Full Human Potential Research Articles

Haitian Creole Language and Bilingual Education in the United States: Problem, Right, or Resource?

This article looks specifically at the issue of a meaningful education for Creole-speaking students, particularly the Haitians, in the context of US bilingual programmes. In particular,it addresses the centralquestion of how the home language,thatis the Creole language, is used in the school system and what value is attached to it in an attempt to provide this particular group of students with effective instruction. Are the needs of Creole-speaking students being addressed by the schools? Are they being empowered to succeed? By looking at the Creole language as a strong marker of ethnicity for this particular group, it argues that this language has a rightful place in the educational system, and should no longer be perceived as a source of problems. It is the language that keeps the Creole-speaking children connected to their roots and gives them a sense of pride necessary to succeed and reach their full human potential. The article urges educators not to misclassify Creole-speaking students as African Americans, and to take into account their linguistic and cultural perspectives in the educational experience. Instruction in the Creole language is advocated as a model superior by far to the sink or swim' model.

Examination of an Emerging Consciousness in Engineering Management

Humankind has a duty to extend the frontiers of its consciousness. Enhanced awareness and broadened perceptions, accompanied by acquiring a new self, are necessary for individuals to interact better in organizations. To be able to set sensible company and project objectives, it is necessary to understand the personal objectives of individuals in relation to the unifying oneness of the universe. A modified philosophy and psychology are recommended for handling the organization—one that learns about the originless origins and acknowledges the breaths of higher planes of existence. The introduction of the metaphysical into the operations of societies and organizations is the only great leap forward. The rest of management sciences—that of planning and coordinating, while necessary—fade in contrast with the benefits of cogitating to a different music and science altogether. Hence, the total self-development (TSD) of the individual is the next step for organizations, where organizations can reap the benefits of the full human potential. Total quality management (TQM) has paved the path through its emphasis on quality in every aspect of organizational life and culture, to begin to adopt the philosophy of fearlessness and transcendentalism through TSD.

The Case for an Independent Licensing Board for Psychology

Medicine and psychology are constrained to collaborate with one another in their common human service enterprise, but are methodologically separated by psychology's loquacity, its dependence on words, and the silence of the medical gaze, its wordlessness. If psychology is co-opted by the politically more powerful medical profession, it cannot attain its full human welfare potential. Its professional development is stunted, it is subordinated to psychiatry in mental health settings, and prevented from communicating effectively with its clients by the imposition of information giving constraints appropriate to medicine but alien to psychology. In this paper the author argues that in South Africa there cannot be a liberatory psychology until there is an autonomous psychology, governed by a statutorily independent licensing board.

Chŏng Tasan's Philosophy of Man: A Radical Critique of the Neo-Confucian World View

Articles Chöng Tasan's Philosophy of Man: A Radical Critique ofthe Neo-Confucian World View MICHAEL C. KALTON Cihöng Yag-yong (1762-1836), better known by his pen name, Tasan, is recognized as the one who brought Sirhak, the School of Practical Learning, to its highest peak. The long years of his exile (1801-18) were years of vast scholarly accomplishment. In volume alone his work is overwhelming; his collected works, set in modern Chinese type, occupy well over thirteen thousand pages. But it is not the volume alone that is impressive, for his work is marked by a consistently high level of comprehensive and careful scholarship, sophisticated and critical methodology, and an originality that is the product of deep reflection and independence ofjudgment. Tasan is best known as the foremost representative of Sirhak, an intellectual movement characterized by practical concerns such as institutional and economic reform, along with a critical cast of mind that emphasized the need for concrete evidence rather than speculative theorizing. Materials of this sort abound in Tasan's work, and it is being mined anew by contemporary Korean scholars for an audience that discovers in Tasan a precursor of the modern era. This does not begin to exhaust the full dimensions of Tasan's work, however. Approximately one-half of his extant written works are devoted to studies and commentaries on the Confucian classics, and of all his scholarly accomplishments, the two that he himself esteemed most highly are his commentary on the Book of Changes and his elucidation of mourning ritual. Tasan's aim in his classical studies is to recover the pristine Confucian vision; the Han (206 B.c.-A.D. 220) and Sung (960-1126) dynasties in particular were periods of new developments in the Confucian tradition. Tasan, attempting to shake free of the effects of these two 4 Journal ofKorean Studies periods that deeply colored the interpretation of the classics, terms his own study Susa hak after the names of the two rivers where Confucius is said to have established his school. In his commentaries on the classics, he critically reviews for each passage the principal commentaries of the Han and Sung Confucians, along with a selection from T'ang, Ming, and Ch'ing commentators, and then offers his own interpretation with supporting historical and philological evidence. His work is at once both original and deeply faithful to the texts that stand at the foundation of the Confucian tradition. In a certain sense, Tasan's accomplishment in these Confucian studies is more remarkable than the Sirhak studies for which he is most noted. In the latter, he adheres to avalué orientation shared by others; in the former he is walking a more independent and lonely path, breaking decisively not only with the Neo-Confucian orthodoxy of Chu Hsi's school of thought, which had thoroughly dominated the intellectual world of Yi-dynasty Korea, but also with the whole body of underlying assumptions about the universe and man's place in it that had been generally accepted in the Confucian tradition for some two thousand years. It would be difficult to find ¿mother thinker in either China or Korea who not only put off the Neo-Confucian vision, but also developed an alternative that rivaled it in comprehensiveness, balance, and depth. In this paper I will attempt to delineate the major features of Tasan's view of man and the universe in contrast to the prevalent NeoConfucian vision. To understand the full dimensions of his undertaking , Neo-Confucianism must be understood not merely as a speculative philosophical system, but as a total vision and way of life. Thus we will begin with an overview of this vision, with special attention to the articulation between its metaphysics, its view of human nature and psychology, and the way it approaches the basic Confucian task of cultivating one's full human potential. THE NEO-CONFUCIAN VISION There are historical periods during which the intellectual life of the times calls for the descriptive prefix "neo," when men return to the thought, art, or culture of an earlier age but change what they recover because they themselves have become different. The Sung dynasty in China...

The Outer Limits of Human Educability: A Proposed Research Program

While the educational goal enable each child to develop to his or her potential probably ranks near the top of the list approved by school boards throughout the country, educators rarely examine this goal seriously. Educational research literature, for example, does not contain a systematic effort to examine what we might mean by full human potential, nor to analyze the kinds of educational experiences which enable people to operate at maximum capability. Educational practice seems just as negligent in operationalizing full potential. Instead, the climate of opinion that presently dominates education is oriented toward minimums minimum skills, basic skills, minimum competencies to the virtual exclusion of anything else. This should not be allowed. We need a vision of what education could be that

Suffering to grow

More and more people today seem to be conditioned by our ever-advancing technology to anticipate instant gratification. We are an impatient people, annoyed if we have to wait in line, infuriated if we cannot see at least in our mind's eye the fruits of our labors, disenchanted if we experience a lag between our hope and its fulfillment. Our expectation of immediate gratification not only affects our consumption of goods and services (wherein we are beginning to sense the staggering problems of pollution and waste); it increasingly plays a part in our interpersonal relationships, our self-expectations, and our religious and moral convictions. How can we live happy and productive lives in meaningful relation with one another in a society where the investments of time and effort seem increasingly to become alien qualities? Can marriages and other close social bonds reach maturity when little effort is invested and allotted time is so short? Can we reach the full potential of our own maturity without struggle throughout life? Can we develop values and grow in faith without engagement in the agony of doubt, uncertainty, and frustration? That more and more people are asking such questions, recognizing these kinds of problems, and calling into question the whole instant gratification syndrome I view as a positive development. Further more, I believe that much of the work being done in the social sciences, in philosophy, and in religion suggests alternative value systems and a return to basic life phenomena. The importance of struggle and even suffering as a means to growth and maturity seems to be gaining acceptance. In the face of all the drugs designed to deaden pain, all the ready escapes and easy blocks to our awareness of our distasteful feelings, some people struggle to live life with deepened awareness of its joy and sorrow, pleasure and pain. I am convinced that the recognition and willful experience of suffering is a prerequisite to growth and maturity, that it, as a part of increased awareness of all in life, is essential to happiness and full human potential. I believe that Gestalt therapy and Christian religion offer theoretical and practical bases for this conviction. Before turning my attention to the importance of suffering in both Gestalt therapy and Christian religion, I will examine some of the basic assumptions of Gestalt therapy and draw parallels to them in Christian tradition and theology.

Alternative Family Forms: Preferences of Nonparticipants

This study explored the preferences for different types of family forms of people who were not practicing alternative life styles. A Q sort of 10 family forms was given to 128 subjects. Each subject ranked in order the 10 family forms according to which family form he believed would afford him the maximum personal growth as an individual striving to live up to his full human potential. Then each subject ranked in order the 10 family forms according to which family form he believed he could most feasibly adopt in his present social context and with his present relationships. Subjects differed according to sex, marital status, university affiliation, and geographical region. Results indicated that the most important variable was university affiliation. Female, married, and nonuniversity subjects chose more traditional family forms, while male, single, and university‐ affiliated subjects chose more extreme family forms. The subjects' feasibility rankings of the 10 alternative family forms were more traditional than were their maximum growth rankings.

Perspectives in Femininity: Implications I for Nursing

This article is adapted from an address given at a meeting of the Texas Section of The Nurses Association of The American College of Obstetricians and Gynecologists, in February, 1973, at San Antonio. Society no longer demands that women fit the old image of “femininity”—passivity, wifeliness, physical attractiveness, and anti-intellectualism. Women are now freer to fulfill their full human potential. The change in the concept of femininity has affected nursing practice in two ways. First, with different roles and different morality, clients bring different problems to the nurse-counselor. Secondly, the change has divided nurses themselves into two opposing camps. Some adhere to the traditional nursing role which correlates with the old ideas of femininity, including nonparticipation in decision-making and subservience to authority figures. They may thwart the efforts of their professional counterparts to gain acceptance as professionals in their own right.

What makes a company successful?: Seven chiefs explain company growth

Do the corporate high achievers have any “secrets” that keep them growing and profitable? They do, indeed, according to a recent study of seven of the nation's leading corporations—American Airlines, American-Standard, Colgate-Palmolive, Continental Air Lines, Merck, Metromedia, and Norton Simon. All the companies are in rapidly changing industries; all achieve over-all good performance even under difficult conditions. The study focuses on the chief executive in each corporation, and the article presents condensations of the findings in each company. One success factor was identified by every single company: effective use of the full human potential through communication of philosophy and goals, and appropriate rewards.