A New Unified Treatment Approach for Emotional Disorders Based on Emotion Science

ABSTRACT— Research on the nature of emotional disorders points toward a common set of diatheses (underlying psychological vulnerabilities) and functionally (but not superficially) similar expression of pathological emotional responding (e.g., Barlow, 2002 ). Successful drug treatments for different emotional disorders are very similar, with selective serotonin reuptake inhibitors or related compounds in wide use. Successful psychological treatments, on the other hand, are currently specifically targeted to each individual disorder. Distilling common principles among existing empirically supported psychological treatments, and giving attention to new findings on emotion regulation and dysregulation from emotion science, we propose and describe a new unified psychological treatment for emotional disorders.     

An initial exploration of the therapeutic impact of music on genocide orphans in Rwanda

The 1994 Rwandan Genocide murdered over a million and brought on incalculable distress to survivors. An non-governmental organisation, Network for Africa, has a music programme to rehabilitate orphans in Kigali, now entering adulthood. This naturalistic study investigated whether music had transformational meaning for participants. Thirteen participants, (F = 7; M = 6) formed two brief focus groups to explore how music making changes them. Responses were audio recorded, analysed qualitatively by an iterative process to derive initial and then overarching themes. Three major themes emerged: music changes my past, music gives me a safe place in the present including fellowship and prayer and music provides me with personal resource to face an uncertain future. The themes resonate with cognitive therapy elements in managing post-traumatic problems, including grounding and processing the past. Implications of music making for traumatised communities are explored and recommendations made to identify the specific role of music making in a post-conflict, African population.     

Gestalt Psychology as a Missing Link in Ernst Cassirer’s Mythical Symbolic Form

The main goal of this article is to investigate the mythical symbolic form in Cassirer’s Philosophy of Symbolic Form regarding its connection with visual perception. The article argues that mythical symbolic form is rooted in Gestalt principles of perception for organizing the perceptual field, and shows that these principles shape the main features of space and time in Cassirer’s mythical symbolic form. This argument challenges Heidegger’s critique of Cassirer’s definition of a mythical symbolic form that it is directionless and not grounded in man’s being. The combination of Gestalt principles and mythical symbolic forms supports the argument about the active role of visual perception, and clarifies Cassirer’s application and re-definition of Kantian and Neo-Kantian concepts. The investigation opens a perspective for comprehending the mythic-religious phenomenon as well as for comprehending visual perception.     

Testing the Efficacy of Family Health-Model of REBT on Family Values and Quality of Family Life Among Parents of Children with Visual Impairment

Journal of Rational-Emotive & Cognitive-Behavior Therapy - The high rate of negative thinking in family circles due to the presence of children with visual impairment has grossly affects the...     

Assessing the Efficacy of Rational Emotive Behavior Intervention for Visually Impaired Upper Basic School Children with Negative Self-belief/Personal Value System

Journal of Rational-Emotive & Cognitive-Behavior Therapy - School children living with blindness have been reported to struggle with value system and an unrealistic decision-making process....     

Children's low affective perspective-taking ability is associated with low self-initiated pro-sociality

Children's affective perspective-taking (APT) may provide a basis for efficient social interaction. The APT abilities of 83 children from 46 same-sex sibling pairs (ages 36 to 72 months, M = 52.8; SD = 12.6) were assessed through their reactions to affectively loaded story situations, and children whose APT ability (but not general cognitive abilities) was low relative to other children of their age were designated as Low-APT children. These children were not less pro-social when specific social cues or requests for pro-social behavior were given by experimenters. However, low APT may hinder children's ability to infer the need for pro-social action from relatively subtle social cues. Although 46.9% of nonlow APT children behaved pro-socially in at least two of three opportunities they were given to perform a self-initiated pro-social behavior, none of the children who were low on APT did.     

Carrying the Burden: Perspectives of African American Pastors on Peer Support for People with Cancer

For African Americans facing advanced cancer, churches are trusted sources of support and ideal settings to improve access to supportive care. The Support Team model enhances community support for practical, emotional, and spiritual caregiving. We report on focus groups with pastors of 23 Black Churches and explore their perspective on the Support Team model for church members with cancer. Pastors describe the needs of church members facing cancer from a holistic perspective and recognize opportunities for synergistic faith–health collaboration. The results of this study indicate potential benefits of the Support Team model in Black Churches to reduce silent suffering among individuals facing cancer.     

Yup’ik Culture and Context in Southwest Alaska: Community Member Perspectives of Tradition,Social Change,and Prevention

This paper provides an introduction to key aspects of Yup’ik Inuit culture and context from both historical and contemporary community member perspectives. Its purpose is to provide a framework for understanding the development and implementation of a prevention initiative centered on youth in two communities in Southwest Alaska as part of collaboration with the University of Alaska Fairbanks and the National Institutes of Health. This paper is written from the perspective of elders and local prevention workers from each of the two prevention communities. The co-authors discuss their culture and their community from their own perspectives, drawing from direct experience and from ancestral knowledge gained through learning and living the Yuuyaraq or the Yup’ik way of life. The authors of this paper identity key aspects of traditional Yup’ik culture that once contributed to the adaptability and survivability of their ancestors, particularly through times of hardship and social disruption. These key processes and practices represent dimensions of culture in a Yup’ik context that contribute to personal and collective growth, protection and wellbeing. Intervention development in Yup’ik communities requires bridging historical cultural frames with contemporary contexts and shifting focus from reviving cultural activities to repairing and revitalizing cultural systems that structure community.