The document discusses the concepts of boundaries, social capital, and spiritual capital. Boundaries allow people to know how far they can go in relationships and avoid offending others. Social capital refers to the benefits that come from relationships and social networks, like lower crime, better health, and economic growth. Spiritual capital similarly aims to quantify spiritual practices and their benefits to groups, individuals, and society by motivating moral behavior and creativity. The implications of social and spiritual capital on religious groups are discussed, where social capital could benefit relationships but spiritual capital may lessen dependence on organized religion.

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M3A2: Fences and Bridges
Dennel B. Tyon
Argosy University Online
TH7101: Professional Development in PCC
Instructor: Dr. Thomas Vail
November 17, 2016

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Boundary markers, in general, allow us to know to what extend we can do
something, particularly with regard to relationships with other people. Staying within the
realm of ‘marked’ boundaries allows us to avoid offending others, crossing an ethical
barrier, or unrightfully intruding into others’ business, for the most part. However, it is
important to keep in mind that these types of boundaries are somewhat fluid; they are
relative to each specific circumstance within each situation.
The ACA Code of Ethics encourages dual relationships, so long as they foster
healthy and therapeutic interactions between client and counselor (Robinson-Wood,
2009, p. 219). One example of how boundary markers make us feel good or bad about
ourselves might be a person who has difficulty telling others ‘no’… she agrees to help
with whatever anyone else needs her to help with because she doesn’t want to make them
feel bad by refusing; it sort of makes her feel good to help, but at the same time, it makes
her feel used – no one else is ever there to help her when she needs help – so, she finally
learns how to stand up for herself, telling them that she simply cannot accommodate their
request. The power she gains is almost indescribable, as she establishes this most
important boundary, which is a part of self-respect. Finding your own voice, this author
says, is empowering; she quotes Dulany (1990) who said, “In order to speak, we must
know what we want to say; in order to be heard, we must dare to speak” (p. 285).
The basic foundation of social capital is that ‘relationships matter’ because they
bring us a sense of belonging, experience in social networking, and the variables of trust
and tolerance can bring huge benefits to people (Infed, n/d). A wide range of evidence
now shows that communities, where there is a good amount of social capital, usually
benefit from lower crime rates, better overall health of individuals, higher academic

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achievements, and stronger economic growth (Infed, n/d). Three definitions are given by
this source for ‘social capital’ for the sake of clarity: Bourdieu speaks of the “actual or
potential resources…linked to… more or less institutionalized relationships of mutual
acquaintance and recognition” (1983), so, basically, the stuff that people have and the
social functions and relationships that allow them all to utilize that stuff; Coleman defines
it by its function, saying that it is made up of a number of differing entities that have
“some aspect of a social structure, and…facilitate certain actions of individuals who are
within the structure” (1994); while Putnam puts more emphasis on the connections
amongst individuals.
Putnam focused on the social networks we build and the “norms of reciprocity
and trustworthiness that arise from them” (Infed, n/d). Putnam briefly discusses the idea
of ‘civic virtue’ and notes that social capital goes beyond civic virtue, stressing that it is
most influential when it is embedded in a dense “network of reciprocal social relations”
(n/d). In other words, a small society that is cut off from most everyone else, regardless
of how virtuous its inhabitants may be cannot necessarily be ‘rich’ in social capital (n/d).
In 1999 The World Bank made a statement that social capital isn’t just the total
sum of people, relationships, and institutions underpinning our society, “it is the glue that
holds them together” (n/d).
Spiritual capital is a term that refers to the quantifying of spiritual inspiration
and/or practice to groups, individuals and society, in general. Similar to other forms of
capital; material, intellectual or social, spiritual capital represents the value of “personal,
social or cultural beliefs and meanings that stimulate creativity, encourage moral

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behaviour and motivate individuals… often connected to the related concept of spiritual
intelligence” (Spiritual Capital Foundation, 2011-2014).
New developments in the area of spiritual capital, like Higher Purpose Thinking
and Cultural Transformation Tools are changing the way that businesses do business…
“leading to new and exciting ideas and projects for the development of greater purpose
and meaning in the workplace” (2011-2014). I think it would be easier to compare these
two concepts, rather than to contrast them, as they are both working toward the
improvement of relationships and our society as a whole. Utilizing our resources in the
best possible manner, to help as many people as possible, and fostering an atmosphere of
fellowship and spiritual support in the process; what a concept. This is the idea I have
had my whole life long, which I will be bringing to life through my Spiritual Wellness
and Mental Health Fitness Sanctuary and the community, which will develop around it.
The implication of social capital on religious groups, one would think, would be
beneficial; encouraging individuals to support one another, supporting the sharing of
resources and labor, etc. Whereas, spiritual capital, I suppose, on the other hand, could
be detrimental to some organized religions as people begin to realize that you don’t have
to ‘belong’ to a certain faith or denomination –or church- in order to receive that spiritual
support and inspiration that used to only be available in those venues. The Spiritual
Capital Foundation defines spirituality practically and “very much of this world… [as] a
commitment to ethics, diversity, social responsibility and the environment… [and] a
practical commitment to living for a higher purpose and conducting one’s life and work
in concert with this value” (2011-2014).

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Reference:
Argosy. (2016). Spiritual & Religious Issues in Counseling, Modules 1-2, Lecture Notes,
Argosy University Online.
Infed. (n/d). [website] YMCA George Williams College, hosted by Memset Dedicated
Servers. Retrieved from: http://infed.org/mobi/social-capital/
Robinson-Wood, T.L. (2009). The convergence of race, ethnicity, and gender: Multiple
identities in counseling, 3rd
Edition, Northeastern University, Pearson Education,
Inc., Upper Saddle River, New Jersey, 07458. ISBN-13: 978-0-13-233716-8
Spiritual Capital Foundation, (2011-2014). Spiritual Capital Foundation [website],
England and Wales, Company Number 7702617. Retrieved from:
http://www.spiritual-capital.org/what-is-spiritual-capital-2/

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Reference:
Argosy. (2016). Spiritual & Religious Issues in Counseling, Modules 1-2, Lecture Notes,
Argosy University Online.
Infed. (n/d). [website] YMCA George Williams College, hosted by Memset Dedicated
Servers. Retrieved from: http://infed.org/mobi/social-capital/
Robinson-Wood, T.L. (2009). The convergence of race, ethnicity, and gender: Multiple
identities in counseling, 3rd
Edition, Northeastern University, Pearson Education,
Inc., Upper Saddle River, New Jersey, 07458. ISBN-13: 978-0-13-233716-8
Spiritual Capital Foundation, (2011-2014). Spiritual Capital Foundation [website],
England and Wales, Company Number 7702617. Retrieved from:
http://www.spiritual-capital.org/what-is-spiritual-capital-2/