Social networks and the treatment of schizophrenia

The importance of social network relations to the clinical status of schizophrenic patients is documented. The author notes that recent innovative clinical treatment programs incorporate social network concepts, although not always using such theoretical concepts. The importance of social network concepts in treatment and rehabilitation is noted.     

Presence and television.

Film and a number of emerging entertainment technologies offer media consumers an illusion of nonmediation known as presence. To investigate the possibility that television can evoke presence, 65 undergraduate students were shown brief examples of rapid point‐of‐view movement from commercially available videotapes on a television with either a small screen (12 inches [30.5 cm], measured diagonally) or a large screen (46 inches [116.8 cm]). Participants' responses were measured via a questionnaire and a computer‐based recording of arousal (electrodermal activity). Viewers of both televisions reported an enjoyable sense of physical movement, excitement, involvement, and a sense of participation. Furthermore, as predicted, participants who watched the large screen television thought the movement in the scenes was faster, experienced a greater sense of physical movement, enjoyed the movement to a greater extent, found the viewing experience more exciting, and were more physiologically aroused. Practical and theoretical implications are discussed.     

Notes for a cultural history of family therapy

The official history of family therapy describes its beginnings as a daring technical and philosophical departure from traditional individual treatment in the 1960s, inspired especially by the "system thinking" of Gregory Bateson. This celebrated origin story needs to be supplemented with a longer and larger history of both practice and thought about the family, and that is the subject of this article. The longer history goes back to the founding of social work by Mary Richmond, of pragmatism by William James, and of the organic view of social systems intervention by John Dewey. Seen against this background, family therapy is, among other things, a consequence of the development of persistent elements of American professional culture, experience, and philosophy. The taking of this historical-anthropological view discloses also the origins of two other histories that have made their contribution to the development of family therapy: a science of observing communication processes that starts with Edward Sapir and leads to contemporary conversation analysis, and a history of mesmerism in the United States that culminates in Milton Erickson and his followers.     

Family Process 1962-1969

This is a personal recollection of the first 8 years of Family Process, the volumes published under the first Editor, Jay Haley, and strongly influenced by the Mental Research Institute at Palo Alto, of which Haley was a member. The later influence of the group's "double bind" hypothesis of schizophrenia is explored. Some ideas about the influence of theory on practice are suggested. Several examples of experiments in the social setting of family work are picked out of these volumes because of their influence on later programs. Finally, the essay offers a retrospective appreciation of the influence of Gregory Bateson on the mood of "revolution" forecast in the opening years of Family Process.     

Psychotherapy as a rite of passage

Some psychotherapies may work because they resemble rites of passage. To explore this idea, this article describes an "individual" case of depression in which drug, cognitive, and narrative approaches fell short of effectiveness, and change occurred in a series of experiences that resemble a rite of passage. This resemblance is illuminated by examining two apparently quite different healing processes--Alcoholics Anonymous and multifamily group therapy in schizophrenia--to explore the elements they have in common with the case described: the acceptance of what Victor Turner called a liminal experience, and the importance of witnesses to the ritual support for that acceptance. The discussion contributes to a loosening of the distinctions between the processes of individual, family, group, and other social therapies and leads to questions about the expert knowledge the therapist provides.