promoting employability in a “flat” world

T. L. Friedman (2005) described a “flat” world platform where competition and collaboration take place in real time among people all over the planet. Implications exist for people to assume responsibility for managing their own careers and ensuring their own security in a global economy. This article addresses those challenges from both the individual's and the career counselor's perspectives. It proposes the “intelligent career” framework—comprising 3 “ways of knowing” and interdependencies among them—as a helpful basis for effective career development. People can use the framework to navigate their careers in order to develop new skills, develop broader reputations, and in turn sustain employability.     

Decision-Making: A Dilemma and a Purpose for Counseling

A goal of counseling is to help decision makers make good decisions. But what is meant by “good”? Two views are discussed: outcome and process. The former is concerned with real-life results after the decision is made, the latter with the quality of the deliberations during the decision-making process. The counselor's interaction occurs during the process and is in terms of the decision maker's statements about reality (rather than reality itself). These statements are often unrealistic in that they inaccurately reflect conditions in real life. Counselors should help decision makers change their inaccurate perceptions so that (1) process deliberations are more likely to lead to expected outcomes, and (2) the decision maker is more likely to be prepared for whatever outcomes occur.     

Epistemology and School Counseling

Because a counselor's interactions with his clients should be an out-growth of his philosophical commitments, he must grapple with certain epistemological questions: (a) Can human beings know the extramental world or merely their own ideas? (b) Is human knowledge a valid representation of the extramental world? (c) Can human beings reach agreement about the nature of extramental realities? The counselor can assume two possible stances. First, there is the “realist” position which states that there is an extramental world, we can achieve valid knowledge of it, and the knowledge of various observers can agree. Second is the “phenomenalist” position: There is an extramental world, but no one can achieve valid knowledge of it, nor can various observers easily agree regarding its nature. The realist counselor should help his client perceive his problem situation as it “really” is and as it appears to others. The phenomenalist counselor cannot do this instead, he can only try to enter the client's subjectivity and to help him deepen and enrich his unique perception of the problem situation.     

A Sociological View of the Counselor's Role: A Dilemma and a Solution

The school counselors struggle for role identity still continues. The counselor's commitment to counseling pupils is being questioned by those with a sociological view of the counselor's role. Several writers suggest that the counselor's role be changed so that the counselor will function as a “cultural architect” or “social engineer.” The main thesis of this article is that the facilitation of human potentiality calls for a complementary approach to the resolution of school and pupil problems and not the diminution and prostitution of one role for another. It is proposed that a new position be created in our schools—that of a school sociologist.     

Can Multimodal and Rational Emotive Behavior Therapy be Reconciled?

The purpose of this article is to determine whether two distinct modes of cognitive-behaviour therapy—Rational Emotive Behaviour Therapy (REBT) and Multimodal Therapy (MMT)—can be reconciled. This quest in the spirit of integrationism is pursued along three lines of inquiry: Do we talk about schools, approaches, or techniques? A reconciliation between MMT and REBT as systems seems not to be feasible, just because of the simple fact that MMT is not a new school with an idiosyncratic theory, whereas REBT is. However, REBT is also a congenial approach consisting of various eclectic techniques, as is MMT. It is explained how the A-B-C format and firing orders of the BASICI.D. modalities stem from an S-O-R model. Furthermore, the circular character of the various modalities (thinking, feeling, and behaving) is recognised both in MMT and in REBT. The techniques used in REBT and MMT overlap for 65–80%, according to a comparative perusal of Ellis's and Lazarus's presentations of preferred techniques. This means that MMT and REBT, as an approach with distinct techniques, “must” be very similar in practice. The conclusion is that philosophically Ellis and Lazarus see eye-to-eye and that MMT and REBT overlap a great deal. But a fusion is not yet at hand. At best the two can be described as two sides of one coin. “When you wake up in the morning, Pooh,” said Piglet at last, “what's the first thing you say to yourself?” “What's for breakfast?” said Pooh. “What do you say, Piglet?” “I say, I wonder what's going to happen exciting today?” said Piglet. Pooh nodded thoughtfully. “It's the same thing,” he said. “What's that?” the Unbeliever asked. “Wisdom from a Western Taoist,” I said. “It sounds like something from Winnie-the Pooh,” he said. “It is,” I said. From The Tao of Pooh Benjamin Hoff (1982)     

Client Gender and Sex Role: Predictors of Counselors' Impressions and Expectations

Researchers of this study questioned: Are clients (male or female) with self-reported “masculine” versus “feminine” role orientations viewed more favorably by counselors? Which is more predictive of the counselor's impressions: the client's gender or his or her sex role orientation? Results suggested that highly masculine and highly feminine clients (regardless of gender) are perceived as more socially skilled and likely to experience a positive therapeutic outcome. Gender did not uniquely predict counselors' impressions. Highly feminine women clients, however, were viewed as more socially skilled than were highly feminine men. On average, clients were viewed as friendly and submissive.     

BETWEEN BARTH AND WITTGENSTEIN: ON THE AVAILABILITY OF HANS FREI'S LATER THEOLOGY

This paper explores the “cultural‐linguistic” dimensions of Hans Frei's theology. I make the case that several of the pragmatic and sociological concerns usually identified as distinctive marks of Frei's later theology of the 1980s are, in fact, central to his work as far back as the early 1960s. Moreover, I demonstrate that such “cultural‐linguistic” insights present important continuous threads in the development of his theology from early to late. Attending to this dimension illuminates the trajectory of Frei's thinking as consistently Wittgensteinian in sensibility, and deeply indebted to his career‐long conversation with Karl Barth's theology. If successful, this reading should clarify the ways in which Frei's early work is more innovative, and his later work less derivative, than is often recognized.     

Margaret Cavendish on Gender,Nature, and Freedom

Some scholars have argued that Margaret Cavendish was ambivalent about women's roles and capabilities, for she seems sometimes to hold that women are naturally inferior to men, but sometimes that this inferiority is due to inferior education. I argue that attention to Cavendish's natural philosophy can illuminate her views on gender. In section II I consider the implications of Cavendish's natural philosophy for her views on male and female nature, arguing that Cavendish thought that such natures were not fixed. However, I argue that although Cavendish thought women needed to be better educated, and could change if they had such an education, she also thought their education should reinforce the feminine virtues. Section III examines Cavendish's notorious “Preface to the Reader” (from The Worlds Olio), where Cavendish claims that women are naturally inferior in strength and intelligence to men. Section IV addresses another notorious Cavendish text, “Female Orations,” arguing that its message is similar to that of the “Preface to the Reader.” Nonetheless, although Cavendish held conventional views about male and female nature and appropriate gender roles, she also recognized how social institutions could limit women's freedom; section V explores the complexities of Cavendish's critique of one such institution, patriarchal marriage.     

Multimedia in guidance and counseling

This article examines some of the typical functions of the guidance program and describes the usefulness of multimedia as extensions of the counselor's abilities and work. Media may also be important where the counselor's own potential is limited. The author describes briefly his own research and use of affect simulation and videotape recall to accelerate the usual counseling processes and to better assure that traditional goals in counseling will be achieved. He also examines the potential of multimedia for allowing a client to view objectively his own “inner” reactions as well as his “outer” behaviors to himself and his environment.     

Roasting Ethics

What are the rules of the comedic roast? Initially, there might seem to be a tension between “the comedic” and “roasting” or “insult.” The comedic is concerned with the funny or mirth while insults are mean-spirited in nature, tools of injury. So how can the two be combined to produce something fun? In this article, I entertain a few views that attempt a resolution of this apparent tension. I conclude with a proposal that suggests when they are successful, roasts employ mechanisms that redirect attention from the joke's content to its formal properties; it is when those mechanisms fail that roasting becomes disagreeable.     

Death education in American medical schools: Tolstoy's challenge to Kübler-Ross

No one has done more to shape contemporary physicians' and nurses' understandings of dying and death than Elisabeth Kübler-Ross. A comparison of her views to those of another era, as delineated by Leo Tolstoy, raises questions concerning Kübler-Ross' five-stage theory and points out inadequacies in current medical education and in the values that shape American culture. According to Kübler-Ross, the dying person angrily asks “Why me?” Tolstoy's Ivan Ilych is more concerned about the implications for cosmic justice than for self-perpetuation, and angrily asks “Why death?” One's sadness is born of depression (sadness over the nearness of one's death), the other's is born of despair (sadness over the apparent meaninglessness of life or of life as one has lived it). Kübler-Ross and Tolstoy also differ in their views of what can be done to “sweeten the pill,” whether “acceptance” is the best way to face death, and whether death ought to be viewed as a barrier to self-fulfillment or a means of self-transcendence.     

ARGUMENTUM AD FEMINAM

The last issue of this journal published an exchange between Marilyn Friedman and me that had taken place at a lively session of the American Philosophical Association in December, 1990. Friedman's paper “‘They Lived Happily Ever After’: Sommers on Women and Marriage” was a barbed critique of my views on the family. My rejoinder, “Do These Feminist Like Women?” pointed out that Friedman's orthodox brand of feminism was not sensitive to the values and aspirations of most American women. That issue of the Journal of Social Philosophy also published a third paper of Friedman's “Does Sommers Like Women?” twice as long again as my rejoinder. This second critique went further into earlier writings of mine raising new issues, and criticizing me in rather unpleasant ad feminam ways. If an uncharacteristic asperity colors my response, it is because I do not find myself able to deal coolly and impersonally with the accusation that I intentionally misrepresent some of the feminist philosophers I criticize.     

The Valuable Allies

The primary reason for a counselor's existence is to foster, through understanding and acceptance, the development of individuals. When the individuals are adolescents the task is trying, because most adults have difficulty identifying with the “real irks” of the adolescent's existence. The personal, educational, and historical reasons for this difficulty are examined. A suggestion, originally made by Freud, is reiterated to help the counselor explore the worlds of youth. The important point is that, for those who would truly know adolescents, psychology and literature ought to be fellow disciplines. The psychologist discovered the adolescent, but it is the novelist who defines him. A bibliography of “proper information” (fictional sources) is included.     

THE CONFESSING ANIMAL IN FOUCAULT AND WITTGENSTEIN

In The History of Sexuality, Foucault maintains that “Western man has become a confessing animal” (1990, 59), thus implying that “man” was not always such a creature. On a related point, Wittgenstein suggests that “man is a ceremonial animal” (1996, 67); here the suggestion is that human beings are, by their very nature, ritualistically inclined. In this paper I examine this crucial difference in emphasis, first by reconstructing Foucault's “genealogy” of confession, and subsequently by exploring relevant facets of Wittgenstein's later thinking. While there are significant correlations between Foucault and Wittgenstein, an important disparity emerges in relation to the question of the “natural.” By critically analyzing this, I show how Wittgenstein's minimal naturalism provides an important corrective to Foucault's more extravagant claims. By implication, we see why any radical relativist, historicist, and/or constructivist position becomes untenable on Wittgensteinian grounds, even though Wittgenstein himself is often read as promoting such views.     

Finding a Locus for Dialogue between Genetics and Theology

Christoph Schönborn, Cardinal Archbishop of Vienna, has dismissed Pope John Paul II's position on theology and science as “rather vague and unimportant.” I believe that the Cardinal's analysis of John Paul II's views on evolution and Christian faith deserves a careful and detailed response from all those concerned with the constructive dialogue between science and theology that John Paul II so strongly supported for decades. My ‘bottom line’ is twofold. First, Cardinal Schönborn's concern over evolution is unnecessary: What scientists view as chance in nature Christians can see as God's ongoing and purposeful action in the creation of life and humanity. Second, the Cardinal's concern is also misplaced. When evolutionary theory is co-opted by atheists to serve their agenda the Cardinal should challenge the atheists, not the science they falsely claim proves their views.     

Einstein's theory of theories and types of theoretical explanation

In this paper I draw on Einstein's distinction between “principle” and “constructive” theories to isolate two levels of physical theory that can be found in both classical and (special) relativistic physics. I then argue that when we focus on theoretical explanations in physics, i.e. explanations of physical laws, the two leading views on explanation, Salmon's “bottom‐up” view and Kitcher's “top‐down” view, accurately describe theoretical explanations for a given level of theory. I arrive at this conclusion through an analysis of explanations of mass—energy equivalence in special relativity.     

A Behavioral Interactional Model for Assessing Family Relationships

A behavioral interactional model (B.I.M.) of the family is described, which is based upon Bertalanffy's definition of a “system.” The model has a logical structure derived from the formal properties of dyads. The features of dyadic interaction, combined with the “constituent analysis” of protocols, provide a method of analyzing and comparing views about family relationships. The method is illustrated by analyzing two parents' views of their family.     

Reply to Reviews of Awakening the Dreamer: Clinical Journeys by Philip M. Bromberg

I reply here to reviews by three inspiring thinkers, Ethel Person, Susan Sands, and Allan Schore who, though uniquely different from one another in their conceptual frames of reference, share a sensibility as clinicians and creative scholars that has led them to engage and appreciate my work in depth while enriching it with their individual perspectives. Ethel Person's review is meaningful to me for many reasons, not the least of which is the fact that we think very much alike about “how we are” with patients despite the diversity in our families of origin. Her thinking, which extends the boundaries established by any one school of thought, transcends doctrine, especially that of “technique.” I am equally grateful to Susan Sands, whose review stimulated a dialogue between us about the similarities and differences in our views of the analyst's personal role in enactments with severe trauma survivors and whether there is reason to distinguish between life-threatening and developmental trauma. My reply to Allan Schore's review satisfies a long-standing wish to engage with him in dialogue about what he refers to in his review as “a remarkable overlap between Bromberg's work in clinical psychoanalysis and my work in developmental neuropsychoanalysis, a deep resonance between his treatment model and my regulation theory” (this issue, p. 755). In my reply I comment from my own vantage point on how our shared commitment to an interpersonal and intersubjective perspective—my interpersonal/relational treatment model and his “Interpersonal Neurobiology” led us to arrive at overlapping views on developmental trauma, attachment, the dyadic regulation of states of consciousness, and dissociation.     

EVIDENCE AND FALSIFICATION: CHALLENGES TO GREGORY PETERSON

In this reply to Gregory Peterson's essay “Maintaining Respectability,” which itself is a response to my “Is Theology Respectable as Metaphysics?” I elaborate upon my claims that theology treats God's existence as an absolute certainty immune to refutation and that modern science constitutes the canons of respectable reasoning for metaphysical disciplines. I conclude with some comments on Peterson's “In Praise of Folly? Theology and the University.”