Exploring changes during life and career design dialogues

This article describes the processes of change that occur during career counseling based on the ‘making oneself self’ model (Guichard, 2008; Guichard, 2009). This counseling intervention process forms part of the more general paradigm of life designing (Savickas et al., 2009). The main goal for this counseling is fostering “reflexivity” of individuals with regard to their investment in their various spheres of life. Three career counseling interviews were conducted using both methods of dialogues for life and career design dialogues (LCDD) and self-confrontation (Larsen, Flesaker, & Foundation, 2008; Valach, Michel, Dey, & Young, 2002). Each interview is described with a focus on the changes perceived by the interviewees in relation to their initial reason for consulting as well as on their dialogues with the counselor, who facilitated these changes and provided support for them. The analysis of the dialogues suggests the existence of a three-step evolution supporting the changes. On the basis of these data, the discussion examines the reflexive approach in its theoretical, methodological and practical dimensions.     

Narrative innovation in life design counseling: The case of Ryan

The main aim of this research is to study the patterns of narrative change in a case of life design counseling (LDC). The innovative moments coding system (IMCS) was used to conduct an intensive analysis of the career counseling sessions. This coding system is grounded in a narrative conception of the self, and suggests that narrative change results from the elaboration and development of narrative exceptions to a client's core problematic self-narrative. The results supports the adequacy of the IMCS to the study of change in career counseling and reveal that the intervention promotes a pattern of change characterized by three types of innovative moments: action, reflection, and protest. The results are discussed taking into account their implications for career counseling theory, research and practice.     

An internalist view on the value of life and some tricky cases relevant to it

If we understand death as the irreversible loss of the good of life, we can give meaning to the idea that for suffering patients in the end stage of their illness, life may become an evil and death no longer a threat. Life may lose its good already in the living person. But what does the good of life consist in, then? I defend an internalist view according to which the goodness of life is intrinsically related to the attitudes, concerns, interests and experiences of the person who is leading the life. This results in the contention that the core of what we understand as the value of a person’s life is to be identified with what makes life go well for the person living the particular life. This internalist view does not presuppose (or imply) hedonism or mentalism, nor does it pose an experience requirement. Something may be good for you, because it is valuable as seen from your authentic viewpoint, even if you do not actually experience this goodness, or think otherwise because you are mistaken about your own well‐being. To test this position, and the authenticity‐requirement it includes, I discuss three cases of patients who are persistent in denying that in their life any value is left and who contend that death is no worse than further living. Internalism acknowledges that in the life of these patients there may be ’functionings’ and ’beings’ that are worthwhile, where the test of value is at least partially independent of subjective assessment. Still, internalism claims that something truly valuable can only contribute to the good of one’s life of it has positive meaning as seen from the attitudinal viewpoint that identifies oneself.     

Measuring meaning in life: An examination of three scales

Meaning in life is an important construct for psychological theory which has received little empirical investigation, partly because of uncertainty about measurement scales. This paper examines the factor structure of three scales to measure meaning in life, the purpose in life (PIL) test, the life regard index (LRI) and the sense of coherence (SOC) scale. Results suggest that meaning in life can be regarded as a multidimensional construct, with meaning able to be attained in several different ways. Oblique factor solutions were accepted, and higher-order analyses conducted for all three scales. A general second-order meaning in life dimension was identified only for PIL and it is suggested that this scale may be the best general measure of the construct. It is concluded that further work should be undertaken to explore the specific dimensions of meaning in life.     

The justice and injustice of life events

An experiment employing a sample (N=280) of undergraduates from an urban university was designed to test the general hypothesis that the perception of justice and injustice in life events depends upon the relationship between two variables that are part of the stimulus situation: the valence of the person being observed (good or bad), and the valence of the outcome experienced by that person (positive or negative). The findings from both qualitative (analysis of spontaneous comments) and quantitative scale ratings supported the prediction that justice and injustice perceptions depend respectively on whether the signs of the person–outcome valences are the same or different. Two perceptual biases were revealed by the analysis. The first was a positive outcome bias: respondents rated as more just outcomes that were positive regardless of the goodness or badness of the person in the life event. The second was a justice bias: respondents in both measures found the just life events to be more just than unjust life events to be unjust. Finally the more religious respondents perceived the life events as more just regardless of the patterns of person–outcome valences than did the less religious, suggesting a third, religiosity bias. A number of theoretical implications and questions for future research were discussed, including the quantification of the hypothesis and its cross-cultural generality.     

Meaning in life and seeing the big picture: Positive affect and global focus

Research has demonstrated that there is a strong relationship between positive affect (PA) and meaning in life. It has been suggested that this relationship may exist, in part, because PA facilitates a global cognitive focus, allowing a person to see “the big picture” of his or her life. Although it is possible global focus mediates the relationship between PA and meaning in life, it is also possible that global focus moderates this relationship by either enhancing or weakening the relationship. The present study tested these mediational and moderational hypotheses. In this study, participants completed measures of PA, meaning in life, and a global/local focus task. Results showed that global focus did not mediate the relationship between PA and meaning in life. Instead, global focus moderated the relationship, such that those who had higher global focus were actually less likely to base their meaning in life judgements on PA. Implications for understanding the relation of PA, global focus, and meaning in life are discussed.     

Prognostic signs for the pastoral counselor from the life of Christ

Summary In this paper I have suggested examples of character traits in persons Jesus tells us about, or whom he dealt with, which can serve as suggestive material in determining the prognosis of persons either in or contemplating pastoral counseling. Among these I have given: first, the ability of a person to reach out, still trying to become life-related or to maintain the relations which he has already established; second, the capacity of the person for relationship, his being able to have feeling, interest, or concern for others, or reality beyond himself; and, third, I have indicated the idea of a person's being able to look at himself in an objective sense, not merely needing to live a defensive life, guardedly protecting his ego as though it could not tolerate any kind of a critical approach. In these concepts of self I believe we have the basic questions regarding the person's success or failure in the process of pastoral counseling.     

Une comparaison des apports des modèles de la construction de la carrière et de la construction de soi au life designing counseling

Recent developments in Western societies and transformations in work organizations have made the vocational issues that people face more frequent, complex, and puzzling. With the individualization of the life course, people now more than ever before need to reflect and deliberate as they design their lives. To assist individuals cope with difficult issues in life-designing, counselors have devised a new approach to counselling dialogues that differs from traditional information and guidance interventions. This article briefly presents the theoretical model for life designing counseling and then compares two distinct life-designing intervention approaches. Both of them share the epistemology of social constructivism and concentrate on the client and counselor's co-construction of meaning. Each approach provides a rigorous and systematic foundation for counselling interviews yet they differ in the ways they tackle meaning-making. The major difference is that the first approach presents a highly-structured form of life-designing interview that highlights the counselor's role in reconstructing a client's meanings, identity, and intentions. In contrast, the second approach presents a form of life-designing interview that highlights the client's role in self-construction of meaning, identities, and future prospects.     

The unbearable lightness of meaning: Well-being and unstable meaning in life

Psychological theories prioritize developing enduring sources of meaning in life. As such, unstable meaning should be detrimental to well-being. Two daily experience sampling studies were conducted to test this hypothesis. Across the studies, people with greater instability of daily meaning reported lower daily levels of meaning in life, and lower global levels of life satisfaction, positive affect, social connectedness and relationship satisfaction, along with higher global levels of negative affect and depression. In addition, instability of meaning interacted with average daily levels of meaning to account for significant variance in meaning in life scores. Relative to people with more stable meaning, people with unstable meaning tended to score near the middle of the distribution of well-being, whether they reported high or low levels of daily meaning. Results are discussed with an eye toward a better understanding of meaning in life and developing interventions to stabilize and maximize well-being.     

Therapy at the Cultural Interface: Implications of African Cosmology for Traumatic Stress Intervention

The topic of intercultural or multicultural therapy continues to stimulate much debate in the field of psychotherapy. Intercultural counseling training emphasizes respect for cultural beliefs as a core dimension of appropriate intervention. This paper addresses the limitations of this perspective in guiding therapists when faced with a clinical situation in which the non-challenging of cultural belief systems seems counter-therapeutic. The discussion is focused around critical observations of circumstances in which conventional African wisdom, as understood by clients presenting for trauma counseling, appeared to be counterproductive for their recovery in terms of western intervention principles. In psychotherapy for traumatic stress and traumatic bereavement, such tensions appear to arise particularly strongly because of the inevitable search for meaning in the face of extraordinary life events. Focusing on meaning making, cognitive intervention, schema realignment and reframing within trauma therapy, the paper explores ethical considerations and areas of potential conflict with reference to theory and clinical case material. Some strategies for therapeutic engagement are proposed.     

儒家思想对于现代心理咨询的启示

儒家思想曾居中国传统文化主导地位。鉴于文化的传承性和对心理健康作用的必然性,儒家思想的心理咨询价值应当充分关注。文章强调,不宜刻板化否定儒家思想的心理咨询价值。基于心理咨询的常见问题,文章初步讨论了儒家思想对心理咨询可能有贡献的9个领域：人生意义、应对、生死教育、哀伤辅导、心理调节、人际认知、社会生活技能、人格发展、心理咨询技术等。进而,讨论了以儒家思想为资源,以心理学为目的,通过整理和发现、发展、操作化和验证等环节,构建儒家心理咨询学说的方法论问题     

Le « sens de la vie » comme paradigme pour le conseil en orientation

Choosing a career requires the fundamental question of life meaning. If this issue was not treated in the career counseling research, his interest was reaffirmed by the development of new trends around life designing and positive psychology. This article discusses the various components (philosophical, theoretical and empirical psychology) of work on life meaning. It aims to demonstrate the usefulness and the unity of the concept for vocational guidance and model the theoretical principles. Finally, new directions are outlined in the design of new methods of guidance and researches.     

Subjective correlates and consequences of belief in free will

Four studies measured or manipulated beliefs in free will to illuminate how such beliefs are linked to other aspects of personality. Study 1 showed that stronger belief in free will was correlated with more gratitude, greater life satisfaction, lower levels of perceived life stress, a greater sense of self-efficacy, greater perceived meaning in life, higher commitment in relationships, and more willingness to forgive relationship partners. Study 2 showed that the belief in free will was a stronger predictor of life satisfaction, meaning in life, gratitude, and self-efficacy than either locus of control or implicit person theory. Study 3 showed that experimentally manipulating disbelief in free will caused a reduction in the perceived meaningfulness of life. Study 4 found that inducing a stronger belief in free will caused people to set more meaningful goals for themselves. The possible concern that believers in free will simply claim all manner of positive traits was contradicted by predicted null findings with regard to sense of humor, empathy, and self-rated attractiveness. Taken together, the present studies show that the belief in free will is a strong predictor of several positive traits and outcomes.     

Concevoir et construire sa vie : un modèle général pour l’accompagnement en orientation au xxie siècle

The many constructivist and narrative methods for career intervention that have been developed in the last two decades share an implicit pattern of counseling. This pattern or paradigm can be made explicit by abstracting its key elements from each of the specific methods that express the new conceptual model. The paradigm for life design interventions constructs career through small stories, reconstructs the stories into a life portrait, and co-constructs intentions that advance the career story into a new episode.     

Death and the value of life

The Epicurean argument that death cannot be a misfortune for the person who dies because, when death occurs, there is no longer a person to whom any misfortune can befall, fails to establish the conclusions which its defenders have sought from it. Beginning with the premise that death can be bad, either for the victim or in quasi-impersonal terms, the author seeks to define that badness through philosophical analysis. The belief that to have more life than is worth living is always better than to have less is reconciled with the notion that the badness of death increases with the degree of psychological connectedness, using the examples of the deaths of an unborn fetus and of a 35-year-old woman. The author contends it can be better for a person to suffer a worse death at 35 than never to have lived at all.     

Life Design Counseling: A study on client's operations for meaning construction

This study evaluated the adequacy of the micro-theory of client operations to explain meaning construction during Life Design Counseling. Four adolescents were interviewed about their second counseling session. Their recollections were stimulated through the replay of counseling videotapes. The resulting transcribed interviews were qualitatively analyzed. Results confirmed a sequence of client operations evolving from the symbolic representation of experience and reflexive self-examination towards making new realizations and revisioning self. Moreover, clients reported negative and positive session moments evidencing that clients' attention and activity during the session was not restricted to meaning construction operations. Practical implications for life design counseling are derived from the results and discussed.     

人际关系和自我概念对生命意义的影响：一项追踪研究

对1087名大学生进行为期1年的追踪研究,考察人际关系和自我概念对生命意义的影响,以及自我概念在人际关系与生命意义间的中介效应。结果显示：(1)人际关系、自我概念和生命意义之间存在同时性和继时性正相关;(2)在时间点1和时间点2,人际关系、自我概念和生命意义均两两相互预测;(3)人际关系和自我影响均影响生命意义,以及在人际关系与生命意义的关系中,自我概念起部分中介作用。即人际关系通过自我概念进而影响生命意义体验。结果表明,可以通过改善人际关系和提高自我概念来提升个体的生命意义感。即带着一颗自我肯定之心,积极参与到社会互动中去。     

Age differences in five personality domains across the life span

The present study addresses the issue of age differences in 5 personality domains across the life span in a cross-sectional study. In contrast to most previous studies, the present study follows a methodologically more rigorous approach to warrant that age-related differences in personality structure and mean level can be meaningfully compared. It uses data on 50 items of the Five-Factor Personality Inventory (FFPI) available from a study in a large and representative Dutch sample (N = 2,494; age range: 16 to 91 years) conducted in 1996 for the purpose of establishing norms for the FFPI. After having established strict measurement invariance, tests were made for factor covariances to be equal across age groups, revealing structural continuity of personality. Additionally, factor variances were shown to be equal across age groups. A number of age differences in the mean level of the five personality domains emerged. Specifically, older adults were, on average, more agreeable and, especially, more conscientious than middle-aged and younger adults. Findings from our study suggest that both continuity and change may mark personality over the course of life.     

Lay beliefs about meaning in life: Examinations across targets,time, and countries

We examined how lay beliefs about meaning in life relate to experiences of personal meaning. In Study 1 (N = 406) meaning in life was perceived to be a common experience, but one that requires effort to attain, and these beliefs related to levels of meaning in life. Participants viewed their own lives as more meaningful than the average person’s, and technology as both creating challenges and providing supports for meaning. Study 2 (N = 1719) showed cross-country variation in levels of and beliefs about meaning across eight countries. However, social relationships and happiness were identified as the strongest sources of meaning in life consistently across countries. We discuss the value of lay beliefs for understanding meaning in life both within and across cultures.