The Mystery of the Spirit in Three Traditions: Calvin, Rahner, Florensky Or, You Keep Wondering Where the Spirit Went

Nineteenth- and twentieth-century North Atlantic theology has seen a succession of Trinitarian revivals. Some observers take as an index of a theologian's success whether he or she has much interesting to say about the Holy Spirit, and some, including Robert Jenson, have also noted a tendency to announce the Spirit and talk about the Son. While Rogers shares that concern, he qualifies the characterization to note that authors in three traditions sometimes admit the charge and demur, claiming that is how it should be, citing passages in Calvin, Rahner, and Pavel Florensky. Of these the boldest is Florensky, who anticipates Jenson's critique but, writing in 1913, makes it not of Barth but of Eastern Orthodox theology (usually seen as a model to follow here), even in its liturgy. Rogers leaves this puzzle unresolved.     

Denigrating Carl Rogers: William Coulson's Last Crusade

This article reviews William Coulson's assertions that Carl Rogers, Abraham Maslow, and he initiated the humanistic education field, that Rogers repudiated his philosophy late in life, and that they owe the nation's parents an apology. The author argues that these charges are groundless and self-serving and provides examples and quotations from Rogers's later writings to show how Rogers remained constant to his basic person-centered beliefs until his death.     

Reaction to Gunnison's Article on the Similarities Between Erickson and Rogers

Rogers and Erickson had no direct contact with each other's work. Whatever similarities exist developed independently. Rogers stresses his reliance on an intuitive relationship to the client's inner core and discusses the basis for this intuition. He also relies on a fundamental directional tendency which exists in every person. He trusts the client to choose his or her own goals. In these respects he sees some similarities between himself and Erickson, confirming Gunnison's points and going beyond them.     

The Development and Evolution of Person‐Centered Expressive Art Therapy: A Conversation With Natalie Rogers

Many counselors are unaware that Natalie Rogers, daughter of Carl Rogers, has extended her father's work into the creative and expressive arts. This article includes a verbatim conversation with Natalie Rogers as she reflects on her childhood and her professional work. Person‐centered expressive art therapy is an alternative to traditional verbal counseling approaches and may be especially helpful for clients stuck in linear, rigid, and analytic ways of thinking and experiencing the world.     

The Social Construction of Emotions: A New Direction in the Pastoral Work of Healing

Interviews with pastoral practitioners revealed that exploration of feelings, both personal and interpersonal, is considered the sine qua non of pastoral care and counseling. This emphasis on personal and interpersonal feelings is largely attributable to the enduring influence of Carl Rogers on contemporary pastoral care and counseling. While recognizing that Rogers was not as narrowly focused on personal and interpersonal relationships and oblivious to the larger social order than is generally assumed, I contend that he did not give sufficient attention to the fact that emotions are socially constructed and draw on recent literature on the social construction of emotions and on critical race theory to argue for a new direction in the pastoral work of healing, one that takes more adequate account of the sociocultural factors that create and sustain unhealthy emotions and that recognizes that emotions are signals about the social order.     

Turtle epistemology

In “Justification Without Awareness”, Michael Bergmann divides internalist epistemologies into those with a strong awareness requirement and those with a weak awareness requirement; he presents a dilemma, hoisting the “strongs” on one horn, and the “weaks” on the other. Here I reply on behalf of the strong-awareness view, presenting what I take to be a more satisfactory, and more fundamental, reply to Bergmann than I believe has been offered by his other critics, and in particular by Rogers and Matheson in their “Bergmann’s dilemma: exit strategies for internalists,” with which I am in partial agreement.     

“授人以筌”——评析卡尔·罗杰斯的学习理论

在教学上人们一直围绕着教育是"授人以鱼"还是"授人以渔"展开激烈的讨论,"鱼"和"渔"何者为重,似乎毋庸置疑。人本主义心理学的创始人之一罗杰斯把从事数十年的心理治疗方法"来访者中心疗法"应用到教育领域,在"鱼"和"渔"的选择上二者皆抛,提出的以学生为中心的学习理论体现了一种"授人以筌"的教育理念。本文从其学习理论的提出、教育理念等方面予以说明。     

Comment — Carl Rogers and postmodernism: continuing the conversation

This paper continues the conversation about the relationship between Carl Rogers and postmodernism initiated by Harlene Anderson and taken up by Maryhelen Snyder. The view adopted here is that postmodernism is undertheorized and there is a need to unravel definitions and concepts which arise from a conflation of social constructionism, post–structuralism and Rogers' existential humanism. It is argued that person–centred principles lie at he heart of therapy and should neither be neglected nor taken for granted.     

The Uniqueness of Similarities: Parallels of Milton H. Erickson and Carl Rogers

The philosophy and values of Carl Rogers hold a central position in the counseling profession. Today the writings and work of Milton H. Erickson are beginning to have a similar influence. Erickson's strategies and techniques have been explored from many theoretical frames of reference, but little attention has been paid to his values regarding the human condition. It is these value assumptions of Rogers and Erickson that will be examined in this article.     

Reflections on thomism and client-centered psychotherapy

Conclusion To summarize, Rogers and Aquinas both stress the importance of existential experience and sense data. Although Rogers is more concerned with human freedom and being than are many modern adjustment psychotherapists, he is still circumscribed by his initial positivistic assumptions about the nature of man in his therapy. but these assumptions may be in the process of change.But like Aquinas, Rogers has a deep respect for the person, a respect for his emotions, a respect for his whole existential being.³⁸ Rogers once stated that the client-centered point of view is devoid of thequid pro quo aspect of most experiences we call love. It is the simple outgoing human feeling of one individual for another, a feeling it seems ... which is even more basic than sexual or parental feelings. It is a caring enough about the person that you do not wish to interfere with his development, nor to use him for any self-aggrandizing goals of your own. Your satisfaction comes in having set him free to grow in his own fashion.³⁹ Isn't this the spiritual detachment of real Christian love?He has taught at the University of California at Los Angeles and at Loyola University (Los Angeles), and has been a staff psychologist at the Metropolitan State Hospital, Los Angeles. He is a member of the American Psychological Association and the American Academy of Psychotherapists.Portions of this paper were presented at the 16th Annual Scientific Session, Guild of Catholic Psychiatrists, Los Angeles, 1964.     

SYMPOSIUM: LOCKE AND THE VEIL OF PERCEPTION Preface

Abstract: This Symposium comprises five papers on Locke's theory of sense perception. The authors are John Rogers, Gideon Yaffe, Lex Newman, Tom Lennon, and Martha Bolton. There are also comments on the papers, both individually and as a group, by Vere Chappell. In addition to Locke's view of perception, the papers deal with the nature of Lockean ideas and with the question whether Locke is committed to skepticism regarding the external world. The authors (and the commentator) disagree in their readings of Locke on these issues, but most maintain – and some argue – that he holds a representative theory of perception, and that he is not an external‐world skeptic.     

Behind the Mirror: Reflective Listening and its Tain in the Work of Carl Rogers

Although Rogerian reflective listening is considered a fundamental therapeutic practice, it is widely misunderstood. This article endeavors to dispel myths about Rogers’ reflective approach through detailed readings of his work, while also opening up a central problematic in Rogers’ thinking. Rogers struggled repeatedly with the dilemma of how the therapist can faithfully reflect the client's experience while avoiding insincerity. The metaphor of a mirror and its tain, or back surface, is used to guide a close analysis of how Rogers grappled with the tension between the therapist's reflective listening process and his or her inner experience while reflecting. It is shown that each of Rogers’ revisions of his conceptualization of reflective listening constitutes a dialectical shift that opens a different approach to the problem of the tain, eventually concluding in an interactional formulation of reflection as the provision of tentative therapist understandings designed to be amended in response to client feedback.     

The humanistic paradigm in education

Abstract

This essay revives the humanistic paradigm in education of Abraham Maslow and Carl Rogers that in the 1960's fueled the establishment of the humanistic movement in American psychology. The essay discusses how Maslow and Rogers’ views on human nature, more specifically their understanding of the growth hypothesis of Kurt Goldstein, apply to education. The intellectual development of their humanistic thoughts on education, Maslow's concepts of expressive and intrinsic learning and Rogers’ student‐centered education are also discussed. It is argued that Maslow's and Rogers’ critiques and advocacy of the behavioristic and humanistic educational paradigms, respectively, are still meaningful in the 1990's, and that the continuing crisis in American education ensues in part from the failure to address Maslow and Rogers’ concerns and introduce a humanistic dimension to the educational system.     

Similarities between Prescott Lecky's theory of self-consistency and Carl Rogers' self-theory

The teachings of Prescott Lecky on the self-concept at Columbia University in the 1920s and 1930s and the posthumous publications of his book on self-consistency beginning in 1945 are compared with the many publications of Carl Rogers on the self-concept beginning in the early 1940s. Given that Rogers was a graduate student at Columbia in the 1920s and 1930s, the striking similarities between these two theorists, as well as claims attributed to Rogers by Rogers' biographers and writers who have quoted Rogers on his works relating to self-theory, strongly suggest that Rogers borrowed from Lecky without giving him the proper credit. Much of Rogers' writings on the self-concept included not only terms and concepts which were original with Lecky, but at times these were actually identical.     

Carl Rogers's Life and Work: An Assessment on the 100th Anniversary of His Birth

This article summarizes the life and work of America's most influential counselor and psychotherapist, Carl Rogers. He developed the client‐centered, person‐centered approach; popularized the term client; pioneered the recording of counseling cases; conducted landmark research on counseling and psychotherapy; and was a leader in the humanistic psychology movement, and more. Later, he applied the person‐centered approach to resolving intergroup and international conflict. Work on the client‐centered approach continues, and current research validates many of Rogers's earlier contributions.     

Alexithymia and the reflexive self: Implications of congruence theory for treatment of the emotionally impaired

Abstract

This paper attempts to articulate a so far neglected dimension of congruence theory, the reflexive self to self transaction. My claim is that self reflexivity is a tacit but fundamental assumption behind Carl Rogers’ formulations of the relationship—what he refers to as “congruence” or “incongruence"—between experience and its symbolization in awareness. Gendlin's elaboration of the congruence theory in terms of “experiencing” and “inward sensing” has made clear and explicit the important role self reflexivity plays in the relationship between symbols and “unformed emotional experience.” A case vignette of Focusing is used to demonstrate the relevance of self reflexivity to our understanding of verbal expression of emotions, and by extension, to our understanding and treatment of alexithymia and related conditions of emotional impairments.     

Symbolization of experience in the process of group development

This paper applies some of the concepts of the theory of experiencing (as developed within the client-centered school of thought) to psychotherapy process in the small group. The ideas of Rogers and Gendlin regarding how change occurs in psychotherapy are applied to the process of development in the group-as-a-whole. The role of perception and symbolization of experience in the process of group development is examined. A case example from group psychotherapy is used to illustrate the process of formation, the change of shared perceptions among the group members, and the importance of these perceptions to the functioning of the group.