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171.
In this brief statement, Carl Rogers, with assistance from David Malcolm, presents his view of the state of the world today. His hope is to disengage the world from a precarious entanglement that threatens human survival. He seeks alternatives that would reduce psychological barriers that impinge on rational communication. 相似文献
172.
SAMUEL T. GLADDING MARGARET BURGGRAF DAVID L. FENELL 《Journal of counseling and development : JCD》1987,66(2):90-92
The authors report the results of a survey of 274 counselor education chairpersons asked to respond to a series of questions concerning the current status of marriage and family counseling in counselor education. Respondents indicated that marriage and family programs in counselor education are continuing to grow in popularity, identified courses most frequently employed in the training of such counselors, provided information about support that AACD could give to enhance the development of marriage and family counseling, and gave their opinions about how marriage and family counseling programs should be accredited. 相似文献
173.
DAVID ELKIND 《Journal of counseling and development : JCD》1980,58(5):353-355
Elkind outlines three constructs, the assumptive reality of childhood and the imaginary audience and personal fable of adolescence, which help explain normal as well as problem behavior. In dealing with individuals operating under the premises of these constructs, counselors are asked to accept the young person's view of reality as valid for him or her, but not necessarily for the counselor or others. To structure a new reality, they should not be shown they are wrong, but helped to distinguish between personal and social reality. 相似文献
174.
DAVID D. MALCOLM 《Journal of counseling and development : JCD》1974,52(5):303-308
Whatever happened to the federal monies that used to support NDEA and EPDA counseling and guidance institute programs? Starting in 1971, an abrupt change in USOE policy led to the development of a new program, one that was no longer as much of a counseling and guidance program as it was a national and regional grand strategy for institutional and organizational change. In this article the author traces the new program from its origins during the days of the NDEA Institutes, and he also describes its potential as an instrument for change. 相似文献
175.
DAVID ZIMPFER 《Journal of counseling and development : JCD》1971,50(4):280-287
The present apga Ethical Standards statement is deficient in several respects regarding group work. It leaves judgment and responsibility entirely in the practitioner's hands. This article discusses the issues that arise from the properties and dynamics of groups themselves and ethical concerns that occur in the formation of groups in personnel and guidance work. It also offers suggestions for interpreting and extending the Ethical Standards in working with groups and examines the need for apga to seize leadership in developing appropriate new standards. 相似文献
176.
177.
Thirty-one alcoholic families who were originally studied in home, multiple-family group, and laboratory settings were reassessed two years later to determine course of alcoholism and degree of marital stability. This paper presents data comparing baseline alcohol consumption and family interactional behavior at home with subsequent alcoholism and marital stability outcomes. Findings suggest that the relative degree of stability/instability in these marriages is best understood as a function of the “goodness-of-fit” between the relative predictability of drinking on the part of the identified alcoholic and the family's characteristic pattern of interactional behavior at home. 相似文献
178.
179.
DAVID B. WONG 《Philosophy and phenomenological research》2006,72(3):436-558
The view defended is one sense externalist on the relation between moral reasons and motivation: A's having a moral reason to do X does not necessarily imply that A has a motivation that would support A's doing X via some appropriate deliberative route. However, it is in another sense externalist in holding that there are the kind of moral reasons there are only if the relevant motivational capacities are generally present in human beings, if not in all individuals. The process of socialization is an attempt to embed the recognition of what we have moral reason to do in the intentional content of one's feelings. E.g., learning that about others' suffering embeds their suffering as a reason to help in the intentional content of incipient compassionate feelings. This endows the reason with motivational efficacy while conferring further direction to the feelings in ways that shape us for social cooperation. 相似文献
180.