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Answer the following question. Cite your sources in your work and provide references for the citations in APA format.
What are the screening questions to determine whether a patient is at risk for TB? What are the signs and symptoms of TB? What are the screening guidelines and treatment modalities for individuals with a positive purified protein derivative (PPD) screen? How is that altered in a patient who has received bacillus Calmette–Guerin (BCG)?

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let me know if you have any questions, thank you. dont worry about format, its only a discussion question.

Discuss whether the film “Jesus Camp” depicts any aspects of mature or immature religious participation using either Freud’s views about religious ideas or Jones’ criteria. (only pick one topic that you want to write)

Resources:

Jones, “Introduction”
For his study, Jones chooses to define religion as concerned with “the sacred,” a term used by religious devotees. This way of looking at religion allows him as a psychologist to ask the question, how does something come to be seen as sacred? What psychological dynamic can account for this? His answer is that for something to become sacred this thing must come to be idealized. When we idealize something or someone we enter into a special sort of relationship with it. It is this particular sort of relationship that will be Jones’ object of study.
The theoretical tool he employs to illuminate this particular relationship is relational psychoanalysis. “Relational Psychoanalysis” refers to a number of different contemporary psychoanalytic schools, all of which emphasize that our psychic structure is formed in relationship with people and things, both real and imagined. Relational psychoanalysis is presented as an alternative to the classical Freudian view that innately organized drives are the basis of psychic structure. By examining idealization in terms of relational psychoanalysis, Jones wants to spell out for us how it is that this idealizing mechanism can lead both to good and to harm. Jones begins the next chapter with examples of religious idealization and then shows how different schools of psychoanalysis have understood idealization.
Jones, Chapter 1
On pages 10 and 11 Jones gives five examples of religious idealization. Try out his idea that to be religious is to be devoted to something regarded as sacred. If you are or have been a part of a religion, ask yourself whether this fits your experience of being religious. If you have not been part of a religion, ask yourself if this seems to be the case for religions with which you are familiar.
Jones then makes the point that idealization in religion is very close to the experience of being in love. He does this by bringing in Freud’s ideas of idealization which for Freud also involved the experience of romantic love. According to Freud, being in love involves projecting our self-love, or “primary narcissism,” as he calls it, onto an idealized loved one. In his view, normal libidinal development requires being able to move from self-directed libido, or narcissism, to libido directed to others. Libido, he thought, cannot be directed at both self and other; thus self-love took away from object love, and vice-versa. Maturity then, for Freud, involves giving up our wildly unrealistic narcissistic wishes for a love object, which again is simply projected self-love. Mature love in his view is free from narcissistic idealization. Essentially, for Freud, we must grow up and face reality.
Sound familiar? As we saw in Lesson 1, this is the same conclusion Freud came to regarding religion. Because Freud finds evidence of wish-fulfilment and dependency in the idealization present in religious ideas, he considers them narcissistic and must, like romantic love, be relinquished in favour of a mature acceptance of reality.
It would be a misinterpretation to see Jones as rejecting Freud’s views of religion altogether. In fact Jones feels that Freud has a valid critique of religious expression as marked by infantile narcissism and childish dependency. He disagrees, however, that all religion fits this description. Freud left no room for the possibility that there could be religion that did not have its origins in infantile narcissism. Jones wants to challenge this assumption and he does this by turning to the work of Heinz Kohut. Kohut was born in Vienna in 1913. He spent most of his professional career as a psychoanalyst at the Chicago Institute for Psychoanalysis, and died in 1981.
Here’s a video clip of Kohut’s final talk which he gave in 1981:

On pages 18 to 25, Jones provides an excellent summary of Kohut’s ideas. Read these pages carefully since they furnish the theoretical groundwork for the rest of the book. In order to establish his own theoretical position, Kohut invented a number of terms. The meaning of these terms can be difficult to grasp at first. Let me help you as you read this section by providing a glossary:
Self-object: A person (or place or thing) experienced as part of the self and used to foster esteem and a sense of well-being.
Transmuting Internalization: The process by which functions of idealized important people (usually parents) in the life of the child are internalized and become psychic structures.
Optimal Frustration: Eventually the important people in the life of the child will fail to meet the child’s needs perfectly. If these disappointments happen gradually, this frustration will lead to transmuting internalization.
Nuclear Program: Our ideals and ambitions. With optimal frustration, the child’s idealized image of the parent is internalized as ideals and the grandiose image of the self is internalized as ambitions.
Object Hunger: This is the state we are in if the process of frustration, or being let down by care givers, does not happen optimally, that is gradually enough for us to internalize the idealized parent. We remain throughout our life dependent on and hungry for external objects to serve the function of our missing self structures.
We can see now the critical difference between Freud’s understanding of narcissism and Kohut’s. Freud saw the natural narcissism of the child in opposition to the mature acceptance of reality. Maturity for Freud is marked by abandoning narcissism. Kohut saw things very differently. He felt we never outgrow our narcissism and idealization. We never lose our need for selfobjects. Mental health and maturity is not marked by relinquishing these narcissistic needs of the self. Rather, for Kohut, the distinguishing feature of mental health is mature narcissism. Here’s how Jones articulates this mark of maturity:
Relatively free of object hunger, the mature self can choose the source of its narcissistic supplies. Rather than being emotionally driven and compulsively dependent, mature selfobject relationships are characterized by freedom, spontaneity, and realism. (Jones 2002, 23)
Thus autonomy is not the goal for Kohut as it was for Freud. The mature self continues to need selfobject experiences. As Kohut puts it, “a self can never exist outside a matrix of selfobjects” (Kohut 1984, 61). We are born in relation and remain there throughout life. Kohut says we all have three fundamental relational needs:
• Idealization: the need to be connected to a greater ideal reality
• Mirroring: the need for recognition and acceptance
• Twinship: the need to experience that others are like us. (Kohut saw this need as very close to the need for mirroring).
So for Kohut, we always have a need for others. But whereas for the infant, selfobject experiences eventually create psychic structures, mature selfobject experiences are necessary to sustain psychic structure already in place. Without this healthy narcissism, the adult can fall into object hunger, compulsive dependency, and depression.
In Kohut’s view, therapy cures, not through interpretation and insight as Freud thought, but by the therapeutic relationship itself that provides the patient with the selfobject experiences necessary to repair old and grow new psychic structures. But these reparative and growth-promoting experiences can occur in many places, not just therapy. And Kohut acknowledges that religion is one such place to meet the needs of the self. Religion might meet our relational needs, for instance, in the following manner:
Idealization: A perfect or near-perfect being obviously can meet the self’s need for idealization. A fragmented self can be healed and uplifted by relating to a god, the religious institution itself, its teachings, etc.
Mirroring: Kohut thought our mirroring needs are met in religion by what religions refer to as grace. Charles Strozier, a contemporary self psychologist notes that Kohut loved to quote from a non-religious text to make this point. The line is from Eugene O’Neill’s Great God Brown: “Man is born broken. He lives by mending. The grace of God is glue.” Just like how the gleam in our parents’ eye buoyed us when we took our first steps, so also divine grace can bestow on religious participants a sense of their right to be alive and assert themselves confidently (Strozier 1997, 170). We might think here too of the Hindu practice of darsan (pronounced darshan). “Darsan” means “seeing.” Taking darsan is a widespread form of Hindu worship and it means going to the temple to see and be seen by an image of the deity (Eck 1981). From a self psychological perspective, we can see how this practice can meet one’s needs for mirroring.
Twinship: The need to experience that others are like us can be readily met in religion in the communal aspects of religion such as worship.
Kohut’s self psychology has become very popular and is used by a number of psychologists of religion to show the benefits of religion in its ability to fulfill our selfobject needs. Jones’ wants to take this one step further. Of course, he says, religion meets our selfobject needs, but that does not mean religion is automatically healthy. Jones uses Kohut’s self psychology to come up with criteria by which to determine whether a particular use of religion is mature or immature. A healthy and mature religion for Jones:
• contributes to building and sustaining self structures
• supports the self’s nuclear program of ambitions and ideals
• encourages affirming empathic relationships with others
By contrast unhealthy and immature religion in Jones’ view:
• exploits the narcissistic needs and object hungers of its devotees
• encourages addictive dependence
• discourages our search for our own unique goals and ambitions

Order Description
let me know if you have any questions, thank you. dont worry about format, its only a discussion question.

Discuss whether the film “Jesus Camp” depicts any aspects of mature or immature religious participation using either Freud’s views about religious ideas or Jones’ criteria. (only pick one topic that you want to write)

Resources:

Jones, “Introduction”
For his study, Jones chooses to define religion as concerned with “the sacred,” a term used by religious devotees. This way of looking at religion allows him as a psychologist to ask the question, how does something come to be seen as sacred? What psychological dynamic can account for this? His answer is that for something to become sacred this thing must come to be idealized. When we idealize something or someone we enter into a special sort of relationship with it. It is this particular sort of relationship that will be Jones’ object of study.
The theoretical tool he employs to illuminate this particular relationship is relational psychoanalysis. “Relational Psychoanalysis” refers to a number of different contemporary psychoanalytic schools, all of which emphasize that our psychic structure is formed in relationship with people and things, both real and imagined. Relational psychoanalysis is presented as an alternative to the classical Freudian view that innately organized drives are the basis of psychic structure. By examining idealization in terms of relational psychoanalysis, Jones wants to spell out for us how it is that this idealizing mechanism can lead both to good and to harm. Jones begins the next chapter with examples of religious idealization and then shows how different schools of psychoanalysis have understood idealization.
Jones, Chapter 1
On pages 10 and 11 Jones gives five examples of religious idealization. Try out his idea that to be religious is to be devoted to something regarded as sacred. If you are or have been a part of a religion, ask yourself whether this fits your experience of being religious. If you have not been part of a religion, ask yourself if this seems to be the case for religions with which you are familiar.
Jones then makes the point that idealization in religion is very close to the experience of being in love. He does this by bringing in Freud’s ideas of idealization which for Freud also involved the experience of romantic love. According to Freud, being in love involves projecting our self-love, or “primary narcissism,” as he calls it, onto an idealized loved one. In his view, normal libidinal development requires being able to move from self-directed libido, or narcissism, to libido directed to others. Libido, he thought, cannot be directed at both self and other; thus self-love took away from object love, and vice-versa. Maturity then, for Freud, involves giving up our wildly unrealistic narcissistic wishes for a love object, which again is simply projected self-love. Mature love in his view is free from narcissistic idealization. Essentially, for Freud, we must grow up and face reality.
Sound familiar? As we saw in Lesson 1, this is the same conclusion Freud came to regarding religion. Because Freud finds evidence of wish-fulfilment and dependency in the idealization present in religious ideas, he considers them narcissistic and must, like romantic love, be relinquished in favour of a mature acceptance of reality.
It would be a misinterpretation to see Jones as rejecting Freud’s views of religion altogether. In fact Jones feels that Freud has a valid critique of religious expression as marked by infantile narcissism and childish dependency. He disagrees, however, that all religion fits this description. Freud left no room for the possibility that there could be religion that did not have its origins in infantile narcissism. Jones wants to challenge this assumption and he does this by turning to the work of Heinz Kohut. Kohut was born in Vienna in 1913. He spent most of his professional career as a psychoanalyst at the Chicago Institute for Psychoanalysis, and died in 1981.
Here’s a video clip of Kohut’s final talk which he gave in 1981:

On pages 18 to 25, Jones provides an excellent summary of Kohut’s ideas. Read these pages carefully since they furnish the theoretical groundwork for the rest of the book. In order to establish his own theoretical position, Kohut invented a number of terms. The meaning of these terms can be difficult to grasp at first. Let me help you as you read this section by providing a glossary:
Self-object: A person (or place or thing) experienced as part of the self and used to foster esteem and a sense of well-being.
Transmuting Internalization: The process by which functions of idealized important people (usually parents) in the life of the child are internalized and become psychic structures.
Optimal Frustration: Eventually the important people in the life of the child will fail to meet the child’s needs perfectly. If these disappointments happen gradually, this frustration will lead to transmuting internalization.
Nuclear Program: Our ideals and ambitions. With optimal frustration, the child’s idealized image of the parent is internalized as ideals and the grandiose image of the self is internalized as ambitions.
Object Hunger: This is the state we are in if the process of frustration, or being let down by care givers, does not happen optimally, that is gradually enough for us to internalize the idealized parent. We remain throughout our life dependent on and hungry for external objects to serve the function of our missing self structures.
We can see now the critical difference between Freud’s understanding of narcissism and Kohut’s. Freud saw the natural narcissism of the child in opposition to the mature acceptance of reality. Maturity for Freud is marked by abandoning narcissism. Kohut saw things very differently. He felt we never outgrow our narcissism and idealization. We never lose our need for selfobjects. Mental health and maturity is not marked by relinquishing these narcissistic needs of the self. Rather, for Kohut, the distinguishing feature of mental health is mature narcissism. Here’s how Jones articulates this mark of maturity:
Relatively free of object hunger, the mature self can choose the source of its narcissistic supplies. Rather than being emotionally driven and compulsively dependent, mature selfobject relationships are characterized by freedom, spontaneity, and realism. (Jones 2002, 23)
Thus autonomy is not the goal for Kohut as it was for Freud. The mature self continues to need selfobject experiences. As Kohut puts it, “a self can never exist outside a matrix of selfobjects” (Kohut 1984, 61). We are born in relation and remain there throughout life. Kohut says we all have three fundamental relational needs:
• Idealization: the need to be connected to a greater ideal reality
• Mirroring: the need for recognition and acceptance
• Twinship: the need to experience that others are like us. (Kohut saw this need as very close to the need for mirroring).
So for Kohut, we always have a need for others. But whereas for the infant, selfobject experiences eventually create psychic structures, mature selfobject experiences are necessary to sustain psychic structure already in place. Without this healthy narcissism, the adult can fall into object hunger, compulsive dependency, and depression.
In Kohut’s view, therapy cures, not through interpretation and insight as Freud thought, but by the therapeutic relationship itself that provides the patient with the selfobject experiences necessary to repair old and grow new psychic structures. But these reparative and growth-promoting experiences can occur in many places, not just therapy. And Kohut acknowledges that religion is one such place to meet the needs of the self. Religion might meet our relational needs, for instance, in the following manner:
Idealization: A perfect or near-perfect being obviously can meet the self’s need for idealization. A fragmented self can be healed and uplifted by relating to a god, the religious institution itself, its teachings, etc.
Mirroring: Kohut thought our mirroring needs are met in religion by what religions refer to as grace. Charles Strozier, a contemporary self psychologist notes that Kohut loved to quote from a non-religious text to make this point. The line is from Eugene O’Neill’s Great God Brown: “Man is born broken. He lives by mending. The grace of God is glue.” Just like how the gleam in our parents’ eye buoyed us when we took our first steps, so also divine grace can bestow on religious participants a sense of their right to be alive and assert themselves confidently (Strozier 1997, 170). We might think here too of the Hindu practice of darsan (pronounced darshan). “Darsan” means “seeing.” Taking darsan is a widespread form of Hindu worship and it means going to the temple to see and be seen by an image of the deity (Eck 1981). From a self psychological perspective, we can see how this practice can meet one’s needs for mirroring.
Twinship: The need to experience that others are like us can be readily met in religion in the communal aspects of religion such as worship.
Kohut’s self psychology has become very popular and is used by a number of psychologists of religion to show the benefits of religion in its ability to fulfill our selfobject needs. Jones’ wants to take this one step further. Of course, he says, religion meets our selfobject needs, but that does not mean religion is automatically healthy. Jones uses Kohut’s self psychology to come up with criteria by which to determine whether a particular use of religion is mature or immature. A healthy and mature religion for Jones:
• contributes to building and sustaining self structures
• supports the self’s nuclear program of ambitions and ideals
• encourages affirming empathic relationships with others
By contrast unhealthy and immature religion in Jones’ view:
• exploits the narcissistic needs and object hungers of its devotees
• encourages addictive dependence
• discourages our search for our own unique goals and ambitions