Children at risk for delinquency: A follow-up comparison of aggressive children and children who steal

This study compared the follow-up incidence of court-recorded nonstatus offenses for three groups of adolescent children. These children had been seen 2 to 9 years earlier for problems with aggression in the home (N = 21), for stealing problems (N = 25), or for normative comparisons (N = 14). The results showed that 77% of the children with stealing problems had court-recorded offenses. This was significantly higher than the aggressive children, whose rate did not differ from the normative sample. These findings suggested that young aggressive children were not at risk for adolescent court contact. Instead, it was the young child with identified stealing problems who was highly likely to become an official delinquent. It also appeared that parental reports of stealing events constituted a predictive measure of later criminal acts.     

Guidance and counselling in Irish schools

The development of guidance services in Irish schools since the sixties is described and discussed. Provision for the full-time training of guidance teachers began in 1967, and after a brief attempt to use short courses as a substitute, this has now been accepted as the standard form of basic training. Since 1972 approximately 90 guidance teachers have qualified each year, and by 1974 they were present in about 24% of post-primary schools. Data is reported from a survey of early graduates from the one-year course at University College Dublin, and also from a survey of the attitudes to guidance of the heads of schools with guidance teachers. Some comments are also provided on the current status of guidance in Ireland.     

Supporting Implementation: The Role of Community Development Teams to Build Infrastructure

Evidence-based methods for assisting consumers, such as counties, in successfully implementing practices are lacking in the field of implementation science. To fill this gap, the Community Development Teams (CDT) approach was developed to assist counties in developing peer networks focused on problem-solving and resource sharing to enhance their possibility of successful implementation. The CDT is an interactive, solution-focused approach that shares many elements of the Interactive Systems Framework (ISF) for Dissemination and Implementation. An ongoing randomized implementation trial of Multidimensional Treatment Foster Care (MTFC) was designed to test the hypothesis that such interactive implementation methods are more successful at helping counties achieve successful and sustainable MTFC programs than standard individualized implementation methods. Using the Stages of Implementation Completion measure, developed for this study, the potential benefit of these interactive methods is examined at different stages of the implementation process ranging from initial engagement to program competency.     

Does cardiovascular reactivity during speech reflect self-construction processes?

Abstract

Substantial empirical research has been undertaken on cardiovascular reactivity (CVR). however interpretation of this research is hampered by a lack of theoretical frameworks. This paper develops a framework initially stimulated by evidence demonstrating that the cardiovascular system increases in activity during communication, and that the extent of this activation depends upon numerous and diverse psychosocial factors. We attempt to account for this phenomenon using merit post-structuralist ideas concerning the constructive nature of language and its centrality to an individual's sense of self. Our theoretical framework proposes that the CVR exhibited during language use is explicable in terms of self-construction - From this analysis we hypothesised that CVR would differ across conversations about private self. public self and non-self topics, and that these differences would depend upon people's speaking histories. We found that the blood pressure and heart rate of 102 women was most reactive when they talked in a laboratory with a stranger about aspects of their private self, and least reactive during non-self talk, whilst their heart rate was most reactive during talk about their public self. Overall the results highlight the inextricable link between our inherent socialness and our cardiovascular systems.

SUMMARY

The explanatory scheme outlined here is an attempt to provide a social reconceptualisation of a phenomenon that is typically interpreted in individualistic psychophysiological terms, and which is consistent with the notion that repeated exposure to situations which provoke large haemodynamic changes may lead to CHD disease progression. The explanation draws heavily on post-structuralist ideas regarding language, and the social constructionist notion that engaging in language use is central to constructing and maintaining a sense of self. This sense of self is a central theoretical entity in our everyday lives, produced and maintained in our interactions with others. We argue that it is this centrality of self-construction that helps to explain the extraordinary consistency of elevated CVR in conversation. Further, we have noted the striking parallels between those features of conversations that make the self salient, and those that have been associated with elevated CVR. To examine it more explicitly, it needs to be tested empirically with new data, using explicitly derived operationalisations and hypotheses.     

Social Psychology and Media: Critical Considerations

In this paper, we argue that media saturate everyday living, and that people engage with and are engaged by media in diverse and complex ways. We suggest a need for an informed social psychology of media that conceptualises media as social practice, and attends to media practices as they occur. We propose that much media psychology research is limited because it: (i) focuses too strongly on documenting causal, and usually negative, media effects; (ii) continues to apply unsuitable research methodologies and theories to investigating media and ignores advances in media research and theory arising outside the discipline; and (iii) largely ignores the social contexts in which media engagements occur. These arguments are illustrated by studies that take a more social and critical approach to media research and that show possibilities for overcoming these limitations and developing insights into psychological concerns enmeshed in media practices.     

The drive for meaning in William James' analysis of religious experience

Summary Now that we have looked at the characteristics of mystical experience, we are ready to discuss the assumption made in this paper that mystical experience can be translated into an understanding of integration or the drive for meaning which Fingarette pursues in a much more analytic fashion. Reviewing the conversion process as an integration process we have seen that for the sick-souled, beset with the meaninglessness or melancholy which paralyzes his will, his own awareness of wrong in his situation prevents him from opening up to larger views of reality. But, as James has described, at the same time as the subject is attending so strongly to his own sense of worthlessness, all the while the forces of mere organic ripening within him are going on towards their own prefigured result, and his conscious strainings are letting loose subconscious allies behind the scenes, which in their way work toward rearrangements. Yet the rearrangements can only come about by obeying the command of Chaung-Tse: Cease striving. The result is self-transformation in reconciling, unifying states. There is achieved a supersensuous meaning to the ordinary outward data of consciousness; facts already objectively before us fall into a new expressiveness and make a new connection with our active life.However, James cautions us to realize that the same incursions of the subconscious which produce such reconciling, unifying states can also produce pathological states, a diabolical mysticism, a sort of religious mysticism turned upside down. In such a state the meanings of events become dreadful and the ruling emotion is pessimism. To this possibility James applied the pragmatic test, By their fruits..., and concluded that the mystical experience which brings optimism to the individual is a genuine experience and one which brings truth. In our context then, we would say that real integration brings the subject away from the melancholy and meaninglessness he felt into the genuinely insightful resolution of which Fingarette speaks.Conversion, then, is a process in James's analysis of religious experience analogous to the process of integration and meaning-discovery while mysticism is analogous to the state in which integration or meaning-discovery is achieved. Conversion is climaxed by self-surrender; mysticism is characterized by new determination, self-transformation: two ways of describing an indivisible event. Furthermore, the four characteristics James applies to mysticism are indeed characteristic of the experience of integration.Two other points should be added here which are much in line with James's treatment of experience. In the first place, one of the basic principles of radical empiricism is that not only objects but relations between objects are the subject of experience. Such an experience of relationships, of wholeness, is exactly what characterizes integration. At the same time, the five senses are suspended, and the insight is experienced with such a strong immediacy that it is almost sensed. James refers to this quality of mystical states: The records show that even though the five senses be in abeyance in them, they are absolutely sensational in their epistemological quality, if I may be pardoned the barbarous expression, - that is, they are face to face presentations of what seems immediately to exist.I am not saying that every integration is a mystical experience. Rather I have been saying that James's discussion of religious experiences such as healthy-minded, sick-souled, melancholy, conversion, and mysticism provide analogues for better understanding the phenomenological processes and characteristics of the drive for meaning and integration which Fingarette analyzes. In fact, the very notion of religion itself for James bears not just an analogous resemblance but perhaps an identification with integration. For in his personal letters James had defined religious experience as Any moment of life that brings the reality of spiritual things more home to one. And in Varieties James defines religion as a man's total reaction upon life....; his attitude towards what he felt to be the primal truth.If we look upon this outlook of James toward religion as an exaggeration of the reality of integration, we can follow James to what he perceives as the importance of religion upon an individual's life. The man of religious feeling possesses the excitement of a higher kind of emotion, an enthusiastic temper of espousal in regions where morality strictly so called can at best but bow its head and acquiesce. So we are brought again to the area of creativity in which an individual has experienced the widening of the area of his immediate experience and is re-born in the karmic pattern, a valid pattern for both James and Fingarette. As Fingarette describes it, the converted individual creates values which the dead reality he had previously faced did not possess. The result of the achieved integration is explained by James when referring to religious experience as an excitement of the cheerful, expansive, dynamogenic order which, like any tonic, freshens our vital powers. This emotion overcomes temperamental melancholy [meaninglessness] and imparts endurances to the subject, or a zest, or a meaning, or an enchantment and glory to the common objects of life.We might sum up this discussion not by a criticism of the shortcomings of James's treatment of the religious life, such as his apparent insensitivity to the part played by institutions in the religious experience itself, but rather by underscoring the richness of the phenomenological analysis James has undertaken. James Edie acknowledges that James's studies of religious experience itself rather than of religion. ... are not only more sound phenomenologically than some of the studies which have, under the influence of Husserl, up to now explicitly invoked the phenomenological method, but they are also the first to establish any solid basis for a true phenomenology of religious experience.And John Wild has pointed out the parallel between James's concept of melancholy and Heidegger's concept of anxiety as the genesis of the process of becoming: beginning with the prospect of death and nothingness, the individual gropes toward new birth.As we have seen, then, James's analysis of the varieties of religious experience leads to a fruitful discussion of the psychological processes involved in melancholy and meaninglessness, rearrangement and integration. In all such experiences, a sense of inner unity is reached to which the following words of Fingarette would apply by analogy: The soul-racking death which leads to blissful rebirth is the death of the subjectively experienced, anxiety-generated self perception; it is the emergence into the freedom of introspective self-forgetfulness of the psychically unified self.     

Relevance of multicultural training to students' applications to clinical psychology programs

Interest in the efficacy of multicultural training for practitioners and scientists working with multicultural populations has led to questions about the characteristics of students who seek this training. Students of ethnic minority background, as compared with White students, may be more likely to seek programs that offer this training, and their ethnic or racial identity may be related to this preference. This study explores the relevance of multicultural training to White and ethnic minority graduate students in accredited clinical psychology programs. Students rated the relevance of multicultural and general training components to their decisions about where to apply to graduate school. The ethnic minority students' mean ratings of the relevance of multicultural components were higher than those of White students, and the degree of ethnic minority students' ethnic identification was positively correlated to these relevance ratings.     

Differences in risk factors and adjustment for male and female delinquents in treatment foster care

Differences by gender in the presence of risk factors, patterns of previous delinquency, and response to treatment were examined for a sample of 88 adolescents who were placed in Treatment Foster Care. Females were found to have fewer foster parent-reported problem behaviors than their male counterparts during the first month of treatment. By month 6, problem behavior levels for males had dropped, while scores for female subjects had increased to the level of males at month 1. No differences in pre-post arrest data or program completion rates for males and females were found. Implications for research on and treatment of female adolescents with conduct problems are discussed.