The role of personal practice in therapist skill development: a model to guide therapists,educators, supervisors and researchers

Prior to 2000, personal practice (PP) for therapists mostly meant personal therapy. Recently a new landscape of PPs has emerged, with meditation-based programs and therapy self-practice/self-reflection (SP/SR) programs playing an increasing role in training and personal/professional development. The challenge now for practitioners and researchers is to refocus on the role of PPs in training and professional development. Are PPs of value - or not? Do they have a role in therapist development? How might PPs enhance therapist skilfulness? Do different PPs act in similar or different ways? Currently, the PP literature lacks a theoretical framework to guide practitioners in their choice of PPs or researchers in their choice of research questions and measures. The purpose of this article is to provide such a framework, the Personal Practice (PP) model. The PP model proposes primary impacts of PPs in four domains: personal development/wellbeing, self-awareness, interpersonal beliefs/attitudes/skills and reflective skills. The model also suggests a secondary impact on therapists’ conceptual/technical skills when therapists use reflection to consider the implications of their PP for their “therapist self”. We offer some suggestions to enhance the quality of future research, and conclude that PPs may play an important and perhaps unique role in therapist training.     

自我反思对初中生解题策略的影响

本研究选取初一至初三年级学生为被试,采用实验法,用数学连加数问题为实验材料,就自我反思对解题策略的影响进行了研究。比较了有反思实验组学生(24人)和没有反思控制组学生(29人)解题策略的差异,结果发现:(1)有反思的学生比没有反思的学生更多使用高效策略;(2)从测试过程策略类型的变化看,反思促进初中生逐渐获得高效策略,放弃低效策略。     

Saudi therapists' lived experience of self-awareness

Self-awareness and self-reflection in psychotherapeutic processes have been critical components for effective counselling and psychotherapy. However, little qualitative research in Saudi Arabia has been conducted that aims to explore the therapist's subjective experiences of the self in their professional work. Therefore, the purpose of this phenomenological study was to understand the therapist's self-awareness within psychotherapy, by focusing on the therapist's lived experience of self-awareness and exploring how therapists recognise themselves as an integral component of the therapeutic relationship. Semi-structured interviews were conducted with six experienced and accredited psychologists with at least three years of clinical experience, and the qualitative data were analysed using interpretative phenomenological analysis (IPA). Five superordinate themes emerged from the data; that is, development of the professional self, use of self, self-oriented, supervision and experience. This study provides an understanding of the therapist's self in psychotherapy, as it shows that self-awareness is important for therapists to manage their feelings, thoughts and behaviours in meeting with clients and that it is a valuable resource for a therapist to become aware of and reflect upon the process within oneself. This understanding is integrated into the training programmes in counselling psychology, especially in the areas of self-awareness and personal development.     

自我反思对智慧的影响：有调节的中介模型

采用问卷法对1019名大学生进行调查,考察意义寻求在自我反思与智慧之间的中介作用以及生活事件对这一中介过程的调节作用。结果显示：(1)自我反思显著正向预测智慧;(2)意义寻求在自我反思与智慧之间起部分中介作用;(3)意义寻求的中介作用受到生活事件的调节,生活事件调节了自我反思通过意义寻求影响智慧这一中介过程的后半路径。因此,自我反思对智慧的影响是有调节的中介效应。     

Disentangling the Relationships Among Self-Reflection,Insight, and Subjective Well-Being: The Role of Dysfunctional Attitudes and Core Self-Evaluations

Central to many psychological schools of thought is the notion that self-reflection leads to self-insight which, in turn, leads to enhanced well-being. However, empirical research has found that although self-insight is typically associated with well-being, self-reflection is frequently not associated with self-insight or well-being. Past attempts to understand this conundrum have tended to focus on the role of ruminative self-refection. Using a different approach this study investigates the roles of dysfunctional attitudes and positive core self-evaluations. Using data from 227 participants, two key findings are reported: first, dysfunctional attitudes suppress the relationship between self-reflection and self-insight; and second, positive core self-evaluations mediate the relationship between self-insight and subjective well-being. These two findings imply that a path exists from self-reflection to subjective well-being through self-insight and positive core self-evaluations. This path model was found to be a good fit. Implications for future research and positive psychological practice are discussed.     

Neutrality,tenderness and the analyst's subjectivity

Addressing the rôle of the analyst in the psychoanalytic relationship, the author takes issue with the emphasis on acknowledging the analyst's subjectivity and the critique of concepts like neutrality and abstinence as these issues are presented in the relational tradition. He advocates a better articulation and emphasis of these concepts in the service of understanding the impact of the analyst's subjectivity, and demonstrates how the mere loosening up of analytic neutrality and abstinence and an acceptance of the analyst's self-disclosure make transference analysis more difficult to handle. Such an attitude also increases the risk for ethically dubious conduct, since there is a close link between clinical methods and ethical standards in psychoanalysis. In conclusion, the author points to the importance of the analyst's continuous self-reflection and countertransference analysis.     

Perceptions of health care social workers in Ontario: challenges and facilitators to reflective practice

Background: Reflective practice in health care social work ensures that social workers provide effective and efficient services to clients as well as maintaining their mental and physical health. In this study, we aim to determine how health care social workers engage in and describe reflective practice and challenges related to their reflective practice in their work in the health care system.

Methods: We used the Reflective Dialogue Rating Scale (RDRS) developed by Marion Bogo et al. to structure qualitative face-to-face interviews with 23 health care social workers employed in a hospital in a large urban area in Ontario, Canada.

Results: Findings illustrated that all participants regularly engaged in reflective practice in order to carry out everyday social work activities, promote ethical practice, and to enhance the provision of services to their clients. The social worker participants consistently agreed that as a profession they faced challenges maintaining their knowledge of current research due to few opportunities for professional development, workload competing with educational opportunities, and a work climate that is not conducive to gaining professional development, thereby challenging reflective practice. Supportive working environments include: peer supervision, safe and private spaces to talk to colleagues, a supportive supervisor, and an overall positive organizational culture.

Discussion and conclusion: Reflective practice is a key component in health care social work. All 23 social workers stated that they used reflective techniques (such as peer supervision and debriefing) to deal with their own reactions and operated in a purposeful and intentional manner to form therapeutic relationships with clients. As such, participants stated that lifelong learning was paramount in providing quality care to clients.     

高边缘性人格障碍特质者负性沉浸的自我反思倾向

采用自我参照范式考察边缘性人格障碍(BPD)的自我反思特点。实验1对比高、低BPD特质被试在自我和姓名参照条件下正负性词汇的再认成绩,发现高BPD特质者在自我参照条件下的负性词汇记忆成绩显著高于低BPD特质组。实验2对高BPD特质被试进行正念自我反思训练,结果发现相对于对照组,训练组在自我参照条件下负性词汇的记忆成绩显著降低。高BPD特质者的自我反思存在负性沉浸倾向,且正念自我反思训练可以改善该倾向。     

The observing ego as voyeur

A resistance to self-observation and self-reflection is discussed in which there is a perversion of the observing ego. The observing ego has been unconsciously recruited in the service of enacting an unconscious fantasy: the fantasy of being an excited observer of a primal scene who is punished for making forbidden observations. This voyeuristic observing ego is pathologically enmeshed in a love triangle with the patient's seductive superego (i.e. identification with the desired but unfaithful parent) and with the patient's punitive superego (i.e. identification with the rivalrous parent). This unconscious scenario is played out in the clinical situation as the patient unreflectively cycles through phases of denial (i.e. self-seduction) and moral masochism (i.e. self-betrayal). A case study illustrates how humor may be employed to free the observing ego from being enthralled by a perverse superego. Humor may unconsciously enable a rebellious attitude toward the omnipotent sadism of a perversely oppressive superego and thus enable the observing ego to break free from its pathological enmeshment.     

Cultural differences in emotion regulation during self-reflection on negative personal experiences

Reflecting on negative personal experiences has implications for mood that may vary as a function of specific domains (e.g., achievement vs. interpersonal) and cultural orientation (e.g., interdependence vs. independence). This study investigated cultural differences in the social-cognitive and affective processes undertaken as Easterners and Westerners reflected on negative interpersonal and performance experiences. One hundred Asian Americans and 92 European-American college students were randomly assigned to one of three conditions: interpersonal rejection, achievement failure, or a control condition. Results revealed that Asian Americans experienced greater distress than European Americans after self-reflecting over a failed interpersonal experience, suggesting cultural sensitivity in the relational domain. Consistent with theoretical predictions, analysis of the social cognitive and affective processes that participants engaged in during self-reflection provided some evidence that self-enhancement may buffer distress for European Americans, while emotion suppression may be adaptive for Asian Americans.