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Interpersonal Psychotherapy (IPT) is a manualized, short-term (usually 12–16 sessions) based on the assumption that psychological disorders often emerge secondary to social and interpersonal problems that require active intervention to achieve symptom remission. The time-limited nature of IPT compels therapists to establish the goal of diminishing, on a weekly basis, a small number of focused interpersonal problems with a decided emphasis on proximal rather than historic conflicts and associated patterns of behavior. This strategy discourages the adoption of diffuse therapy goals and directions that have more opportunity to emerge in long-term, unstructured treatment modalities. The role of traditional personality testing in short-term therapy, when it occurs, is to identify and quantify symptom clusters that warrant attention as dependent measures in the treatment process. The role of personality factors in the genesis or maintenance of psychological disturbance is rarely addressed. The present article explores theoretical and pragmatic objections to the use of personality testing in IPT. A method is proposed for the limited but systematic incorporation of personality testing in the IPT treatment process using the Millon Clinical Multiaxial Inventory (MCMI-III). While unreasonable to expect personality transformation through short-term therapy, the partial attenuation of maladaptive behavioral, attitudinal, and emotional reactions to stressors could prove exceedingly helpful to short-term treatments such as IPT. 相似文献
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Thomas M. King 《Zygon》2007,42(3):779-792
Several recent Roman Catholics who were known for their devotion have left accounts of their troubled faith. I consider three of these: St. Therese of Lisieux, Mother Teresa of Calcutta, and Pierre Teilhard de Chardin. Then I tell of the troubled atheism of Jean‐Paul Sartre. Finally, I use texts of Sartre and Teilhard to understand the unsettled nature of belief. 相似文献
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Richard King 《亚洲哲学》1998,8(1):5-17
Contemporary accounts of early Mahāyāna Buddhist schools like the Madhyamaka and the Yogācāra tend to portray them as generally antithetical to the Abhidharma of non‐Mahāyāna schools such as the Theravāda and the Sarvāstivāda. This paper attempts to locate early Yogācāra philosophical speculation firmly within the broader context of Abhidharma debates. Certain key Yogācāra concepts such as ālayavijñāna, vijñapti‐mātratā and citta‐mātra are discussed insofar as they relate to pre‐existing concepts and issues found in the Vaibhāsika and Sautrāntika schools, with specific reference to the Abhidharmako?a and the corresponding bhāsya of Vasubandhu. Finally, some remarks are made about the, benefits of approaching the history of religious ideas without the benefits and distortions of hindsight, particularly as this relates to the attribution of an idealistic position to the early Yogācāra literature. 相似文献
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In the United States, non-work, or non-productive activity can produce ego anxiety within a person who considers work as the primary index of self-worth. This anxiety can become extreme when a person retires or is forced into unemployment. One cause of this anxiety is society's standards concerning acceptable activity; particularly the work-oriented attiude formulated in the “Protestant Ethic.” However, the “Protestant Ethic” is neither Protestant nor religious. Rather, it is a set of national mores, which justify our work-oriented economy in religious terms. Situational ethics, which reflect both sound counseling practice and contemporary theology, can be formulated concerning the problem of leisure. And, we propose a guideline for such an ethic. 相似文献