The relationship between scientific psychology and common-sense psychology

This paper explores the relationship between common-sense psychology (CSP) and scientific psychology (SP) — which we could call the mind-mind problem. CSP has come under much attack recently, most of which is thought to be unjust or misguided. This paper's first section examines the many differences between the aims, interests, explananda, explanantia, methodology, conceptual frameworks, and relationships to the neurosciences, that divide CSP and SP. Each of the two is valid within its own territory, and there is no competition between them — primarily because CSP is not, and has no interest in being, a scientific theory. In the second section some implications are drawn. First, neither CSP nor SP has the mind-body problem in its familiar form. Second, CSP, for excellent reasons, is not equipped to handle irrational or non-rational behaviour; there are some grounds for believing that this can and should be the task of SP. Third, philosophical psychology, or armchair theories of action, perception, etc., are doomed to failure. And, fourth, the realm of the psychological is so heterogeneous that no single model for either CSP or SP is likely to succeed.     

The practice of psychotherapy and spiritual direction

The author compares and contrasts insight-oriented psychotherapy, supportive psychotherapy, and spiritual direction in relation to goals and methods; management of resistance, transference, and countertransference; and selection criteria. The enhancement of spiritual formation through insight-oriented psychotherapy and supportive psychotherapy is also discussed.     

The changing context of psychology

Editorial

The changing context of psychology     

The relationship between eye position and egocentric visual direction

Hering’s model of egocentric visual direction assumes implicitly that the effect of eye position on direction is both linear and equal for the two eyes; these two assumptions were evaluated in the present experiment. Five subjects pointed (open-loop) to the apparent direction of a target seen under conditions in which the position of one eye was systematically varied while the position of the other eye was held constant. The data were analyzed through examination of the relationship between the variations in perceived egocentric direction and variations inexpected egocentric direction based on the positions of the varying eye. The data revealed that the relationship between eye position and egocentric direction is indeed linear. Further, the data showed that, for some subjects, variations in the positions of the two eyes do not have equateffectsTjn egocentric direction. Both the between-eye differences and the linear relationship may be understood in terms of individual differences in the location of the cyclopean eye, an unequal weighting of the positions of the eyes in the processing of egocentric direction, or some combination of these two factors.     

The development of contemporary Spanish psychology

Spanish psychology has developed greatly in the last decades, both in academic and professional aspects. But its history during the 20th century includes not only positive periods but also others clearly regressive, which impeded scientific work and tried to return to a more philosophical orientation. Since the establishment of a psychology degree in the country, a great expansion has taken place, and other significant achievements have been made by some émigré Spanish psychologists in Latin‐American countries after being reinstalled there after a civil war that strongly affected the evolution of contemporary Spain. The main lines of the picture are drawn here.     

Faith development theory and spiritual direction

Faith development theory has been widely discussed by religious educators and pastoral ministers. However, studies on Fowler's theory and spiritual direction are sparse. This article explores the possibility of integrating faith development theory and spiritual direction. After introducing Fowlers's understanding of faith and his structural theory of faith development, the author highlights the insight of Fowler's theory and its applicability in spiritual direction. Specifically, recipients and goal of direction, assessment in direction, and faith of directions are discussed.     

The relationship between eye position and egocentric visual direction.

Hering's model of egocentric visual direction assumes implicitly that the effect of eye position on direction is both linear and equal for the two eyes; these two assumptions were evaluated in the present experiment. Five subjects pointed (open-loop) to the apparent direction of a target seen under conditions in which the position of one eye was systematically varied while the position of the other eye was held constant. The data were analyzed through examination of the relationship between the variations in perceived egocentric direction and variations in expected egocentric direction based on the positions of the varying eye. The data revealed that the relationship between eye position and egocentric direction is indeed linear. Further, the data showed that, for some subjects, variations in the positions of the two eyes do not have equal effects on egocentric direction. Both the between-eye differences and the linear relationship may be understood in terms of individual differences in the location of the cyclopean eye, an unequal weighting of the positions of the eyes in the processing of egocentric direction, or some combination of these two factors.     

The relationship between spiritual distress, PTSD and depression in Vietnam combat veterans

Presents empirical data showing the relationship between combat-related posttraumatic stress disorder (PTSD), depression and spiritual distress. Uses spiritual injury scale to measure distress; scale measures guilt, anger or resentment, sadness/grief, lack of meaning, feeling God/life has treated one unfairly, religious doubt, and fear of death. Shows high association between spiritual injuries and both PTSD and depression. Also finds inverse relationship between intrinsic religious faith and these two diagnostic categories. An inverse relationship also exists between religious faith as measured by regular worship with a faith community and both depression and PTSD.     

The relationship between qualitative and quantitative research: Lessons from feminist psychology

The dominant methodological approach in psychological research has involved the use of quantitative methods within a positivist framework. In this article we argue that both qualitative and quantitative methods have their strengths and limitations, depending on the research question under investigation. We examine some of the advantages of qualitative methods, paying particular attention to the value of such methods for feminist researchers. We challenge the positivist assumption that all research should be apolitical and value-free, arguing that the political context in which all research studies take place plays an important role in decisions about the appropriate research methods to use. Despite the value attached to qualitative methods by feminist researchers, there may be projects for which quantitative methods, or a combination of qualitative and quantitative techniques, are more suitable. We draw on examples from our research on the transition from school to the job market for young people, and a study of 16- to 19-year-old first time mothers to illustrate these points, examining the practical implications of our arguments for applied social psychology research.     

Towards a spiritual psychology: The synthesis of the desert fathers

The author presents a model of spiritual enlightenment based on an analysis of the aphorisms and experiences of the 3rd, 4th, and 5th century monastics of the deserts of Egypt contained in the standard 18th century Greek Orthodox compilation of their writings. It is argued that the attainment of a hierarchy of four basic virtues, humility, obedience, repentance, and love, incorporated into the religious system of these early Christian contemplatives exemplifies a sophisticated knowledge of contemporary dynamic and social psychological phenomena. The author identifies three steps in the process of enlightenment proffered by this system, beginning with the practical spiritual life, in which the specific control and understanding of dynamic and social psychological principles come into play; moving on to an intermediate level of action based on natural knowledge, as it is derived from psychological self-understanding; and culminating in a level of personal self-intergration and self-realization that is mystical in nature. Thenovus homo as understood in the Christian West is contrasted with the enlightened person as he emerges from this interactive hierarchy of virtues and levels of self-knowledge in the system of the desert Fathers. The paper is written with a heuristic tone and suggests that further attention be directed toward the interaction between psychological principles and mystical notions in traditional Eastern Christian literature.This paper was originally presented by the author at the invitation of the Theological Institute of Lund University, Lund, Sweden, in the autumn of 1987.     

Ethical considerations of integrating spiritual direction into psychotherapy

Integrating spirituality and religion into clinical practice or psychotherapy has become a significant area of interest in the mental health field today. This article focuses more specifically on integrating spiritual direction into psychotherapy, discusses ethical issues involved, and suggests ethical guidelines for the appropriate and helpful use of spiritual direction in the context of psychotherapy and counseling.     

The relationship between the spiritual well-being of university students in Hong Kong and their academic performance#

The study aims to examine the relationship between the spiritual well-being of university students in Hong Kong and their academic performance measured by Cumulative Grade-Point Average, using both quantitative and qualitative methods. The quantitative part of the study consists of 1130 Year 2 and Year 3 students from three universities in Hong Kong. The questionnaire is adapted from the Spiritual Health and Life-Orientation Measure developed by John Fisher. Results indicate a moderately positive relationship between the spiritual well-being of the respondents and their academic performance. The qualitative part of the study is comprised of 11 focus group discussions. The findings of this support the quantitative findings and contribute to the exploration of how students’ spiritual well-being and their pursuits of academic success are correlated. The several spiritual attributes, namely, concentration, persistence, self-confidence, self-discipline and interpersonal relationships are found in the resulting positive relationship through the qualitative findings.