Internalising higher hurdles This body of research, and Strickland's story, is consistent with women tuning into -- and possibly internalising -- the need to jump higher hurdles.
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Wearing their wounds on their boilersuit sleeves, they offered kids an alternative to internalising their problems.
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Still, in their muddled and heavy-handed way, governments are groping towards the idea of making the polluter pay by internalising the cost of responsible waste disposal.
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There are a lot of areas in which women are really successful but they don't have the typical education, or they are internalising certain things that are hard to define.
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"By internalising the distribution we will be able to directly steer development of the illy brand and grow the relationship we have with our UK customers," said Chief Executive Massimiliano Pogliani.
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Perloff noted in his study that girls as young as three were internalising beauty standards of thinness, while a 1997 study by Fredrickson and Roberts noted that women are more likely to have their social value inferred from their appearance.
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This is a way of internalising a sacred mental map.
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He argues that none could, and proposes that internalising the momentariness of our lives has a beneficial effect on how we should face our deaths.
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Homesickness and health in boarding school children. "Journal of Environmental Psychology, 6", 35–47. Homesick boys and girls complain about somatic problems and exhibit more internalising and externalising behaviours problems than their non-homesick peers.
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The term idealization first appeared in connection with Freud's definition of narcissism. Freud's vision was that all human infants pass through a phase of primary narcissism in which they assume they are the centre of their universe. To obtain the parents' love the child comes to do what he thinks the parents value. Internalising these values the child forms an ego ideal.
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A significant amount of an infants day is traditionally spent with the mother or father, and the lack of mood control displayed by the parents can lead to problems for the child in terms of internalising and externalising problems. These issues lead to children feeling more depressed and expressing destructive and aggressive behaviours. It has been proven these children are more inclined to develop psychopathology.
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Parental separation affects a child's development. Early parental divorce (during primary school) has been associated with greater internalising and externalising behaviour problems in the child, while divorce later in childhood or adolescence may dampen academic performance. Children of unmarried parents tend to suffer greater emotional and social difficulties than others do. Whilst father absence mainly results from parental divorce and separation, other factors such as family poverty, developmental difficulties have been associated with father absence, the effects of which have been explained by various theoretical approaches.
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An early menarche can increase the chance of fertility, while other short-term reproductive strategies can diversify the genes inherited in offspring. These could lift up a higher success rate of rearing children to adolescence. Moreover, the stress of father absence prompts girls to develop a variety of internalising disorders, such as bulimia and depression, which may lower the person's metabolism leading to excessive weight gain which precipitates early menarche. A study shows that there are fewer monitored meals in the father-absent household.
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The subsequent extensive library of the Chabad school, authored by successive leaders, builds upon the approach of the Tanya. Chabad differed from "Mainstream Hasidism" in its search for philosophical investigation and intellectual analysis of Hasidic Torah exegesis. This emphasised the mind as the route to internalising Hasidic mystical dveikus (emotional fervour), in contrast to general Hasidism's creative enthusiasm in faith. As a consequence, Chabad Hasidic writings are typically characterised by their systematic intellectual structure, while other classic texts of general Hasidic mysticism are usually more compiled or anecdotal in nature.
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The plant cuticle is one of a series of innovations, together with stomata, xylem and phloem and intercellular spaces in stem and later leaf mesophyll tissue, that plants evolved more than 450 million years ago during the transition between life in water and life on land. Together, these features enabled upright plant shoots exploring aerial environments to conserve water by internalising the gas exchange surfaces, enclosing them in a waterproof membrane and providing a variable-aperture control mechanism, the stomatal guard cells, which regulate the rates of transpiration and CO2 exchange.
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Another measure of adaptation is the construction of new cities on higher ground, withdrawing the population away from vulnerable floodplains. This withdrawal would probably be managed over time, and may require a public- private partnership consisting of a combination of market incentives such as the differential cost of insurance and re-insurance, and investment planning. Internalising the limitations of climate change requires proper planning for land use and the adherence to building codes. Planning for land use should channel new residential developments and productive investment towards less vulnerable areas.
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Much of the attention has been focussed on preventing adolescent pregnancy. The Overseas Development Institute (ODI) has identified a number of key barriers, on both the supply and demand side, including internalising socio-cultural values, pressure from family members, and cognitive barriers (lack of knowledge), which need addressing. Even in developed regions many women, particularly those who are disadvantaged, may face substantial difficulties in access that may be financial and geographic but may also face religious and political discrimination. Women have also mounted campaigns against potentially dangerous forms of contraception such as defective intrauterine devices (IUD)s, particularly the Dalkon Shield.
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What makes the lives of transgender individuals in Jamaica different from those in other countries is the fact that Jamaican society has an exceptionally low tolerance for LGBTQ individuals, especially male-to- female transgender women, according to a case study done by the University of West Indies’ Sir Arthur Lewis Institute of Social Economic Studies. The stigmas placed upon these individuals influence their perception of the world, and upon internalising these stigmas, the treatment process becomes more difficult. The viewpoint arises that doctors will stigmatise patients or treat them badly because of the unconventionality of the treatment being carried out. Ultimately, low tolerance leads patients to obtain less treatment overall.
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She has written: "I became Phillippa Yaa when I found my biological father, who told me that if he had been there when I was born, the first name I'd have been given would be a day name like all Ghanaian babies, and all Thursday girls are Yaa, Yawo, or Yaya. So by changing my name I intended to inscribe a feeling of belonging and also one of pride on my African side. After growing up black in white South Africa, internalising so many negative 'truths' of what black people are like, I needed to reclaim my humanity and myself from the toxic dance of objectification.""Thoughts behind Indegenius: concept for the 29th", Pulse, 8 November 2014.
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Homoiohydry is the capacity of plants to regulate, or achieve homeostasis of, cell and tissue water content. Homoiohydry evolved in land plants to a lesser or greater degree during their transition to land more than 500 million years ago, and is most highly developed in the vascular plants. It is the consequence of a suite of morphological innovations and strategies that enable plant shoots exploring aerial environments to conserve water by internalising the gas exchange surfaces, enclosing them in a waterproof membrane and providing a variable aperture control mechanism, the stomatal guard cells, which regulate the rates of water transpiration and CO2 exchange. In vascular plants, water is acquired from the soil by roots and transported via the xylem to aerial portions of the plant.
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" Aurobindo modernises the concept of dharma and svabhava by internalising it, away from the social order and its duties towards one's personal capacities, which leads to a radical individualism, "finding the fulfilment of the purpose of existence in the individual alone." He deduced from the Gita the doctrine that "the functions of a man ought to be determined by his natural turn, gift, and capacities", that the individual should "develop freely" and thereby would be best able to serve society. Gandhi's view differed from Aurobindo's view. He recognised in the concept of sva-dharma his idea of svadeshi (sometimes spelled swadeshi), the idea that "man owes his service above all to those who are nearest to him by birth and situation.
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Webber's 1964 paper Urban Place and the Non-Place Urban RealmThe Urban Place and the Non-Place Urban Realm in 'Explorations into Urban Structure' ed Webber et al., Pennsylvania, 1964 set the terms for much of his later work and introduced the idea of 'community without propinquity': cities that were clusters of settlements with the urban realm of its occupants being determined by social links and economic networks in a 'Non-Place Urban Realm'. His 1974 article Permissive PlanningPermissive Planning, reprinted in 'The Future of Cities', London 1974 Hutchinson Educational developed the idea that urbanists should be enablers not designers or controllers, using an engineering approach to solving urban planning issues. In that paper he criticised urban designers for internalising 'the concepts and methods of design from civil engineering and architecture'.
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One of the main defences Winnicott thought a baby could resort to was what he called "compliance", or behaviour motivated by a desire to please others rather than spontaneously express one's own feelings and ideas. For example, if a baby's caregiver was severely depressed, the baby would anxiously sense a lack of responsiveness, would not be able to enjoy an illusion of omnipotence, and might instead focus his energies and attentions on finding ways to get a positive response from the distracted and unhappy caregiver by being a "good baby". The "False Self" is a defence of constantly seeking to anticipate others' demands and complying with them, as a way of protecting the "True Self" from a world that is felt to be unsafe. Winnicott thought that the "False Self" developed through a process of introjection, (a concept developed early on by Freud) in or internalising one's experience of others.
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The importance of strong attachment between infants and their primary caregiver on child development is well documented; research has shown that attachment disruptions are a predictor of poor mental health, increased crime rates, and relationship quality. Satellite babies suffer at least two major attachment disruptions: the first when they are separated from their mother, and another when they are separated from their family caregiver to be returned to their mother. Upon reunification with their parents, satellite babies may exhibit a range of both externalising and internalising behaviours that indicate emotional trauma, including oppositional behaviour, separation anxiety, and social isolation. According to interviews with parents, some children exhibit anger and hostility towards their parents for separating them from their grandparents, who were considered primary attachment figures by the children, whereas parents are sometimes considered strangers; other children fear further separation, become clingy towards their parents, and agitated whenever parents are out of sight; others show social withdrawal and depression.
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Instead of basing his personality on his own unforced feelings, thoughts, and initiatives, the person with a "False Self" disorder would essentially be imitating and internalising other people's behaviour a mode in which he could outwardly come to seem "just like" his mother, father, brother, nurse, or whoever had dominated his world, but inwardly he would feel bored, empty, dead, or "phoney". Winnicott saw this as an unconscious process: not only others but also the person himself would mistake his False Self for his real personality. But even with the appearance of success, and of social gains, he would feel unreal and lack the sense of really being alive or happy. The division of the True and False self roughly develops from Freud's (1923) notion of the Superego which compels the Ego to modify and inhibit libidinal Id impulses, possibly leading to excessive repression but certainly altering the way the environment is perceived and responded to.
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