亚里士多德的"实践的正确"的观点——亚里士多德行为理论研究之一

The concept of right or fit is an important element entailed, but not fully articulated, in the concept of action or practice in Aristotle’s theory of virtue; which, however, turns to be of the utmost importance in later Western ethics. Right is concerned with both feelings and actions, and is not the same for all individuals. It lies in between the two extremes of the spectrum of practical affairs, yet by no means equidistant from them. This account of the concept of fitness or right is derived from the categories of quantity, relationship, and quality rather than from that of substance. Thus, it seems that virtue is relative to vice or error within a continuous existence. If, however, the right of passion and action is environmental and concrete, is it multiple and not singular? To this question, Aristotle gives his reply on two levels: On the level of concrete practitioners, what is right and fit to one man might not be so to another man, and hence the right of practice is not singular but multiple; whereas on the level concerned with the only right choice compared with the two extremes or errors, the right of practice will always be singular.     

荆其诚的国际心理学思想与实践

荆其诚先生是当代中国著名的心理学家, 是改革开放后中国心理学界在国际上的代言人。他视野开阔, 是颇具造诣的实验心理学家, 也是功底深厚的理论心理学家。文章没有涉及他在认知与发展心理学方面所做的贡献, 只从理论方面分析他的国际心理学思想及实践, 找寻他对心理学研究所持的基本态度与价值追求。文章认为荆其诚在宏观把握心理学的发展逻辑后, 以“两个阵营的心理学”来界定心理学的现状, 坚信心理学的未来是一种国际的心理学。为了达成这一学术理想, 荆其诚不仅撰文将国外心理学介绍到中国、将中国心理学推介到国外, 还积极投身于国际心理学组织与实践, 长期担任国际心联的领导职务, 组织并主持召开了2004年第28届国际心理学大会。荆其诚的一生为彰显心理学的国际维度、促进国际心理学交流、将中国心理学推上世界舞台作出了巨大贡献。     

Remembering the Pattern that Connects: Toward an Eco-Informed MFT

Gregory Bateson, who is regarded as one of the founders of the field of family therapy, warned about the dangers of chopping up the ecology (literally and metaphorically). Yet the ecosystem is showing signs of faltering under the pressure of human mistreatment, and increasingly people are manifesting symptoms associated with extreme disconnection from nature. Although family therapists have devoted little attention to the relationship between human and ecological planetary suffering, as systemically trained professionals MFTs are uniquely situated to see the big picture and to promote integrative healing between individual, familial, and environmental levels. This article explores some of the factors underpinning the field’s lack of attention to ecological issues and provides recommendations for how MFTs can remember the pattern that connects by cultivating a more eco-informed approach to training and clinical practice.     

Modernism,Postmodernism and (Evidence-Based) Practice

One dominant discourse in the mental health arena revolves around evidence-based practice (EBP). Although there is ongoing debate about the implementation of EBP in the mental health field, most of these discussions have been limited to modernist ideas. While discussions about EBP have occurred from alternate perspectives, particularly postmodernism, a lack of open dialogue has resulted in these two groups “talking past each other” (Levy in Family Process 45:55–73, 2006). In this article we discuss the positions of both modernism and postmodernism with consideration of their respective epistemologies and attitudes toward research and EBP. We argue that critical thinking about EBP needs to include mutual debate from both modern and postmodern perspectives.     

护理实践中的辩证思维

用辩证思维方法分析护理实践中存在的问题,从事物的异同性、矛盾的对立统一性、护理工作的两重性、主从性等方面探讨辩证思维在护理实践中的运用,有利于培养护士的人文素养和哲学思维能力,能在工作中缕出头绪、抓住问题的根本,提高护理工作效率和质量,收到事半功倍的效果。     

Collaborative Helping: A Practice Framework for Family-Centered Services

This article offers a framework for collaborative family-centered practice that can reinvigorate our work with families who have not responded to more traditional approaches. Collaborative Helping is grounded in family-centered principles that include: striving for cultural curiosity, believing in resourcefulness, working in partnership, and making our work more accountable to the clients we serve. The article introduces collaborative inquiry as an organizing metaphor for clinical practice and offers a five-step practice framework with clinical illustrations and sample questions. The framework draws from appreciative inquiry, motivational interviewing, the signs of safety approach to child protection work, and solution-focused and narrative therapies.     

Translating Evidence to Practice: Two Stories from the Field

Translating research evidence into daily practice is a challenging process at the organizational level. Conceptual models about this process point to the importance of resources for change and environmental influences as two key factors that need to be addressed in translation efforts. Two organizational case studies focused on improving care for adults with depression are described that illustrate lessons about translating evidence to practice that may be helpful to others.     

A qualitative exploration into how the use of prayer in counselling and psychotherapy might be ethically problematic

Aim: This research article contributes to the debate on the value and limitation of the use of spiritual strategies, like prayer, in counselling (Foskett & Lynch, 2001) by disseminating the insights that were gained from a qualitative study of mainstream counsellors whose work includes prayer. Method: Participants were 19 British Association for Counselling and Psychotherapy (BACP)‐accredited and Churches Ministerial Counselling Service (CMCS)‐approved counsellors who use prayer in their practice. They were interviewed, and the data were analysed using Interpretative Phenomenological Analysis. Results: The data reveal that counsellors who use prayer are aware that ethical problems may be encountered: if prayer changes the way that the counsellor is perceived; when using prayer with issues of psychopathology; if the counsellor uses prayer to impose faith on a client; when being professionally held to account; if prayer is used for avoidance or as a defence; if prayer is used to enhance the counsellor's power; if prayer is not part of the client's agenda; if prayer is used routinely; if prayer cannot be challenged; if there is a cultural pressure to pray; and if the prayer method is not matched to the client – but that their concern over potential ethical issues is not of sufficient strength to override their therapeutic use of prayer if facilitated with due care.     

中国传统儒家责任心理思想探究

与西方个人主义文化背景下建构的责任心理观不同,传统儒家以“天人合契”思想为主旨,强调在关系伦理的价值体系中探求责任心理的现实定位,从而形成了一种以朴素的血缘亲情为基础,以“孝悌”为核心,外推“礼义”以至人类社会与自然的责任心理观。它视“民胞物与”的仁爱精神、“敬德保民”的王道信念、“心忧天下”的忧患意识为核心内容,主张以个人为起点,经由“诚”“敬”的主观修养、“知行合一”的力行实践,并辅以外在刑罚约戒,达致“克己让人”的为他责任人格。责任心理思想是传统儒家学说“上本天道、下理人情”,融贯道德理想于人伦日用的中心环节     

Client perspectives on counselling: Before,during and after

This four‐year study investigated the under‐researched area of first‐time users’ perceptions of counselling and how these evolved over time. Research participants were drawn from six settings within university counselling services, the voluntary sector and primary care. Using an interpretive hermeneutic framework based on thematic analysis, 30 interviews were carried out. Results revealed that before counselling, participants were uncertain about the nature of counselling and what to expect, described stigma associated with peer influence and varying levels of confusion about specialist language. During counselling, participants experienced some level of positive change. At the same time, divergences of counsellor and client perception highlighted theoretical issues concerning counsellor approach and the exploration of emotions. Post‐counselling interviews revealed further positive change, and practical issues with implications for counsellor training and practice in terms of client assessment, preparation for counselling and the influence of cultural assumptions on theory and practice.