Teaching Psychiatric Patients: A Psychoanalytic Study

This paper attempts to describe some of the challenges of teaching psychiatric patients within a hospital environment. It uses post-Kleinian ideas to look at the unconscious processes at work within the learning/teaching dynamic and observes the psychotic mind's unique approach to learning. The central hypothesis of the paper is that psychoanalytic reflection of educational processes within a psychiatric institution is of clear benefit to both teacher and learner, and can also forestall several of the more problematic or even harmful outcomes of the increasing trend to ‘educate’ the patient.     

Patients and profits

The thesis of the paper is that For Profit Hospitals are morally inappropriate health care delivery institutions. The thesis is established first by elaborating on the beneficent nature of medicine, hospitals, and the physician/patient relationship. The primary obligation of the physician, who draws on the resources of medicine and the hospitals, is to restore personal autonomy that is diminished by illness and suffering within the constraints of the ‘canon of loyalty’ that frames the physician patient relationship. Hospitals have historically played the role of facilitator enhancing a physician's ability to administer treatment. Next it is argued that For Profit Hospitals may neglect the role of facilitator. This neglect may occur given the institutions' motivations to return a profit to investors by exploiting the patient/physician relationship. This exploitation is clearly shown to be contrary to the ‘canon of loyalty’ that ought to exist between the patient and physician.     

Developing pre-service teachers’ confidence: real-time coaching in teacher education

Teacher quality continues to be of major concern in the Western world, and identifying the most effective approach to teacher training remains a contested area. It has been argued that teachers resist change because they lack motivation, have inadequate knowledge and expertise to modify their practices, and are reluctant to take risks for fear of having their confidence damaged. While remaining skeptical of such a deficit view, our interest is in pedagogic approaches which seek to better prepare teachers for teaching in contemporary society and, thus, to enhance their ‘effectiveness.’ This article discusses the use of a Real-Time Coaching (RTC) model designed to enhance pre-service teachers’ practical skills for contemporary classroom teaching. The model focuses upon pre-service teachers micro-teaching while simultaneously gaining feedback via a headset in real time; this is then combined with multiple collaborative feedback cycles within a learning community in order to foster reflective practice. To collect information about participants’ experiences with the RTC process, two rounds of semi-structured interviews were conducted with participants. Our findings indicate the RTC model has the capacity to foster a sense of confidence and ownership of learning by developing practical skills alongside affective attributes such as resilience, efficacy, and a disposition toward continual improvement.     

From victimhood to sisterhood – A practice-based reflexive inquiry into narrative informed group work with women who have experienced sexual abuse

This paper will present some of the relational contexts and considerations of a female therapist’s role within an island community group for women who have shared experiences of abuse and injustice; her relationship to the group, to her systemic and narrative practices; and to the research that has ensued. Exploring the changing relational contexts as the group moves from a facilitator led to a peer support group; and the associated language shifts from a binary discourse of ‘other than’ to a collective definition of ‘sisterhood’ is part of the story, which also includes the important themes of community engagement, social action and the complexities of insider/practice-based research.     

Is Silence Really Golden? The Role of Spiritual Voice in Folk Pedagogy and Folk Psychology

Most recently, considerable attention has been focused on the social construction of knowledge and an internalist, first‐person perspective on learning. Included in this paradigm shift is a particular ‘hybrid’ of both psychology and educational theory often referred to as ‘theory of mind’ (ToM research) or folk psychology. This article outlines models of teaching, learning, and mind in the hopes that such an advance in understanding children's minds will lead to an improved pedagogy. To address the issues of emotion and ‘spiritual voice’ that may constrain learning in the classroom and self‐development, Belenky et al.’sfive epistemological perspectives or ‘Women's Ways of Knowing’ (New York, Basic Books, 1986) are couched within the framework of Olson and Burner's [Folk Psychology and Folk Pedagogy, in: D. Olson & N. Torrance (Eds) Handbook of Education and Human Development: New Models of Learning, Teaching and Schooling, pp. 9‐27 (Oxford, Blackwell)] four models of mind, teaching and learning. At issue is the dialogical relation between folk psychology and folk pedagogy and its contingency on both culture and context.     

Receiving the Gift of Teaching: From ‘Learning From’ to ‘Being Taught By’

This paper is an enquiry into the meaning of teaching. I argue that as a result of the influence of constructivist ideas about learning on education, teaching has become increasingly understood as the facilitation of learning rather than as a process where teachers have something to give to their students. The idea that teaching is immanent to learning goes back to the Socratic idea of teaching as a maieutic process, that is, as bringing out what is already there. Against the maieutic conception of teaching I argue for an understanding of teaching in terms of transcendence, where teaching brings something radically new to the student. I explore the meaning of the idea of transcendence through a discussion of Kierkegaard and Levinas, who both criticise the maieutic understanding of teaching and, instead, argue for a transcendent understanding of teaching—an understanding of teaching which they refer to as ‘revelation.’ Whereas Kierkegaard argues that revelation—which he understand as a process of ‘double truth giving’—lies beyond the power of the teacher, Levinas interprets revelation as the experience of ‘being taught.’ I use Levinas’s suggestion in order to explore the distinction between ‘learning from’ and ‘being taught by’ and argue that teaching has to be understood in the latter sense, that is, in terms of the experience of ‘being taught.’ To connect the idea of teaching to the experience of ‘being taught’ highlights that teaching can be understood as a process of ‘truth giving’ albeit that (1) this ‘gift’ lies beyond the powers of the teacher, and (2) the truth that is given, has to be understood in terms of what Kierkegaard calls ‘subjective truth’—which is not relativistic truth but existential truth, that is, truth that matters for one’s life. Understanding teaching in these terms also opens up new possibilities for understanding the role of authority in teaching. While my argument implies that teachers cannot simply and straightforwardly ‘produce’ the experience of ‘being taught’—so that what matters has to do with the conditions under which the gift of teaching can be received—their actions and activities nonetheless matter. In the final section of the paper I therefore argue that if we want to give teaching back to education, we need to resist the depiction of the teacher as a disposable and dispensable ‘resource’ that students can learn from or not, and need to articulate and enact a different story about the teacher, the student and the school.     

Spacious Awareness in Mahāyāna Buddhism and Its Role in the Modern Mindfulness Movement

This paper investigates a particular understanding of ‘awareness’ in Mahāyāna Buddhism and its relevance for secular mindfulness. We will focus on the Zen and Mahāmudrā traditions which share a view of awareness as an innate wakefulness, described using metaphors of space, light and clarity. These traditions encourage practices in which the meditator rests in this spacious ‘non-dual’ awareness: Zen’s ‘just sitting’ and Mahāmudrā’s ‘open presence’. We explore the role of this approach within secular mindfulness, in particular Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT). We see how Jon Kabat-Zinn brought influences from Zen into the creation of MBSR, in his approach of ‘non-doing’, and in the practice of ‘choiceless awareness’, akin to Zen’s ‘just sitting’. We then examine how ‘open presence’ meditation is developed in the Tibetan Mahāmudrā tradition, using a sixteenth-century text Mahāmudrā: The Moonlight as our focal point. Turning to interviews with leading UK mindfulness teachers with Tibetan Buddhist training, we explore how this understanding of awareness can infuse meditation with a sense of ‘space’, and how that manifests in their teaching. We argue that a willingness to explore the ‘space of awareness’ can help mindfulness to offer a transformative path beyond stress reduction and therapy.     

The Little Prince – an introduction to spirituality: a moving experience in religious education for primary school children in a secularised world

In our research the right of the child for spiritual development is central. Grimmitt’s distinction in ‘teaching in’, ‘about’ and ‘from religion’ is extended with the concept of ‘teaching for’ – a concept that connects religion with children’s attitude of wondering as an ‘ontological calling’ in their life. The question whether a non-religious story can function as a rich learning environment for ‘teaching for’, is explored in a ‘picture voice’-research design. In a small pilot study with four children in primary school age an episode of the story of The Little Prince was presented as a ‘rich learning environment’. We conclude from this pilot that the narration of a non-religious story, together with the child’s drawing of the story’s ‘critical incident’ and a subsequent conversation (‘picture voice’) functions as a stepping stone for the development of spirituality.     

Embodied narratives in becoming a counselling trainer: an autoethnographic study

This autoethnographic study addresses the newly appointed counselling trainer's question ‘How did I get here?’ The procedure is described, and findings are presented as partial narratives of the Wounded Dancer, poems and prose written from different voices. Themes are revealed of love, healing, risk taking, unconventionality, physicality and overcoming physical limitations. ‘Wounded healer’ stories are inscribed alongside ‘powerful body’/‘subversive body’ stories. The role of the father is considered in facilitating these stories, including the tomboy throwing off ‘definitions of what it means to be a girl’. The study is evaluated in terms of Richardson's (2000) criteria. One contribution to knowledge lies in the methodology's potential application to research-led learning and teaching with counsellor education.     

A slow unfolding – at double speed: reflections on ways of working with parents and their young children within the Tavistock clinic's under fives service

This paper describes clinical work carried out as part of the Tavistock Clinic Under Fives Service, which offers brief focused psychoanalytically based interventions to families with young children, as well as longer-term work. It elaborates psychoanalyst Annette Watillon's idea that it is the dramatic way in which children enact their (and their family's) predicament in the consulting room which speeds up the process of change. The author clusters clinical cases into three categories, each cluster representing a different kind of ‘dramatic’ enactment and leading to a different kind of intervention relating to the therapist's role, the structure of the interventions and the ‘ports of entry’ for the work. The categories are defined as: ‘child-led drama’ with the therapist in the role of ‘therapeutic observer’; ‘internal parental drama’ with the therapist in the role of ‘therapeutic consultant’; and ‘external parental drama’ with the therapist in the role of ‘therapeutic modulator’. The author defines these categories, illustrating each category with clinical examples.     

Philosophical dialogues as paths to a more ‘positive psychology’

Although family support programmes have been in place for several decades in Greece very little attention has been paid to evaluating the effectiveness of such endeavours, the techniques that influence their outcomes and the receptiveness to their messages. The purpose of this paper is to give an overview of research findings collected during the first qualitative research phase of a community mental health promotion project. The research was conducted in order to delineate programme outcomes and the characteristics that had an impact on the participants' lives. The 3‐month family support programme intended to introduce ‘philosophical dialogues’ as means to developing personal and communal understandings of what makes life worth living. The programme was developed and implemented on Crete under the auspices of a non‐profit community organization appropriately named ‘The Lyceum for Women’. The features of the programme that contributed and enhanced the participants' tendencies to become not passive targets but active partners and stakeholders in the process will be clarified, as will the conceptualization and approach. Of the 45 evaluation protocols that were analysed the following themes were most important for the participants: ‘Group as‐a‐whole process’—the sense of sharing and development understandings in a ‘parea’ (in‐group); ‘relational outcomes’—feeling of belonging, ‘reciprocated kindness’, and giving of self to others; personal and emotional outcomes‐self‐efficacy and empowerment; knowledge outcomes‐learning about positive emotions and enjoying the simple things in life; and group facilitator outcomes‐sharing stories, ‘gives of self to the community’. Copyright © 2007 John Wiley & Sons, Ltd.     

Dimensions of the Integration of Faith and Learning An Interactionist Perspective

This article responds to the challenge to ‘unpack’ the ‘slogan’ of fait/learning integration. It discusses three ways by which the topic may be approached in academic discourse. These include institution building, the deconstruction of dichotomies and dualities, and the integration of creed and deed. While our discussion in regards to institution building and the integration of creed and deed constitutes an extension of current constructs, we advance the notion of the deconstruction of dichotomies and dualities as a new approach to the faith/learning integration theme.     

Prologue

The discussant begins by describing her British Object-Relations perspective. She emphasizes the difference between obstructive or critical forces within the personality which are best described as a part of the self and those which are felt by the patient to have a quality of otherness about them: the latter are better conceptualized as internal objects since this is closer to the patient's subjective experience. The author stresses the importance—in Scharff's patient's inner world—of the useless maternal—and impotent paternal—object. ‘Stupid’ rather than ‘bad’ objects can affect introjective processes and limit the patient's intellectual functioning because, where the world is seen as uninteresting and unstimulating, it is therefore not worth attending to nor learning from. The author also made a further point. She saw the patient's repetitive bitter self-criticisms, although partly arising out of deprivation, depression, and abuse, as also possibly containing an element of masochistic pleasure in suffering and failure. This would raise delicate technical issues in balancing a sensitive approach to the real suffering with a clearly stated recognition of the addictive repetitive masochistic quality which accompanies it and which may be blocking recovery.     

The magic,the life,the others: how can the imaginative dimension in reflective practice be used with student teachers? A learning experience through a self-study

In this article the author reflects upon the place imagination has in education and argues that imagination for adults is an important part of the reflective practice. The article explores the importance of going beyond the traditional way of thinking to capture the essence of understanding teaching and learning practice. The goal of this self-study is to create a way of professional development as a teacher educator which the author could utilise with teacher students. To accomplish that, the author travels to the three (imaginary) lands of reflective practice, and applies this as a way of reflective learning. The author demonstrates how reflective practices can draw together a dialogue between the embodied experience and understandings based on imaginative meanings. The author argues that reflective practice could benefit from a perspective that focuses on imaginative thoughts and more creative discussion in all aspects of education. Furthermore, to enhance students’ reflective learning one must first and foremost be able to grasp the imaginative element within oneself in order to improve students’ learning through reflective practice.     

TO INTERPRET,OR TO BE OMNISCIENT

Abstract

Susan Moller Okin has criticized Michael Sandel's view that the family is an example of an institution that is sometimes ‘above’ or ‘beyond’ justice, and for which justice is not, under the best conditions, a virtue. She argues that he both misses the point of justice as a virtue of social institutions and that he idealizes the family, and after undertaking this ‘ground-clearing’, goes on to argue that families should be just. This paper offers a qualified defense of Sandel. I argue, first, that Sandel has not missed the point of justice as a virtue of social institutions. But I go on to argue, more centrally, that if we distinguish between what I call ‘internal’ and ‘social’ justice of the family, and look carefully at the conclusions of Okin's own arguments, we see that she has really argued for the social justice of the family, and that this can be maintained alongside Sandel's vision of the family as an institution within which considerations of justice are neither central, nor necessarily appropriate. I try to carve out space both for Sandel's vision of the family, and for Okin's substantive feminist conclusions about family-based gender injustice.     

The alchemy of facilitation revealed through individual stories and collective narrative

Facilitation is a key ‘ingredient’ in the success and sustainability of communities of practice. Yet, little attention has been given to in situ experiences of facilitators of these communities. This paper takes up the challenge to explore these experiences using reflective stories written by seven TATAL (Talking about Teaching and Learning) facilitators (the authors) from different disciplines in five different Australian universities. The authors’ collaborative analysis of their experiences suggests reframing the role of facilitator to include the role of alchemist, a promoter of transformation. This reframing has the potential to change the way higher education community of practice facilitators think about and enact their role. The story-based reflective process used in this self-study could also be used by facilitators to investigate their own practice, as a component of facilitator education programmes or by academics and researchers in other contexts who seek a participatory, collaborative approach to evaluate their practice.