Anecdotes for Practitioners

The purpose of this section is to allow our readers the chance to publish “anecdotes” concerning cases they have dealt with as counseling professionals. Stories about problems that you handled, either successfully or unsuccessfully, news of new programs or procedures, or comments on what is happening in the world of counseling—all are appropriate topics for upcoming issues. If you are or have been involved in something you think is interesting, write it down, and don't worry about the prose—that's our job. Send your material to Katy Bennight, 656 S.W. Fourth Terrace, Florida City, Florida 33034.     

Anecdotes for Practitioners

The purpose of this section is to allow our readers the chance to publish “anecdotes” concerning cases they have dealt with as counseling professionals. Stories about problems that you handled, either successfully or unsuccessfully, news of new programs or procedures, or comments on what is happening in the world of counseling—all are appropriate topics for upcoming issues. If you are or have been involved in something you think is interesting, write it down, and don't worry about the prose—that's our job. Send your material to Katy Bennight, 656 S.W. Fourth Terrace, Florida City, Florida 33034.     

Anecdotes for Practitioners

The purpose of this section is to allow our readers the chance to publish “anecdotes” concerning cases they have dealt with as counseling professionals. Stories about problems that you handled, either successfully or unsuccessfully, new of new programs or procedures, or comments on what is happening in the world of counseling—all are appropriate topics for upcoming issues. If you are or have been involved in something you think is interesting, write it down, and don't worry about the prose—that's our job. Send your material to Katy Bennight, 656 S. W. Fourth Terrace, Florida City, Florida 33034.     

Anecdotes for Practitioners

The purpose of this section is to allow our readers the chance to publish “anecdotes” concerning cases they have dealt with as counseling professionals. Stories about problems that you handled, either successfully or unsuccessfully, new of new programs or procedures, or comments on what is happening in the world of counseling—all are appropriate topics for upcoming issues. If you are or have been involved in something you think is interesting, write it down, and don't worry about the prose—that's our job. Send your material to Katy Bennight, 656 S. W. Fourth Terrace, Florida City, Florida 33034.     

Toward a distinctive community psychology: An ecological metaphor for the conduct of community research and the nature of training

In conclusion, I have attempted today to cast the current status of the field of community psychology within the framework of partial paradigm acquisition—to slightly revise Ray Lorion's phrase, of promises kept, and promises still to keep—and have outlined one fledgling perspective which, I hope, will stimulate discussion and debate about the field's future. In focusing on the conceptual connections among community research, the research relationship with citizens, and the training of community psychologists, I have put my money on the unfinished business of integrating the historical values of the field with its research and training efforts. If, when conducting our work, be it as Director of a CMHC, research scientist, social activist, or mental health practitioner, we “see,” we have a world view that focuses on the community-embeddedness of our programs and the persons they are designed to serve, if we develop a perspective that centers on the creation and expansion of resources for our community, and if our actions for the quick fix are embedded in a vision about the long haul, then we can, by both wordand deed, assert both the distinctiveness of community psychology and further the aspirations underlying the creation of our field. Let me close by sharing with you the only paradigm joke I know. Fortunately, it's on target for my purpose here today. René Descartes is attending a cocktail party and is approached by a waiter. Would you care for a cocktail, Mr. Descartes?, the waiter says. “I think not,” says Descartes, and promptly disappears. For Descartes, paradigm premises held consequences for ensuing behavior. Let us remember Descartes.     

What Would It Take to Change Your Mind?

Most of us have settled views about various intellectual debates, and much of the activity of philosophers is devoted to giving arguments that are designed to convince one's opponents to change their minds about a certain issue. But, what might this process require? More pointedly, can you clearly imagine what it would take to make you change your mind about a position you currently hold? This article argues that the surprising answer to this question is no—you cannot imagine what would convince you to change your mind, since in doing so you would actually have to find those reasons compelling. The article then briefly looks at some implications of this conclusion.     

Validation of the SASB Introject Surface in a Norwegian Clinical and Nonclinical Sample

Aronow, Reznikoff, and Moreland (this issue) have written a thoughtful contribution to the debate on the status of nomothetic and idiographic approaches to the Rorschach test. One of the interesting and attractive features of the current Rorschach er a is—as the Rorschach has experienced a resurgence of interest—the continuing interest in the foundations of the test and the historic antecedents to contemporary thought about the Rorschach (cf. Handler, 1994). One cannot consider Rorschach's seminal insights or those of the first and second generation and not deepen one's contemporary understanding and practice. In other words, the more you know about the test, the better "Rorschacher" you will be. This is witness to the test's utility and profundity. For this we may be grateful for the thought-provoking contribution of Aronow and his colleagues.     

Diversification: Counselors' Investment in Humanity—A Student's Opinion

The author argues that diversification can be the basis of the counseling profession's investment in humanity, attempts to inspire a united stance within the profession, and maintains that counseling professionals have a responsibility to share their knowledge of and respect for embracing all people. These statements attempt to capture the perspective of one aspiring to join the ranks of many dedicated and inspiring counseling professionals. Open your eyes and look for some [person], or some work for the sake of [all people], which needs a little time, a little friendship, a little [empathy], a little sociability, a little human toil. … It is needed in every nook and corner; therefore, search and see if there is not some place where you may invest your humanity, —Albert Schweitzer (As cited in Canfield, Hansen, McCarty, & McCarty, 1997, p. 267)     

Are we free to imagine what we choose?

It has long been recognized that we have a great deal of freedom to imagine what we choose. This paper explores a thesis—what we call “intentionalism (about the imagination)”—that provides a way of making this evident (if vague) truism precise. According to intentionalism, the contents of your imaginings are simply determined by whatever contents you intend to imagine. Thus, for example, when you visualize a building and intend it to be of King’s College rather than a replica of the college you have imagined the former rather than the latter because you intended to imagine King’s College. This is so even if the visual image you conjure up equally resembles either. This paper proposes two kinds of counterexamples to intentionalism and discusses their significance. In particular, it sketches a positive account of how many sensory imaginings get to be about what they are about, which explains how the causal history of our mental imagery can prevent us from succeeding in imagining what we intended.

     

Reflection and Disagreement

How should you take into account the opinions of an advisor? When you completely defer to the advisor's judgment (the manner in which she responds to her evidence), then you should treat the advisor as a guru. Roughly, that means you should believe what you expect she would believe, if supplied with your extra evidence. When the advisor is your own future self, the resulting principle amounts to a version of the Reflection Principle—a version amended to handle cases of information loss. When you count an advisor as an epistemic peer, you should give her conclusions the same weight as your own. Denying that view—call it the “equal weight view”—leads to absurdity: the absurdity that you could reasonably come to believe yourself to be an epistemic superior to an advisor simply by noting cases of disagreement with her, and taking it that she made most of the mistakes. Accepting the view seems to lead to another absurdity: that one should suspend judgment about everything that one's smart and well‐informed friends disagree on, which means suspending judgment about almost everything interesting. But despite appearances, the equal weight view does not have this absurd consequence. Furthermore, the view can be generalized to handle cases involving not just epistemic peers, but also epistemic superiors and inferiors.     

A Follow-up Study of Counseling Effectiveness in Placement Outcomes—Data for Fiscal Years 1973 and 1976

A comparison was made of data from fiscal years 1973 and 1976 to determine if the findings of a study made in 1973 were true also in 1976. Basic findings of the 1973 study were “Your chances of being placed on a job by the Employment Service in Utah are greater if you receive assistance from counseling”; “The chances are even greater when you have more than one counseling interview”; “Personalizing the services seems to be the key to being placed on a job.” Other findings of the 1973 study regarding applicant characteristics often considered barriers to placement were not treated in the present study because of difficulties in obtaining the information from fiscal 1976 records. Results of the current study of 1976 data indicate: Although the advantage in favor of counseled applicants being placed was somewhat less in fiscal year 1976 than in fiscal 1973, counseled applicants' percentage-of-placement rate was still higher than that for all applicants in general, and increased numbers of counseling interviews did seem to have a positive effect on the placement rates of counseled applicants but at a slower rate than was found for fiscal 1973. In the current study an additional factor—renewals—was investigated to determine if higher placement rates accompanied higher numbers of renewals. The findings were positive but deemed inconclusive. Since renewals indicate repeated use of the service, they can be considered to be another measure of the effect of satisfactory service, like placement, rather than a cause of increased placement rates. This additional investigation did determine, however, that at all levels of renewal (except no renewal) the placement rate of counseled applicants was significantly higher than the placement rate of applicants who did not receive counseling.     

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.     

Re‐framing systemic paradigms for the art of learning

Thoughtful people are increasingly concerned that the current paradigms for social, corporate, and educational activities are in disgraceful disarray. The “problem‐solving” or analytical model, the competitive or game model, the commercial or consumer model, the bureaucratic or institutional model, and the disease or illness model which prevail in public discourse are proving to be especially unwholesome. We cannot, however, educate ourselves without paradigms. A credible educational paradigm must be generally accessible without being simplistic, informative without being monothematic, and accommodating as well as discriminating. Given our disquiet with the current cognitive situation, a renewing paradigm must be somehow novel; given the character of human nature, a sustaining paradigm must be somehow familiar.

For a very long time now, professional Sciences have committed themselves to paradigms about “reality out there,” while professional Arts have devoted themselves to expressing “imagination from within here.” The more these two worldviews polarize in opposition to one another, the more room there is—and the more human heed there becomes—for mediation by an applied philosophy which accommodates the “real” as well as the “imaginary” in a complementary way. Such a philosophy would address not only “what do you know?” and “how do you do?” but also “how do you know?” and “why do you do?” In earlier times, people would have been considered neither educated nor wise unless they appreciated the Sciences and the Arts whole. In our time, we may not survive unless we can re‐integrate our fractured perceptions. How might we proceed to do so? There may be a systemological way.     

Cross-Cultural Counseling: An Existential Approach

Counselors continue to express concern about problems inherent in cross-cultural counseling. Despite the large literature on the subject, counseling members of ethnic groups different from that of the counselor remains problematic. Three concepts— Umwelt (the physical environment), Mitwelt (the interpersonal world), and Eigenwelt (one's inner world)—offer significant philosophical assistance to counselors wishing to overcome cultural encapsulation because, although surface cultural differences exist, humans are fundamentally more alike than they are different. The counselor needs to accept this reality to be effective in counseling culturally different clients, whether they are American minorities or foreign visitors.     

The Particularities of Form: Reply to Commentary

In this brief reply to Bollas's commentary on our paper about his work, the cycles of intersubjective dialogue endlessly sustaining should be apparent. We begin with an example of the form—content distinction and attempt to use it as a springboard for further disentangling some of the nuances of Bollas's intersubjective theorizing. Bollas's emphasis on form over content as a means of conceptualizing the analyst's contribution to the analytic process is indeed compelling. We all know from both sides of the couch the profoundly different meanings and messages that an analyst's mien invites: whether she's abrupt, verbose, meditative, tranquil. Yes, the medium is the message, and, thus, whether the analyst conveys a message through the effects of form that Bollas points out, such as “We have all the time you need for the nuances of unconscious figuring” versus “This is hot—we hafta figure it out now” surely does have an effect on the psychic material produced in the analytic process. We go on to add to Bollas's discussion of form by considering the particularities of form and how these too affect the analytic process.     

I Think,Therefore I Persist

Suppose that you're lying in bed. You just woke up. But you're alert. Your mind is clear and you have no distractions. As you lie there, you think to yourself, ‘2?+?2 = 4.’ The thought just pops into your head. But, wanting to be sure of your mathematical insight, you once again think ‘2?+?2 = 4’, this time really meditating on your thought. Now suppose that you're sitting in an empty movie theatre. The lighting is normal and the screen in front of you is blank. Then at some point an image of a peach is flashed on the screen. The image isn't up there for long. In fact, it's only on the screen for what seems like an instant—just long enough for you to see it. These two scenarios are a bit mundane. But, as I will show, reflection on them can yield significant results concerning the nature of persons and their persistence through time. First I will show that thought and perception have temporal constraints whereby your thinking or perceiving in the above scenarios implies that you exist through a temporally extended interval. Then I will argue that this allows us to rule out several prominent theories of personal identity.     

Having reasons

What is it to have a reason? According to one common idea, the Factoring Account, you have a reason to do A when there is a reason for you to do A which you have—which is somehow in your possession or grasp. In this paper, I argue that this common idea is false. But though my arguments are based on the practical case, the implications of this are likely to be greatest in epistemology: for the pitfalls we fall into when trying to defend the Factoring Account reflect very well the major developments in empiricist epistemology during the 20th century. I conjecture that this is because epistemologists have been—wrongly—wedded to the Factoring Account about evidence, which I conjecture is a certain kind of reason to believe.     

Self‐Compassion as a Mediator of Mindfulness and Compassion for Others

Mindfulness and self‐compassion have garnered interest as tools for improving counselor wellness and performance, yet little is known about how they relate to compassion. Compassion—for oneself and others—is considered important to counselor well‐being and effective counseling. In Buddhist and current models, mindfulness is theorized to increase self‐compassion and, subsequently, compassion for others, but the study of these proposed relationships is limited. Using mediation analysis, the author confirmed self‐compassion as a mediator of mindfulness and compassion for others among 152 master's‐level counseling interns. Implications and practical application of mindfulness and self‐compassion for counselor development are discussed.     

Response to Brian K. Smith: Re-envisioning Hinduism

Actually the revolution is much closer than we think. The last band of free thinkers (Feuerbach and all related to him) has attacked or tackled the matter far more clearly than formerly, for if you look more closely, you will see that they actually have taken upon themselves the task of defending Christianity against contemporary Christians. The point is that established Christendom is demoralized, in the profoundest sense all respect for Christianity's existential commitments has been lost … Now Feuerbach is saying: No, wait a minute—if you are going to be allowed to go on living as you are living, then you also have to admit that you are not Christians … it is wrong of established Christendom to say that Feuerbach is attacking Christianity; it is not true, he is attacking the Christians by demonstrating that their lives do not correspond to the teachings of Christianity … What Christianity needs for certain is traitors … (JP 6523)