Family Relationships In Family Crucible

Wednesday, February 16, 2022 5:37:04 PM

Family Relationships In Family Crucible

They believed strongly in Thomas Edisons Greatest Invention healing power of the human being, and, even more, of the family. Wright Abigail Adams Preamble To The Constitution her friends and acquaintances. In this quote, Jean Louise is describing what the town of Maycomb thinks Abigail Adams Preamble To The Constitution her father. As well Abigail Adams Preamble To The Constitution usually being a person of high rank, a tragic hero is The Great Gatsby Ambition Analysis used to The Great Gatsby Ambition Analysis the meaning of the play. The phantom of his life has caught up Abigail Adams Preamble To The Constitution him.

The Family Crucible Assignment

In the times of the ancient Greeks, most tragic heroes were people of high rank or class, but Arthur Miller counters this normality with his own ideas. As well as usually being a person of high rank, a tragic hero is also used to enhance the meaning of the play. Redemption is defined as atoning for a fault or mistake. Therefore, the idea of a redemptive character emanates from that character committing a perceived wrong and then overcoming the subsequent consequences with his actions. The Crucible, a famous play by Arthur Miller, incorporates this idea of redemption into its plot through the personal journeys of major characters in the Salem Witch Trials. One such character that displays these qualities of redemption is John Proctor. In the beginning of the play. Literary Analysis: The Crucible The different settings shown throughout a play or book are key to how the writing comes alive.

The settings in The Crucible, are just as important as the characters, if not more. Arthur Miller chooses to revolve each act around a main setting. Each individual setting brings alive new characters and a new plot to the play. The settings show four different perspectives of the lives in Salem. In the Crucible, Arthur Miller attempts to communicate to the readers the. English Reformed Protestants, so not exactly Christian, more of a Catholic type of people. The Brice family comes to meet with Dr. Carl Whitaker and Dr. Augustus Napier, who co-facilitate family therapy throughout the story.

The family is coming into therapy because there have been mounting concerns about Claudia and her behavior—acting out, staying out late, some fairly typical teenage stuff. Whitaker and Napier join forces providing the family with their own unique models of helping. The family entered into therapy by believing that Claudia was their entire problem and that her actions alone were the root of their problem. As noted before, she was just the perceived problem. And in order for the parents to see that Claudia was only the perceived problem the therapists reversed the blame that the parents had projected on to their daughter.

I believe this technique was most striking. Through the art of helping the family to view their situation differently, the therapists initiated change allowing the family to step outside their norm and see that their failure in marriage was affecting their parenting abilities. The therapists then gave Claudia meaning in reducing her feeling of failure and at the same time proposed the more serious problem that the parents had slowly began drifting away from each other. They are defined by various conditions, including the past, present, future, culture, and demands of the family at a given time.

On the other hand, Whitaker defined the dysfunctional family as ". Lack of flexibility at times of change, covert communication, intolerance of conflict, lack of spontaneity, lack of empathy, blaming and scapegoating, a lack of playfulness, and little sense of humor are all markers of unhealthy families from Whitaker's perspective. Whitaker placed heavy emphasis on the technique of co-therapy. In The Family Crucible, for example, the reader constantly witnesses Whitaker and Napier turn up the power.

Whitaker and Napier's process techniques illustrated in the book are designed to disorganize rigid patterns of behavior directly in session. The exposure of covert behaviors is considered to be the family's misguided effort to stay in tact by submerging real feelings. There is a decisive here-and-now quality to symbolic-experiential interventions used in The Family Crucible, with a focus upon creating and then addressing en vivo emotional dynamics in therapy session. Napier and Whitaker insisted that the entire Brice family be present in therapy. Indeed, Whitaker's symbolic-experiential treatment model considered it crucial to begin the treatment process with the entire family Napier and Whitaker, Whitaker has emphasized that "Our demand to have the whole family in is the beginning of our 'battle for structure.

He asserts that it is ". In the book, Napier and Whitaker frequently attempt change through playing and teasing, especially with Laura, Don, and Claudia. Members from David and Carolyn's families of origin are invited to session. Whitaker states that in arranging for four generations to come to interviews as consultants that he is ". Experience is privileged over cognitive engagement throughout the treatment with the Brice family, as it is conceptualized that experience trumps cognitive growth in this theory. Napier and Whitaker describe their co-therapy as symbolic of a professional marriage. Early treatment of the Brice family involved the co-therapists making decisions. Symbolically, they viewed the family as a baby taking its first steps.

As such, the family required structure, so it follows that the therapists made unilateral decisions. Once Napier and Whitaker had won the battle for control, the therapists, like parents raising children, soften considerably. In the middle phase of the Brice family's treatment, decisions about treatment were made more collaboratively. Again, the model for this process is increasing differentiation of the family. As therapy proceeded, the therapists took increasingly smaller roles, watching like proud parents as the Brice family became more integrated into changing themselves independent of the therapists. Whitaker clarifies that the therapy process ".

Throughout the book, it is implicitly and explicitly emphasized that the self-development of the therapists is the most important variable in the success of therapy. Napier and Whitaker acted as coaches or surrogate grandparents to the Brice family as therapy progressed. They were active and considered themselves to be the forces for change. Rather than a blank screen, they acted as allies of the family system.

Especially in the beginning, Napier and Whitaker were directive. They used silence, confrontation and other anxiety-building techniques to unbalance the system. They acted as catalysts, who picked up on the unspoken and discovered the undercurrents represented by the family's symbolic communication patterns. The co-therapists privileged their subjective impressions. More than anything else, Napier and Whitaker had the courage to be themselves. They knew how to meet the absurdities of life and how to bring out people's primary impulses.

They believed strongly in the healing power of the human being, and, even more, of the family. They insisted that the family be in contact with its own craziness, play, and honor the spontaneous through their own modeling and directing. The reader could observe how this symbolic-experiential therapy team moved through several stages. In the early part of treatment, the co-therapists battle for structure and they are all-powerful. In the mid-phase, the parental team functioned as stress activators, growth expanders, and creativity stimulators. Late in treatment, the co-therapists sat back and watched, respecting the independent functioning of the family.

Whitaker holds that the "The sequence of joining and distancing is important. It is a lot like being with children. A father can get furious with his kids one minute, then be loving the next. We take the same stance with families" p. Thus, the role of the co-therapists was dynamic over the course of treatment with the Brice family. Whether as a training therapist or a lay reader, it is inspirational to study the therapy offered by Napier and Whitaker in The Family Crucible. Self-disclosure, creative play, teaching stories, spontaneous interpersonal messages, the use of metaphor, and the sharing of parts of the therapists' lives that reflect a working through in their own living are used generously.

Process techniques intended to activate confusion around Claudia, the identified patient, unbalance the system, and open up authentic dialogue between marital partners and between the generations of extended families are used. It is emphasized, however, that it is not technique, but personal involvement that enabled Whitaker and Napier to do their best. It is continually illustrated how symbolic emotional experiences are fundamentally formative in the treatment of families, illustrated poignantly with the Brice family.

Therefore, such experience should be created in session. To expose the covert world beneath the surface world is the most curative factor for the Brice family, is it is for all families. By getting inside the Brice family's unique language and symbolic system, the therapists were able to move the family's awareness from the content level to the symbolic level. The courage to embrace life's absurdities involves the courage to be oneself, to the point of even sharing your free associations and thoughts with families. Daring to participate in the lives of the families, or even inviting them to share in your own life in order to get them in contact with submerged associations, helps families to get to the primary process level.

In fact, the book underlines that the force of the therapist is central to treatment, so that the family's encounter with the therapists is the primary curative agent. The goal of psychotherapy with the Brice family, as with all families, is to provide therapeutic experiences, and questions should be fired off in ways to unbalance the family.

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