The effects of self‐explaining when learning with text or diagrams

Self‐explaining is an effective metacognitive strategy that can help learners develop deeper understanding of the material they study. This experiment explored if the format of material (i.e., text or diagrams) influences the self‐explanation effect. Twenty subjects were presented with information about the human circulatory system and prompted to self‐explain; 10 received this information in text and 10 in diagrams. Results showed that students given diagrams performed significantly better on post‐tests than students given text. Diagrams students also generated significantly more self‐explanations that text students. Furthermore, the benefits of self‐explaining were much greater in the diagrams condition. To discover why diagrams can promote the self‐explanation effect, results are interpreted with reference to the multiple differences in the semantic, cognitive and affective properties of the texts and diagrams studied.     

The accuracy of maternal self-reports: Agreement between reports on a computer simulation compared with observed behaviour in the supermarket

The validity of maternal self-reports about their parenting behaviour is evaluated with two studies. In both studies, the mothers were observed shopping in the supermarket with their 2-year-old children. One week later they responded to multiple choice questions on a computer that simulated the experience of shopping with their children. The exact agreement between the two types of data was then assessed. The results from the first study involving 28 mothers revealed some agreement, although it was generally low. In an effort to increase the level of agreement, the computer simulation was revised to allow multiple responses and to clarify some of the simulation vigenettes. A replication study resulted in a considerably higher level of agreement for 22 mothers. Implications of this method for researchers and practitioners are discussed.     

Self as the feminine principle

In analytical psychology, ego is associated with consciousness and the masculine principle. Although die feminine principle generally characterizes the unconscious, it was not assigned a psychic structure equivalent to the ego. This paper proposes a model of the psyche where self and ego are the major modes of psychic experience. The self as the 'being' mode represents the feminine principle and functions according to primary process; the ego represents 'doing', the masculine principle and secondary process. Feminine and masculine principles are considered to be of equal significance in both men and women and are not limited to gender.
Jung's concept of the self is related to the Hindu metaphysical concepts of Atman and Brahman, whose source was the older Aryan nature-oriented, pagan religion. The prominence of self in analytical psychology and its predominantly 'feminine' symbolism can be understood as Jung's reaction to the psychoanalytic emphasis on ego and to Freud's 'patriarchal' orientation. In Kabbalah, a similar development took place when the feminine principle of the Shekinah emerged in a central, redemptive role, as a mythic compensation to the overtly patriarchal Judaic religion.
In the proposed model of the psyche neither ego nor self represents the psychic totality. The interplay of both psychic modes/principles constitutes the psyche and the individuation process.     

Maintenance of Relationship and Individual Functioning Gains Following Online Relationship Programs for Low‐Income Couples

Initial evidence suggests that gains in relationship functioning from brief, web‐based programs are maintained through one year following the intervention; however, whether these results generalize to a low‐income sample is unclear. Furthermore, previous research from in‐person couple therapy suggests there may be different shapes of maintenance slopes for behavioral versus acceptance‐based techniques. This study contacted 668 individuals who enrolled in online behavioral (ePREP) or acceptance‐based (OurRelationship) programs one year following completion of the program. Multilevel modeling was used to examine linear and quadratic rates of change in the year following the online intervention as well as total amount of change from pretreatment to 12‐month follow‐up for both relationship and individual functioning. The majority of couples who responded continued to be in a relationship with the same partner (68.3%). Examinations of relationship functioning indicated couples in both programs maintained their gains over follow‐up (i.e., no significant linear or quadratic changes), with medium‐to‐large within‐group effect sizes from pre‐ to one‐year follow‐up. There were no significant differences in relationship outcomes between OurRelationship and ePREP. Similarly, examinations of individual functioning outcomes indicated couples maintained their gains over follow‐up or continued to improve. In total, couples experienced small‐to‐medium within‐group effect sizes from pretreatment to one‐year follow‐up, with larger effects for individuals who were initially distressed. These results suggest that online programs create lasting change for low‐income couples in relationship and individual functioning, with minimal differences between behavioral and acceptance‐based orientations.     

The therapist's self in dialogical family therapy: some ideas about not-knowing and the therapist's inner conversation

In this article, the focus is on the therapist's self, which will be in line with Bakhtin's thinking, viewed as a dialogical self. First, the dialogical view of the self is situated in the context of psychology's traditional focus on the individual self. Then, leaning on Bakhtin and Volosinov, the self is described as a dialogue of multiple inner voices. Some of the implications of this concept for family therapy practice are examined, focusing especially on the therapist's participation in the therapeutic process and on the therapist's inner conversation. The author argues that not-knowing does not only refer to the therapist's receptivity and respect but also implies that the therapist is aware of his or her experience and reflects on how his or her inner conversation might inform and enrich the therapeutic conversation. Finally, these ideas are illustrated with a brief clinical vignette.     

What are symbols symbols of? Situated action,mythological bootstrapping and the emergence of the Self

This paper addresses the question of how symbols should be understood in analytical psychology and psychoanalysis. The point of view examined focuses on the recent turn to more cognitive and developmental models in both disciplines and briefly reviews and critiques the evolutionary and cognitive arguments. The paper then presents an argument based on dynamic systems theory in which no pre-existing template or structure for either mind or behaviour is assumed. Within the dynamic systems model the Self is viewed as an emergent phenomenon deriving from the dynamic patterns existing in a complex system that includes the physiological characteristics of the infant, the intentional attributions of the caregiver and the cultural or symbolic resources that constitute the environment. The symbol can then be seen as a discrete, and in important ways an autonomous, element in the dynamic system. Conclusions are drawn for further research into the nature of the symbol with implications for both theory and practice in analytical psychology and psychoanalysis.     

Subliminal processes,dissociation and the 'I'

The study of unconscious processes leads to the hypothesis of the limit of consciousness, which involves two main kinds of psychic activity. The first represents psychic contents which are subliminal for their low energy, the second subliminal contents which are inaccessible to consciousness because they are dissociated in the subliminal region. Dissociation is a concept introduced by Pierre Janet for splitting consciousness due to traumatic events or during hypnosis. It takes a more general form in Hilgard's neo-dissociation theory of hypnotic phenomena and also in Jung's theory of the collective unconscious. Further generalization links it to the modern findings of explicit and implicit perception, leading to a shift in dissociation from hypothesis to clinical, experimental and theoretical reality. Studies in hypnosis also point to the existence of an integrative psychic entity, that comprises the conscious 'I'. Hilgard called this the hidden observer, and his findings represent empirical confirmation of Jung's term for the Self as mirror 'I', which leads to many important consequences for self-discovery and the meaning of life.     

Dissociation and the self in the magical pre-Oedipal field

This paper explores the clinical relevance of Jung's idea of the Self in pre-Oedipal and pre-individuation psychology. Incorporating data from neurobiology and recent theories of memory and narrative reconstruction, a post-modern conception of the Self is proposed akin to what Jung called a 'dream of totality'. Such a conception of the Self is distinguished from a reified structure or a deified imago, and is considered to be that aspect of psychological functioning consonant with emerging meanings, and the birth of new psychological ground. Links are made back to Flournoy, William James, and depth psychology's early interest in teleology, the occult, and the creative capacities of the psyche. Updating this mystery tradition, clinical material illustrates how narratives of the Self are present in such pre-Oedipal dynamics as dissociation and projective identification. These dynamics are understood not only as primitive defences but as reconstitutive symbolic metaphors and mythopoetic expressions of an emergent rather than a superordinate Self.     

Anger Can Help: A Transactional Model and Three Pathways of the Experience and Expression of Anger

Anger is a significant human emotion with far‐reaching implications for individuals and relationships. We propose a transactional model of anger that highlights its relational relevance and potentially positive function, in addition to problematic malformations. By evolutionary design, physical, self‐concept, or attachment threats all similarly trigger diffuse physiological arousal, psychologically experienced as anger‐emotion. Anger is first a signaling and motivational system. Anger is then formed to affirming, productive use or malformed to destructive ends. A functional, prosocial approach to anger organizes it for protective and corrective personal and relational adaptation. In our model, threat perception interacts with a person's view of self in relation to other to produce helpful or harmful anger. Inflated or collapsed views of self in relation to other produce distinct manifestations of destructive anger that are harmful to self, other, and relationship. Conversely, a balanced view of self in relation to other promotes constructive anger and catalyzes self, other, and relationship healing. Clinical use of the model to shape healing personal and relational contact with anger is explored.