Counselling Older Adults Living in Residential Aged Care Settings: Four Illustrative Case Studies

The role of psychologists and other mental health professionals in long‐term care settings is undefined in Australia. Graduate psychology students receive little training in clinical geropsychology, and residential aged care providers do not routinely employ psychologists within such settings. Further, despite high rates of depression, neurocognitive problems, and other mental health problems, residents are rarely referred for evidence‐based psychological treatment. This article presents four case studies showing how psychology services may be employed in such settings within the context of a postgraduate psychology placement programme. These case studies emphasise the importance of engagement, the use of flexible and individualised treatment approaches, and the involvement of family and professional carers in the provision of psychological services. Psychology services in residential settings can have a positive impact on the care of older adults and their families.     

Developmental phenomenology: examples from social cognition

Continental Philosophy Review - We explore relationships between phenomenology and developmental psychology through an in-depth analysis of a particular problem in social cognition: the most...     

Trustworthiness Processing and Psychobiological Responses to Natural Disaster-Induced Distress in Adolescents

In this study, we examine the role of trust perceptions on psychological well-being and salivary cortisol levels of adolescents who were exposed to pervasive, noninterpersonal trauma, displacement, and relocation caused by Hurricane Katrina. Compared to demographically matched controls, affected adolescents reported higher perceptions of other people's trustworthiness, decreased externalizing behaviors, increased internalizing behaviors, greater desire for consolation from others, and lower cortisol activity. Follow-up analyses suggested that the relation between hurricane exposure and lower self-esteem might be mediated partly by increased trustworthiness perceptions. These results suggest that adolescents might respond to different types of stressors with varying patterns of distress and the manner in which the stressors alter trust processing might predict the development of internalizing or externalizing behaviors.     

WHAT MAKES A QUANTUM PHYSICS BELIEF BELIEVABLE? MANY-WORLDS AMONG SIX IMPOSSIBLE THINGS BEFORE BREAKFAST

An extraordinary, if circumscribed, positive shift has occurred since the mid-twentieth century in the perceived status of Hugh Everett III's 1956 theory of the universal wave function of quantum mechanics, now widely called the Many-Worlds Interpretation (MWI). Everett's starkly new interpretation denied the existence of a separate classical realm, contending that the experimental data can be seen as presenting a state vector for the whole universe. Since there is no state vector collapse, reality as a whole is strictly deterministic. Explained jointly by the dynamical variables and the state vector, “this reality is not the reality we customarily think of, but is a reality composed of many worlds,” wrote Everett's colleague Bryce DeWitt. In this essay, I account briefly for the change of status in conventional scientific terms, yet chiefly in extended terms of three sets of ideas that I argue can be understood to affect believability in both scientific and religious contexts, illuminating helpfully the MWI phenomenon, and its engagement with theology: orthodoxy and heresy, language and reference, and faith and agnosticism. One's orientation relative to the variable content of these dynamic, socially oriented categories helps to make belief in ideas as metaphysically challenging as Everettian Quantum Mechanics, or particular ideas about God, either more or less believable. The categories will have the same function in a theology engaging Everett's theory, and in any theology at all written in a society deeply marked by what I further argue is a subtle, powerful, and pervasive mode of quasi-scientific thinking we can call societal constructive agnosticism, of which anyone doing theology today must be aware.