心理咨询中的价值干预

文章指出,心理咨询中价值干预的必然性、必要性与其合法性之间存在矛盾。文章亦归纳出西方心理咨询实务中处理价值问题的若干原则。在此基础上,作者概括出心理咨询中价值干预的一条总原则：侧重价值的功能干预,避免价值内容上的干预。文章亦根据此一原则指明思想政治教育与心理咨询的实质性区别。     

心理咨询中的价值干预

章指出,心理咨询中价值干预的必然件、必要性与其合法性之间存在矛盾。章亦归纳出西方心理咨询实务中处理价值问题的若干原则。在此基础上,作概括出心理咨询中价值干预的一条总原则：侧重价值的功能干预,避免价值内容上的干预。章亦根据此一原则指明思想政治教育与心理咨询的实质性区别。     

大学生心理咨询中价值干预的处理原则

依据大学生的心理特点,提出大学生心理咨询中价值干预的处理原则.即两种价值干预并重的原则、心理咨询的原则、接纳和共情的原则、沟通和澄清的原则、修正和艺术的原则.重点阐述在接纳和共情的基础上,咨询者既能保持对自身价值观的高度自觉,又能帮助来访者澄清自身的价值观.     

论心理咨询中的价值观

在心理咨询中,咨询者的价值观是一个核心问题。就目前来看,价值观的处理方式有：价值中立、价值澄清、价值评判、价值归因和价值引导。在此基础上提出,价值参与应因来访者情况的不同而不同。     

心理咨询的价值悖论与责任伦理

从责任伦理角度审视心理咨询中的价值问题,价值是一个不可悬置也不可逃避的问题。一方面,人的生存悖论与人的社会化过程失衡是人的心理失衡或心理疾病产生的主要原因;另一方面,心理咨询的宗旨是促进来访者的改变,这种改变往往意味着价值观的改变。因而改变过程中必然会出现文化及规范、咨询者价值取向及来访者已有的价值观三者间的冲突和矛盾。心理咨询中的价值之争实为价值冲突所致。对心理咨询中的价值问题的处理应该遵循普遍性原则,采取多种形式的价值介入。     

谈心理学中的价值中立与价值负载

价值取向是心理学不可回避的一个问题。笔者从研究者的角度入手,阐述了价值中立与价值负载在哲学意义上的缘起和内涵;接下来从问题确定、方法选择、结果解释等方面结合具体的心理学理论和流派,对研究者的价值取向进行整理和研究;最后,理清了价值中立与价值负载的关系。研究者应该奉行适度的价值中立并坚持批判性的价值负载,尽可能地遵循心理现象的内在规律而减少主观干扰,从而不断接近价值中立状态以便促进心理学的有效发展。     

凝聚“共有价值理念”的特殊方法论原则

凝聚"共有价值理念",既是建设社会主义核心价值体系的重要任务,也是建设中华民族共有精神家园的内在要求,同时又是实现二者统一的中介和桥梁.方法论原则的探讨和建构,是形成"价值共识"的基本前提和根本基础.凝聚中华民族共有价值理念的特殊方法论原则,主要包括:"现实困境"与"理想超越"的否定统一原则;"民族使命"和"成员责任"的彼此关照原则;"传统"、"现代"、"未来"之间的相互协调原则.     

解魅、分化与现代性

在前现代社会里,由于人们对生活采取一种一体化的、富有意义的态度,一元论的世界观产生了。在那个时代,人们不能清楚地区分不同的行动和不同的领域。随着世界的“解魅”,这种整体性的“世界图景”开始消解,行动的模式和标准出现分化,与行动相关的制度和系统也相应地分立,这便是现代社会的本质。并且,由于客观的价值秩序消亡了,我们的时代目睹了价值多元论的趋势,而这与自由主义的价值中立的原则紧密相关。     

论政治社会的共享目的——以罗尔斯为视角

罗尔斯一方面恪守自由主义的中立原则,另一方面又拒斥霍布斯式的"私人社会",认为良序社会的正义原则及相应的制度是一种内在善,是公民应为之奋斗的共享的终极目的,两者形成了紧张关系。为了解释其张力,罗尔斯援引奥克肖特关于事业联合体和公民联合体的区分指出,有着共享目的的政治社会不同于严格意义上的共同体,而只是实践联合体(公民联合体),它相容于中立原则。但事实上,对于罗尔斯而言,中立原则和共享目的的和解依赖于更深层次的共享——对自由及其相关价值的共享。正是奠基于这两个层次的共享目的,政治认同得以确立,"稳定性论证"才得以完成。     

朋辈辅导在大学生心理健康教育中的应用性研究

目前,在校大学生由于心理健康原因引发的心理问题越来越突出,学校专业心理咨询尚不能满足现实需求,因而朋辈心理辅导应运而生,它改变了以往学生只是心理咨询的对象,只有少数专业的心理咨询师才能开展助人活动的状况,让更多的学生成为高校心理咨询工作的主体与原动力。朋辈辅导不仅是对专业心理咨询人员数量的必要补充,而且也是对专业心理咨询工作的重要补充,在大学生心理健康教育领域具有较高的实践价值和推广价值。     

Disguised Ideologies in Counseling and Social Justice Work

A social justice orientation for counseling is appealing to many but appears to some to violate counselor neutrality and respect for client freedom and rights. Confusion about neutrality and advocacy in the counseling field seems to reflect confused assumptions and values in the wider culture. As a result, counseling is guided more by a disguised ideology of liberal individualism than an objective theory or value‐neutral principles. The authors suggest that a hermeneutic, dialogical framework for counseling has the potential to resolve much of this confusion and to refine and broaden a social justice approach in needed ways.     

Counseling's Inescapable Moral Visions

In this article, philosophical hermeneutics is combined with interpretive social science perspectives to generate a framework for considering the influence of cultural values and assumptions on counseling theory and practice. The core of this framework is the claim that people necessarily live within moral visions that answer the questions: (a) what is a person? and (b) what should a person be or become? Culture provides answers to these questions not only through folk and indigenous psychologies but also by shaping psychological and counseling theories. Moral visions are generally unacknowledged because of the fact-value dualism and the ideals of neutrality that pervade Western culture. Consequently, moral visions, like individualism, operate as disguised ideology in counseling theory and practice.     

On Replacing the Ethical Principle of Autonomy With an Ethical Principle of Accordance

The author defines and critiques the ethical principle of autonomy. As a concept, autonomy is most aligned with paradigms of counseling that focus on the individual as a psychological entity with moral agency. It is less consistent with frameworks that focus on relationships philosophically and in practice. Autonomy is paradoxical, because it is a consensually defined principle imposed on counseling practice while denying counselors a choice in its application. The author suggests accordance as an alternative ethical principle. Accordance is consistent with relational paradigms of practice and the other relationship‐focused ethical principles in counseling. Accordance fully contextualizes individual responsibility and choice.     

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     

Value Options and The Counseling Relationship

The contemporary literature of counseling psychology gives some evidence of the abandonment of the “neutrality” of permissiveness concerning the outcomes of counseling in favor of the search for the “good” life of full humanity. But now, we are faced with the most complex query as to the nature of the “good.” And we open Pandora's box to face not one single criterion of the good life, but a diversity of options available, hopefully, for “rational” choice by each adolescent. Without assuming that each student does cognitively choose from the array of options, the reader is led to identify and appraise eight of the many alternative hierarchies or complexes of value systems that, in the past, human beings have forged and adopted as the source and rationale of their daily behavior.     

社区心理辅导实验模型的建构及其价值

建立实验模型,探索社区心理辅导的路径、具体实施的方法及其价值,为居民的心理健康和社区精神文明工作提供心理学理论和实践的依据;方法：采用症状自评量表(SCL-90)评估辅导前和辅导后社区居民的心理状况并进行自身比较;结果：l、辅导前居民的心理卫生存在问题较多;2、辅导后居民的心理卫生出现显著的变化;3、与辅导前比较,辅导后的居民心理卫生有明明显进步,特别在敌对的人际关系、偏执的认知方式和焦虑、抑郁的情绪等方面改变最为突出。结论：l、开展社区心理辅导是促进精神文明建设的全新理念和有效方法。2、建立、健全社区心理辅导网络对提高居民心理素质,减少心理疾病的发生、发展具有重要而又深远的作用。3、社区心理辅导实验模型的建立为广泛开展有关工作提供了理论和实践依据。     

Toward a definition of psychoanalytic neutrality

The word and concept of neutrality play an important but confusing role in the history of psychoanalysis. Does neutrality imply indifference? The origin of this ambiguity is traced to the fact that Freud himself never used the word "neutrality" (Neutralitaet) in his own writings. (His term Indifferenz was translated as "neutrality" by Strachey.) The essence of the controversy that has simmered in the psychoanalytic literature ever since is contained in the question: "Is remaining true to the concept of neutrality somehow antithetical to the analyst's genuine involvement with the patient?" In this paper, I examine the feeling and power aspects of the word and suggest that the concept of neutrality becomes clinically useful when the analyst asks himself the question, "Neutral to what?" The analyst's awareness of his motives for recognizing and addressing certain conflicts and for overlooking others is heightened. With three clinical vignettes as illustrations, I explore the role of the concept of neutrality in deepening our understanding of (1) the analytic relationship; (2) The influence, on the conduct of the treatment, of the analyst's goals and theoretical persuasion regarding how the goals are to be achieved. As examples, I use the current debates over the relative value of the analyst's focusing his attention on: (a) the patient's mind in the hour rather than his life outside the hour and, (b) transference over nontransference interpretation. Finally, I emphasize the far-reaching implications of adding an explicit concept of "external reality" to A. Freud's exclusively intrapsychic definition of the "objective" analyst's position of neutrality as equidistant from id, ego, and superego. The addition of this fourth point to the analyst's "compass" widens the analytic field toward which the analyst is neutral. The concept of neutrality with respect to specifiable conflicts is thereby also broadened to include (a) interpersonal conflict within the psychoanalytic relationship and (b) conflict within the analyst. With these explicit additions, the concept of neutrality with respect to conflict becomes congruent with the current emphasis on the nonauthoritarian two-persons aspects of the psychoanalytic relationship, without detracting from the primary analytic goal of deeper understanding of intrapsychic conflict.     

CAUCASIAN LESBIANS' USE OF PSYCHOTHERAPY: A Matter of Attitude?

Evidence suggests that a high proportion of lesbians seek psychological counseling. This study represents an empirical investigation of the disproportionate use of mental health services by lesbians, focusing on the hypothesis that lesbians place a greater value on psychotherapy than do nonlesbian women. Participants (100 lesbians and 309 nonlesbian women, 97% Caucasian) completed Surgenor's revision of the Attitudes Toward Seeking Professional Psychological Help Scale. Results indicate that the lesbian group had a significantly more positive attitude toward seeking psychological counseling than did the nonlesbian sample, regardless of whether or not they had experienced psychological counseling.