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31.
Arthur C. Bohart 《Journal of Psychotherapy Integration》2000,10(2):127-149
I first briefly review the dodo bird verdict and suggest that we should be responding to it by looking for a new way to conceptualize how therapy works. Then I describe the dominant medical or treatment model of psychotherapy and how it puts the client in the position of a dependent variable who is operated on by supposedly potent therapeutic techniques. Next I argue that the data do not fit with this model. An alternative model is that the client is the most important common factor and that it is clients' self-healing capacities which make therapy work. I then argue that therapy has two phases—the involvement phase and the learning phase—and that the involvement phase is the most important. I next review the five learning opportunities provided by therapy. Finally, I argue that a relational model of therapy focused on consultation, collaboration, and dialogue is better than a treatment model. 相似文献
32.
Stempsey WE 《Theoretical medicine and bioethics》2000,21(4):321-330
This paper is a response to Christopher Boorse's recent defense of hisBiostatistical Theory (BST) of health and disease. Boorse maintains that hisconcept of theoretical health and disease reflects the ``consideredusage of pathologists.' I argue that pathologists do not use ``disease' inthe purely theoretical way that is required by the BST. Pathology does notdraw a sharp distinction between theoretical and practical aspects ofmedicine. Pathology does not even need a theoretical concept of disease. Itsfocus is not theoretical, but practical; pathology's goal is to contribute tothe healing of patients. Pathology, even experimental pathology, is notvalue-free. Not only ``disease' but also such terms as ``nerve' and ``organ'are laden with conceptual values. 相似文献
33.
The common factors debate in psychology and, more recently, marriage and family therapy is slow to erupt in pastoral care
and counselling. This article introduces the common factors debate into pastoral science by proposing the Stewardship Models
of Pastoral Ministry and Supervision. The model integrates common factors research and pastoral practice using Ricoeur’s “economy
of the gift” ethic. The model’s focus is pastoral care, counselling and supervision in congregations, a unique community context
in search of an adequate pastoral praxis. 相似文献
34.
35.
Darlene L. Witte‐Townsend Emily DiGiulio 《International Journal of Children's Spirituality》2004,9(2):127-142
Witte‐Townsend and DiGiulio explore some of the dimensions of knowing that children, teachers and parents may engage together during story‐time. They reflect on some of their own long‐term relationships with children and children's books, especially Phoebe Gilman's Something from nothing (published in 1992) and Simms Taback's Joseph had a little overcoat, published in 1999. The authors probe issues such as why children ask to hear a favourite story over and over and why they suddenly abandon all interest and move on to a new book. They explore the meaning of the silences that sometimes arise during story‐time, pooling around the young listeners as the last words of the book are read. Witte‐Townsend and DiGiulio remind us of the value of literature in the lives of children and they affirm that the reading and re‐reading of favourite stories enables the understanding of complex human issues and contributes significantly to social, emotional and spiritual growth. 相似文献
36.
Hirose H 《The Japanese psychological research》2004,46(2):115-120
This study investigated values change as an outcome of assessing feelings elicited by contemplating the actualization of the same values. The subjects were divided into an experimental and a control group. They completed three tests in a single session. In the pretest, all subjects were asked to rate the importance of 20 values items on a 4-point scale. Subjects in the experimental group were then asked to rate the degree of pleasure they would feel in actualizing each of the values, while those in the control group rated the degree of inequality they considered women suffer in the actualization of each of the values. The post-test consisted of the same items as the pretest. The subjects in the experimental group completed a second post-test 3 months later. It was found that the experimental procedure produced significant change in the ratings of 15 values at the post-test, whereas the control procedure produced change in only five. The results suggest that rating one's emotional response to a value-related situation can change one's cognition of that value. At the post-test 3 months later, only 3-value ratings remained changed. 相似文献
37.
Bennett EM 《American journal of community psychology》2003,31(1-2):157-171
In this paper I discuss the clash of values between the Old Order Amish community of Ontario and the dominant social paradigm in agriculture. Land-use and agricultural regulations, designed for an industrial style of agriculture, are experienced as a threat to the survival of the Old Order Amish agricultural social economy and community. The paper describes how I have worked with the Old Order Amish to respond to these challenges and to create public policies that will allow them to maintain their human and agricultural diversity and small-scale sustainable farm practices. Four case studies illuminating the oppressive land-use regulations along with the emancipatory responses to the oppression are examined. The social transformation themes include principles and processes for community psychologists, land-use planners, and community economic development practitioners to consider. The article has heuristic value for a practice-based approach to social change. 相似文献
38.
Häyry M 《Theoretical medicine and bioethics》2003,24(3):199-214
Are there distinctly European values in bioethics, and if there are, what are they? Some Continental philosophers have argued that the principles of dignity, precaution, and solidarity reflect the European ethos better than the liberal concepts of autonomy, harm, and justice. These principles, so the argument goes, elevate prudence over hedonism, communality over individualism, and moral sense over pragmatism. Contrary to what their proponents often believe, however, dignity, precaution, and solidarity can be interpreted in many ways, and it is not clear which reading would, or should, be favored by popular opinion. It is therefore dangerous to think that any one understanding of "European", or any other, values could be legitimately imposed on those who have different ideas about morality in health care and related fields. Bioethical principles should be employed to promote discussion, not to suppress it. 相似文献
39.
Ziman J 《Science and engineering ethics》2001,7(2):165-176
Research scientists are trained to produce specialised bricks of knowledge, but not to look at the whole building. Increasing public concern about the social role of science is forcing science students to think about what they are actually learning to do. What sort of knowledge will they be producing, and how will it be used? Science education now requires serious consideration of these philosophical and ethical questions. But the many different forms of knowledge produced by modern science cannot be covered by any single philosophical principle. Sociology and cognitive psychology are also needed to understand what the sciences have in common and the significance of what they generate. Again, traditional modes of ethical analysis cannot deal adequately with the values, norms and interests activated by present-day technoscience without reference to its sociological, political and economic dimensions. What science education now requires is ‘metascience’, a discipline that extends beyond conventional philosophy and ethics to include the social and humanistic aspects of the scientific enterprise. For example, students need to learn about the practices, institutions, career choices, and societal responsibilities of research scientists, and to rehearse in advance some of the moral dilemmas that they are likely to meet. They need also to realise that science is changing rapidly, not only in its research techniques and organisational structures but also in its relationships with society at large. 相似文献
40.
Recapturing the Person in the Therapist: An Exploration Of Personal Values, Commitments, and Beliefs
The authors encourage an approach to personal exploration that attempts to recapture the person in the therapist. Person in the therapist training is aimed at helping therapists discover or re-capture their own values, beliefs, and personal ethics. A personal approach to theory development and the practice of therapy is offered and discussed. Activities to recapture the person in the therapist focus on developing a personal theoretical orientation, exploring the values of family therapy theories, and exploring the values of the stance of the therapist in the therapy session. The authors offer their own personal beliefs throughout the article and encourage further development of these issues.Co-director of The Re-Authoring Center and a PhD student in Marriage and Family Therapy at Iowa State UniversityCo-director of The Re-Authoring Center and a PhD student in Marriage and Family Therapy at Iowa State University 相似文献