By Charlotte Burck
Burck and Daniel percentage the private which means that gender holds for them, and the open and enquiring, instead of definitive, variety of their writing makes it effortless for the reader to know their rules. The authors's dealing with within the early chapters of the various highbrow conundrums approximately gender is obvious and warranted, and during their many citations of different literature within the box they've got controlled to align this quantity with different scholarly works whereas whilst making sure a really readable and useful ebook.
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Additional resources for Gender and Family Therapy
It emerged that she had left her violent husband a few years previously with her four children to live in a women's refuge. They had been rehoused, and she had managed to establish a new home with her children. With this information, it became possible to view her panic attacks as her ability to react and feel things about her separation, now that she was settled and strong enough. This new way to think about her panic attacks placed her in a different relationship to them. Instead of the attacks controlling her, she could see her feelings as legitimate.
The point is illustrated by physicist Dana Zohar (1990), who says that a popular misapprehension aris ing from the oft-quoted finding that, depending on the instrument, electrons can be seen as particle or wave, is to draw the conclusion that what is seen is in the eye of the beholder. In fact, she argues, the choice is only between particle and wave, so what we see is also determined by the reality of the physical world, rather than solely by our own cognitive structures. We would argue, therefore, that the "retreat into subjectivity" can be seen as a reassertion of agency, one that perpetuates a split between subject and object at the expense of understanding the rela tionship between them.
The terms constructivism and post-modernism are sometimes used as if they were interchangeable, and they do indeed share a common intellectual heritage, which includes Kant and the idealist philosophers Hegel and Nietzsche. This tradition of thought does not make a distinction between ontology (the study of the object world) and epistemology (the theory of knowledge); in other words, what we know is inseparable from how we know it. There can thus be no objective description of reality; the theory that we bring to such a description determines the nature of what we see.