociability, internalizing behavior (such as worrying or feeling sad) and externalizing behavior (such as acting out or getting in trouble). I also examined factors related to classroom context, including teacher support, whether teachers treat students with varying levels of academic achievement differently, and competition among students. Results suggest that same-ethnic friendships increase over the school year, with greater increases among white and older children. Externalizing behavior predicted a greater increase in same-ethnic friendships, particularly among ‘domestic’ (Javanese: ‘cah kene dewe’) students. Teachers and classroom context influenced student friendships in two different ways. It suggests that teachers may make a difference in how students select and maintain friends. Classroom support -- measured by student perceptions of teachers' warmth, respect, and trust -- predicted less of an increase in same-ethnic friendships from fall to spring. In last, my observation points to the need not just for diverse schools, but also for teachers to foster classrooms where students and teachers support one another, and social and academic hierarchies are not dominant, which could increase the likelihood of students developing and maintaining interethnic friendships.

Defetishizing Free Time: From Akrasia to Profanation

2019 ◽  
Vol 29 (1) ◽  
pp. 159-188
Keyword(s):  
Leisure Time ◽  
Free Time ◽  
Economic Organization ◽  
Acting Out ◽  
Basic Income ◽  
Giorgio Agamben ◽  
Dominant Position ◽  
The Gift ◽  
Modern Economic ◽  
Economic Thinking

Images of free time are used today to give the impression that alienation from work is being alleviated. As a result, exploitation of the workers who are constantly occupied with “self-realization” becomes even more effective. Free time becomes a fetish — a means of productively engaging people’s energy through various scenarios in which they are (supposedly) enjoying their leisure time pursuits. Is it even possible to undo the fetishization of free time? And if so, how else might we conceptualize it? In seeking an answer to these questions the author continues the discussion of akrasia launched by Michail Maiatsky in his article “Liberation from Work, Unconditional Income and Foolish Will” (Logos, 2015, 25[3]) in which Maiatsky expressed a well-founded fear that a contemporary “post-Nietzschean” person might respond to the “gift of unconditional freedom” with an irrational desire to test the boundaries of that boon and end up as Dostoyevsky said “living by his own foolish will.” A hypothesis to address that fear argues that the intentions behind such an “akratic rebellion” are inherently rooted in the fetishistic logic that dominates both current perceptions of free time and also the debate about providing a basic income. The akratic reaction is a form of phantasmatic acting out of the painful suspicion that efforts to reach liberation could turn into another form of bondage. The roots of this bind can be found in the historically embedded form of economic organization, which is based on a sense of dire emergency. We owe this understanding of the “economic dispositive” to the work of Giorgio Agamben, but it is already discernible in Xenophon. We can find an indication of its dominant position in modern economic thinking in Nikolay Sieber’s (1844–1888) criticism of the postulates of the “subjective school” of economics. Because the economy acquires a sacred aspect within this dispositive, akrasia may be compared with a sacrilegious trespass of its boundaries. However, Agamben proposes that challenging any form of the solemn ceremonies of capitalism’s priesthood in a way that is not merely imaginary must necessarily be a kind of profanation.

Epidemiología de la dependencia conductual: revisión de las publicaciones y resultados de estudios originales

2000 ◽  
Vol 7 (6) ◽  
pp. 374-380
Author(s):  
M. Lejoyeux ◽  
M. McLoughlin ◽  
J. Adés
Keyword(s):  
Acting Out ◽  
Las Mujeres

ResumenLa extensión de la definición de dependencia conduce a la consideración de algunos trastornos impulsivos como una forma de trastorno de dependencia. Esta condición patológica se caracteriza por la presencia repetitiva de comportamientos impulsivos y no controlados. Otras características clínicas son la dificultad para resistir un impulso, una motivación o una tentación de llevar a cabo un acto perjudicial para sí mismo, para los demás, o para uno y otros, una sensación creciente de tensión o excitación antes de la actuación (acting out) y una sensación de placer, gratificación o liberación en el momento de efectuarla o poco después. Las dependencias conductuales descritas más a menudo son el juego patológico, la cleptomanía, la tricotilomanía y las compras compulsivas. Estudios que utilizaban una escala de evaluación específica, la Pantalla del Juego de South Oaks, han distinguido el juego problema del juego patológico. Los jugadores sociales gastan el 5% de su dinero y los jugadores patológicos, del 14% al 45%. La prevalencia del “juego problema” es 4% y la del juego patológico, 2%. Varios estudios han indicado que la incidencia del juego patológico es de ocho a diez veces mayor en los pacientes dependientes de alcohol que en la población general. Ningú estudio sistemático ha evaluado la prevalencia de la cleptomanía. Los datos proceden de informes clínicos. Entre los sujetos detenidos después de un robo, la prevalencia de cleptomanía varía entre 0 y 25%. La tasa de prevalencia de la tricotilomanía es 0,6% entre estudiantes. Los estudios que utilizan criterios diagnósticos menos restrictivos han encontrado una tasa de prevalencia de 3,4% en mujeres y 1,5% en hombres. El trastorno a menudo se pasa por alto: 40% de los casos no se diagnostica y 58% de los pacientes nunca han sido tratados. Los estudios de prevalencia de las compras compulsivas encontraron una tasa entre 1% y 6% en la población general. Las compras compulsivas son significativamente más frecuentes entre las mujeres (90% de los casos). El estudio de la historia familiar de los compradores compulsivos mostró una elevada frecuencia de trastorno de dependencia de alcohol (20%) y depresión (18%). En todos los casos de trastornos de dependencia conductual, un nivel elevado de impulsividad y búsqueda de sensaciones podría determinar un riesgo mayor.

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