According to Kenney, it is the responsibility of clinicians to use their sensory processes to determine how these communications are articulated and to then to reflect them back to the communication system that is experiencing difficulties. This recursive mirroring process is described by Kenney as being "sociofeedback" that people can use to help readjust their relationships with their environment. In sum, the author maintains that it is the clinician's mirroring or articulation of the different communications of a troubled family environment allows the system to readjust how it regulates its organization to ensure its survival.

From an alternative worldview perspective, this intimate connection between an individual and the environment offered by Kenney is, in fact, at the heart of the Daoism tradition. For example, Daoists reject simplicity in favor of a more complex analysis of how people relate to the world around them to develop explanations for the relationship between the divine, human, and natural...

For example, in his essay, "Envisioning the Daoist Body in the Economy of Cosmic Power," James Miller (2001) points out that a fundamental tenet of Daoism takes is the concept that human beings are inextricably woven into the fabric of our natural environment or, as Miller terms it, "an economy of cosmic power": "When our climate changes it is inevitable that so must we. It is clear that Daoist traditions have always paid particular attention to the circumstances of their physical environment" (emphasis added) (p. 265). For Kenney, this relationship between the "circumstances of their physical environment" would clearly relate to the need to provide clients with relevant and timely sociofeedback that would shed new insights into what is introducing problems within this complex system.
References

Keeney, B.P. (1983). Aesthetics of change. New York: Guilford.

Miller, J. (2001). Envisioning the Daoist body in the economy of cosmic power. Daedalus, 130(4), 265.

Works Cited