By John R. Morss
Growing Critical is an advent to severe psychology, focussing on improvement. It takes a clean examine infancy, formative years and maturity and makes the startling declare that 'development' doesn't exist.
John Moss courses the reader from the early severe pursuits of the Nineteen Seventies which gave upward thrust to the 'social development of improvement' during the wide variety of newer techniques. He seems in flip at Vygotsky's 'social context of improvement, at Harre's 'social construction', Marxist critique of improvement psychology, psychoanalytic interpretations of improvement, and eventually post-structuralist ways following Foucault and Derrida. He surveys the diversity of different positions within the serious psychology of improvement and evaluates the achievements of Newman and Holzman, Broughton, Tolman, Walkerdine and others.
Marxism, psychoanalysis and post-structuralism - in addition to such hobbies as feminism - problem our understandings of human improvement. Morss seems to be past the laboratory, to Marx and Freud, to Foucault and Lacan. What units becoming serious except orthodox psychology is the seriousness with which he has proposal during the implications of those challenges.
Contemporary and 'reader-friendly', starting to be severe could be of price to either undergraduate and to complicated scholars, in addition to to a person drawn to human improvement, in pyschology, sociology or schooling.
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Extra resources for Growing critical : alternatives to developmental psychology
Sample text
That which concerns individuals may not necessarily be private – identifying someone as ‘smart’ is a public matter, but refers to an individual. That which is privately displayed may reflect collective systems of representation. For another example, language is related to both axes but in different ways. Language allows a continuum of representation from public to private, and it also allows a continuum of action from individual to collective (from ‘I command’ to ‘this is what we do’). The whole array is itself ‘within’ language, that is, within the conversational world.
If the culture is aimed, so to speak, at producing people who reason abstractly and formally, then its practices will necessarily appear as a sequence of stages by which one of the many possible modes of human thinking comes to overtake and supersede the others. Piaget’s work is a brilliant exposé of a cultural tautology. But so too, in a more pedestrian way, is the work in which that judgement appears, namely this one! (Harré 1983: 252, emphasis in original) Having criticized Piaget for a complex kind of ethnocentrism, then, Harré concedes that his own theoretical framework must surely derive, likewise, from his own culture.
The answer, for Bruner, lay in treating some aspects of Vygotsky’s account as universal (and presumably biological), as well as looking elsewhere for universal processes. The latter task brought Bruner to the issue of narrative. Bruner came to 30 Persons in conversation believe that there are two kinds of thinking made available to humans as a consequence of evolution: a logical, analytical kind, and a sequential, sense-making kind. Logical forms of thinking – such as Western science – had been treated by Vygotsky, as well as by Piaget and many others, as the pinnacle of cognitive development in the individual.