Instructing Parents to Use Dialogic Reading Strategies with Preschool Children

Abstract

Caregiver use of dialogic reading (DR) strategies in home, preschool, and daycare settings has been shown to facilitate development of oral language and emergent literacy skills in toddlers and preschool age children. Training in the use of DR strategies may be provided ‘live’ or via videotape. Using a randomized, control group, repeated measures design with 18 caregiver-child dyads, we investigated (a) caregivers' ability to learn to use DR strategies with their young children through videotape training in community health centers, and (b) children's verbalizations during shared book reading. Caregivers learned to use DR strategies through the videotape training and maintained their use of DR strategies 12 weeks later. In addition, an intervention effect was observed related to levels of child on-task verbalizations such that children of parents who learned DR strategies talked more about books during shared book reading relative to their baseline and to the control group children, whose parents did not view the DR training video.     

Subjectivity,Reflection and Freedom in Later Foucault

Abstract

This paper proposes a new reading of the interaction between subjectivity, reflection and freedom within Foucault’s later work. I begin by introducing three approaches to subjectivity, locating these in relation both to Foucault’s texts and to the recent literature. I suggest that Foucault himself operates within what I call the ‘entanglement approach’, and, as such, he faces a potentially serious challenge, a challenge forcefully articulated by Han. Using Kant’s treatment of reflection as a point of comparison, I argue that Foucault possesses the resources to meet this challenge. The key, I contend, is to distinguish two related theses about reflection and freedom: Foucault’s position is distinctive precisely because he accepts one of these theses whilst rejecting the other. I conclude by indicating how this reading might connect to the longstanding question of Foucault’s own right to appeal to normative standards.     

Engagement With Self‐Practice/Self‐Reflection as a Professional Development Activity: The Role of Therapist Beliefs

A number of research studies support self‐practice/self‐reflection (SP/SR) as an experiential learning process that facilitates the acquisition of therapeutic skill in a number of cognitive‐behavioural therapy (CBT) competencies and as showing potential as a valuable professional development activity. Engaging therapists to participate in SP/SR programmes is sometimes difficult, and when they are offered the option to participate in SP/SR programmes as part of professional development, relatively few volunteer. This study investigates the role of therapist beliefs about SP/SR as a potential obstacle to engagement. An online survey was developed to assess the strength of 14 commonly held therapist beliefs concerning the consequences of participating voluntarily in a SP/SR programme. Participants were a combined sample of 44 Psychological Wellbeing Practitioners and high‐intensity CBT therapists employed by an Improving Access to Psychological Therapies service in the United Kingdom. Few negative beliefs about SP/SR emerged. The majority of respondents believed SP/SR programmes were relevant to their work situation, but perceived “lack of time” as a significant barrier to participation. Three factors are considered in relation to introducing SP/SR as a workforce professional development activity: (a) The importance of managing therapist perceptions regarding time; (b) SP/SR as a mechanism to increase self‐care and reduce burnout; and (c) The need to focus mental health services' attention on the potential of SP/SR programmes to increase staff morale and improve service delivery.     

Spontaneous Self‐Practice of Cognitive Behavioural Therapy (CBT) by Aboriginal Counsellors During and Following CBT Training: A Retrospective Analysis of Facilitating Conditions and Impact

Previous cognitive behavioural therapy (CBT) training studies have suggested that therapists who practice CBT strategies on themselves during training may experience professional and personal benefits. However, it has also been reported that some CBT trainees are reluctant to engage in self‐practice. The present study reports an incidental finding from a CBT training study with Aboriginal counsellors: all five counsellors reported that they practiced CBT techniques on themselves without specific encouragement by the trainers to do so. This paper therefore posed three questions: (a) Why—in contrast to some other trainees—did this group choose to apply CBT to themselves? (b) How did they apply it—with what purpose, in what contexts, and which skills? (c) What was the impact of CBT self‐practice? Data from the group's reflections were qualitatively analysed by two of the researchers, and “member checked” by the remainder. Results indicated that the counsellors were motivated to practice CBT on themselves for two principal reasons: the value they placed on CBT, and their personal need resulting from the high number of crises experienced while living and working in their communities. The counsellors reported practicing CBT in a wide variety of contexts as part of their learning. As in previous studies, the impact of CBT self‐practice was that it increased their confidence and competence as therapists. It also appeared to be a valuable burnout prevention strategy. If the results are generalisable, they suggest that self‐experiential training in CBT may be a culturally responsive and adaptive way for Aboriginal counsellors to enhance their learning of CBT skills.     

Counterfactual and Factual Reflection: The Influence of Past Misdeeds on Future Immoral Behavior

Though the decision to behave immorally is situated within the context of prior immoral behavior, research has provided contradictory insights into this process. In a series of experiments, we demonstrate that the effects of prior immoral behavior depend on how individuals think about, or reflect on, their immoral behavior. In Experiment 1, participants who reflected counterfactually on their prior moral lapses morally disengaged (i.e., rationalized) less than participants who reflected factually. In Experiment 2, participants who reflected counterfactually on their prior moral lapses experienced more guilt than those who reflected factually. Finally, in Experiments 3 and 4, participants who reflected counterfactually lied less on unrelated tasks with real monetary stakes than those who reflected factually. Our studies provide important insights into moral rationalization and moral compensation processes and demonstrate the profound influence of reflection in everyday moral life.     

A Path of Counselor Self‐Awareness

This article explores self‐reflection and self‐awareness from an ethical standpoint, proposing that counselors have a responsibility to themselves, their clients, and the profession to engage in these practices. The authors propose a path to counselor self‐awareness and a 2nd process that assumes counselor mastery.     

Ideological belief bias with political syllogisms

Abstract

The belief bias in reasoning occurs when individuals are more willing to accept conclusions that are consistent with their beliefs than conclusions that are inconsistent. The present study examined a belief bias in syllogisms containing political content. In two experiments, participants judged whether conclusions were valid, completed political ideology measures, and completed a cognitive reflection test. The conclusions varied in validity and in their political ideology (conservative or liberal). Participants were sensitive to syllogisms’ validity and conservatism. Overall, they showed a liberal bias, accepting more liberal than conservative conclusions. Furthermore, conservative participants accepted more conservative conclusions than liberal conclusions, whereas liberal participants showed the opposite pattern. Cognitive reflection did not magnify this effect as predicted by a motivated system 2 reasoning account of motivated ideological reasoning. These results suggest that people with different ideologies may accept different conclusions from the same evidence.     

Transparency and reflection

ABSTRACT

Much recent work on self-knowledge has been inspired by the idea that the ‘transparency’ of questions about our own mental states to questions about the non-mental world holds the key to understanding how privileged self-knowledge is possible. I critically discuss some prominent recent accounts of such transparency, and argue for a Sartrean interpretation of the phenomenon, on which this knowledge is explained by our capacity to transform an implicit or ‘non-positional’ self-awareness into reflective, ‘positional’ self-knowledge.     

The Development of Cognitive Reflection in China

Cognitive reflection is the tendency to override an intuitive response so as to engage in the reflection necessary to derive a correct response. Here, we examine the emergence of cognitive reflection in a culture that values nonanalytic thinking styles, Chinese culture. We administered a child-friendly version of the cognitive reflection test, the CRT-D, to 130 adults and 111 school-age children in China and compared performance on the CRT-D to several measures of rational thinking (belief bias syllogisms, base rate sensitivity, denominator neglect, and other-side thinking) and normative thinking dispositions (actively open-minded thinking and need for cognition). The CRT-D was a significant predictor of rational thinking and normative thinking dispositions in both children and adults, as previously found in American samples. Adults’ performance on the CRT-D correlated with their performance on the original CRT, and children's performance on the CRT-D predicted rational thinking and normative thinking dispositions even after adjusting for age. These results demonstrate that cognitive reflection, rational thinking, and normative thinking dispositions converge even in a culture that emphasizes holistic, nonanalytic reasoning.     

C. I. Lewis,Kant, and the reflective method of philosophy

ABSTRACT

If it seems unquestionable that C. I. Lewis is a Kantian in important respects, it is more difficult to determine what, if anything, is original about his Kantianism. For it might be argued that Lewis’ Kantianism simply reflects an approach to the a priori which was very common in the first half of the twentieth century, namely, the effort to make the a priori relative. In this paper, I will argue that Lewis’ Kantianism does present original features. The latter can be detected by focusing on Lewis’ account of the method of philosophy in the first chapter of Mind and the World Order. In that context, Lewis argues that the method of philosophy should be reflective and critical. It will be my contention that this understanding of philosophy involves a therapeutic perspective, which bears important resemblances to Kant’s account of transcendental reflection in the Amphiboly of the Critique of Pure Reason. I will illustrate how this therapeutic application of reflection works in Lewis’ metaphysics. In this context, reflection can correct errors of reasoning that occur when we are operating within a particular conceptual scheme and use the criteria of reality that are appropriate in another.