What Is Unique About Supervising Couple Therapists?

Abstract

What is unique about supervising couple therapists? To answer this question I highlight three important therapeutic processes in CT and their accompanying supervisory implications. The first process, the attending to values and beliefs about the meaning of coupling to couples and therapists and its influence on CT, is facilitated by supervisors who help supervisees uncover values and beliefs about coupling. The second process, developing the therapeutic alliance which has a unique complexity in CT, is facilitated by the processing of the therapeutic alliance in supervision and discovering ways of strengthening it. The final process, attending to emotion prevalent in CT, is facilitated by supervisors who assist supervisees in becoming comfortable with the expression of emotion and work with it constructively in CT. After briefly describing each process and why it is viewed as important in CT, I suggest ways supervisors can assist supervisees' becoming more proficient in them. An abbreviated supervision illustration ends each section.     

From interactions to mental representations: Psychodynamic parent – infant therapy in a case of severe eating and sleep disorders

This paper describes the process of psychodynamic psychotherapy with an infant and his family, during a developmental phase in which the infant's mental organization was in transition from the level of interactions to representations. The treatment of a 23-month-old boy suffering from a severe sleeping and eating disorder was initiated in a parent?–?child psychotherapeutic setting. The sleep disorder was a consequence of separation anxiety. Additionally, phobic avoidance of new oral experiences led to an eating disorder. These symptoms had developed in the context of dysregulation of the triadic family relationships (mother?–?father?–?children), which tended to split into two-plus-one relationships. After one year, the setting was changed to alternating individual and family sessions. Due to his developing symbolic capacities, the boy was able to express his inner concerns and his internalised affect-laden experiences through play and actions. His internal world could now be addressed by interpretations. New psychodynamic theories and research results on early triadic development were taken as the theoretical background for the psychotherapeutic work. We understood the course of the treatment and the development of the transference/countertransference relationships in terms of processes of triadification (at the level of interpersonal relationships) and triangulation (at the level of intrapsychic representations).     

Saying goodbye to the hero: Jung,Liber Novus and conversion from addiction

Two chapters in Liber Novus throw fresh light on Jung's epistemology of addiction. Taking these as a starting point, the nature of the challenges that patients confront in leaving addiction behind are explored. It is suggested that an archetypal process of separation is constellated at the point of quitting as the precursor to a life without the object of the addiction. A short account is given of Jung's part in the inception of Alcoholics Anonymous and the potential role of a ‘conversion experience’ as an initiation into psychological reorientation away from the negative individuation experienced by the hero. The case of a patient addicted to heroin illustrates the contribution of an analytic approach in an NHS setting, along with other workers in a rehabilitation centre. Certain challenges of working with addicted people are outlined, including arousal of the psychotherapist's rescue fantasies.     

The ʿUlamāʾ, Fatāwā and Challenges to Democracy in Contemporary Indonesia

This article examines the fatāwā issued by the Council of Indonesian ?ulamā? (Majelis Ulama Indonesia; MUI) regarding democracy, pluralism and religious minorities and explores their socio-historical contexts. The MUI emerges as having an ambiguous attitude towards democracy. The 1998 reform in Indonesia offered a backdrop that encouraged the MUI to be more independent from the state. This enabled the MUI to produce Islamic religious discourses that intersect with democracy, civil society, law enforcement, human rights, public security and elections. The MUI has accepted several principles that are prerequisites for a democratic society and state, such as equality before the law, good governance, protection of human rights, maintenance of public peace and security, and participation in fair elections. However, the Council is very conservative when comes to safeguarding Islamic faith and theology. It rejects pluralism, religious freedom and Muslim minorities such as the Ahmadiyya. The MUI's strict interpretation of Islam and support for Islamist ideology and conservatism prevent it from accepting democracy fully.     

Bion and C.G. Jung. How did the container‐contained model find its thinker? The fate of a cryptomnesia

This paper investigates the possible impact of C.G. Jung's Tavistock Lectures on Bion's concept of the living container. In the first part of the paper, the author offers clues pointing to such an essential impact, which can be found in text passages as well as in the facts of the Bion‐Beckett case, up to and including Bion's first publication of ‘The imaginary twin'. The author suggests that cryptomnesia is the result of repression targeting a highly cathected author's communication which functions like a deep interpretation for the recipient, whose new theory then is a return of the repressed content as well as a transformation of it. The second part of the paper investigates the fate of the assumed cryptomnesia. From this point of view Bion's concept of the container in itself appears to be the result of growth in the container‐contained mode. Finally the author deals with the question whether cryptomnesia in psychoanalytical literature can frequently be seen as the result of psychic growth.     

CHRIST AND EVOLUTION: A DRAMA OF WISDOM?1

Abstract This paper argues that a genuine engagement of Christianity with evolution needs to include a discussion of Christology. Further, it develops a particular approach to Christology through a theo‐dramatic account of incarnation. The somewhat static post‐Chalcedon theological categories of divine and human natures are hard to square with contemporary evolutionary accounts of human origins. Once the divine Logos is portrayed in the active categories of Wisdom it becomes easier to envisage divine and creaturely wisdom coexisting in the person of Christ. I argue, in particular, that a focus on God's agency through a modified version of Hans Urs von Balthasar's account of theo‐drama invites participation and affirms human agency in a way that grand narratives do not. More particularly, drawing on examples from hominid evolution, contemporary discussion of paleontology and cooperative evolutionary theories, I suggest that the most convincing accounts of evolutionary biology fit into this theo‐dramatic account more readily than alternatives. As such, in the spirit of Robert Boyle, this paper deliberately blurs the categories of revealed and natural theology by arguing that we can make sense of the former through concentration on the latter.     

Between daʿwa and Dialogue: Religious Engagement in Muslim-minority Environments

ABSTRACT

Muslim engagement in interfaith and intercultural dialogue began in earnest after the turn of the twenty-first century in response to the rise of global jihad. Both dialogue and jihad are outgrowths of da?wa, the call or mission of Islam, the principal mode of modern Islamic activism. The foundations were laid in the later part of the twentieth century by Muslim intellectual-activists living in non-Muslim environments, who played a special role in conceptualizing the new notion of dialogue and its relation to da?wa. This essay focuses on four pioneering figures, two from the indigenous context of India – the modernist Asghar Ali Engineer and the reformist ?ālim Wahiduddin Khan, and two from the diaspora milieu of the West – the Palestinian-American academic activist Ismail Raji al-Faruqi and the European Muslim spokesman Tariq Ramadan. Each represents a distinct religious orientation that also reflects a different phase in the evolution of modern Islamic discourse. Taken together, these intellectual-activists chart the trajectory of modern Islam from the early pre-Islamist liberal hopes to the present post- and neo-Islamist efforts to navigate between Western-dominated globalization and Islamist jihadism.     

Defensive patterns in reflective group supervisions at Child Health Centres

Reflective group supervision with infant healthcare workers has been described in several publications. It aims to enhance their ability to help distressed families, and to comprehend and relieve themselves of the distress that they encounter in such work. The ultimate aim has been formulated as an effort at increasing the professional's reflective function. The present article adds to the literature by applying an ego-psychological perspective on the group process and investigating defensive patterns in such supervisions. This approach includes a critical discussion of the place of the reflective function concept in psychoanalytic metapsychology. The article also suggests a Bionian perspective to account for skewed communicative patterns in groups, so-called basic assumptions. Some technical recommendations are provided on the frame in group supervision. They aim to disarm such defenses and facilitate the group participants’ possibilities of understanding and thus helping their colleague's problematic relationship with the family. To illustrate the discussion, and to help readers form an image of the supervision process, brief detailed accounts of such work are submitted.     

A Gricean Interpretation of Nāgārjuna’s Catuṣkoṭi and the No-Thesis View

Nāgārjuna (c. 150–250 CE), the famous founder of the Madhyamika School, proposed the positive catu?ko?i in his seminal work, Mūlamadhyamakakārikā: ‘All is real, or all is unreal, all is both real and unreal, all is neither unreal nor real; this is the graded teaching of the Buddha’. He also proposed the negative catu?ko?i: ‘“It is empty” is not to be said, nor “It is non-empty,” nor that it is both, nor that it is neither; [“empty”] is said only for the sake of instruction’ and the no-thesis view: ‘No dharma whatsoever was ever taught by the Buddha to anyone’. In this essay, I adopt Gricean pragmatics to explain the positive and negative catu?ko?i and the no-thesis view proposed by Nāgārjuna in a way that does not violate classical logic. For Nāgārjuna, all statements are false as long as the hearer understands them within a reified conceptual scheme, according to which (a) substance is a basic categorical concept; (b) substances have svabhāva, and (c) names and sentences have svabhāva.