Further indications on the validity and usefulness of the Jones Irrational Beliefs Test

Markedly different profiles on the Jones Irrational Beliefs Test (IBT) were obtained from a sample of mental health professionals, of clients in psychotherapy, and of women college students, and the differences were clearly interpretable. In a second study those with high (more irrational) scores on each scale were compared with those with low (more rational) scores on indicators of physical (psychosomatic) illness. On five of the scales as well as for the total score the more irrational groups had significantly more physical symptoms of illness. And, finally, tension headache frequency was found to be related to the total IBT score.It is argued that these findings offer further evidence for the validity of the IBT, and its use in research and clinical practice is encouraged. A reporting booklet for bibliotherapy use with clients is described.Paul J. Woods, Ph.D., co-editor of this journal, is an associate fellow of the Institute for Rational-Emotive Therapy, a professor of psychology at Hollins College, and is engaged in private practice in Roanoke, Virginia.     

Pastoral visitation to the institutionalized aged: Delivering more than a lick and a promise

A representative nationwide survey of elderly in nursing home facilities was conducted by the Lutheran Council U.S.A. Visitation by family ministers and facility chaplains, a major study focus, was characterized by the elderly as not meeting their needs in terms of frequency and time available with clergy. Time constraints of the clergy are communicated to the elderly, who are understanding but nevertheless felt shortchanged. The elderly without visits from relatives or significant others are particularly vulnerable. Dominant themes within pastoral care visitation are highlighted.Dr. Uhlman is Director of Research and Evaluation and Reverend Steinke is Director of the Clinical Pastoral Education Program with Mental Health Services of the Roanoke Valley, 920 South Jefferson Street, Roanoke, Virginia 24016. The authors wish to acknowledge the Aid Association for the Lutheran Insurance Company and Concordia Teachers College (River Forest, Illinois), which assisted with financial costs and data analysis. Special recognition and appreciation should be noted for the elderly respondents whose participation made our experience both rewarding and enlightening.     

Mental extrapolation in patterns constructed from memory

Finke and Pinker (1982, 1983) showed subjects an array of dots followed by an arrow in a blank field, and asked them to determine whether the arrow pointed to any of the previously seen dots. Response times were linearly related to the distance between the arrow and the nearest dot, suggesting that subjects spontaneously used an internal scanning or extrapolation process to perform the task. We replicate and extend this finding by varying the retention interval, and by employing a paradigm in which subjects’ eyes are closed and the arrows are described to them using a coordinate scheme. We also show that subjects are unable to predict the form of the data when the task simply is described to them. Results suggest that mental scanning along a straight path can be performed on images reconstructed from memory, and that it does not depend on the ongoing perception of a continuous surface, on physical eye movements, or on demand characteristics.     

Take care of egotism,and redemption will take care of itself: Comments on Tracy Llanera's Richard Rorty: Outgrowing modern nihilism

This commentary critically examines two facets of Tracy Llanera's recent book Richard Rorty: Outgrowing Modern Nihilism. First, it considers her interpretation of Richard Rorty's redemptive project. It argues that, while Llanera succeeds in resolving tensions in Rorty's public-private distinction, her account downplays the role of abnormal discourse within projects of self-creation. Second, it raises several questions about Llanera's strategy for situating this redemptive project within debates concerning existential nihilism. On her view, one ought to follow Rorty in addressing the problem of egotism instead of the problem of nihilism, since the former is prior to the latter. But it is not clear who counts as an egotist, or why egotists are especially prone to becoming nihilists. Moreover, there are reasons to think that egotism and nihilism are fundamentally different kinds of problems.     

Worldviews about change: Their structure and their implications for understanding responses to sustainability,technology, and political change

People hold different perspectives about how they think the world is changing or should change. We examined five of these “worldviews” about change: Progress, Golden Age, Endless Cycle, Maintenance, and Balance. In Studies 1–4 (total N = 2733) we established reliable measures of each change worldview, and showed how these help explain when people will support or oppose social change in contexts spanning sustainability, technological innovations, and political elections. In mapping out these relationships we identify how the importance of different change worldviews varies across contexts, with Balance most critical for understanding support for sustainability, Progress/Golden Age important for understanding responses to innovations, and Golden Age uniquely important for preferring Trump/Republicans in the 2016 US election. These relationships were independent of prominent individual differences (e.g., values, political orientation for elections) or context-specific factors (e.g., self-reported innovativeness for responses to innovations). Study 5 (N = 2140) examined generalizability in 10 countries/regions spanning five continents, establishing that these worldviews exhibited metric invariance, but with country/region differences in how change worldviews were related to support for sustainability. These findings show that change worldviews can act as a general “lens” people use to help determine whether to support or oppose social change.     

“Being human”: A grounded theory approach to exploring how trainers on clinical psychology doctorate programmes decide whether or not to disclose personal experiences of psychological distress to clinical psychology doctorate trainees

Objective

Recent research and guidelines recommend that trainers on clinical psychology doctorate training programmes consider disclosing personal experiences of psychological distress to trainees. Disclosure is thought to promote cultures of openness, validate and normalise trainee distress, encourage trainee disclosure and help-seeking and challenge stigmatising narratives. However, little is known about how trainers decide whether, what or how to disclose. This study aims to address that gap by exploring the processes and factors involved in trainers deciding whether or not to disclose personal experiences of psychological distress to trainees, generating findings of relevance across counselling, psychotherapy and psychology training courses.

Methods

In-depth interviews were conducted with nine trainers on UK clinical psychology doctorate programmes from around the country and analysed in accordance with constructivist grounded theory methods.

Results

Findings indicated that participants valued disclosure personally and professionally but were wary of the dangers of disclosure. Disclosure decisions were made by judging the context against internally held criteria. If criteria were not met, then disclosures were not made. Outcomes, whether positive or negative, served to reinforce the value of disclosure and the importance of managing risks, creating a positive feedback loop.

Conclusions

The findings of this study suggest factors that are important for trainers to consider when deciding whether or not to disclose. The six-factor framework developed may be useful for trainers to consider within reflective practice, supervision or during guided self-reflection in order to make safe, helpful and ethical decisions.