Sentences with phrase «children relationship which»

The solid custody plan in this book facilitates the parents to maintain good parent children relationship which is an important element for a child's well - being.

We have mentioned some of the misuses of the parent - child relationship which can cause the child to fear closeness because of the painful experiences which made closeness too threatening.

There are several kinds of parent - child relationships which are often mistaken for parent - child intimacy.

There are three factors in the parent - child relationship which are essential to the development of a child's dynamic intelligence.

If a child has a negative self image, this will hinder the parent - child relationship which is another reason to foster self esteem.

It's also fun to see a mother and child relationship which isn't all cuddles and sunshine.

This focus on relationships in all of their diverse forms aligns with the message of Fred Rogers, who spoke about media, technology and children in a far less media - saturated time: «No matter how helpful they are as tools (and, of course, they can be very helpful tools), computers don't begin to compare in significance to the teacher - child relationship which is human and mutual.

Not exact matches

NEW: Trump doorman Dino Sajudin releases statement: «I was instructed not to criticize President Trump's former housekeeper due to a prior relationship she had with President Trump which produced a child.»

Someone found a 2011 college essay of hers, in which Rapp explored Japan's relationship with child porn laws and, ironically, seemed to fall more in line with a Japanese cultural viewpoint about the sexualization of teens.

Liberal MLA Mary Polak (Langley) was instrumental as a Surrey School Board trustee in banning gay - positive books from Surrey Schools: The book ban was later struck down by the Supreme Court of Canada which said «instead of proceeding on the basis of respect for all types of families, the Board proceeded on an exclusionary philosophy, acting on the concern of certain parents about the morality of same - sex relationships, without considering the interest of same - sex parented families and the children who belong to them in receiving equal recognition and respect in the school system.»

Specific policies include the 30 - 50 Plan to Fight Poverty, which is committed to reducing the number of people living below the poverty line by 30 percent and the number of children by 50 percent; an Affordable Housing Plan; pursing the long - term goal of a national high - quality, universal, community - based, early education and child care system; increasing the Guaranteed Income Supplement by $ 600 per year for low - income seniors; and creating a new relationship with Canada's First Nation, Inuit and Métis peoples, including re-instating the Kelowna Accord.

First, it extends the logic of the redefinition of marriage which the earlier legislation on no - fault divorce required: Marriage is no longer a lifelong, monogamous bond between two people of the opposite sex intended for the raising of children and the provision of a stable family environment; rather, it is a relationship of mutual convenience, to be dissolved as and when it becomes inconvenient to the contracted parties to maintain it.

It was a quirky but pointed way of challenging the communist culture of the lie, which befogged public life and warped relationships between parents and children, husbands and wives, colleagues and neighbors.

The interview format used by the Oliner team had over 450 items and consisted of six main parts: a) characteristics of the family household in which respondents lived in their early years, including relationships among family members; b) parental education, occupation, politics, and religiosity, as well as parental values, attitudes, and disciplinary approaches; c) respondent's childhood and adolescent years - education, religiosity, and friendship patterns, as well as self - described personality characteristics; d) the five - year period just prior to the war — marital status, occupation, work colleagues, politics, religiosity, sense of community, and psychological closeness to various groups of people; if married, similar questions were asked about the spouse; e) the immediate prewar and war years, including employment, attitudes toward Nazis, whether Jews lived in the neighborhood, and awareness of Nazi intentions toward Jews; all were asked to describe their wartime lives and activities, whom they helped, and organizations they belonged to; f) the years after the war, including the present — relations with children and personal and community — helping activities in the last year; this section included forty - two personality items comprising four psychological scales.

Ironically, the very thing on which we differ so profoundly — children — draws us into our unavoidable relationship.

The ability to accept, respect, and love others is a learned ability; it develops only in a relationship in which the child receives acceptance, respect, and love for what he is — a person of worth.

It is a relationship within which we are restored and grow to perfection as children of God with the eternal Son.

The state, then, is ultimately based on these natural and supernatural relationships which make us human and children of God.

This is caused by confused and inconsistent relationships in which children can not learn to avoid overwhelming anxiety.

Against the angry censure of a scandalized populace, Cromwell defends the whims of his king, to whom he stands in a relationship similar to Bonhoeffer's child to his father, or Mantel to her mother: a relationship in which loyalty to a flawed caregiver takes precedence over loyalty to truth.

The goal is to help the person's adult side (which, as Eric Berne shows, (Transactional Analysis in Psychotherapy [New York: Grove Press, 1961] even the most inadequate person possesses) gain strength by functioning, so that it will rescue control of the person's relationships from his child side.

For adults — which our children will become — this requires values that transcend pleasure and possessions, values that give meaning to our actions and our relationships and our whole way of life.

«It would seem,» he writes in his new book, «that a stable and coherent primary culture is essential for children to develop a sense of identity, which is in turn a prerequisite to developing a tolerant and loving relationship with others....

The syntaxic mode allows the child to begin forming a realistic understanding of the world and of the relationships which constitute it.

First, there is the process of attachment / caregiving or complementary affectional bonding, the prototype for which is the parent - child relationship.

The growth counselor's function is to help such persons as they work through their resistance to bury a dead relationship; uncouple without infighting so as to avoid further hurt to each other and to their children; agree on a plan for the children that will be best for the children's mental health; work through the ambivalent feelings that usually accompany divorce — guilt, rage, release, resentment, failure, joy, loss — so that each person's infected grief wound can heal; discover what each contributed to the disintegration of their relationship; learn the relationship - building and love - nurturing skills which each will need either to enjoy creative singlehood or to establish a better marriage.

This stage is followed by childhood, which persists until the infant manifests a need to move beyond the immediate parental relationship to seek other children as playmates.

In this most elementary area of parent - child relationships, such a notion rescues discipline from connotations of punishment and has the further virtue of counseling foresight, according to which the best disciplining parent is the one who anticipates that from which the child alone can not protect himself and does something about it before the child is injured.

That insight is nothing other than the understanding that while in one sense God is indeed unalterable in his faithfulness, his love, and his welcome to his human children, in another sense the opportunities offered to him to express just such an attitude depend to a very considerable degree upon the way in which what has taken place in the world provides for God precisely such an opening on the human side; and it is used by him to deepen his relationship and thereby enrich both himself and the life of those children.

The foregoing principles of parent - child relationships — concern by the parents for the needs of the child and the obligation of the child to obey the parents, within the context of intelligent and benevolent authority — are the foundation for the right kind of education not only in homes but also in schools, which are established to aid and complete the family in its educative task.

It is with another woman in this world at this time that I am able to experience a radical mutuality between self and other, a mutuality that we have known since we were girl children, a mutuality that has shaped our consciousness of female - female relationships as the first and final place in which women can be most truly at home, in the most natural of social relations.

The goal is to develop a network of mutually sup - porting and nurturing relationships, which can help to replace those lost with the children's leaving.

Children who learn self - respect at home have been blessed with a family in which respect for others is built into the web of family relationships.

To fail to be one's true human self is to fail in maintaining on one's part the right relationship with God in the divine intention for mankind and at the same moment a failure in right relationships with other men and women and children, characterized as it should be by the caring, sharing, giving, and receiving which brings about a condition of peace and concord — which is shalom or abundance of life.

There are plenty of instances, in the traditional liturgies, of emphasis on the sheer love of God, His being affected by human attitudes and responses, and the tender relationship which He intends between Him and His children.

That fact, plus the possibility of striking out for new territory when things got tight, and a religious attitude which emphasized the individual self in relationship with God, made it pretty hard for a father to maintain control over his children.

They also have the right to expect that the moral and social context within which the programme is taught is clearly Catholic, that children come away with a clear understanding of social relationships and the moral context in which sexual intimacy should occur, and an understanding of why the Catholic Church teaches what it teaches about the human body, sexuality, and friendship.

The theme of the father - child relationship of humankind and God is interpreted here as transmission of the word which «commands.»»)

We may recall that Christianity is in the first instance a gospel, a proclamation, in which it is declared that the eternal Reality whom men call God has crowned His endless work of self - revelation to His human children by a uniquely direct and immediate action: He has come to us in one of our own kind, the Man of Nazareth, uniting to Himself the life which, through His purpose, was conceived and born of Mary, and through this life in its wholeness establishing a new relationship to Himself into which the children of men may enter.

When a congregation has social networks in which intergenerational relationships are possible, parents are relieved of sole responsibility for the faith of their children.

it is a logical fallacy to attempt to equate naturally occurring se - xual orientation (being g - ay), with behavior (adultery) which is s - exual activity by someone who is married (a civilly defined relationship) with someone who has s - ex with children.

In liberating our marriages we give our children a precious gift, the model of a mutually - fulfilling man - woman relationship, which is one of the best preparations for their future.

I imagine there's something particularly special about having a biological child with one's partner (although you don't see many people not marrying the person they love because of infertility) which we will never be able to have (the one inherent advantage to a straight relationship).

A break in one connection, such as attachment to a stable community, puts pressure on other connections: marriage, the relationship between parents and children, religious affiliation, a feeling of connection with the past, even citizenship, that sense of membership in a large community which grows best when it is grounded in membership in a small one.

The symbiotic relationship, that instinctual closeness which binds mother and child throughout the first year of life, is one of the most profound in human experience.

But all contractual relationships are first founded on a prior community of kinship relations, which themselves are founded on ineluctable biological realities of mammalian life: mother / child, begetter / conceiver, infant / adult, and so forth.

The unquestionably primal reality of the child is the interaction with the environment which the child perceives as it experiences itself in its relationship to the environment.

A final way in which the clergyman can help the children is by establishing a strong, accepting relationship with them himself.

Both partners in the marriage have lied, which not only destroys their relationship, but hurts their children.

The vital responsibility of the parents, then, is to create through their own relationship of intimacy an atmosphere which both envelops the child in its warmth, and progressively releases him to his own relationships of intimacy.