This paper examines the development of a therapeutic relationship with a sexually abused latency girl who, in the course of her two years of four times weekly psychotherapy, was placed in two different foster-homes. It is argued that the child's re-enactment of the abuse in the consulting room allowed her to move from a seductive relationship with the therapist to one characterized by basic trust. This was paralleled by her development of a capacity to think and to tolerate affect states. The use of an imaginary twin by the child and the use of powerful countertransference feelings in the therapist are seen as the main therapeutic tools in the treatment. The premature termination of the treatment – due to the therapist's departure – enabled the child to articulate for the first time her feelings, in the transference, about the trauma and the traumatizing agent. The child's progressing moves in the therapy are also presented. 相似文献
The present study examined whether expressed acceptance of a person with AIDS reflects genuine acceptance or a desire to appear to be accepting. Theory and research on the effects of mortality salience on acceptance of stigmatized people provided the framework for investigating this question. After writing about death or another aversive topic, participants indicated their acceptance of a target with AIDS while connected to physiological equipment that they believed could detect lies (bogus pipeline) or was simply measuring physiological responses to participation in the study. As predicted, participants in the mortality salience/bogus pipeline condition indicated significantly less acceptance of the target with AIDS than participants in the other three conditions, suggesting that acceptance of a person with AIDS is at least partially a result of wanting to appear to be accepting, without necessarily genuinely accepting someone with AIDS. 相似文献
Although it is acknowledged that premature termination is detrimental to the therapy process, there is limited information on how to utilize client demographic data to indicate which clients have greatest potential to prematurely terminate. The study assessed how client ethnicity interacts with client gender, therapist gender, therapist ethnicity, and client socioeconomic status (education and income) to affect premature termination. The study consisted of 527 cases which received therapy services from the Auburn University Marriage and Family Therapy Center from October 1993 to October 1999. The three definitions of premature termination used were termination after one session, prior to six sessions, and by therapist report. Results indicated that interactions of client income and ethnicity and therapist gender and ethnicity were the most useful demographic data indicators of premature termination. 相似文献
Objective: Investigating the role of religiosity in mortality.
Design: A retrospective cohort study (mean follow-up period 131.2 ± 30.8 months) in 1519 rural citizens in Greece (57.1% women, mean age 56.9 ± 20.4 years).
Main outcome measures: Measurements included education, disease status, body mass index, lifestyle, sleep-quality and self-rated health (SRH). Religiosity was assessed as composite score of praying and church attendance. Cox proportional hazard models were used to calculate adjusted hazard ratios (aHR) for all-cause and cardiovascular mortality.
Results: A total of 293 deaths were recorded, 59.2% of which had occurred due to cardiovascular diseases, followed by cancer diseases (17%). All-cause mortality was found increased for older people (aHR: 1.10, 95%CI: 1.08–1.11, p < .0001), for males (aHR: 1.44, 95%CI: 1.14–1.83, p = .002), for people reporting good SRH (aHR: .66, 95%CI: .51–.87, p = .003). Moreover, with increasing age the practice of regular exercise decreases all-causes mortality by approximately 3.5% by each year. Participants in the moderate category of religiosity were found to have decreased risk for all-cause mortality (aHR: .61, 95%CI: .46–.83, p = .001) compared to those in the low religiosity category. Cardiovascular mortality was also significantly associated with SRH and religiosity.
Conclusion: Religiosity predicts mortality, in a rural population in Greece. Deciphering the mediators of religiosity and mortality relationship could facilitate future health policies. 相似文献
Research inspired by terror management theory has established that being reminded of the inevitability of death (i.e., “mortality salience”) leads people to express more negative attitudes toward out‐groups. We examined the hypothesis that being affiliated with a religion may buffer individuals against this negative impact of mortality salience. Two studies, conducted in two cultures that differ in their emphasis on religiosity (the United Kingdom and Italy), supported this hypothesis. Specifically, we found that mortality salience resulted in more negative out‐group attitudes only among participants not affiliated with any religion. Further, this buffering effect of religious affiliation was not moderated by participants’ specific religious orientations or by their levels of social dominance orientation. In addition, the buffering effect did not hold when prejudice against the target out‐group was not proscribed by religious authorities. Implications for research on religion, prejudice, and terror management are discussed. 相似文献
People humanize their ingroup to address existential concerns about their mortality, but the reasons why they do so remain ambiguous. One explanation is that people humanize their ingroup to bolster their social identity in the face of their mortality. Alternatively, people might be motivated to see their ingroup as more uniquely human (UH) to distance themselves from their corporeal “animal” nature. These explanations were tested in Australia, where social identity is tied less to UH and more to human nature (HN) which does not distinguish humans from animals. Australians attributed more HN traits to the ingroup when mortality was salient, while the attribution of UH traits remained unchanged. This indicates that the mortality-buffering function of ingroup humanization lies in reinforcing the humanness of our social identity, rather than just distancing ourselves from our animal nature. Implications for (de)humanization in intergroup relations are discussed. 相似文献