By Marie-France Hirigoyen
Los angeles manipulation fait partie de los angeles vie, ce qui fait l. a. différence, c'est l'intentionnalité. Mais remark repérer les premiers signes d'un abus de faiblesse ? Personnes âgées, enfants, adultes en état de sujétion psychologique : où begin l'influence normale et saine, où start los angeles manipulation ? En se fondant sur son expérience clinique, Marie-France Hirigoyen interroge los angeles concept de consentement et les dérives des comportements. Une quête aussi précise qu'inspirée, qui révèle que le statut de victime n'est pas irréversible.
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Additional resources for Abus de faiblesse et autres manipulations
The handbook of race, racism and the developing child (pp. 55–71). New York, NY: John Wiley. Adorno, T. , Levinson, D. , & Sanford, R. N. (1950). The authoritarian personality. New York, NY: Harper. Allport, G. W. (1954). The nature of prejudice. Reading, MA: Addison-Wesley. Amsterdam, B. (1972). Mirror image reactions before age two. Developmental Psychobiology, 5, 297–305. , & Rosewarne, D. L. (2001). Stereotype knowledge and prejudice in children. British Journal of Developmental Psychology, 19, 143–156.
Indeed, empirical evidence conﬁrms that even a superﬁcial newly established group identity (in a minimal group paradigm), children and adults favored in-groups and discriminated against out-groups (Bigler, Jones, & Lobliner, 1997; Nesdale & Flesser, 2001; Sherif, Harvey, White, Hood, & Sherif, 1961; Vaughan, Tajfel, & Williams, 1981). Nesdale, Durkin, Maass, and Grifﬁths (2004) offer a developmental paradigm that applies to children aged 2–7 of dominant groups in multiethnic communities. The developmental sequence is comprised of four stages that progress from lack of differentiation between social groups (age 2–3) to ethnic prejudice, reached at the age of 6–7, when children not only prefer their own group but are also capable of disliking or even hating out-groups.
Of special importance for this chapter is that, in order to successfully cope with the conﬂict, the societies involved make tremendous efforts to impart their own societal beliefs1 to society members and to preserve them among the coming generations. When these beliefs support the conﬂict, they become a barrier for peacemaking (Bar-Tal & Halperin, 2011; Oren, Chap. 8). This is especially true when the leadership highly adheres to conﬂict-supporting narratives and controls the formal 1 Societal beliefs are deﬁned as cognitions shared by society members that address themes and issues with which society members are particularly occupied and which contribute to their sense of uniqueness (Bar-Tal, 2000; see also Oren, Chap.