Response to Layton: Considering the Sociopolitical Context of Dialectical Constructivism

What is commonly missing from psychoanalytic formulations, including my own, that Lynne Layton rightfully challenges us to correct is the locating of the possible dysfunctionality of the individual and the family within the context, not just of a brutally indifferent universe but also of an arguably brutally indifferent economic, political, and institutional environment. I differ with Layton in that I am more prepared to consider possible universals that bear on human experience and moral standards. For example, I would say that “reflection on the foundations of knowledge” trumps nonreflective fundamentalist thinking in capturing the best attitude to assume towards pursuit of truth. Also, the universality of the human tendency to deny death may underlie many diverse cultural belief systems. Nevertheless, Layton challenges us to reflect on how conventional psychoanalytic practices may collude with aspects of our own culture we would do well to try to combat, in ourselves and in our patients, through owning and proactively exercising our moral influence.     

Acquisition of Effector-Specific and Effector-Independent Components of Sequencing Skill

In a serial reaction time task, participants practiced a repeating sequence with 1 hand. In interleaved blocks, they responded to random sequences with the other hand. Experiment 1 was composed of 5 sessions, each consisting of 30 blocks. Intermanual transfer, reflecting a hand-independent component of sequence knowledge, increased across session. A smaller but significant, nontransferable, and hand-specific component was evident in each session and did not increase with practice. Experiment 2 comprised only 1 session. Uninterrupted practice (no interleaved random blocks) improved hand-independent sequence learning in comparison with interrupted practice (as implemented in Experiment 1), whereas hand-specific sequence learning was unaffected by this between-subjects manipulation. These findings suggest separate mechanisms for effector-independent sequence learning and effector-specific acquisition of optimized response coarticulation.     

Now You See Them,Now You Do Not: The Influence of Indicator–Factor Ratio on Support for Assessment Center Dimensions

The inability of assessment center (AC) researchers to find admissible solutions for confirmatory factor analytic (CFA) models that include dimensions has led some to conclude that ACs do not measure dimensions at all. This study investigated whether increasing the indicator–factor ratio facilitates the achievement of convergent and admissible CFA solutions in 2 independent ACs. Results revealed that, when models specify multiple behavioral checklist items as manifest indicators of each latent dimension, all of the AC CFA models tested were identified and returned proper solutions. When armed with the ability to undertake a full set of model comparisons using model fit rather than solution convergence and admissibility as comparative criteria, we found clear evidence for modest dimension effects. These results suggest that the frequent failure to find dimensions in models of the internal structure of ACs is a methodological artifact and that one approach to increase the likelihood for reaching a proper solution is to increase the number of manifest indicators for each dimension factor. In addition, across exercise dimension ratings and the overall assessment rating were both strongly correlated with dimension and exercise factors, indicating that regardless of how an AC is scored, exercise variance will continue to play a key role in the scoring of ACs.     

The development of an evidence-based treatment: Regulation-Focused Psychotherapy for Children with externalising behaviours (RFP-C)

There is a critical need for the development, evaluation and implementation of evidence-based psychodynamic treatments for children and adolescents. Currently, there are no empirically supported, manualised psychodynamic treatments for children and adolescents with disruptive behaviour problems. The field of manualised psychodynamic treatments with measurable equivalence or superiority to other established forms of psychotherapy is in its nascent stage. This paper details a novel, manualised, time-limited psychodynamic treatment approach for children who manifest disruptive behaviours and emotional dysregulation. Regulation-Focused Psychotherapy for Children (RFP-C) conceptualises children’s disruptive and acting out behaviours as expressions of maladaptive emotion regulation. Externalising symptoms are conceptualised as attempts to defend against painful emotions and thus protect the child from disturbing feelings such as sadness, shame and guilt. This paper provides the theoretical basis for the treatment approach and through the use of a clinical example demonstrates the systematic application of RFP-C in a single case.     

A Critique of the “Theistic Psychology” Movement as Exemplified in Bartz's (2009) “Theistic Existential Psychotherapy”

From the perspectives of existential philosophy, existential psychotherapy, philosophy of science, and theology, we critique Bartz's (2009 Bartz , J. D. ( 2009 ). Theistic existential psychotherapy . Psychology of Religion and Spirituality , 1 , 69 – 80 .[Crossref] , [Google Scholar]) “Theistic Existential Psychotherapy” as another example of the argumentation of the “theistic psychology” movement. Twenty-one points highlight troubling inadequacies. Introductory and concluding paragraphs provide the broader context of this movement and focus the chief concern: Amidst current epistemological and philosophy-of-science uncertainty, the concerted effort to validate other-worldly religious beliefs as scientific principles within the empirical field of psychology of religion.     

Living stories: Modern storytelling as a call for connection

Abstract

This article presents an intuitive inquiry into storytelling using creative arts and media within the context of modern culture. Taken from a relational and transpersonal perspective, the Living Stories style of personal storytelling is explored and developed in response to the need for connection expressed in the culture‐at‐large and to create opportunities for transformation. The research question asks, What makes storytelling elicit compassionate connection? The researcher engages in a creative and collaborative storytelling process with 1 storyteller who shares her breast cancer experience over the course of several years. The resulting story is presented to 95 participants via an interactive mixed media gallery exhibition featuring photography, poetry, and music, and stations where feedback is invited. Data includes questionnaire and creative expression responses from participants and researcher observation. Key findings include (a) participant reports of participatory knowing and transpersonal phenomena, including the experience of interconnection; (b) emotional narrative as an essential storytelling feature; (c) photography as a visual anchor; and (d) the story as inseparable from the act of storytelling. Study findings expand the storytelling definition to include modern forms whereby the storyteller is not present and suggest applications in television, film, digital storytelling, and community.     

Got Pain? Racial Bias in Perceptions of Pain

In the days of slavery, White people assumed that Black people felt less pain than did White people. This belief was used to justify slavery; it was also used to justify the inhumane treatment of Black men and women in medical research. Today, White Americans continue to believe that Black people feel less pain than do White people although this belief has changed from its historical, explicitly racist form. Racial attitudes do not moderate the bias, suggesting that racial bias in perceptions of others' pain is not rooted (solely) in racial prejudice. Moreover, Black Americans too believe that Black people feel less pain than do White people, suggesting that the bias is no longer grounded in intergroup dynamics. Rather, contemporary forms of this bias stem from assumptions that Black people face more hardship and “thus” can withstand more pain and assumptions that Black people's bodies are not only different but also superhuman. Although this new instantiation of the pain perception bias is decidedly more “benevolent”, it can nonetheless lead to negative outcomes. Here, we consider how racial bias in perceptions of others' pain may affect racial disparities in health care and intergroup relations more generally. We also discuss potential avenues for interventions aimed at preventing this bias among children and reducing this bias among adults.