The postmodern counsellor: Some implications for practice,theory, research and professionalism

What is postmodernism? What are the implications of the death of God, science and the subject for counselling? Further questions include: To what extent does postmodernism, show that behavioural, humanistic, existential, and most psychoanalytic theories are delusional in that they would have the clients/patients believe that they are the core, the centre, the subject? What are the dangers of seeing ‘others’ practically, theoretically and when conducting research as either enhancing our narcissism and/or the counselling order? In terms of an ethical practice, can the postmodern counsellor stop counselling from reverting to a technique orientated mechanism of professional vested interests, and instead find a better way for us all to put the other first?     

Evaluation of bizarre-idiosyncratic thinking scale as a measure of thought disorder in children and adolescents with severe psychiatric disorders

To investigate the prevalence of thought disorder and the possible appropriateness of the Bizarre-Idiosyncratic Thinking Scale for children and adolescents with severe psychiatric disorders, 96 child and adolescent inpatients and day hospital patients, ages 6 to 18 years, at a state psychiatric hospital were rated by review of retrospective records using Marengo and Harrow's 1986 Evaluation of Bizarre-Idiosyncratic Thinking Scale for the presence of thought disorder in the Thematic Apperception Test and Rorschach Inkblot Test responses. Although the Evaluation of Bizarre-Idiosyncratic Thinking Scale had not been previously used with children and adolescents, the analysis suggested possible indications of thought disorder in several diagnostic groups. No significant differences were found on the Rorschach between patients with Schizophrenia and Psychosis, Not Otherwise Specified and those with Attention Deficit Hyperactivity Disorder, Major Depression, and Conduct Disorder. On the basis of the Thinking Scale ratings, the Thematic Apperception Test responses showed significantly higher ratings of thought disorder for patients with Schizophrenia and Psychosis, Not Otherwise Specified. There was no general relation between thought disorder and age or IQ, but schizophrenic patients, aged 13 and older, had more thought disorder than schizophrenic patients who were younger than 13.     

Religiosity,coping, and suicidality within the religious Zionist community of Israela thematic qualitative analysis

The relationship between religion and mental health has been the subject of extensive research, particularly in recent years. The issues of coping and suicidality have also been widely studied. Significantly, however, how religious people cope with harsh life situations is an area which has been overlooked. The present study based on 18 semi-structured interviews, analyses have members of the Religious Zionist community in Israel cope with harsh life situations. Although the study confirms the conclusions of previous research – in general religion creates a buffer to suicide – the results showed a relatively low impact of religiosity on coping: in general these religious interviewees found it difficult to access their religiosity during harsh life situations. The paper suggests a range of explanations, for example the complexity of personal and collective identities which characterise this group, or – more significantly – the possibilty that religious coping is not actually absent but is only available in a second, later stage of coping.     

The Hasidic Ethos and the Schisms of Jewish Society

The early hasidic movement was distinguished by its readiness to see the sacred in everything. As presented by Rabbi Yaakov Yosef of Polonnoye (d. 1782), disciple of the Baal Shem Tov, this perception was particularly to be applied to fragmented eastern European Jewish society. The scholarly class saw themselves as “holy” but could not relate to the ignorant masses. Hasidic teachings sought to reveal the holiness in everyone and thus draw together these disparate classes, with a vision of an underlying unity of the Jewish people. During the nineteenth century, the Enlightenment and Reformist movements provoked a strong traditionalist reaction which eventually led to the contemporary ultra-orthodox (haredi) enclave. The haredi Jew consciously seeks to live in a separate society with invisible walls protecting the holiness within and keeping at bay the profane world outside. The hasidim form an important section of this haredi enclave, deliberately suppressing the earlier inclusivist hasidic ethos. In the mid-twentieth century, the Habad hasidic movement revived aspects of that ethos in a modern form, leading to its dominant contemporary mode of expression: outreach. At the same time, Habad seeks to remain part of the haredi world. This post-modern combination of opposites may eventually influence other haredi groups and lead to new configurations of the schisms provoked by the confrontation of tradition and modernity.     

Counselling and psychotherapy as a form of learning: some implications for practice

This paper explores counselling and psychotherapy as a form of learning. Previous experiences may create distortions in meaning-making perspectives, distortions that create templates for evaluating future experience. These templates act as barriers to being open to experience; thus there is an inability to learn from experience. The process of therapy can provide a learning milieu for the exploration and working through of these barriers, with a potential outcome of a return to learning from experience. It is suggested here that intrinsic to the learning milieu created in therapy there are elements of significant, transformative and emotional learning. Therapy is thus a reparative discourse that facilitates a return to learning from experience. A deconstruction of this concept is provided here as a way of developing the exploration of counselling and psychotherapy as a form of learning.     

The lived experience of psychotherapists working with older clients: an heuristic study

This paper presents the results of an heuristic study based on the research question: ‘How do psychotherapists experience working with older clients?’ The question came from the researchers’ experience and interest in working with older clients in general practice. It started from the researchers’ desire to examine more closely feelings and elements present in their own experience in dialogue with seven other practising therapists who had an interest and experience of working with this client group. Qualities and elements identified were: perceptions of old age and ageism; boundaries and settings; changes to practice; culture and experiences; awareness of time; loss; decline and mortality; and parents and children. These are illustrated by material from each of the participants, a composite depiction of the experience, a creative synthesis and examples from the researchers’ experiences.     

Word familiarity and retention

These experiments examine the relationship between subjects' familiarity judgements of words of similar (low) frequency and their recall or recognition of these words. The expected relationship between familiarity and recall was well confirmed, as was the less expected relationship between familiarity and recognition. An analysis of the vocabulary acquisition process led to more specific predictions about performance on delayed, as compared with immediate, retention tests. The most crucial of these predictions was that words which are familiar, but whose meanings are not known, are remembered by tagging sets of phonological (as opposed to semantic) features, leading to good immediate recall but poor delayed recall, and a greater likelihood of acoustic confusions following a delay. Some support was obtained for these predictions. However, subjects showed unexpectedly good retention of unknown words and it was felt that tagging alone does not account for all the findings.