Indications for two attentional gradients in endogenous visual-spatial attention

Four experiments were designed to investigate the meridian effect on attentional orienting (characterized by a larger cost when the cue and target fall in different visual fields relative to when they fall in the same fields) when employing an endogenous cue. In Experiment 1 a circular display of eight boxes was employed and no meridian effect was found. In Experiment 2 three displays were compared: Semicircular, vertical, and horizontal. No meridian effect was found in the semicircular display. However, in the two linear displays (vertical, horizontal) there was a significant meridian effect. Experiments 3 and 4 were designed to investigate an attentional gradient hypothesis. In all experiments a distance effect was found. Nevertheless, the distance effect was not directly related to the actual distance between the target positions. The results suggest the existence of two attentional gradients that develop simultaneously in the visual field: an excitation gradient centred at the cued location (the strongest excitation) and an inhibition gradient, centred at the fixation point (the strongest inhibition).     

The recognition of mental states from dynamic and static facial expressions

The ability to recognize mental states from facial expressions is essential for effective social interaction. However, previous investigations of mental state recognition have used only static faces so the benefit of dynamic information for recognizing mental states remains to be determined. Experiment 1 found that dynamic faces produced higher levels of recognition accuracy than static faces, suggesting that the additional information contained within dynamic faces can facilitate mental state recognition. Experiment 2 explored the facial regions that are important for providing dynamic information in mental state displays. This involved using a new technique to freeze motion in a particular facial region (eyes, nose, mouth) so that this region was static while the remainder of the face was naturally moving. Findings showed that dynamic information in the eyes and the mouth was important and the region of influence depended on the mental state. Processes involved in mental state recognition are discussed.     

How people think “if only …” about reasons for actions

When people think about how a situation might have turned out differently, they tend to imagine counterfactual alternatives to their actions. We report the results of three experiments which show that people imagine alternatives to actions differently when they know about a reason for the action. The first experiment (n = 36) compared reason – action sequences to cause – effect sequences. It showed that people do not imagine alternatives to reasons in the way they imagine alternatives to causes: they imagine an alternative to an action more than an effect, and to a cause more than a reason. The second experiment (n = 214) and the third experiment (n = 190) both show that different sorts of reasons have different sorts of effects on how people imagine alternatives to actions. People imagine an alternative to an action (the protagonist went to a ball) less often when they know the reason for the action was an obligation (he had to participate in fundraising) compared to when they know about a weaker reason (he wanted to meet a famous violinist) or no reason. The second experiment shows the effect for a social obligation and the third experiment replicates and extends it to a health obligation. We interpret the results in terms of the possibilities that people keep in mind about actions and their reasons.     

The role of psychological climate in facilitating employee adjustment during organizational change

The current research tested a theoretical model of employee adjustment during organizational change based on Lazarus and Folkman's () cognitive-phenomenological framework. The model hypothesized that psychological climate variables would act as coping resources and predict improved adjustment during change. Two variations of this model were tested using survey data from two different organizational samples: 779 public hospital employees and 877 public sector employees. Confirmatory factor analyses and structural equation analyses were conducted in order to evaluate the models. Results showed that employees whose perceptions of the organization and environment in which they were working (that is, psychological climate) were more positive, were more likely to appraise change favourably and report better adjustment in terms of higher job satisfaction, psychological well-being, and organizational commitment, and lower absenteeism and turnover intentions.     

Between the street and the consulting room: The role of therapeutic frame in working with homeless clients

This paper explores the context of psychotherapy with people who are homeless and the kinds of dynamics and challenges that typically arise in this work. The paper specifically considers the process of therapy as it takes place with clients who have been recurrently homeless and who have difficulties with sustaining shelter that has its roots in deficits in early containment. Clinical case material from psychotherapy conducted with two homeless men is presented and the implications of the approach adopted are explored both in relation to policies around the provision of services for homeless people and the more specific issue of psychotherapy intervention.

It is argued that a clear, well-articulated set of expectations has to be developed around this work in order to protect it and to provide it with the greatest opportunity for providing the kind of safety that is required for the development of this work. It is argued that the most important issue here relates to the provision of a consistent therapeutic framework and a care around the development of the specific psychotherapeutic frame within, and in relation to, the other frames present in the person's life.     

‘Othering’ and ‘selving’ in therapeutic dialogue

In this article we consider therapeutic conversations about suffering and sexual identity through an ethical and practical lens we refer to as ‘othering’ and ‘selving’. The ethical lens is shaped by recent developments in discursive theory and approaches to therapy. Our practical lens draws from research by discourse analysts showing how conversational practices feature in consequential ways in delicate discussions such as those about suffering and sexual identity. After helping readers understand these lenses we then use them in examining actual discussions about identity and suffering. We conclude with some general ideas and reflective questions for therapists wishing to extend these kinds of sensitivities and conversational practices in their work with clients.     

A trans-disciplinary study of the therapist's self

Participation in personal therapy during training is required by British accreditation bodies for counselling psychology as well as by most psychotherapy trainings. By contrast, trainee clinical psychologists are not required to undertake personal therapy, although they may elect to. Prior research in Britain and the US suggests that practitioners have a wide range of motives for entering therapy as well as motives for not doing so (Norcross &; Connor, 2005). This study addresses the fact that no research to date has specifically explored what individuals beginning their counselling psychology, clinical psychology and counselling training think and feel about participation in personal therapy during training. Data from open-ended questionnaires was analysed using inductive thematic analysis. Two main themes were identified. These consisted of: ‘Personal therapy helps me to be a better practitioner’, and ‘Personal therapy costs me’. The study results are considered in light of the limited prior research and recommendations for training are made.     

A response to Dr Anthony Daniels

One of the sources of the diversity within psychotherapy is the conceptualization of the body. There are three main ways in which the body is seen. These correspond to three levels within the Wilber (1996) structural model. At level 1 the body is seen as something quite separate from the mind. We can treat the mind independently and leave the body to other specialists, such as medical doctors. If we do deal with the body, it is only in an external and behavioural way. At level 2 the body is seen as integrated with the mind, and the client is encouraged to see it this way too. One of the aims is bodymind unity. The body is continually referred to, and may be touched or asked to go through certain motions as part of the therapy. At level 3 the body is seen as the site for symbolic representations of divine archetypes, and reference is made to the subtle body. Both mind and body are seen as part of something greater, the soul. All three of these approaches are to be found within psychotherapy. It is argued that, unless these divisions are taken seriously, psychotherapy will remain confused. It is already confusing to others. By removing this particular form of confusion, it will be easier for psychotherapists to know what they are doing, and the scope and limits of their own particular orientation. Of these three versions of the body, the third is probably the least well known, but is growing the fastest. More lengthy attention is therefore paid to that.     

Social phobia in ultra-orthodox Jewish males: culture-bound syndrome or virtue?

Social difficulties of the performing variety are reported by ultra-orthodox male referrals to a psychiatrist in Jerusalem and confirmed by key communal informants. Three cases of social phobia are presented, and the content concerns performing, either speaking on religious matters publicly, a role associated with status and authority, or leading prayers and ceremonies, a role of sanctity and duty. The absence of women sufferers may be understood as a consequence of the value placed on modesty in women and there being no expectation of women to participate in study and public prayer, while the absence of complaints of interactional social phobia may be a consequence of the general discouragement of social intercourse not related to religious study. Aymat zibur, literally meaning fear of the community, is a term used by ultra-orthodox Jews to describe these fears of performance, although in its original meaning the term expresses the respect that the leader of prayers is expected to have for his awesome role. The cases described, however, were motivated by personal shame, similar to social phobia of the performance variety found in other cultures, rather than fear and respect. The values of ultra-orthodox religious life are presented that invest a person who avoids interactional social behaviors with the status of zaddik (a righteous person) while one who avoids the performance behaviors of speaking publicly on religious matters or leading prayers suffers from an idiom of distress in this particular society. Religious law and societal mores appear to be critical factors in deciding whether symptoms of social phobia are perceived and experienced as idioms of distress.