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.     

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.     

Dimensions of counselor functioning

In 1957 the editor of the Journal of Counseling Psychology rejected an article on group counseling because, by definition, “Counseling is a process in which two persons….” Since then the functions of a counselor have broadened to include working with groups in many ways. Some will maintain that we have expanded far beyond our domain into that of the organizational psychologist. The authors of this article assume that the counselor's functions should include a wide range of interventions and have organized them within a “Cube.” This model provided the structure for this Special Issue. The three dimensions of the Cube are: (a) the target of the intervention, (b) the purpose of the intervention, and(c) the method of intervention. We think this model has great heuristic potential as a tool for both research and practice.     

Counseling Counselors: A Survey of Values

This study surveyed counselors' rates of involvement in counseling, explored whether counselors value seeing therapists of a similar theoretical orientation to their own, and examined which characteristics were important in choosing one's therapist. Of 2,000 randomly selected ACA members, with a 38% return rate, 80% were found to have attended counseling, with women seeking counseling at significantly higher rates than men. Having been in counseling varied as a function of division affiliation as well as counselor's theoretical orientation. Finally, this study also explored the characteristics deemed important in choosing one's counselor and the values counselors hold regarding involvement in their own therapy.     

Broaching the Subjects of Race,Ethnicity, and Culture During the Counseling Process

The authors define broaching as the counselor's ability to consider how sociopolitical factors such as race influence the client's counseling concerns. The counselor must learn to recognize the cultural meaning clients attach to phenomena and to subsequently translate that cultural knowledge into meaningful practice that facilitates client empowerment, strengthens the therapeutic alliance, and enhances counseling outcomes. A continuum of broaching behavior is described, and parallels are drawn between the progression of broaching behavior and the counselor's level of racial identity functioning.     

Caregiving in Attachment Relationships: A Perspective for Counselors

This article examines how caregiving, an aspect of attachment theory, can be applied in counseling. Discussion begins with an overview of attachment theory, then focuses on the counselor's position as caregiver, adult relationship issues, and termination of counseling.     

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.     

Ethics in Case Conceptualization and Diagnosis: Incorporating a Medical Model Into the Developmental Counseling Tradition

In this literature review, the author focuses on several ethical considerations in case conceptualization and diagnosis, including diagnostic training and competence. Meeting the American Counseling Association's (1995) ethical standard for diagnostic training has several ethical implications for counselors, counselor educators, and supervisors. For counselors who might struggle with how to meet their ethical responsibilities in diagnosis but who want to remain true to their developmental counseling emphases, the author discusses some of their concerns, the implications of and possible approaches to this aspect of their work. Conclusion Yalom (2002) asked a poignant question of counselors in his book, The Gift of Therapy: “If you were in personal psychotherapy or are considering it, what DSM‐IV diagnosis do you think your therapist could justifiably use to describe someone as complicated as you?” (p. 5). This question and continued dialogue about the ethics and implications of diagnosis are essential aspects of diagnostic training. Yalom's poignant and deeply personal question seems especially appropriate for increasing a counselor's empathy toward the client's sensitivity and vulnerability during the diagnostic process. Counselor educators might ask how one remains true to a developmental model of counseling while adhering to the ethical and accreditation standards of teaching the DSM's medical model of diagnosis. Counselors may also question how to use diagnosis ethically and empathically. Seligman (1999) recommended that clinicians view the DSM as one of many important sources of information about a person. Furthermore, counselors should seek to incorporate diagnostic information into a holistic context, recognizing that a diagnosis does not reflect the totality of the client. Some counselor educators have advised students to integrate the DSM model into their work with clients rather than abandoning their developmental roots (Waldo et al., 1993). Some counselors may not actually put their diagnoses in writing; Seligman believed, however, that thinking diagnostically may assist counselors in determining the best approaches to help clients and to help clients help themselves. This clinical and ethical debate about how, and in fact, whether, to integrate the medical model of the DSM and the developmental origins and distinctiveness of counseling continues. However, the CACREP (2001) standards, managed care systems, and other forces have pushed counseling professionals toward a medical model by mandating counselor knowledge and use of the DSM. Whatever a counselor's stance and behavior on client assessment and diagnosis may be, the literature presented in this review and discussion seems to suggest a need for heightened sensitivity to, preparation for, and accuracy in all facets of client assessment, especially diagnosis.     

Review Essay: Constructivism with a Human Face

Irwin Hoffman's book Ritual and Spontaneity includes, but goes well beyond, his series of seminal papers—written over the past several decades—developing a psychoanalytic, constructivist perspective. A new, existential framework depicts what Hoffman calls the “psychobiological bedrock” at the core of the human process of constructing meaning—the lifelong effort to create a livable, subjective world in face of our ever present sense of loss, suffering, and, ultimately, mortality.

This review describes Hoffman's encompassing, existential perspective and discusses how, within this framework, he uses his dialectical sensibility to frame our understanding of both parenting and analysis as “semisacred” activities. The “dialectic of ritual and spontaneity”—the vital clash between disciplined adherence to the analytic frame and personally expressive deviations from it—represents the creative tension between the “magical” dimension of analytic authority and the healing influence of a genuinely expressive human relationship. Hoffman's perspective on the self-interested, “dark side” of the analytic relationship is compared with Winnicott's views on the vital, therapeutic role of “hate” and the paradoxical process by which the patient comes to “use” the analyst.

Unlike most postmodernist “constructivists,” Hoffman openly reveals his underlying belief in certain “transcultural, transhistorical universals”—his “psychobiological bedrock.” In acknowledging these “essentials” (assumptions about human nature) that in some form are integral, yet often hidden, elements of any system of thought, Hoffman saves his own dialectical constructivism from falling into dichotomous (constructivist vs. essentialist) thinking.     

Speaking of Possibilities: The Theistic Actualism of Anselm's Divine Locutio

In his Monologion, Anselm represents God's knowledge of his creative possibilities, not in the intellectualist and Platonic terms of Augustine's divine ideas, but in the linguistic, poetic, and semi‐Stoic terms of a divine “utterance” or “expression” (locutio). Through his shift in theological metaphor, Anselm makes a subtle yet significant departure from the prevailing, “possibilist” model of divine possibility in western theology—according to which God's possibilities are known prior to and independently of any act or intention to create—towards a radically alternate, analogical and “actualist” appreciation of God as the sovereign speaker and inventor of his own possibilities.     

The Question of a Jungian Community

The author describes her relationship with the reality of Parkinson's disease—how she twists and turns and pivots and falls with this rapacious intrusion, and how a new, hitherto unknown space opens between Parkinson's and herself. This new space claims its own dynamic, objective reality. In attempts to consciously access the reality of this third space, the author faces paradox, “plays” with metaphor, and tries to recognize the right “reality.” She considers Freud's reality and pleasure principles, Winnicott's iconoclastic declaration of “health being the ability to play with psychosis,” and Jung's transcendent function. She also calls on Hermes with his wings to fly through otherwise impenetrable borders. As an incantation, an evocation or a pathway, she implores Hermes to breathe in flight. In the midst of this inner work, the dragonfly literally appears, emanating transformation.     

Do Christians and Muslims Believe in the Same God? Reflections on Miroslav Volf's Allah: A Christian Response

Miroslav Volf's Allah: A Christian Response is an important book that advances Christian–Muslim dialogue. This article outlines Volf's thesis, critically evaluates some key claims made in the book, and examines some of the methodological presuppositions in Volf's project. It also seeks to situate Volf's claim about the “same God” within a Christian typology of “revelation” so that the significance of his claims might be better understood.     

Some Psychological Reflections on the Death of Malcolm Melville*

ABSTRACT: Malcolm Melville died on September 12, 1867, at age 18 from—to quote his death certificate—a “pistol shot wound in [his] right temporal region.” Contemporary designations of the mode of his death changed within hours from suicide, to accident, to death while of unsound mind. Historically, the mode of his death has remained equivocal. In order to approach this enigma a “psychological autopsy” of an equivocal death case as identical to Malcolm Melville's as was possible was conducted as though it were a genuine current “open” case at the Los Angeles Suicide Prevention Center in 1973. That procedure resulted in a near-unanimous judgment by the center staff that the most accurate certification of the death as described was “probable suicide,” which would then be certified as “suicide.” In this paper the assertion is made that Herman Melville himself had been a psychologically “battered child” and, in a way typical for battered children, psychologically battered his own children when it came his turn to be a parent. The further assertion is made that, for Malcolm, his father was suicidogenic; and established this penchant in Malcolm (through his neglect, active rejection, fearsomeness, and his fixed attention to his own writing—Redburn, White Jacke, and Moby Dick) within the first 2 years of Malcolm's life. For Malcolm, the psychological basis of his suicidal state was isolated desperation—a ubiquitous characteristic of most suicides. Malcolm had a deep unconscious feeling of not being wanted by his father; that it would be better if he were out of the way, dead. On the morning of his death, the choice for Malcolm was between the memory of his mother's kiss a few hours before and the terror of (and the need to protect himself against) his father's rage to come.     

Christian Counseling: A Synthesis of Psychological and Christian Concepts

Strong describes an approach to counseling that synthesizes psychological processes of change with theological concepts of the Christian faith. Clients are assumed to be self-directing and responsible for their behavior, including the changes that counseling is intended to facilitate. The counselor's junction is to equip clients to enable them to change. The key objectives in Christian counseling are described and the counseling process is reviewed in the light of these objectives. The author discusses the place of justification, responsibility, forgiveness, grace, sin, responsible loving, and prayer in the counseling process. Francis Mc Guire makes a response to Strong's article from a perspective that views Zen Buddhism as an integrated psychospiritual system capable of offering a critique and a complementary viewpoint. Herman Slotkin 's think piece is an attempt to define and clarify some of the language and goals of moral education and propose a civic, nonsectarian perspective regarding value and moral awareness.     

Self-Discovery and the Role of the Counselor

The major thesis of this philosophic treatise is that unless the counselor realizes in his own life the full import of the search for meaning and self-understanding, he will be unable to empathize adequately with the struggles of another human being who likewise seeks to realize his highest potential. Hindering our self-discovery are the problems of meaninglessness, alienation, and the loss of our freedom. The path toward breaking out of our insulated selves is: (a) to accept fully, on a personal level, a sense of responsibility for what we are, and (b) to realize that self-fulfillment occurs within a social context. The former involves a sense of personal integrity and the latter gives a contextual frame of reference to our search for meaning. The path to self-understanding is difficult and threatening, but as the counselee perceives—on both the intuitive and operational levels—the counselor's sincerity in his own quest for fulfillment, the goals we seek to achieve in the counseling relationship will be facilitated.     

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.     

The Buddhist Roots of Watsuji Tetsurô's Ethics of Emptiness

Watsuji Tetsurô (1889–1960) is famous for having constructed a systematic socio‐political ethics on the basis of the idea of emptiness. This essay examines his 1938 essay “The Concept of ‘Dharma’ and the Dialectics of Emptiness in Buddhist Philosophy” and the posthumously published The History of Buddhist Ethical Thought (based on lectures given in the 1920s), in order to clarify the Buddhist roots of his ethics. It aims to answer two main questions which are fundamentally linked: “Which way does Watsuji's legacy turn: toward totalitarianism or toward a balanced theory of selflessness?” and “Is Watsuji's systematic ethics Buddhist?” In order to answer these questions, this essay discusses Watsuji's view of dharma, dependent arising, and morality in Hīnayāna Buddhism. It then proceeds to Watsuji's fine‐tuning of the concept of emptiness in Mādhyamika and Yogācāra Buddhism. Finally, this essay shows how Watsuji's modernist Buddhist theory connects to his own systematic ethical theory. These two theories share a focus on non‐duality, negation, and emptiness. But they differ in their accounts of the relations between the individual and the community, between the “is” and the “ought,” and between hermeneutics and transcendence. These findings give us hints as to Watsuji's origins, pitfalls, and possibilities.     

Twenty Years Since and Beyond: An Interview With Roger Aubrey

The author and Roger Aubrey talked about Aubrey's early professional influences and significant historical trends in the field of counseling over the 20 years since his landmark 1977 article on the history of guidance and counseling appeared in the Personnel and Guidance Journal. In addition, Aubrey addressed revisions he had made in his contributions to the field of counseling since 1977 and commented on the “search for a system” in counseling. Aubrey also offered implications for the future of the field. On June 20, 1997, Roger Aubrey passed away at his home in Nashville, Tennessee.     

Ethnic Diversity and the Use of Humor in Counseling: Appropriate or Inappropriate?

Humor can reflect the healthy release of feelings during the counseling process, the type of emotional release that leads to significant therapeutic gains. It can also be a disturbing distraction, possibly causing early termination, if used inappropriately. Counselors need to exert particular caution before attempting to apply humor in working with a client from a culture different from the counselor's. This article explores the available literature and offers contributions on the subject from 4 “ethnically diverse” perspectives. Finally, a general approach based on existential theory is presented along with 5 general conditions to ascertain the appropriate use of humor.