Exploring the trainees' view of a socio‐political approach within UK clinical psychology

This paper aims to provide preliminary insights into the relationship between clinical psychology and a socio‐political approach known as Critical Community Psychology (CCP). Methodologically, it uses statements about CCP as stimulus material, and utilizes both quantitative and qualitative exploratory techniques, to survey the opinions of 354 UK trainee clinical psychologists. Participants' ratings of the stimulus material and their qualitative comments reveal many positive endorsements of the socio‐political approach. However, themes from the qualitative data raise questions about how socio‐political ideas can be incorporated into clinical practice and highlight uncertainty over the relationship between clinical psychology and politics. Copyright © 2006 John Wiley & Sons, Ltd.     

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。     

Becoming human,becoming sober

Two themes run through Kierkegaard’s authorship. The first defines existential requirements for “becoming human”—reflective honesty and earnest humor. The second demarcates the religious phenomena of sobriety when human becoming suffers insurmountable collisions. Living with existential pathos teaches the difference between the either/or logic of collisions and the both/and logic of development and transitions. There is a difference between self-transformation and a progressive individual and social development. In the developmental mode self experiences gradual progression or adaptive evolution; in the self-transformative mode self undergoes qualitative upsurges, leaps, gestalt switches, musical key transpositions of becoming in individual and social evolutions. Each individual in every epoch begins at the beginning. The author traces the movements of becoming in their parallel dimensions, drawing a fork through Kierkegaard’s writing. The first leads through the existence spheres of his pseudonymous authorship. The second intensifies the movement on the spot and in the moment.

关于严重突发事件危机干预的研究评述

对国外关于严重突发事件危机干预的研究作了概览与评述。认为有两点值得关注：其一,危机干预中的评估的重要性。在干预中,评估是进行干预的前提条件,更贯穿干预过程的始终。干预者必须通过不断评估确定危机的严重程度,不断确定当事人的心理状态,才能确定采用相应的应付策略和支持系统等。其二,国外许多不同的干预模式具有3个特征：一是阶段划分技术,将干预过程划分为不同的阶段,针对不同阶段的特点采取不同的措施与策略。二是整合倾向,将不同的干预模式、支持资源加以整合,使干预的效果达到最佳水平。三是特异性发展,即针对不同人群、不同应激情境作深度拓展,发挥干预的特异性效果。“非典”流行对我国的危机干预体系是一个严峻的考验,我国面对严重突发事件的危机干预体系还有待于健全。虽然不能照搬外国的干预模式,但是其思路与技术、经验与教训还是值得我们借鉴的。     

It takes two to tango: Research and practice as an amazing dance

This paper offers an appreciative critique of Kim Etherington's recent book, Narrative Approaches to Working with Adult Male Survivors of Male Child Sexual Abuse. I discuss the issues raised in the book with reference to one of my current clients. Etherington does not produce new substantive theory: the power of this work is in the narrative. Her important contribution lies in the reflexivity with which she encounters her material. The use of critical reflexivity challenges the subject/object dichotomy inherent in much positivistic research, and presents a much‐needed approach to process that is congruent with the lived experience of counselling. I would suggest that research is more likely to succeed in informing practice if the material is open to personal interpretation by the reader/therapist. Further, I would claim that the activity of using research creatively is itself a heuristic process: useful learning is most likely to occur if the dialogic relationship with the client and therapist is mirrored in the relationship between the therapist and the research text.     

Critical thinking in North America: A new theory of knowledge,learning, and literacy

The pace of change in the world is accelerating, yet educational institutions have not kept pace. Indeed, schools have historically been the most static of social institutions, uncritically passing down from generation to generation outmoded didactic, lecture-and-drill-based, models of instruction. Predictable results follow. Students, on the whole, do not learn how to work by, or think for, themselves. They do not learn how to gather, analyze, synthesize and assess information. They do not learn how to analyze the diverse logic of the questions and problems they face and hence how to adjust their thinking to those problems. They do not learn how to enter sympathetically into the thinking of others, nor how to deal rationally with conflicting points of view. They do not learn to become critical readers, writers, speakers and listeners. They do not learn how to use their native languages clearly, precisely, or persuasively. They do not, therefore, become literate, in the proper sense of the word. Neither do they gain much in the way of genuine knowledge since, for the most part, they could not explain the basis for what they believe. They would be hard pressed to explain, for example, which of their beliefs were based on rational assent and which on simple conformity to what they have been told. They have little sense as to how they might critically analyze their own experience, or identify national or group bias in their own thinking. They are much more apt to learn on the basis of irrational than rational modes of thought. They lack the traits of mind of a genuinely educated person: intellectual humility, courage, integrity, perseverance, and faith in reason.Happily, there is a movement in education today striving to address these problems in a global way, with strategies and materials for the modification of instruction at all levels of education. At its foundation is an emerging new theory of knowledge, learning, and literacy, one which recognizes the centrality of independent critical thinking to all substantial learning, one which recognizes that higher-order, multilogical thinking is as important to childhood as to adult learning, and as important to foundational learning in monological as in multilogical disciplines. This educational reform movement is not proposing an educational miracle cure, for its leading proponents recognize that many social and historical forces must come together before the ideals of the critical thinking movement will become a full academic reality. Schools do not exist in a social vacuum. To the extent that the broader society is uncritical so, on the whole, will be society's schools. Nevertheless, the social conditions necessary for fundamental changes in schooling are increasingly apparent. The pressure for fundamental change is growing. Whether and to what extent these needed basic changes will be delayed or side-tracked, thus requiring new periodic resurgences of this movement, with new, more elaborate articulations of its ideals, goals, and methods — only time will tell.     

Which of the fallacies are fallacies of relevance?

This paper looks around among the major traditional fallacies — centering mainly around the so-called gang of eighteen — to discuss which of them should properly be classified as fallacies of relevance. The paper argues that four of these fallacies are fallacies primarily because they are failures of relevance in argumentation, while others are fallacies in a way that is more peripherally related to failures of relevance. Still others have an even more tangential relation to failures of relevance. This paper is part of a larger research project on dialecical relevance in argumentative discourse, currently underway in collaboration with Frans van Eemeren and Rob Grootendorst.     

Moral and religious issues in education

Difficulties in liberal secularism are considered in relation to the views of ethnic minorities and in terms of the misleading nature of its supposed neutrality and objectivity. Cultural liberalism is seen in contrast to be committed to the preservation of other cultures and to celebrating diversity. This might avoid relativism and, within the Wisdom Tradition, offer a mutual enrichment and better access to truth. The practice of religious education can be seen as implicating the general behaviour of the teacher and the ethos of the school. A postmodernist pedagogy, involving dialogue with text and teacher, might both respect diversity and recover a sense of mystery. Reassessment of the relationship between knowledge and morality might lead to new practice in moral education, with relevant activities leading beyond the facts towards reflection on values. Moral education might also go beyond the intellect to encourage appropriate emotional dispositions in a communicative ethics. The dominance of certain metaphors in the language of cultural identity and authenticity channels thinking: this needs to be questioned.     

THEOLOGY AND SCIENCE: WHERE ARE WE?

Abstract. Revolutionary developments in both science and theology are moving the relation between the two far beyond the nineteenth-century “warfare” model. Both scientists and theologians are engaged in a common search for shared understanding. Eight models of interaction are outlined: scientism, scientific imperialism, ecclesiastical authoritarianism, scientific creationism, the two-language theory, hypothetical consonance, ethical overlap, and New Age spirituality. Developments in hypothetical consonance are explored in the work of various scholars, including Ian Barbour, Philip Clayton, Paul Davies, Willem Drees, Langdon Gilkey, Philip Hefner, Nancey Murphy, Wolfhart Pannenberg, Arthur Peacocke, John Polkinghorne, Robert John Russell, Thomas Torrence and Wenzel van Huyssteen.     

American Legal argumentation: The Law and Literature/rhetoric movement

This essay discusses the most recent manifestations of the debate of the law and literature movement. The essay traces the evolution of the Law and Literature schools and identifies some of their adherents and conclusions, shows how these schools have influenced the conceptual development and teaching of American law, presents connections between the Critical Legal Studies and Law and Economics movements in the U.S., and raises questions about the Law and Literature movement.