Depression Screening,Assessment, and Treatment for Patients with Coronary Heart Disease: A Review for Psychologists

Depression prevalence is between 15% and 20% in coronary heart disease patients, such as those with angina, or after a myocardial infarction or coronary artery bypass graft surgery. The presence of depression places a coronary heart disease patient at twofold higher risk for further major cardiac events and death, as well as poor quality of life and early exit from the labour force. As a consequence, several learned societies, including the National Heart Foundation of Australia, have published guidelines that recommend questionnaire screening to improve identification and management strategies for depression in coronary heart disease patients. Psychologists in hospitals, community settings, and private practice can have a key role in the realisation of the National Heart Foundation of Australia's aims. We review the recent guidelines and outline implications for psychologists to identify and manage depression in coronary heart disease patients. The evidence reviewed suggests that cognitive‐behavioural therapy and problem‐solving therapy are frontline non‐pharmacological interventions for depression in CHD patients.     

Assessing vividness of mental imagery: The Plymouth Sensory Imagery Questionnaire

Mental imagery may occur in any sensory modality, although visual imagery has been most studied. A sensitive measure of the vividness of imagery across a range of modalities is needed: the shorter version of Bett's Questionnaire upon Mental Imagery (Sheehan, 1967 , J. Clin. Psychology, 23, 386) uses outdated items and has an unreliable factor structure. We report the development and initial validation of the Plymouth Sensory Imagery Questionnaire (Psi‐Q) comprising items for each of the following modalities: Vision, Sound, Smell, Taste, Touch, Bodily Sensation, and Emotional Feeling. An exploratory factor analysis on a 35‐item form indicated that these modalities formed separate factors, rather than a single imagery factor, and this was replicated by confirmatory factor analysis. The Psi‐Q was validated against the Spontaneous Use of Imagery Scale (Reisberg et al., 2003 , Appl. Cogn. Psychology, 17, 147) and Marks' ( 1995 , J. Mental Imagery, 19, 153) Vividness of Visual Imagery Questionnaire‐2 (VVIQ‐2). A short 21‐item form comprising the best three items from the seven factors correlated with the total score and subscales of the full form, and with the VVIQ‐2. Inspection of the data shows that while visual and sound imagery is most often rated as vivid, individuals who rate one modality as strong and the other as weak are not uncommon. Findings are interpreted within a working memory framework and point to the need for further research to identify the specific cognitive processes underlying the vividness of imagery across sensory modalities.     

Why Jesus?

Jesus plays potentially a uniquely important role in relation to the world's greatest needs. To respond to the global crisis, we need historical consciousness. The source of historical consciousness is the prophetic tradition. Through Jesus the prophetic tradition became widely available and important. However, this consciousness has been responsible for great evil as well as great good, often bound up with we/they thinking and the use of violence. Jesus’ teaching of love of the enemy in principle overcomes this tendency and points to way forward.     

The View from Way Below: Inter‐Species Encounter,Membranes, and the Reality of Christ

Viewing modern life from the perspective and world of those whose lives are treated as expendable commodities in our current economic systems—humans and creatures of every other species—creates, Bonhoeffer asserts, the most reliable hermeneutical standpoint for seeing and living in reality. This essay attempts to fashion in broad strokes a Christian theology of creaturely re‐engagement: learning to live again “way below,” in literal and metaphoric touch with reality. I assert that Bonhoeffer's theology of I/Thou encounter as the means of humans’ ethical formation has the potential to ground a broader theology of inter‐species encounter as well.     

Converting a Freudian analysis into a Jungian one: obsession,addiction, and an answer from Job

In his analyses of obsessional patients, Sigmund Freud suggested that they suffered from intrusive cognitions and compulsive activities. Early psychoanalysts delineated the phenomenology of obsessionality, but did not differentiate what is currently termed obsessive‐compulsive disorder from obsessional personality. However, it was widely recognized that the success of psychoanalysis with obsessional patients was limited due to rigid characterological defences and transference resistances. The present paper examines the case of a middle‐aged obsessional academic who had been treated for nearly twenty years in a ‘classical' Freudian psychoanalysis prior to entering Jungian analysis. It examines how persistent focus on Oedipal conflicts undesirably reinforced the transference resistance in this obsessional man, and suggests that focusing instead on diminishing the harshness of the super‐ego via the therapeutic alliance, and fostering faith in the salutary aspects of unconscious processing has led to salutary results in this case. The biblical book of Job is adopted as ancient instruction in how to address the scrupulosity and addictive mental structuring of obsessionality in analysis.