Psychology Assignment Custom Writng

1) Feminism, 2) Circular Reasoning, Religion, and Feminism, 3) Feminism & Aziz Ansari: a generational divide? | 2025 Custom Writing

1) FeminismFeminism, defined in the reading, focuses on the movements and discourses around the struggle for women’s equality.  It is one thing to assert, as most people now do, that men and women are equal, and that this equality ought to be political, economic, and social.  It is quite another to theorize as to how this equality can be achieved.Vocabulary terms to focus on in the reading: patriarchy, agency, first wave feminism, second wave feminism, intersectionality.If anyone identifies as feminist, what does the identity mean to you personally, and what/where do you think that the primary struggle is?  If anyone identifies as anti-feminist, why; what are you against?I am not going to ask a lot more questions, because there’s a lot of material in the reading, and I would like people to respond to it in their own way.  I will shortly post two more forums, one on feminism and religious doctrine, and one on the #metoo controversy with ‘Grace’ and Aziz Ansari.2) Circular Reasoning, Religion, and Feminism‘We are different kinds of dust.’Resistance to first wave-feminism is frequently based on an appeal to tradition and to religion.  It is easy to oppose this in the same vein as any other form of systemic inequality: we have never had a female president because of sexism, and have probably never had a female Pope for the same reason.  That seems logical enough,One of my former college roommates is named Luke; now a history teacher, he is a devout Russian Orthodox Christian, and he and I once had a series of conversations about what seemed to me a contradiction: he supported the basic feminist goal of equality, in that he believed women were equal to men spiritually and intellectually, and also that women should be able to run for office, run businesses etc……however, on the other hand, he resolutely supported his faith’s position: that women should not be priests, bishops, or popes (his faith has more than one pope).  I have detected some version of his reasoning in conversations with Muslims, Orthodox Jews, and Catholics. The reasoning goes something like this:There is a shrine in each home, and then there are the sacraments administered in Church; the shrine at home is not understood in Orthodox theology to be any less important than the church; it is simply different.  Women maintain the shrine at home, are, in some translations, even called Priests of the home. God is both male and female; it is not a difference in importance.I pushed back as hard as I could: There is a difference in power.  Priests are professional religious leaders and thinkers; they are paid for their work, and they decide doctrine for for the whole faith.  Objectively speaking, they are political and intellectual leaders of their faith. Any faith that does not allow women to be a political or intellectual leader is inherently sexist.He pushed back, and we reached an impasse: He explained that the Orthodox church has existed in non-capitalist societies where the priests were given only a little food by their community, and many were also farmers; it is a modern secular misconception that being a priest or a bishop is about ‘power.’  It is, in theory, a very humble role. All power, unless wielded for the service of humankind, is evil. A woman should never seek power because she wants it, and neither should a man. There are corrupt priests and bishops, evil people in the church, because it is a fallen world.No man becomes a priest because he wants power; he becomes a priest because he feels called by God.  God’s calling, in his faith (and, in different ways, also in Catholicism, Orthodox Judaism, and Islam) is interpreted by and through religious scripture and doctrine.  Therefore, it is wrong to imagine a woman deciding to be a bishop, a Rabbi, or an Imam because she thinks she would be good at it: she would have to feel called, and if she believed in her faith, then she couldn’t feel called, because her faith speaks through doctrine and theology, and doctrine and theology say that being in that priestly role is nothing, not actually powerful at all, not any more important than anything else…but that it is simply not a woman’s role.That perfectly circular argument might help explain why religious faiths as big as the Catholic church will not be changing anytime soon on this issue.  Luke’s parting shot in our conversations was this: he truly believed that his faith did not teach that men were better than women, simply that they were different.  An ambitious male politician, in Luke’s view, was just as sinful as an ambitious female one: the Church was a haven where things were kept in their proper place, but it was not a hierarchy: compared to God, we are all dust, so we were simply different types of dust.Needless to say, this view overlaps massively with secular debates about feminism: many so-called anti-feminists would claim that they are not saying that men are better than women in any sense, simply that they are different.  Many non-religious conservative writers have put the phrase, “Men and women are different,” on their basic list of conservative beliefs, alongside limited government and free-market capitalism. The implication is that feminists believe that men and women are exactly the same, which is not necessarily the case, of course.Much of religion resists feminism at every turn: Religious leaders have been at the forefront of opposing first wave feminism, of opposing the proliferation of birth control and sex education and other hallmarks of second-wave feminism, and (today) of a call-back to more traditional values and roles.  I share the story about Luke to relate that religious view on this topic are much more complex than merely saying that God thinks men should have power and women should make babies; indeed, that is almost never the case. Instead, Luke’s theological commitment taught me something about just how entrenched these ideas are: he’ll proudly vote for female politicians he supports, but he still believed that his faith, where no woman will ever lead a Church service or serve as bishop or pope, represents an enactment of how things, ‘should be,’ in terms of gender roles.There are significant movements in every Abrahamic religion to allow women to serve in leadership roles (ie, reformed Judaism, some branches of Protestantism), but they are minority movements when you look worldwide.  The thought structure of this type of sexual discrimination are quite different, which leads me to the broader point I would like to make: If John were to say, “I believe that my faith teaches that being gay is wrong and that women can’t serve as religious leaders,” it is easy to assume that John is sexist.  In many cases, however, John really doesn’t like believing that, doesn’t particularly want to believe it, and it does not correlate with other politics that John has (ie, he might support gay marriage and vote for Hillary Clinton. The reason why he believes what he believes is that that’s simply what he thinks that his scripture says.  Millions of conservative Jews, Christians, and Muslims around the world have intellectually contorted themselves trying to agree with the progressives within their faiths… but they simply can’t, because their minds tell them that their scripture is clear.Therefore, we should have intellectual empathy and compassion for the plight of theologically conservative, politically progressive people among us (there are more than you think).  If you are religious, like Luke, you can’t simply make your scripture mean what you want it to mean; you have an intellectual and spiritual duty to believe what you think it truly says, and that might be politically inconvenient.Does anyone know anyone with this sort of plight, where they desperately want to support something popular like gay marriage or women having equal access to all jobs…but they just can’t, because of their faith?  What is the way forward for feminism amidst dynamics such as this?3) Feminism & Aziz Ansari: a generational divide?NOTE: All articles cited in this post are linked at the bottom of the post (note: the articles are not required reading, nor is this post; it is an expansion on the feminism discussion, but in terms of material for the final, the downloadable reading is the only required reading).4 years ago, in September of 2014, California passed the nation’s first, “ affirmative consent,”  laws regarding sexual assault. in preparing to talk to my class about it at the time, I read the entire text of the law, and was quite astounded at how misrepresented it was in much of the media. Not just and right-wing blogs, but even in mainstream newspapers like the San Jose Mercury and the New York Times, columnists weighed in on at the law, claiming it that demanding that a verbal affirmative and continuous consent law turn to normal sexual interactions into crimes.  And yet the law itself does not contain the word verbal anywhere, and makes it clear through this omission that there can be different types of consent.Polls  at the time showed the first evidence of a substantial generational difference regarding this issue.   Many adults (not always a majority, but a substantial percentage) over 40 tended to find the idea of redefining consensual sex as  requiring affirmative, continuous, and enthusiastic consent as either offencive or unnecessary. In every poll done, college students basically are in favor of these laws.  Indeed, it seems overwhelmingly clear that the concept of affirmative consent, not just as a definition of what good sex is, but it definition of what legal sex is, speaks to young people in a way that it does not speak as often or as much to people about my age (40 and over).  In general, the controversy regarding affirmative consent laws died down for a while, particularly in light of the #metoo and #timesup campaigns; pretty everyone seemed on board with the idea, but I found myself a little bit intellectually queasy, thinking that there were some basic assumptions about agency that had not really been sorted out.  The best summary I’ve found for affirmative consent laws is Jaclyn Freeman’s summary: “The idea is simple: In matters of sex, silence or indifference aren’t consent. Only a freely given “yes” counts. And if you can’t tell, you have to ask.” They key phrase, of course, is, ‘have to.’ Should you, ‘have to,’ morally, or should you, ‘have to,’ legally?  This is not a small or a simple question.In the midst of a profound sense of sisterhood and coalescence around common purpose, the #metoo movement  hit perhaps its biggest most publicly talked about snag a few months ago when an anonymous woman accused popular comedian Aziz Ansari of sexual assault on the website babe.net.   Her account was extraordinarily, unnervingly detailed, and one of the few things that everyone agrees on afterwards is that a mainstream media organization, such as the New York Times, would probably not have have published the story, and definitely would not have published it in the same way.  That doesn’t make it wrong, of course. Speaking broadly, her account is this:‘Grace’ met Aziz at a party, asked him out.  She was very excited about the date, went into it with positive energy and high expectations.  He was pushy and in a hurry from their first conversation, and she didn’t like how quickly they wound up back at his place with their clothes off, and made this clear when he kept asking about ‘f–king,’ saying to him, “Next time.”  From the article:“And he goes, ‘Oh, you mean second date?’ and I go, ‘Oh, yeah, sure,’ and he goes, ‘Well, if I poured you another glass of wine now, would it count as our second date?’” He then poured her a glass and handed it to her.”This exchange may result in doctoral disstertations in Women’s Studies departments, alongside the song, Baby, it’s Cold outside!  Before and after the exchange, as it is legally defined, ‘Grace’ and Aziz had sex.  She hated all of it, wound up crying in the hallway outside his apartment. She said, ‘next time,’ and he replied with a clever line about the glass of wine being the second date. She also said that she, ‘didn’t want to feel forced,’ but did not actually say that she felt forced.  When she unequivocally said no, he apparently stopped and suggested that they watch Seinfeld. She took days to mull over hos tramatized she was, and, in her words, ‘validate’ the encounter as sexual assault.The reaction to the article was swift and brutal.  Bari Weiss, a female New York Times columnist, wrote their most clicked column of the year: “Aziz Ansari is Guilty.  Of not being a mind reader.” She (Weiss) claimed that the babe.net story was, “arguably the worst thing that has happened to the #MeToo movement since it began in October. It transforms what ought to be a movement for women’s empowerment into an emblem for female helplessness.”  Lucia Brawley wrote for CNN Opinion that it was fair to compare what ‘Grace’ did to a bad Yelp review, and that, “if men publicly shared details about bad sexual experiences with women, we would call them misogynist monsters.” Caitlyn Flannegan, a longtime writer for the New Yorker the Atlantic, wrote that, as a 50 year old, the sexual morality that would call Aziz’s actions sexual assault seemed like, “science fiction,” and that, “Apparently there is a whole country full of young women who don’t know how to call a cab.”   I mention these specific writers because The New Yorker, The New York Times, and CNN are not exactly men’s rights forums; the reaction was brutal in exactly the places where we expect ‘woke’ feminist discourse.  And the reason is simple enough: this is a debatable issue. A committee of human sexuality and women’s studies theorists, if you gave them a year to come up with a text, could not have done a better job of creating a text perfectly designed to divide feminists, divide women, divide all of us, over the issues of affirmative consent.  There simply are two sides to this type of sexual encounter, and this makes us understandably uncomfortable: there are not two sides to sexual assault, in general.Dozens of articles came out in ensuing weeks, notably Samantha Bee’s brilliant rant against Grace’s detractors, and thousands of blog posts and facebook messages, mostly from women about Grace’s age, claiming that they had suffered similar encounters, and that this was the next great leap forward in the #metoo campaign, talking about encounters that may fall short of rape but were still deeply traumatizing.My own opinion: Anyone who reads ‘Grace’s account, and is not moved and cannot feel how such an encounter could lead to her feeling completely horrible, has something a bit wrong with them.  This woman should not be made fun of, and I am very glad that the account was anonymous, because I cannot imagine the hatred she would unjustifiably endure otherwise. She did not particularly want to write about this: babe.net sought her out.  Her ‘validation’, several days after the fact, that what took place was sexual assault, is exactly how millions of people think now, and this absolutely must be taken seriously. Women expect to be treated well, not manipulated into doing things that anyone paying any amount of attention would see that they don’t want to do.However…Anyone who doesn’t understand the fairly brutal reaction, from women who are a bit older, including fairly prominent feminists, needs to think clearly for a moment about what Grace’s story says about female agency.  Essentially, she went home with Aziz, took her clothes off, and had sex with him all before saying no, all the while ‘giving off non-verbal cues,’ but ‘puzzled’ that he didn’t pick on them.  And then the key: she said no; he said, ‘c’mon, please; I want you so bad!’ and then she kept having sex.  The implication is that all a man has to do to force or coerce a woman to have sex with him, to make the act illegal, is to aggressively ask her to have sex following her saying that she would rather not.  To quote Bari Weiss, she is concerned not so much about Grace herself, but instead about the idea that her article will become an ‘emblem’ for other young women to imitate: it would take us, “back to the era of smelling salts and fainting couches.”  She is referring to cliches of the Victorian age of England, when women were believed to have no sexual agency at all. Even talking about sex would cause a woman to faint, and it was not believed that women could be trusted to make decisions about their own sexuality, hence the practice of always having a male chaperone on every date.Rape has been traditionally thought of not as having sex that you would rather not have, but as being forced or coerced into having sex that you would rather not have.  Until now, it has been believed that it is possible to consent to bad sex, even very bad sex.  Bad sex is bad, but it is not criminal.  In Grace’s account, Aziz’s force/coercion essentially consisted of enthusiastic, manipulative, repeated asking.  If manipulation (ie, the joke about the second glass of wine equaling the second date) equates to assault, that could be argued to be taking us back about 100 years in terms of feminist progress.And yet…the backlash against the backlash has been extraordinary.  Babe.net has exploded as a cultural force, and people my age and older are being told that we just don’t understand.  Aziz has disappeared completely from the public scene to the same level as Harvey Weinstein or Bill Cosby, and so I ask all of you: what do you think of all of this?  Am I reading too much into it? Is there a compromise that can be reached?Articles cited in this post; again, these are not required reading:The original babe.net story:https://babe.net/2018/01/13/aziz-ansari-28355 (Links to an external site.)Links to an external site.Articles by Weiss, Brawley, Flanagan:https://www.nytimes.com/2018/01/15/opinion/aziz-ansari-babe-sexual-harassment.html?mtrref=www.google.com&gwh=A228A47683E092A12B2F7D768BC4C2DB&gwt=pay&assetType=opinion (Links to an external site.)Links to an external site.https://www.cnn.com/2018/01/17/opinions/lets-be-honest-about-aziz-ansari-brawley/index.html (Links to an external site.)Links to an external site.https://www.theatlantic.com/entertainment/archive/2018/01/the-humiliation-of-aziz-ansari/550541/ (Links to an external site.)Links to an external site.Samantha Bee:https://www.youtube.com/watch?v=II-OP6vdMs8 (Links to an external site.)Links to an external site.

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Psychology Assignment Custom Writng

week 5 questions part one and two | 2025 Custom Writing

Week5 discussion question 1Some experts believe that a healthy self-esteem is crucial to success, but what impact does digital technology have on the self-esteem of today’s young people? Stories of adolescents struggling with self-esteem, loss of confidence, or poor body image dominate media that, these days, exists heavily in digital format. Young people are online more than ever before and are bombarded with marketing and other elements that challenge or weaken the development of their self-esteem. The number of followers an adolescent has on social media can define his or her level of popularity and social acceptance.In this Discussion, you will examine the development of self-esteem in adolescents and how digital technology might impact that development.To Prepare for this Discussion:· Review this week’s Learning Resources and consider how digital technology might impact the self-esteem in adolescents· Search the Internet and/or the Walden library for at least two articles related to the impact of digital technology on the development of self-esteem in adolescentsBy Day 3Post an explanation of the impact digital technology has on the development of self-esteem in adolescents. Explain the advantages and disadvantages digital technology has on that development. Include at least one scholarly source. Use proper APA format and citations.By Day 5Discussion question 2Social media is highly debated these days. One criticism is that it deprives people of human interaction, but the other side of that argument posits that those who frequent social media—whether adolescents or adults—are reaching out for more interaction. What do you believe?For this Discussion, you consider the two sides of this debate and take a stance. You then find research that focuses on the impact social media has on relationships and socialization.To Prepare for this Discussion:· Consider the two statements: “social media gives you a sense of community” and “social media isolates you from others”· Take a stance and select one of these statements to support· Search the Internet and/or the Walden library for at least two scholarly articles related to the impact of social media on relationships and socializationPlease review the readings attached to assignment only need a couple of paragraphs for each question.Agosto, D. E., Abbas, J., & Naughton, R. (2012). Relationships and social rules: Teens’ social network and other ICT selection practices. Journal of the American Society for Information Science and Technology, 63(6), 1108–1124. DOI: 10.1002/asi.22612Note: You will access this article from the Walden Library databases.Junko, Y., & Ananou, S. (2015). Humanity in the digital age: Cognitive, social, emotional, and ethical implications. Contemporary Educational Technology, 6(1), 1–18.Note: You will access this article from the Walden Library databases.O’Sullivan, L. F. (2014). Linking online sexual activities to health outcomes among teens. New Directions for Child & Adolescent Development, 2014(144), 37–51. DOI: 10.1002/cad.20059Note: You will access this article from the Walden Library databases.Owens, E. W., Behun, R. J., Manning, J. C., & Reid, R. C. (2012). The impact of internet pornography on adolescents: A review of the research. Sexual Addiction & Compulsivity, 19(1/2), 99–122. DOI: 10.1080/10720162.2012.660431Note: You will access this article from the Walden Library databases.Underwood, M. K., Ehrenreich, S. E., More, D., Solis, J. S., & Brinkley, D. Y. (2015). The BlackBerry Project: The hidden world of adolescents’ text messaging and relations with internalizing symptoms. Journal of Research On Adolescence, 25(1), 101–117. DOI: 10.1111/jora.12101Note: You will access this article from the Walden Library databases.Knorr, C. (2015). How girls are seeking (and subverting) approval online. Common Sense Media. Retrieved from https://www.commonsensemedia.org/blog/how-girls-are-seeking-and-subverting-approval-online#Document: Final Project Overview (Word document)Required MediaTurkle, S. (2012). Connected, but alone. TEDTalk. Retrieved from http://www.ted.com/talks/sherry_turkle_alone_togetherNote: This media program is approximately 20 minutes.

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Psychology Assignment Custom Writng

Advanced Psychopathology – Vig 2 | 2025 Custom Writing

Vignette Analysis II:Please keep your responses focused on what is presented in the vignettes. Do not add information but use your creativity to support what you see in the vignettes as written.  Avoid elaborations and assumptions. This assignment MUST be typed, double-spaced, in APA style, and must be written at graduate-level English.Use the reading assignments thoroughly in an integrative discussion. Remember to reference all work cited or quoted by the text author. You should be doing this often in your responses. If you use outside resources, they should support the text information, but not replace the text.You are encouraged to use the DSM-5 Level 2 Assessment Measure(s) to formulate your diagnosis:http://www.psychiatry.org/practice/dsm/dsm5/online-assessment-measures#Level2All discussions must take into account the legal and ethical considerations, as well as issues of culture and human diversity that may pertain to the vignettes below.  Legal and Ethical information is in Chapter 16 of the course text. Cultural information is covered throughout the course text and DSM 5. You may use alternative cultural resources to enhance your work.Your assignment should be 3-4 pagesplusa title and reference page.Sara is a 38 year old woman who was referred by her employer for mandatory counseling. She presents as markedly underweight, in baggy clothing.  She tested positive for amphetamine on a recent random test at work and is on suspension. It is obvious that Sara does not want to be there, but knows she must cooperate to get her job back.  Sara is currently taking anti-psychotic medication and mood stabilizers.  When you ask her why, she tells you that “my shrink thinks I’m nuts. OK, I admit that sometimes I think the devil is telling me to kill myself, but I never do it. I just cut myself  instead. Nothing serious, just a scratch here and there”. She admits that,  “a couple of drinks or a line, calms the beast and the voices stop”.  She also admits to loving excitement and risk taking.  “I love it when my mind races and I just hop in the car and go.  Messes with my job sometimes, but who cares”.During your psychosocial assessment, you learn that Sara was born in Japan.  Her father was a Native-American spirit-seeker.  He came to Japan to study Eastern Religions where he met her mother, who she describes as, “a meek and quiet little Japanese woman”. When Sara was 8 years old, they left Japan and moved to the United States, living with her father’s family. She appears nervous talking about this time of her life, but does admit it was a dark and fearful time, except for her grandmother, who she loved deeply, but died when Sara was age 14.At age 15, she began seeing spirits of her deceased grandmother. She wondered if this was a spiritual sign. It saddened her so much, that she began self-abuse, strict dieting and substance use at about that age. She believes that the devil tells that her grandmother’s death, “was all my fault. I deserve to suffer”.  Her guilt and self-loathing have prevented her from committing to a relationship. She has been dating the same man for 15 years who she describes as, “too good for me. I don’t know why he hangs around”.1. Formulate a Differential Diagnosis for Sara.  What comorbid disorders might you see?  Support your ideas by discussing what you see in the vignette utilizing your course readings thoroughly in your diagnostic formulation.  What information would you look for to confirm your diagnostic impression and why?2. Choose two (2) theoretical models to explain to explain Sara’s clinical presentation and suggested treatment modalities.  Support your ideas by discussing the models directly and specifically to Sara.(Remember to consider culture, law and ethics when diagnosing and treating)Assignment Outcomes:Analyze the physical, cognitive, social and personality aspects of abnormal psychology and implications across the life spanExamine the major diagnostic domains and specific criteria associated with DSM-5 disorders.Evaluate legal and ethical issues in mental health treatmentDevelop an awareness of diversity and cross-cultural perspectives in abnormal psychology.Explore available treatment and interdisciplinary services for community members experiencing mental health disorders.Identify the barriers associated with seeking and receiving therapeutic services.

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Psychology Assignment Custom Writng

FOR NICOHWILLIAM ONLY -3 | 2025 Custom Writing

Write a 750-1,000-word essay outlining at least four guidelines for effectively challenging a client. For each guideline, provide a case example illustrating the principle. Address the following in your paper:How can  counselors challenge a client without getting into a power struggle with a  client, or provoking client defensiveness?How can      counselors help a client to identify unused resources and strengths?How can      counselors help a client to identify blind spots while continuing to      provide empathy and support for the client?How would      counselors work with a client within an interdisciplinary treatment team?How can a      counselor act as a consultant when a practicing counselor asks for help to      strengthen their challenging skills with clients?For this part of      the assignment, you may write in the first person. Reflect on your level      of assertiveness. Do you feel you are assertive enough to challenge      clients comfortably or do you feel you are too passive or aggressive? What      might keep you from challenging a client? (I AM AN ASSERTIVE PERSON JUST SO YOU KNOW)Provide at least three scholarly references in your paper IN ADDITION TO THE TEXT BOOKPrepare this assignment according to the guidelines found in the APA Style Guide, located in the Student Success Center. An abstract is not required.This assignment uses a rubric. Please review the rubric prior to beginning the assignment to become familiar with the expectations for successful completion.You are required to submit this assignment to Turnitin. Please refer to the directions in the Student Success CentHERE IS THE TEXT BOOK.Egan Egan,G. (2014). The skilled helper: A problem-management and opportunity-development approach to helping (10th  ed.). Belmont, CA: Brooks/Cole, Cengage Learning.

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