Evaluation of a Combined Cognitive Behavioural Therapy and Interpersonal Process Group in the Psychotherapy Training of Clinical Psychologists

It is now widely acknowledged that both content and process elements of psychotherapy play a part in client treatment outcomes. Despite this, there are pressures on Australian clinical psychology training programs to teach evidence‐based approaches in a relatively short time frame. Producing clinical psychology graduates who have an adequate level of competence in evidence‐based practice and meeting the demands of professional accreditation requirements can mean that less time is available to teach the process elements of psychotherapy. The aim of this study was to conduct a preliminary evaluation of a clinical psychology psychotherapy training program that combines an interpersonal process group with a cognitive behavioural therapy training model that incorporates self‐reflection and self‐practice. Eleven participants who participated in the training in 2008 completed the Counseling Self‐Estimate Inventory at pre‐ and post‐training. Significant improvements on the majority of the subscales of this inventory were found. A separate sample of nine trainees and clinical psychology registrars who also previously completed the program attended individual interviews in 2010 aimed at gaining their perspective regarding various aspects of the program. Self‐practice of cognitive behavioural therapy techniques was found to be important in the identification and management of trainees’ own core beliefs, and to their appreciation of how challenging this process may be for clients. The interpersonal process group was described by participants as enhancing their competency as psychotherapists. Common themes included the experience of anxiety and a high level of emotion, and understanding how this experience might be similar for clients; increased self‐awareness; and increased competence in process issues. Many participants believed the process and content components of training were equally important to their development as psychotherapists.     

A model for integrating spiritual education into secular curricula

The purpose of this article is to illustrate how the model proposed initially by De Souza and developed by Buchanan and Hyde for religious education can be applied to secular education. Using the context of an action research project in Mainland China to introduce education in human values to government primary schools, examples are drawn from mathematics topics to show how teachers have been able to integrate cognitive, affective and values messages into their existing subject curricula. Children’s and teachers’ comments suggest that both are aware of the inner transformations that occur over time, and illustrate that it is possible to bring about such transformation in a way that is compatible with the ideology of the system.     

Promoting spiritual well-being: a quasi-experimental test of an element of Hay and Nye’s theory of children’s spirituality

This study is one of the first tests of key implicit claims of Hay and Nye’s theory of children’s spirituality and spiritual development. Two quasi-experimental studies tested two claims: that exposure to six conditions posited as fostering relational consciousness in a programme of spiritual formation promotes spiritual well-being; that the effect of the conditions continues after exposure ends. The results for Study One revealed that length of exposure to any of the six conditions was not a significant predictor of spiritual well-being, F(3, 179)?=?1.49, p = 0.22. Study Two results indicated that as the length of time since exposure increased so did spiritual well-being, r(38)?=?0.39, p = 0.01 at the bivariate level, and F(4, 35)?=?2.4, p = 0.06 in the regression. These results reveal a possible relationship between exposure to the six conditions and spiritual well-being.     

提取过程越久记忆保持越好吗？材料难度的调节作用

提取练习效应揭示了提取对记忆保持的关键意义;学习时间分配的有关研究表明提取练习效应的大小可能与材料难度有关。两个实验探讨了提取时间与材料难度对提取练习效应的影响：实验1采用2（提取时间：短,长）×2（材料难度：容易,困难）的混合设计,5分钟后测查记忆保持水平。实验2采用类似设计,将最终测试间隔延长至24小时。结果发现,⑴ 延长提取时间均提高了记忆成绩和记忆保持率。⑵ 即时测试条件下,提取时间较短时,不同难度材料的记忆成绩差异不显著;提取时间较长时,困难材料的记忆成绩高于容易材料;困难材料的记忆保持率在不同提取时间下均高于容易材料。⑶ 延迟测试条件下,无论提取时间长短,困难材料的记忆成绩及保持率均高于容易材料。研究表明,延长提取时间对提取练习效应的影响受材料难度的调节;情境背景和必要难度是解释该调节作用的可能理论框架。     

A life without a plan? Freelance musicians in pandemic limbo

The Covid-19 pandemic has exacerbated the already precarious conditions of freelance workers. The aim of this study is to understand what it means for freelance musicians to be in pandemic limbo. Thirteen Swedish professional freelance musicians in the classical genre were interviewed about their experiences in the midst of the pandemic. A theoretical frame of reference is offered with concepts from Bourdieu, sociology of emotions and emotional geographies. This enables an understanding of what it means as a freelancer to be dislocated and disrupted in relation to places and spaces of work and investments in time and emotions. The conclusions are about the ambivalent emotions and processes of emotional management that are caused by the pandemic. For freelance musicians, depending on their access to the live-settings of gigs, auditions and social venues, it is like being thrown back in time and place (back to where careers were slowly built). However, while at a distance from the normal run of careers, constructive processes of critical reflection and re-orientation have been initiated.     

Learning from the patient: The East,synchronicity and transference in the history of an unknown case of C.G. Jung

This article presents the history of one until now unknown case of C.G. Jung: Maggy Reichstein. Born in Indonesia in 1894 in a very aristocratic family, she brought her sister to Zurich to be treated by Jung in 1919, and later she herself was in analysis with him. Jung used her case as example in his lecture in 1937 on the realities of practical psychotherapy, relating it to the process of transference and countertransference. Jung deepened his studies in Eastern psychology after a series of dreams she had, which culminated in the Yoga Kundalini Seminars. She was also the case presented in his article of 1951 on the concept of synchronicity. Jung wrote that her case, concerning synchronicity, remained unique in his experience. Jung also published some of her mandalas. He considered her able to understand his ideas in depth. Reichstein was for Jung an important case, which challenged and triggered his interests in different subjects.     

ENTHEOGENS IN A RELIGIOUS CONTEXT: THE CASE OF THE SANTO DAIME RELIGIOUS TRADITION

This essay first draws upon the work of William James and others to propose a nonphysicalistic understanding of the relationship between the brain and consciousness in order to articulate a philosophical perspective that can understand entheogenic visionary/mystical experiences as something other than hallucinations. It then focuses on the Santo Daime tradition, a religious movement that began in Brazil in the early part of the twentieth century, to provide an example of the personal and social ramifications of taking an entheogen (ayahuasca) within a disciplined religious context. The essay claims that the Santo Daime is one example of a contemporary mystery school; gives a brief history of the development of this religion; discusses the key theological assumptions of this movement; investigates the important role played by visionary/mystical experiences within this religion; underscores the centrality of healing and spiritual transformation for members of this tradition; and ends with an examination of the crucial significance of spiritual discipline within this entheogenically based religion.     

A SYSTEMS MODEL OF SPIRITUALITY

Within the scientific study of spirituality there are substantial ambiguities and uncertainties about relevant concepts, terms, evidences, methods, and relationships. Different disciplinary approaches reveal or emphasize different aspects of spirituality, such as outcomes, behaviors, skills, ambitions, and beliefs. I argue that these aspects interdepend in a way that constitutes a “systems model of spirituality.” This model enables a more holistic understanding of the nature of spirituality, and suggests a new definition that disambiguates spirituality from related concepts such as religion, cultural sophistication, and prosocial behavior in animals. It also exposes important open questions about the nature of spirituality. To support the emerging scientific approach to the study of spirituality, I propose the development of a “philosophy of spirituality” that can clarify the conceptual terrain, identify important research directions, and facilitate a comprehensive and interdisciplinary investigation into the nature, validity, and implications of spirituality's conceptual and practical entailments.     

关于医疗、科研的一点认识

临床医疗是医院的根本使命,在权重上医疗自然重于科研.医疗实践是科研的出发点与归宿,决定了科研的基本走向.当前,科研工作受到前所未有的重视,科研作为医疗人员绩效考核的权重过大,偏离了医院的根本使命,会对科研、医疗、医护人员乃至整个社会造成伤害.SCI论文与临床关系不密切,不宜用来评价临床医师的水准.应该建立科学的考评机制,考核标准应细化、全面,对科研的奖励应适度.对于医护人员的考核应以医疗为主、科研为辅.     

Making space for India in post-apartheid South Africa: Narrating diasporic subjectivities through classical song and dance

Background/purposeDiasporic associations and hometown groups fuel transnational exchanges and circulations. Their role has mostly been understood in terms of broader calculative agendas related to ethnic and national cultural politics. In South Africa, classical Indian singers, dancers and instrumentalists are an important part of these transnational landscapes. This paper focuses on the individual actors giving shape to these flows, and explores how a range of subjectivities is entangled with the materialities and forces present in classical performance spaces.Methods and resultsDrawing on fieldwork in Durban, South Africa, it explores how, and why organising actors assemble the matter of classical performance spaces. The paper also explores interconnections to Bollywood as another emergent diasporic site both in tension and accord with classical Indian performances.ConclusionDrawing from a feminist social practice approach, this paper argues that diaspora associational life is assembled through agents negotiating different gaps and discrepancies arising from the material and affective inhabitation of diasporic worlds.