tag:blogger.com,1999:blog-50298485008711369122024-03-13T08:18:41.079-07:00Society for Humanistic PsychologyDivision 32 of the American Psychological Association.Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.comBlogger29125tag:blogger.com,1999:blog-5029848500871136912.post-1357205163192307542015-10-20T10:11:00.006-07:002015-10-20T10:11:50.102-07:00Hate in the Name of Love: Who's the Terrorist Now? <!--[if gte mso 9]><xml>
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<a href="http://3.bp.blogspot.com/-xqjU55eDXnw/ViZydvJoKnI/AAAAAAAAAJk/bzontrSBeDI/s1600/terrorism.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="http://3.bp.blogspot.com/-xqjU55eDXnw/ViZydvJoKnI/AAAAAAAAAJk/bzontrSBeDI/s320/terrorism.jpg" width="273" /></a></div>
<div class="MsoNormal" style="line-height: normal;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">A Discussion of a Hermeneutics of Love versus a Hermeneutics of Suspicion</span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">by Alexandria Bright, Point Park University</span><br />
<br />
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">On
Sunday, September 13, 2015, while stopping to eat during a “typical adventure
trip through the White Desert,” in Egypt, a group of Mexican tourists were
gunned down by an Egyptian Apache helicopter.<span style="mso-spacerun: yes;">
</span>At least two people were killed while many more were wounded.<span style="mso-spacerun: yes;"> </span>Despite their Egyptian police escorts and valid
permits to be on the trail, these innocent tourists were mistaken for
terrorists and attacked (<span style="background: white none repeat scroll 0% 0%;"><a href="http://www.nytimes.com/2015/09/15/world/middleeast/egypt-mexican-tourists.html">Thomas,Kirkpatrick, Malsin, & Malkin, 2015</a>).</span></span><br />
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<br /></div>
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<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-tab-count: 1;"></span>This brief summary of an article
from the <a href="http://www.nytimes.com/2015/09/15/world/middleeast/egypt-mexican-tourists.html"><i style="mso-bidi-font-style: normal;">New York Times</i></a> is an example
that I wish to use to begin to describe and differentiate between the
interpretative stances of a hermeneutics of <i style="mso-bidi-font-style: normal;">suspicion
</i>and a hermeneutics of <i style="mso-bidi-font-style: normal;">love</i>.<span style="mso-spacerun: yes;"> </span>Although brief in description, there are many
elements I believe that this mistaken, and not so rare, killing of civilians in
the name of “justice” might reveal to us about the dangers inherent in
interpreting through a hermeneutic of suspicion, as well as the potentiality
for an increased openness, understanding, and empathy towards others in
shifting to an interpretative stance of love.</span></div>
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<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"></span></div>
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<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">In <a href="http://jhp.sagepub.com/content/early/2015/06/12/0022167815587847.abstract">Borne Forward Ceaselessly Into Love: A Theory of the Hermeneutics of Love Exemplified by Martin Luther King Jr.,</a> Jennifer Selig utilizes the teachings of Martin
Luther King Jr. to both depict a practice and describe a theory of a
hermeneutics of love.<span style="mso-spacerun: yes;"> </span>Selig states her
loose definition of a hermeneutics of love, “as a way of interpreting
experiences and people…<i style="mso-bidi-font-style: normal;">with love, through
love, </i>and <i style="mso-bidi-font-style: normal;">for love”</i> (Selig, pg.
2, 2015).<span style="mso-spacerun: yes;"> </span>She presents how King
interprets with, through, and for love utilizing the definition of <i style="mso-bidi-font-style: normal;">agape</i> love as used by the Greeks.<span style="mso-spacerun: yes;"> </span>As cited in Selig (2015), King explains this
form of love as it was understood by the Greeks in his sermon “Loving Your
Enemies”.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"></span> </span></div>
<blockquote class="tr_bq">
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<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">The Greek language comes out with another word for love.<span style="mso-spacerun: yes;"> </span>It is the word <i style="mso-bidi-font-style: normal;">agape.</i><span style="mso-spacerun: yes;"> </span>And <i style="mso-bidi-font-style: normal;">agape</i> is more than <i style="mso-bidi-font-style: normal;">eros</i>; <i style="mso-bidi-font-style: normal;">agape</i> is more than <i style="mso-bidi-font-style: normal;">philia</i>; <i style="mso-bidi-font-style: normal;">agape </i>is something of the understanding, creative, redemptive
goodwill for all men.<span style="mso-spacerun: yes;"> </span>It is a love that
seeks nothing in return.<span style="mso-spacerun: yes;"> </span>It is an
overflowing love; it’s what theologians would call the love of God working in
the lives of men.<span style="mso-spacerun: yes;"> </span>And when you rise to
love on this level, you begin to love men, not because they are likeable, but
because God loves them.<span style="mso-spacerun: yes;"> </span>You look at
every man, and you love him because you know God loves him.<span style="mso-spacerun: yes;"> </span>And he might be the worst person you’ve ever
seen (pg. 7).<span style="mso-spacerun: yes;"> </span></span></div>
</blockquote>
<br />
<br />
<i style="mso-bidi-font-style: normal;"><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">Agape </span></i><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">for the Greeks and for King was seen as an abundant and deep
caring for human beings that went far beyond likeability or tolerance for
others.<span style="mso-spacerun: yes;"> </span>This is the kind of love through
which King interpreted the acts of hate and persecution he received from others,
and it is this <i style="mso-bidi-font-style: normal;">agape </i>love that is
seen as the foundation of interpretation through a hermeneutics of love.<span style="mso-spacerun: yes;"> </span>In her article, Selig goes on to break down
each of the three facets of this type of love that, for King, made this the
most vital and effective route to transformation, both for the individual and
for society as a whole.</span><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"> </span><br />
<br />
<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">In Brent Robbins’ article, <a href="http://jhp.sagepub.com/content/early/2015/06/16/0022167815591408.abstract"><i style="mso-bidi-font-style: normal;">The Heart of Humanistic Psychology: Human Dignity Disclosed Through aHermeneutic of Love</i></a>, an interpretive stance of agape love emerges from the
understanding and belief that human beings have a kind of preciousness and <i style="mso-bidi-font-style: normal;">dignity</i> that differentiates them from
objects or things in the world (p. 2-3).<span style="mso-spacerun: yes;">
</span>It is this notion of <i style="mso-bidi-font-style: normal;">dignity</i>
that is the ontological basis for humanistic psychology as a hermeneutic of
love (p. 7).<span style="mso-spacerun: yes;"> </span>To describe what determines
one to have <i style="mso-bidi-font-style: normal;">dignity</i>, Robbins (2015)
uses the work of Immanuel Kant and<i style="mso-bidi-font-style: normal;"> </i>presents
a paradoxical understanding of <i style="mso-bidi-font-style: normal;">dignity</i>
in that it is the fact that human beings are <i style="mso-bidi-font-style: normal;">finite</i> beings, mortal beings whose worth has no equivalent match,
which gives them<i style="mso-bidi-font-style: normal;"> infinite</i> worth.<span style="mso-spacerun: yes;"> </span>And it is in this “pricelessness” that
therein lies one’s <i style="mso-bidi-font-style: normal;">dignity</i> (p. 5).<span style="mso-spacerun: yes;"> </span></span><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"></span><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"> </span><br />
<br />
<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">With an <i style="mso-bidi-font-style: normal;">epistemology</i>
grounded in<i style="mso-bidi-font-style: normal;"> phenomenology</i>, the
understanding of <i style="mso-bidi-font-style: normal;">dignity </i>in
humanistic psychology stems from the understanding that human beings bring
something unique and specific to their experiences through the ways in which
they make meaning from their experiences (p. 7).<span style="mso-spacerun: yes;"> </span>Through recognition as beings with <i style="mso-bidi-font-style: normal;">intrinsic worth</i>, humanistic psychology,
according to Robbins (2015), has an <i style="mso-bidi-font-style: normal;">ethical</i>
obligation to preserve and protect the <i style="mso-bidi-font-style: normal;">basic
human rights</i> of all human beings (p. 7).<span style="mso-spacerun: yes;"></span><span style="mso-spacerun: yes;"></span></span><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"> </span><br />
<br />
<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">This event that took place in Egypt last month demonstrates
the lack of a hermeneutics of love in the interpretation of the situation that
ironically and tragically results in the killing and wounding of innocent
civilians.<span style="mso-spacerun: yes;"> </span>The impulsive way in which
this attack was carried out by the Egyptian military alludes to a “shoot now,
ask questions later attitude” that, when dealing with terrorists, seems to be
the appropriate and widely accepted stance to take in the evermore present “War
on Terror”.<span style="mso-spacerun: yes;"> </span>In this instance it may be
argued that those who carried out the attack were operating more from a
hermeneutics of suspicion, seeing through a “mood of fear” (Robbins, 2015, p.
9), than from one of love, that sees with the eyes of “charity, empathy, and
openness” (p. 9).</span><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"> </span><br />
<br />
<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">In <i style="mso-bidi-font-style: normal;">Hunting Terrorists:
A Look at the Psychopathology of Terror</i>, Joe Navarro presents an outline of
what distinguishes the mind of a terrorist from those of others.<span style="mso-spacerun: yes;"> </span>One of the qualities on which he focuses is <i style="mso-bidi-font-style: normal;">passionate hatred</i> that, when present, dehumanizes
and devalues others to such a great degree that their dignity and worth as
human beings is no longer seen (2013, p. 55).<span style="mso-spacerun: yes;">
</span>“Passionate hatred blinds the terrorist, shunting logic; that can lead
to risk-taking, making mistakes, and exposing others, including the innocent,
to unnecessary danger” (p. 57).<span style="mso-spacerun: yes;"></span></span><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"> </span><br />
<br />
<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">He continues to explain these characteristics of terrorists,
reducing them down to <i style="mso-bidi-font-style: normal;">comorbid</i> <i style="mso-bidi-font-style: normal;">psychopathologies of terror</i>.<span style="mso-spacerun: yes;"> </span>Much as cognitive-behaviorists might, these
people are no longer identified as individual human beings, but categorized by
their symptoms and seen as a kind of tumor that, “…we must surgically target…”
(p. 112).<span style="mso-spacerun: yes;"> </span>Navarro uses an <i style="mso-bidi-font-style: normal;">intentional </i>stance of cognitive
psychology where he presents these characteristics to describe the <i style="mso-bidi-font-style: normal;">cognitive framework</i> of a terrorist through
which the actions of terrorism are explained as a means to reach the end goal
(Widdershoven, 1999, p. 246).<span style="mso-spacerun: yes;"> </span>From an
interpretative stance of a hermeneutics of suspicion, Navarro informs his
readers of how to uncover a potential terrorist in their midst and expresses
that it is only through an understanding of the <i style="mso-bidi-font-style: normal;">psychopathology of terror</i> that terrorists can be successfully
“hunted” (p. 113).<span style="mso-spacerun: yes;"> </span>Throughout this book
he creates a <i style="mso-bidi-font-style: normal;">totality </i>of the
terrorist.<span style="mso-spacerun: yes;"> </span>Providing a specific list of
symptoms and reducing human beings, who may or may not exhibit these symptoms,
to the overarching term <i style="mso-bidi-font-style: normal;">terrorist </i>and
in doing this he, according to McInerney (2015), “assaults the dignity” of
those others much in the same way that the terrorists, which whom he is against,
do to those they attack (p. 10).<span style="mso-spacerun: yes;"></span><span style="mso-spacerun: yes;"></span><span style="mso-spacerun: yes;"></span></span><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"> </span><br />
<br />
<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">One might argue that the finitude of the “terrorist” is not
taken at the same level as any other “innocent” human being.<span style="mso-spacerun: yes;"> </span>Their human dignity is no longer recognized
when operating from a hermeneutics of suspicion.<span style="mso-spacerun: yes;"> </span>The Egyptian military thought they were
protecting their country in shooting down these “terrorists”, but in this act,
in this mistake, they themselves became the terrorists.<span style="mso-spacerun: yes;"> </span>In agreement with how Navarro (2013)
describes what <i style="mso-bidi-font-style: normal;">passionate hatred</i> does
to an individual, Selig (2015) presents Martin Luther King’s opinion on how
hate distorts one’s vision so much so that one will behave in “irrational” ways
and if not remedied, the hate will become all-consuming to the very personality
of the hater (p. 9).<span style="mso-spacerun: yes;"> </span>This example speaks
to exactly the reasons that Martin Luther King practiced and preached the
propagation of nonviolence.<span style="mso-spacerun: yes;"></span></span><i style="mso-bidi-font-style: normal;"><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"> </span></i><br />
<br />
<i style="mso-bidi-font-style: normal;"><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">The Beloved
Community, </span></i><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">as discussed by both Selig (2015) and Robbins
(2015) was Martin Luther King’s vision for a peaceful society- his idea of a
“heaven on earth”, and it was towards this end that King structured his social
activist movement with <i style="mso-bidi-font-style: normal;">agape </i>at its
center.<span style="mso-spacerun: yes;"> </span>“For King, agape was the cure
for individual and social pathology; the key to individual and social
redemption and transformation; and the necessary power and principle to enact
the coming cultural and worldwide revolution—agape coupled with nonviolent resistance”
(Selig, 2015, p. 11).<span style="mso-spacerun: yes;"> </span>With the
nonviolent ideas of Gandhi paired with his personal Christian ontology
inspiring him, King was convinced and certain that this <i style="mso-bidi-font-style: normal;">beloved community</i> could and would only be achieved through nonviolent
means that were congruent with the community he endeavored to create (p. 11).</span><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"> </span><br />
<br />
<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">For Robbins (2015), humanistic psychology is the vehicle
through which psychologists can do their part in creating King’s <i style="mso-bidi-font-style: normal;">Beloved Community </i>(p. 8).<span style="mso-spacerun: yes;"> </span>Unlike the implementation of a hermeneutics
of suspicion utilized by Freudian psychoanalysts, which seeks to “demystify”
and see past the “illusions” that are concealing the “real meanings of symbols”
(Itao, 2010, p. 4).<span style="mso-spacerun: yes;"> </span>Psychotherapy
grounded in a hermeneutics of love or <i style="mso-bidi-font-style: normal;">faith,</i>
as Itao (2010) describes in <i style="mso-bidi-font-style: normal;">Paul
Ricoeur’s Hermeneutics of Symbols:</i> <i style="mso-bidi-font-style: normal;">A
Critical Dialectic of Suspicion and Faith, </i>employs a hermeneutic centered
on “… the belief that the symbol which calls for interpretation is saying
something truthful, meaningful, and worthwhile” (p. 8).<span style="mso-spacerun: yes;"> </span>This stance, according to Robbins (2015), is
an essential and determining element of humanistic psychology (p. 9).</span><br />
<br />
<span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"></span><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">This recent tragedy in Egypt is an extreme example of what a
world operating from a hermeneutics of suspicion looks like, but through it one
might gain a deeper understanding for what nonviolent social activists like
Martin Luther King and Gandhi taught and propagated through their actions.<span style="mso-spacerun: yes;"> </span>When one fights hatred with hatred, there is
only a society of hatred to be found. <span style="mso-spacerun: yes;"> </span>But through the stance of love, a stance that
accepts human beings as they are and therefore, allows an opening for perhaps
the mutual recognition of dignity that might call each party to employ an <i style="mso-bidi-font-style: normal;">ethical caring</i> toward one another
(Robbins, 2015, p. 7).<span style="mso-spacerun: yes;"> </span>This may
eventually bring about a kind of therapeutic transformation when enacted on
personal, societal, and worldwide levels.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"></span></span><br />
<br />
<i><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;">References</span></i><br />
<i><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman","serif"; font-size: 12pt;"> </span></i>
<br />
<div class="MsoNormal" style="line-height: normal;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Itao, A. (2010). Paul Ricoeur's
Hermeneutics of Symbols: A Critical Dialectic of
Suspicion and Faith. <i>An Online Journal of Philosophy,</i> <i>4</i>(2), 1-17.</span> </div>
<div class="MsoNormal" style="line-height: normal;">
McInerney, R. G. (2015, July 24). A
Hermeneutics of Love for Community-<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Based,
Participatory Action Research. Retrieved from </span><span style="color: black;"><a href="http://jhp.sagepub.com/content/early/2015/07/23/0022167815595320.abstract"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">http://jhp.sagepub.com/content/early/2015/07/23/0022167815595320.abstract</span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"></span></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Navarro, J. (2013). <i>Hunting
terrorists: A look at the psychopathology of
terror</i> [2nd edition]. <span style="mso-spacerun: yes;"></span>Retrieved
October 9, 2015.</span></div>
<div class="MsoNormal" style="line-height: normal;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Robbins, B. D. (2015). The Heart of
Humanistic Psychology: Human Dignity Disclosed Through a Hermeneutic of Love. <i>Journal
of Humanistic Psychology</i>. doi:10.1177/0022167815591408<br />
Selig, J. L. (2015). Borne Forward Ceaselessly Into Love: A Theory of the Hermeneutics
of Love Exemplified by Martin Luther King, Jr. <i>Journal of Humanistic
Psychology,</i> 2-21. doi:10.1177/0022167815587847</span></div>
<div class="MsoNormal" style="line-height: normal;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Thomas, M., Kirkpatrick, D. D., Malsin,
J., & Malkin, E. (2015, September 14). Egyptian
Military Fires on Mexican Tourists During Picnic. <i>The New York Times</i>.
Retrieved October 07, 2015, from </span><span style="color: black;"><a href="http://www.nytimes.com/2015/09/15/world/middleeast/egypt-mexican-tourists.html"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">http://www.nytimes.com/2015/09/15/world/middleeast/egypt-mexican-tourists.html</span></a><span class="MsoHyperlink"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"></span></span></span></div>
Widdershoven, G. A. (1999). Project MUSE
- Cognitive Psychology and <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Hermeneutics:
Two Approaches to Meaning and Mental Disorder. Retrieved from
http://muse.jhu.edu/journals/philosophy_psychiatry_and_psychology/v006/6.4widdershoven01.html</span>
Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-76258579435378687452015-10-19T13:27:00.002-07:002015-10-19T13:32:33.468-07:00Faking Orgasms: A Perspective from Feminist Theory and Phenomenology<br />
<a href="http://4.bp.blogspot.com/-BSyHd8alifY/ViVRhLZsLyI/AAAAAAAAAJQ/ex4hEsTRs9I/s1600/face.jpeg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="http://4.bp.blogspot.com/-BSyHd8alifY/ViVRhLZsLyI/AAAAAAAAAJQ/ex4hEsTRs9I/s320/face.jpeg" width="218" /></a>In an article by Swedish scholar, Hildur Kalman, she explores the concept of "successful sexuality" and its relevance to the phenomenon of the faked orgaism. Kalman explores survey research from Nordic countries which examines the extent to which women fake orgasm and their stated reasons for doing so. The author raises new questions in regard to the faked orgasm which touch upon the role of the lived body and sexuality not only as an expression of love, or a way to gain pleasure, but also as a way to fit in, to be "normal" and to be "successful" at sexuality. The paper's analysis recommends a capacity to play as vital to moving beyond sex as a performative, instrumental activity and, instead, toward sexual expression as an end in itself, with or without orgasm.<br />
<br />
The article is available full-text on-line at the interdisciplinary journal, <a href="http://www.janushead.org/13-1/Kalman.pdf">Janus Head</a>. <br />
<br />
<br />
<br />Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-32876683043068240362015-10-19T12:09:00.004-07:002015-10-19T12:09:49.785-07:00Empirical Support for Carl Rogers' Person-Centered Theory of the "Fully Functioning Person"<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-S4fOyfLhQOI/ViU_pi8eg9I/AAAAAAAAAI8/3OTIm8ozyp8/s1600/rogers.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://1.bp.blogspot.com/-S4fOyfLhQOI/ViU_pi8eg9I/AAAAAAAAAI8/3OTIm8ozyp8/s320/rogers.jpg" /></a></div>
Carl Rogers remains one of the most influential psychologists in the field, and continues to inspire not only humanistic psychologists, but psychological theory and practice across the entire field of psychology. Research evidence continues to support many of Rogers' key concepts.<br />
<br />
In the latest study, researchers Carmel Proctor, Roger Tweed, and Daniel Morris (2015) studied the fully functioning person from a positive psychology perspective, drawing upon constructs commonly used to measure indicators of well-being. In their study, they used a variety of measurements to examine constructs such as life satisfaction, positive thoughts and feelings, authenticity, organismic valuing, aspirations, basic psychological needs, anxiety and the use of strengths. As expected, the found that one factor, dubbed the "fully functioning person" factor, was identified using variables akin to Rogers' theory of the fully functioning person.<br />
<br />
The researchers looked at correlations between the fully functioning person, and various indicators of psychological well-being. The fully functioning person factor was positively related to life satisfaction and positive thoughts and feelings, while negatively related to negative thoughts and feelings, as well as anxiety. In addition, participants who ranked high on scores of fully functioning were more likely to endorse intrinsic, rather than extrinsic, values.<br />
<br />
The researchers also examined correlations between the fully functioning person and various character strengths. They found that a fully functioning personality was positively related to virtues such as enthusiasm, bravery, honesty, leadership, and spirituality. However, the fully functioning personality was negatively related to modesty and fairness traits.<br />
<br />
To read more, see:
<a href="http://jhp.sagepub.com/content/early/2015/09/25/0022167815605936.full.pdf">Proctor, C., Tweed, R., & Morris, D. (2015). The Rogerian fully functioning person: A positive psychology perspective. Journal of Humanistic Psychology.</a>
Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-68987981046403695252015-04-04T12:55:00.000-07:002015-04-04T14:46:42.762-07:00Trauma Workers Experience Both Vicarious Trauma and Vicarious Resilience, Study Finds<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://www.world-of-lucid-dreaming.com/img/lucid-dreams-as-a-treatment-for-ptsd.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://www.world-of-lucid-dreaming.com/img/lucid-dreams-as-a-treatment-for-ptsd.jpg" /></a></div>
A qualitative study interviewed 1 male and 12 female mental health providers working at torture treatment centers. The mental health providers were all members of the National Consortium of Torture Treatment Programs with a range of 4-30 years of experience working with trauma victims. The researchers -- Pilar Hernandez-Wolfe, Kyle Killian, David Engstrom, and David Gensei (2015) -- performed a modified grounded theory method to identify themes in the interviews.
<BR><BR>
The analysis of the qualitative data identified themes relevant to both vicarious resilience and vicarious trauma. The trauma workers identified themes of vicarious trauma including sleep disruption, nightmares, fearfulness, irritability, fatigue, flashbacks, intrusive thoughts, dissociation, hyperarousal, negative affect, and numbness. Themes of vicarious resilience were also discovered and included changes in goals or priorities, increased hopefulness and client-based inspiration, change/impact on spiritual beliefs and practices, increases in self-care practices, increased resiliency and perspective-taking on one's own challenges, increased racial, cultural and structural consciousness, and awareness of relative privilege, marginalization, and oppression.
<BR><BR>
The researchers noted, "trauma therapists can be potentially transformed by their clients' resilience in positive, but not painless, ways. Choosing to work in the trauma field with survivors of torture and politically motivated violence involves immersion in profound ongoing experiences of intertwined pain, joy, and hope, and expanding the boundaries of self -- personally and professionally" (p. 153).
<BR><BR>
The article was published in <a href="http://web.b.ebscohost.com.proxy.pointpark.edu/ehost/detail/detail?vid=3&sid=a0303d5d-b66d-47d0-a457-e8e5eb7a391c%40sessionmgr110&hid=106&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#db=psyh&AN=2015-08785-002">Journal of Humanistic Psychology</a>, and the full text article can be found <a href="https://www.academia.edu/8289269/Vicarious_trauma_and_vicarious_resilience">here</a>. Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-80403332783020748232015-03-31T09:26:00.000-07:002015-03-31T09:27:26.948-07:00Case Study Explores Posttraumatic Growth among Northern Irish Victims of Political Violence<div class="separator" style="clear: both; text-align: center;"><a href="http://i35.tinypic.com/zumpug.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://i35.tinypic.com/zumpug.jpg" /></a></div>In a new study published in <i><a href="http://jhp.sagepub.com/content/55/2/127.abstract">Journal of Humanistic Psychology</a></i>, Jane Simms conducted case studies of three victims of political violence in Northern Ireland. The study was guided by the model of growth developed by Tedeschi and Calhoun. The case study participants reported greater appreciation of life and changed relationships resulting from their trauma, and new possibilities that emerged from these changes. All but one participant felt increased personal strength, although all participants continue to struggle with distress in their lives. Religion and spirituality appeared to play a role in the narratives of the participants in ways that distinguished the participants from the others. A full text version of the article is available <a href="http://www.academia.edu/8851785/Association_for_Humanistic_Psychology">here</a>. Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-80354619257199840722015-03-25T13:56:00.002-07:002015-03-25T13:56:44.083-07:00Psychologists Use the DSM, But Are Dissatisfied With It, New Survey Research Shows<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-QlJwy1ZZ1Jw/VRMgxx7Ag3I/AAAAAAAAAIc/ub70R1Q1NJs/s1600/DSM.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-QlJwy1ZZ1Jw/VRMgxx7Ag3I/AAAAAAAAAIc/ub70R1Q1NJs/s320/DSM.JPG" /></a></div>
A recently published study coauthored by Division 32 Fellow Jonathan Raskin looks at psychologist attitudes toward the DSM-5 and finds that psychologists are not particularly satisfied with the manual.<br />
<br />
Raskin, along with his coauthor and SUNY New Paltz colleague Michael Gayle, surveyed over 100 psychologists. They found that even though over 90% of psychologists report using the DSM, they are dissatisfied with numerous aspects of it and support developing alternatives to it.<br />
<br />
The full study has been published in the <i>Journal of Humanistic Psychology</i>. It currently appears as an advance online publication and will appear in an upcoming print issue. For the abstract and access to the article in full, see the <a href="http://jhp.sagepub.com/content/early/2015/03/20/0022167815577897.abstract.">JHP website</a>. Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-41988888779485411852015-03-22T15:51:00.000-07:002015-03-22T15:57:10.705-07:00Existential Therapy is Evidence Based Practice<div class="separator" style="clear: both; text-align: center;">
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Evidence-Based Practice in Psychology is the current dominant paradigm for evaluating psychotherapy practice. At best, its aim is to help assure that therapists develop and utilize the appropriate clinical skills and employ strategies to help clients that are rooted in evidence, broadly understood. This replaces, though is often confused with, the previous paradigm of the empirically supported treatments, which sought to determine which rigidly applied modalities were appropriate for psychotherapy with particular diagnoses or problems based upon a more narrowly defined type of evidence.</div>
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While existential therapy is often criticized for lacking evidence based support for its practice, the article <a href="http://link.springer.com/article/10.1007%2Fs10879-014-9277-9">"Emotion, Relationship, and Meaning as Core Existential Practice: Evidence-Based Foundations”</a> by Hoffman, Vallejos, Cleare-Hoffman, and Rubin provides strong evidence to help dispel this misconception. Drawing upon the standards of evidence-based practice, the authors utilize recent research and scholarship to demonstrate that when an appropriately trained and skilled therapist utilizes an existential therapy approach, it is consistent with the principles of evidence-based practice in psychology. This article should prove useful for existential therapists advocating for this approach in managed care and other settings that sometimes discourage its use with clients.</div>
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The article identifies how existential therapy's relational focus, emphasis on working with emotion and experience, and meaning-centered approach is an empirically valid approach to working therapeutically with a wide variety of clinical issues. </div>
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-- Louis Hoffman, Ph.D.</div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-37983550665516177622015-03-18T07:32:00.001-07:002015-03-18T07:32:42.866-07:00Division 32 President, Krishna Kumar, PhD: My Identity
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<a href="https://www.wcupa.edu/_academics/sch_cas.psy/images/kumar.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://www.wcupa.edu/_academics/sch_cas.psy/images/kumar.jpg" /></a></div>
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Race, ethnicity, and religion
continue to plague interpersonal relations throughout the world at the
individual, societal, and international levels.<span style="mso-spacerun: yes;">
</span>People appear to hold strong beliefs about racial, ethnic, and religious
differences and about the inferiority and superiority of their own groups.<span style="mso-spacerun: yes;"> </span>These beliefs seem to have no national
boundaries.<span style="mso-spacerun: yes;"> </span>Such beliefs simply would
not go away despite many societal efforts in the form of affirmative action
policies, laws, interfaith dialogue, and many positive everyday interactions
with peoples from different backgrounds.<span style="mso-spacerun: yes;">
</span>Central to such beliefs are the questions<span style="mso-spacerun: yes;"> </span>“who am I,”<span style="mso-spacerun: yes;">
</span>“who are we,” “are we different from each other,” or “are we pure anything?”
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Unfortunately, local, rather than
global human community perspectives seem to shape people’s identities.<span style="mso-spacerun: yes;"> </span>Thus, traditionally my identity would involve
having been born and raised in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>
in a Hindu family of a certain religious and caste orientation observing
practices dictated by my family and speaking a particular language that I claim
as my mother tongue.<span style="mso-spacerun: yes;"> </span></div>
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<span style="mso-spacerun: yes;"></span> </div>
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<span style="mso-spacerun: yes;"></span>I moved from <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> in 1967
to a new country and adopted it as my home adding a completely new perspective
to my identity.<span style="mso-spacerun: yes;"> </span>Now I have a new
identity as an Asian Indian American living among a variety of people with
different belief systems.<span style="mso-spacerun: yes;"> </span>Back in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>, my
relatives may have given me a partial new identity as someone similar to but
different from them. </div>
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I had my DNA analyzed in an effort
to understand my current identity from my ancestry.<span style="mso-spacerun: yes;"> </span>What follows may sound like science fiction,
but our saliva contains an enormous amount of information.<span style="mso-spacerun: yes;"> </span>The DNA analysis was quite telling about the
migratory patterns of my ancestors from the beginning of humankind from <st1:place w:st="on">Africa</st1:place> to many parts of the world.<span style="mso-spacerun: yes;"> </span>In this process of continuous migration over
thousands of years, my ancestors perhaps like anyone else’s, mixed and remixed
with different peoples changing and re-changing their linguistic, religious and
cultural practices.<span style="mso-spacerun: yes;"> </span>Thus, I realized
that my current identity as an Asian Indian born in a Hindu family is simply accidental
to my birth in India, which has little or no significance in the larger context
of a global human community.<span style="mso-spacerun: yes;"> </span>We are all
products of such mixtures ever since human beings began to walk.<span style="mso-spacerun: yes;"> </span>Race, eth<a href="https://www.blogger.com/null" name="_GoBack"></a>nicity,
religion, and culture are not DNA deep.<span style="mso-spacerun: yes;">
</span>At this point, I invite you to read about the details of my DNA analysis
and their implications written in my blog on PsychologyToday. Com:</div>
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<a href="https://www.psychologytoday.com/blog/psychology-masala/201304/who-am-i-where-am-i-my-dna-ancestral-analysis"><b><span style="color: #0000e9; mso-bidi-font-family: Calibri;"><span style="font-family: Times New Roman;">Race and Ethnicity</span></span></b></a></div>
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<a href="https://www.psychologytoday.com/blog/psychology-masala/201304/who-am-i-where-am-i-my-dna-ancestral-analysis"><b><span style="color: #0000e9; mso-bidi-font-family: Calibri;"><span style="font-family: Times New Roman;">Who am I? Where am I From?My DNA Ancestral Analysis</span></span></b></a><span style="mso-bidi-font-family: Calibri;"></span></div>
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<span style="mso-bidi-font-family: Calibri;">By </span><a href="http://www.psychologytoday.com/experts/v-krishna-kumar-phd"><span style="color: #0000e9; mso-bidi-font-family: Calibri;"><span style="font-family: Times New Roman;">V. Krishna Kumar, Ph.D.</span></span></a><span style="mso-bidi-font-family: Calibri;"> on April, 26, 2013 in </span><a href="http://www.psychologytoday.com/blog/psychology-masala"><span style="color: #0000e9; mso-bidi-font-family: Calibri;"><span style="font-family: Times New Roman;">Psychology Masala</span></span></a><span style="mso-bidi-font-family: Calibri;"></span></div>
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<span style="mso-bidi-font-family: Calibri;">Receiving my DNA
analysis on my ancestral migration patterns was an eye opener, making my
erstwhile readymade answer “I am from India” not right anymore. </span><span style="color: #0000e9; mso-bidi-font-family: Calibri;"><span style="font-family: Times New Roman;">Read More</span></span></div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-43236942521685453582015-03-08T11:33:00.003-07:002015-03-08T14:14:08.003-07:00Hearing Voices: Tracing the Borders of Normality<br />
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<a href="http://4.bp.blogspot.com/-mj0O0v1WWYo/VPyV-3JkePI/AAAAAAAAAH0/qNg2bERxHLE/s1600/hearing-voices-comp.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://4.bp.blogspot.com/-mj0O0v1WWYo/VPyV-3JkePI/AAAAAAAAAH0/qNg2bERxHLE/s1600/hearing-voices-comp.jpg" height="195" width="320" /></a></div>
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In this article, in <i>The Lancet Psychiatry</i>, linked below, Rhianna Goozee talks about the emergence of the Hearing Voices Movement. She discussed the way research has demonstrated how the line between "healthy" and "normal" minds has been blurred. She examines the hypothesis that early intervention and pathologizing experiences may actually increase rather than decrease the risk of psychosis.</div>
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<span style="line-height: 1.38;">Full text article here:</span></div>
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<span style="color: #141823; font-family: Helvetica, Arial, lucida grande, tahoma, verdana, arial, sans-serif;"><span style="font-size: 14px; line-height: 19.3199996948242px;"><a href="http://www.thelancet.com/journals/lanpsy/article/PIIS2215-0366(15)00066-8/fulltext">http://www.thelancet.com/journals/lanpsy/article/PIIS2215-0366(15)00066-8/fulltext</a></span></span></div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-8065621162965359072015-03-07T21:34:00.001-08:002015-03-07T21:34:38.220-08:00"Is clinical psychology fearful of social context?" -- a lecture by Professor Mary Boyle<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/Kt4JcTDPUoc" width="560"></iframe><br />
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<span style="background-color: white; color: #333333; font-family: Roboto, arial, sans-serif; font-size: 13px; line-height: 17px;">Professor Mary Doyle speaking at 2014 Division of Clinical Psychology annual conference in Glasgow.</span>Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-10589110227061463772015-03-05T10:09:00.002-08:002015-03-05T10:09:37.790-08:00Psychotherapy Found to Be Equally Effective for Racial and Ethnic Minorities in Treatment of Depression<div class="separator" style="clear: both; text-align: center;">
<a href="https://cdn.psychologytoday.com/sites/default/files/styles/image-article_inline_full/public/blogs/115620/2013/06/126997-125929.jpg?itok=nMFz6b-h" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="213" src="https://cdn.psychologytoday.com/sites/default/files/styles/image-article_inline_full/public/blogs/115620/2013/06/126997-125929.jpg?itok=nMFz6b-h" width="320" /></a></div>
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In a study published in <i>Psychiatric Services</i>, <span style="line-height: 19.3199996948242px;">Burçin Ünlü Ince and colleagues (2014) conducted a meta-analysis to investigate whether and how effective psychotherapy is for racial-ethnic minority groups when they are treated for depression. The study utilized a total of 56 randomized controlled trials. Overall, the effect size was moderate (g=50), and in bivariate and multivariate analysis, race-ethnicity was found to have no moderating influence on outcome of psychotherapy for depression. </span></div>
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The researchers report: "<span style="line-height: 19.3199996948242px;">Results suggest that psychotherapy is equally effective regardless of care seekers’ race-ethnicity. Future research should focus on filling in the gap between effective mental health care and the delivery of these services."</span></div>
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Full Text Article Here: </div>
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<span style="color: #141823; font-family: Helvetica, Arial, lucida grande, tahoma, verdana, arial, sans-serif;"><span style="font-size: 14px; line-height: 19.3199996948242px;"><a href="http://www.researchgate.net/profile/Heleen_Riper2/publication/260241711_The_Effects_of_Psychotherapy_on_Depression_Among_Racial-Ethnic_Minority_Groups_A_Metaregression_Analysis/links/0deec530b33f24f117000000.pdf">http://www.researchgate.net/profile/Heleen_Riper2/publication/260241711_The_Effects_of_Psychotherapy_on_Depression_Among_Racial-Ethnic_Minority_Groups_A_Metaregression_Analysis/links/0deec530b33f24f117000000.pdf</a></span></span></div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-45328224160106124692015-03-04T12:27:00.005-08:002015-03-08T14:13:51.071-07:00Presence of Meaning in Life Associated with Psychological Well-Being<div class="separator" style="clear: both; text-align: center;">
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Viktor Frankl, existential and humanistic psychologist and author of <i>Man's Search for Meaning</i>, pioneered the investigation of meaning in life as an adaptive psychological attribute. In a study that collected data cross 13 different universities, Jessie Dezutter and colleagues (2013) studied the impact of meaning in life on psychological adjustment in a sample of 8,492 American adults across 30 colleges and universities. <br />
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The researchers note that meaning of life has been defined as having a sense of coherence, an enhanced understanding of the world, and in finding a sense of purpose in life. Previous research has found a link between higher meaning in life in positive outcomes including more positive emotions and higher vitality, as well as less symptoms of depression and lower risky behavior.<br />
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The study distinguished between two dimensions of meaning in life:<br />
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(1) Presence of Meaning -- perception of significance, purpose and value<br />
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(2) Search for Meaning -- intensity of effort to establish or increase meaning in life<br />
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The study identified five types of people:<br />
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(1) High Presence--Low Search<br />
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These individuals scored highest in measures of psychological well-being and lower in negative indicators of psychosocial functioning. <br />
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(2) High Presence--High Search<br />
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These individuals scores the second highest in measures of psychological well-being, but not as high as the high presence-low search group.<br />
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(3) Low Presence-Low Search<br />
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Those scoring in this category were the lowest functioning of the sample.<br />
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(4) Low Presence-High Search<br />
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While still scoring low in functioning, they scores higher than the Low Presence-Low Search group. In particular, they scores higher in eudiamonic and psychological well-being, and scores lower in tendencies to break rules and were less likely to report social and physical aggression than the Low Presence-Low Search group. <br />
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(5) Undifferentiated<br />
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Scored at intermediate levels. <br />
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Full Text of Article Here:<br />
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<a href="http://sethschwartz.info/wp-content/uploads/2010/08/Meaning-in-Life-Clusters1.pdf">http://sethschwartz.info/wp-content/uploads/2010/08/Meaning-in-Life-Clusters1.pdf</a>Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-52442337112382755142015-03-03T12:06:00.002-08:002015-03-03T12:06:16.597-08:00Authentic People Are More Psychologically Adjusted and Seen More Accurately By Others<div class="separator" style="clear: both; text-align: center;">
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In <i>Journal of Personality and Social Psycholog</i>y, Lauren J. Human and colleagues (2014) examined why well-adjusted people seem to be judged more accurately. Their investigation led them to discover that those who are well-adjusted are viewed more accurately due to the congruency between their personality and actions. In other words, more well-adjusted people were more authentic or congruent, and therefore were more transparent to others as a result. These findings support a key concept of humanistic psychology identified by Carl Rogers: a key ingredient of a fully functioning personality is congruency or authenticity. </div>
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Read the Full Text of Article Here:<br /><a href="https://www.gsb.stanford.edu/sites/default/files/documents/Human_JTP.pdf" rel="nofollow" style="color: #3b5998; cursor: pointer; text-decoration: none;" target="_blank">https://www.gsb.stanford.edu/…/files/documents/Human_JTP.pdf</a></div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-60811337249225885122015-03-02T11:04:00.004-08:002015-03-02T11:06:34.823-08:00Existential Variables of Meaning of Life and Hope Mediate the Relationship Between Religion and Psychological Well-Being<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-JA9VSuOKbqs/VPS0Q-YqXuI/AAAAAAAAAHQ/YsZkqVEWQtE/s1600/prayingman%2Bblack.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://1.bp.blogspot.com/-JA9VSuOKbqs/VPS0Q-YqXuI/AAAAAAAAAHQ/YsZkqVEWQtE/s1600/prayingman%2Bblack.jpg" height="191" width="320" /></a></div>
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<span style="line-height: 19.3199996948242px;">In <i>Journal of Religion and Health</i>, Marcin Wnuk and Jerzy Tadeusz Macinkowski (2012) investigated the relationship between religious belief and psychological well-being. In this study, they used a variety of measures, including the Daily Spiritual Experiences scale, Purpose in Life Test, Hearth Hope Index, Cantrol Ladder, and Positive and Negative Affect Schedule. As in previous research, spiritual experiences were positively related to satisfaction with life and positive affect, but were not found to be related to negative affect. Meaning of life and hope mediated the relationships between spiritual experiences and both positive psychological variables of satisfaction with life and positive affect. These findings suggest that people who are religious tend to be more satisfied with life and have more frequent positive emotional experiences, in part, because they have more meaning in life and are more hopeful.</span></div>
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Full Text of Article Here:<br />
<a href="http://l.facebook.com/l.php?u=http%3A%2F%2Flink.springer.com%2Farticle%2F10.1007%2Fs10943-012-9597-6%2Ffulltext.html&h=VAQHF7Nts&enc=AZOL-vnr3xOLP6k9S3sPv1j1KYFsgESktq0qDnG_cMBoZdpMHtLw9feyIHPpAOHIb2hbdbggVtTcLXSfQIpz-Y9EOQLMLAJIVlm4fQXy4DaVAdsju_X4ePFrvqdSPxtLMCCd438dJ_z_NBydDWH0E4OH&s=1" rel="nofollow" style="color: #3b5998; cursor: pointer; text-decoration: none;" target="_blank">http://link.springer.com/…/…/s10943-012-9597-6/fulltext.html</a></div>
Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-91103932667475629502015-02-28T09:52:00.002-08:002015-02-28T09:52:44.836-08:00In 5 Year Study, Long-Term Psychotherapy Found Superior to Short-Term Psychotherapy in Producing Personality Changes<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-3mFEOHKAsQA/VPIATWnBngI/AAAAAAAAAG8/-gWG6IA0Q3U/s1600/psychotherapy_2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-3mFEOHKAsQA/VPIATWnBngI/AAAAAAAAAG8/-gWG6IA0Q3U/s1600/psychotherapy_2.jpg" height="211" width="320" /></a></div>
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<span style="line-height: 19.3199996948242px;">In the <i>Journal of Affective Disorders</i>, Researchers Olavi Lindforsa, Paul Knekta, Erkki Heinonena, Tommi Härkänena, and Esa Virtalaa (2015) conducted a randomized trial comparing short- and long-term psychotherapies and their impact on personality functioning (n = 326). All therapy groups showed improved functioning. While short-term therapy at first was more effective in improving self-concept, producing de</span><span class="text_exposed_show" style="display: inline; line-height: 19.3199996948242px;">creases in immature defense style, and reducing interpersonal problems, long-term therapy had the advantage in producing greater changes to self-concept and, in the long-run, outperformed short-term therapy across measures.</span></div>
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Full Text Article Here:</div>
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<span style="color: #141823; font-family: Helvetica, Arial, lucida grande, tahoma, verdana, arial, sans-serif;"><span style="font-size: 14px; line-height: 19.3199996948242px;"><a href="http://www.researchgate.net/profile/Olavi_Lindfors/publication/269312632_The_effectiveness_of_short-_and_long-term_psychotherapy_on_personality_functioning_during_a_5-year_follow-up/links/54891df60cf2ef344790a865.pdf">http://www.researchgate.net/profile/Olavi_Lindfors/publication/269312632_The_effectiveness_of_short-_and_long-term_psychotherapy_on_personality_functioning_during_a_5-year_follow-up/links/54891df60cf2ef344790a865.pdf</a></span></span></div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-75954307478162349322015-02-27T08:53:00.002-08:002015-02-27T08:53:13.464-08:00Boring but important: A self-transcendent purpose for learning fosters academic self-regulation.<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-QWc5rXLdyzg/VPCg53n7NzI/AAAAAAAAAGo/N0hzZ9i9h-o/s1600/ed.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-QWc5rXLdyzg/VPCg53n7NzI/AAAAAAAAAGo/N0hzZ9i9h-o/s1600/ed.jpg" height="175" width="320" /></a></div>
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In <i>Journal of Personality & Social Psychology</i>, David S. Yeager and colleagues report: </div>
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"Many important learning tasks feel uninteresting and tedious to learners. This research proposed that promoting a prosocial, self-transcendent purpose could improve academic self-regulation on such tasks. This proposal was supported in 4 studies wit<span class="text_exposed_show" style="display: inline;">h over 2,000 adolescents and young adults. Study 1 documented a correlation between a self-transcendent purpose for learning and self-reported trait measures of academic self-regulation. Those with more of a purpose for learning also persisted longer on a boring task rather than giving in to a tempting alternative and, many months later, were less likely to drop out of college. Study 2 addressed causality. It showed that a brief, one-time psychological intervention promoting a self-transcendent purpose for learning could improve high school science and math grade point average (GPA) over several months. Studies 3 and 4 were short-term experiments that explored possible mechanisms. They showed that the self-transcendent purpose manipulation could increase deeper learning behavior on tedious test review materials (Study 3), and sustain self-regulation over the course of an increasingly boring task (Study 4). More self-oriented motives for learning—such as the desire to have an interesting or enjoyable career—did not, on their own, consistently produce these benefits (Studies 1 and 4)."</span></div>
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Full Text Article Here:<br /><a href="https://www.facebook.com/l.php?u=https%3A%2F%2Fweb.stanford.edu%2F%7Egwalton%2Fhome%2FPublications_files%2FYeager_etal_inpress.pdf&h=UAQH38_Yx&enc=AZOowBmcTz2l9VFGYtyQFW2MF9Yn4fsAHbCgbxk6a8FaSHFpTUIlQVaZGualaNDLdNRXdqdpB0DmTI9aypx_rVKhNt5exmYT8miEC3DcWsmo5mZOcIE47vxTYLY2idIWvYkNwRru0mO-Om2RMyNRHZuG&s=1" rel="nofollow" style="color: #3b5998; cursor: pointer; text-decoration: none;" target="_blank">https://web.stanford.edu/…/Publicat…/Yeager_etal_inpress.pdf</a></div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-2224118798927331522015-02-26T12:24:00.002-08:002015-02-26T12:24:20.510-08:00Mindfulness at the Heart of Existential-Phenomenology and Humanistic Psychology: A Century of Contemplation and Elaboration<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-aFtChugJ6RY/VO-A5g6jJpI/AAAAAAAAAGU/EjVueJLWmAo/s1600/mindfulpic.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://1.bp.blogspot.com/-aFtChugJ6RY/VO-A5g6jJpI/AAAAAAAAAGU/EjVueJLWmAo/s1600/mindfulpic.jpg" height="240" width="320" /></a></div>
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In <i>The Humanistic Psychologist</i> researchers <span style="line-height: 19.3199996948242px;">Andrew J. Felder, Halle M. Atena, Julie A. Neudeck, Jennifer Shiomi-Chenc, and Brent Dean Robbins report:</span></div>
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"The mindfulness ‘foundations’ of existential-phenomenology appeared at the turn of the 20th century. Humanistic psychology's affinity with phenomenology emerged in the latter half of the mid-20th century. Yet the cognitive behavioral therapy (CBT) third wave <span class="text_exposed_show" style="display: inline;">mindfulness literature does not appear to have turned toward full collaborative acknowledgment of its neighboring precursors. A revised history of Western mindfulness-based work and psychology is thus provided. Parallels among phenomenological-humanistic psychology (PHP), dialectical behavior therapy (DBT), and mindfulness-based cognitive therapy (MBCT) are also discussed. Specifically, non-judgmental observation and description, validation, acceptance, intuition, doing and being, bodily mindfulness, letting be, and meaning-making are reviewed. Herefrom, the CBT third wave is invited into generative intra-disciplinary dialogue with PHP."</span></div>
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Full text of article here:<br /><a href="http://www.tandfonline.com/doi/full/10.1080/08873267.2012.753886#abstract" rel="nofollow" style="color: #3b5998; cursor: pointer; text-decoration: none;" target="_blank">http://www.tandfonline.com/doi/full/10.1080/08873267.2012.753886#abstract</a></div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-91188902052458549962015-02-26T07:49:00.002-08:002015-02-26T07:49:46.482-08:00Pathways From Personality to Happiness: Sense of Uniqueness as a Mediator<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-_93Bp9Vwoq0/VO9AfRom_QI/AAAAAAAAAGI/A1HH8aXWqoQ/s1600/unique-concept-871298040039YI8.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://4.bp.blogspot.com/-_93Bp9Vwoq0/VO9AfRom_QI/AAAAAAAAAGI/A1HH8aXWqoQ/s1600/unique-concept-871298040039YI8.jpg" height="162" width="320" /></a></div>
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In <i>Journal of Humanistic Psychology</i>, researchers <span style="line-height: 19.3199996948242px;">Selda Koydemir, Ömer Faruk Şimşek, and Melikşah Demir report:</span></div>
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"Personal sense of uniqueness, a major construct in humanistic psychology, has been recently shown to be a robust correlate of happiness. Yet the antecedents of this experience are not known. To address this limitation, we focused on extraversion and openness to experience, the two traits referred to as plasticity in higher-order framework of personali<span class="text_exposed_show" style="display: inline;">ty, as predictors of uniqueness and happiness. In light of theory and past empirical research, we proposed that the two traits representing plasticity would promote a sense of uniqueness, which in turn influence happiness. This model was tested in a college sample (N = 370) by relying on structural equation modeling. Results showed that uniqueness mediated the associations of extraversion and openness to experience with happiness. This model was supported when the effects of neuroticism, a marker of vulnerability to psychopathology, on uniqueness was taken into account. The implications of the findings for future research were addressed and sense of uniqueness as an element of a good life was highlighted."</span></div>
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Full Text Article Here:<br /><a href="http://l.facebook.com/l.php?u=http%3A%2F%2Fwww.researchgate.net%2Fprofile%2FOemer_Simsek%2Fpublication%2F262004161_Pathways_from_personality_to_happiness_Sense_of_uniqueness_as_a_mediator%2Flinks%2F00b7d5368c292d25f3000000.pdf&h=6AQGyNhzS&enc=AZNgNNG0zRlb_KHHWvetlCSUeotZqPjNXNasncQUw2_183bXkyv2bNkO1W2U5zB-KwzxxAatc969pGRW4o35cq2TnmZbAbgaJJSNohaEtF3cVQrheKr0fdKFLWNdsYpFO5X7r--o4odgJ9YdeFlJiHyg&s=1" rel="nofollow" style="color: #3b5998; cursor: pointer; text-decoration: none;" target="_blank">http://www.researchgate.net/…/…/00b7d5368c292d25f3000000.pdf</a></div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-17074559315379266042015-02-25T10:59:00.001-08:002015-02-25T10:59:09.529-08:00The Relationship Between Materialism and Personal Well-Being: A Meta-Analysis<div class="separator" style="clear: both; text-align: center;">
<a href="http://thereforegodexists.com/wp-content/uploads/2013/12/1336841079_1380733679.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://thereforegodexists.com/wp-content/uploads/2013/12/1336841079_1380733679.jpg" /></a></div>
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<span style="line-height: 19.3199996948242px;">In the </span><i style="line-height: 19.3199996948242px;">Journal of Personality & Social Psychology</i><span style="line-height: 19.3199996948242px;">, researchers Helga Dittmar, Rod Bond, Megan Hurst, and Tim Kassar (2014) report:</span></div>
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"This meta-analysis investigates the relationship between individuals’ materialistic orientation and their personal well-being. Theoretical approaches in psychology agree that prioritizing money and associated aims is negatively associated with individuals’ well-being but differ in their implications for whether this is invariably the case. <span class="text_exposed_show" style="display: inline;">To address these and other questions, we examined 753 effect sizes from 259 independent samples. Materialism was associated with significantly lower well-being for the most widely used, multifaceted measures (materialist values and beliefs, r = −.19, ρ = −.24; relative importance of materialist goals, r = −.16, ρ = −.21), more than for measures assessing emphasis on money alone (rs = −.08 to −.11, ρs = −.09 to −.14). The relationship also depended on type of well-being outcome, with largest effects for risky health and consumer behaviors and for negative self-appraisals (rs = −.28 to −.44, ρs = −.32 to −.53) and weakest effects for life satisfaction and negative affect (rs = −.13 to −.15, ρs = −.17 to −.18). Moderator analyses revealed that the strength of the effect depended on certain demographic factors (gender and age), on value context (study/work environments that support materialistic values and cultures that emphasize affective autonomy), and on cultural economic indicators (economic growth and wealth differentials). Mediation analyses suggested that the negative link may be explained by poor psychological need satisfaction. We discuss implications for the measurement of materialist values and the need for theoretical and empirical advances to explore underlying processes, which likely will require more experimental, longitudinal, and developmental research."</span></div>
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FULL TEXT ARTICLE HERE:<br /><a href="http://www.researchgate.net/profile/Helga_Dittmar/publication/267743492_The_relationship_between_materialism_and_personal_well-being_A_meta-analysis/links/5481ea260cf2e5f7ceaaae68.pdf" rel="nofollow" style="color: #3b5998; cursor: pointer; text-decoration: none;" target="_blank">http://www.researchgate.net/…/…/5481ea260cf2e5f7ceaaae68.pdf</a></div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-66287443212494367022015-02-25T10:54:00.001-08:002015-02-25T10:54:58.633-08:00Psychological Growth in Aging Vietnam Veterans: Redefining Shame and Betrayal<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-C8uOPm0mV64/VO4aVICRLHI/AAAAAAAAAF0/PUz13ep-MZs/s1600/vietnam%2Bvet.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-C8uOPm0mV64/VO4aVICRLHI/AAAAAAAAAF0/PUz13ep-MZs/s1600/vietnam%2Bvet.jpg" height="213" width="320" /></a></div>
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<span style="line-height: 19.3199996948242px;">In a new article published in <i>Journal of Humanistic Psychology</i>, Lynne McCormack and Stephen Joseph report: </span></div>
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"This study offers alternative interpretations of war-related distress embedded within the social and political context of the Vietnam War. Subjective interpretations from aging Vietnam veterans were analyzed using interpretative phenomenological analysis. A central theme—Moral authenticity: Overcoming the betrayal and shame of war—overarched five subordinate themes.<span class="text_exposed_show" style="display: inline;"> Four subordinate themes encapsulated layers of war-related betrayal associated with shame. Shame was likely to be described as either (a) internal/sense of personal failure, with no acts of rage; or (b) external/reckless or threatening acts of others, engendering rage. A fifth theme, reparation with self, reflected humility, gratitude, and empathy, currently undefined domains of the growth construct."</span></div>
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Full Text Article Here:<br />
<a href="http://www.researchgate.net/profile/Lynne_McCormack/publication/258631017_A_lone_journey_of_psychological_growth_in_aging_Vietnam_veterans_Redefining_shame_and_betrayal/links/00b49528c006441640000000.pdf" rel="nofollow" style="color: #3b5998; cursor: pointer; text-decoration: none;" target="_blank">http://www.researchgate.net/…/…/00b49528c006441640000000.pdf</a></div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-84083323805977026812015-02-25T10:49:00.002-08:002015-02-25T10:51:00.200-08:00Emotional Distress and Diagnosis: Word on the Street<div class="separator" style="clear: both; text-align: center;">
<a href="http://eastsideinstitute.org/wp-content/uploads/2015/02/Lois-Holzman-1024x768-700x400.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://eastsideinstitute.org/wp-content/uploads/2015/02/Lois-Holzman-1024x768-700x400.jpg" height="182" width="320" /></a></div>
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<a class="profileLink" data-hovercard="/ajax/hovercard/user.php?id=666223926&extragetparams=%7B%22directed_target_id%22%3A108667668615%7D" href="https://www.facebook.com/lois.holzman.5" style="color: #3b5998; cursor: pointer; text-decoration: none;">Lois Holzman</a> reports:</div>
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“Once you have that label it doesn’t stay at the clinic. You carry it with you for a long time.”</div>
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“We need to encourage people to speak more public [sic] about the topic of mental illness and alternatives to medication and treatment.”<span class="text_exposed_show" style="display: inline;"><br /></span></div>
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<span class="text_exposed_show" style="display: inline;">“When I finally got labeled ‘depressed,’ I was relieved. It helped me deal with all the people who were saying, ‘Get over it already!’”</span></div>
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<span class="text_exposed_show" style="display: inline;">“It’s important to see how tied in diagnosing is to Big Pharma.”</span></div>
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These are some of the things people say when given the opportunity to talk about their experiences with and opinions about mental health and diagnosis...</div>
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Read more at the <a href="https://www.blogger.com/goog_107865870">New Existentialist blog:</a></div>
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<span style="color: #141823; font-family: Helvetica, Arial, lucida grande, tahoma, verdana, arial, sans-serif;"><span style="font-size: 14px; line-height: 19.3199996948242px;"><a href="https://www.saybrook.edu/newexistentialists/posts/02-25-15">https://www.saybrook.edu/newexistentialists/posts/02-25-15</a></span></span></div>
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Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-80599283010711452362015-02-25T10:45:00.001-08:002015-02-25T12:35:21.844-08:00Brent Robbins: Materialism and the Joyless Life<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/XWfr9pXzVmo" width="560"></iframe><br />
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Past President of SHP (Division 32) talks about joy and mindfulness at the Leadership Pittsburgh conference.Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-79774738564430509872013-12-17T15:19:00.001-08:002013-12-17T15:19:16.298-08:00Call for Student papers: Sidney M. Jourard Student Award Symposium
<span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">The Executive Board of Division 32 has
committed itself to continuing the tradition of a Student Award Symposium as
part of our main convention program at each year's convention.<span style="mso-spacerun: yes;"> </span>We want to continue to provide a rich
opportunity for students of Humanistic Psychology to contribute to and become
involved in the community of Division 32.<span style="mso-spacerun: yes;">
</span>Students are welcome to submit papers from undergraduate, masters, and
doctoral levels of work. We try to make a place for papers of high quality at
any level, so undergraduates should not feel hesitant to apply. <u>We do not
accept co-authored submissions:<span style="mso-spacerun: yes;"> </span>all
paper must represent the student’s own individual work.</u> (Recognition of
faculty mentoring for Jourard submissions can be acknowledged in a footnote.) Students
whose papers are selected for this award symposium will be given a <u>free
membership in the Society of Humanistic Psychology for one year</u>, including
subscription to our journal <i>The Humanistic Psychologist.</i> <o:p></o:p></span><br />
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<div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;">
<span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></div>
<span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">Please submit a 500-750 word summary along
with a word doc of the entire paper for consideration to our program
committee.<span style="mso-spacerun: yes;"> </span>(The summary should be placed
within the document where an abstract would normally go.) In your submission
you should indicate the college, university, or graduate institute <u>where the
work was completed</u> as your institutional affiliation, along with your
highest level of <u>awarded</u> degree (e.g., <u>do not</u> list any degree for
which you are a candidate). Your title should be limited to 10 words. Please
also include your full contact information along with your APA membership
status at the end of the document. The actual presentations will be approximately
12 minutes in duration. Please send your submission to Jourard Chair Dr. Scott
Churchill at <a href="mailto:bonobo@udallas.edu"><span style="color: blue;">bonobo@udallas.edu</span></a> with
copy to the Awards Chair Dr. Susan Gordon at <a href="mailto:susan.gordon@snet.net"><span style="color: blue;">susan.gordon@snet.net</span></a>.<o:p></o:p></span><br />
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<span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></div>
<span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">Work submitted for consideration <u>should not have been
previously published or presented at another national or regional conference</u>.
<span style="mso-bidi-font-style: italic;">To be a candidate for the Jourard in
2014<i> you must be a <u>student</u> in the year of the 2014 convention.</i></span>
<span style="mso-spacerun: yes;"> </span>(It is okay if you graduate in the
spring of 2014; but we are not accepting applications from individuals who
graduated in 2013 or earlier.)<o:p></o:p></span><br />
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<div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;">
<span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></div>
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">The <u>absolute</u>
deadline for submission is <u>January <span style="mso-bidi-font-weight: bold;">2,
2014</span></u><span style="mso-bidi-font-weight: bold;">.</span></span></b><span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span>A committee will
review and select the finalists from all of those papers submitted by that
date.<span style="mso-spacerun: yes;"> </span>All students will be notified of
the outcome of the review process by early February of 2013.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span><br />
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<div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></div>
<span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">Please note: <u>The submission of a paper is considered to
be a professional commitment by the author to attend the conference and to
present the paper if the paper is chosen for the award.</u> Please do not
submit papers for consideration for the Jourard <u>unless you are 100%
committed to attending</u> the convention and presenting your work. <o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;">
<span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></div>
<span style="font-family: "Bangla MN"; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">Also please be aware that <u>any member of APAGS (American
Psychological Association of Graduate Students) who is presenting as first
author within any symposium or paper/poster session at <span style="text-transform: uppercase;">APA </span>will have his/her advance registration fee waived</u>.<o:p></o:p></span><br />
Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-38705639078947158582011-09-10T08:42:00.000-07:002011-09-10T08:54:50.643-07:00The Experience of Joy: Interview with Brent Robbins<img src="http://photos.academia.edu/38881/12973/199478/large_brent.robbins.jpg"><br /><br />The following is an interview in the magazine, <a href="http://www.pointpark.edu/News/ThePoint/currentfeatures/FeaturesFall2011/ExploringJoy">The Point</a>:<br /><br />Visit your favorite bookstore, in person or online, and search for titles about depression; more than 21,000 are on Amazon.com. Now look for titles about feeling joy; 158 are on Amazon. What makes you joyful? Is it similar for everyone? How do you attain joy? Questions like these, and the lack of research, led Brent Robbins, Ph.D., director of Point Park’s psychology program, to begin to study “joy” in 1998. He completed his dissertation on it, has been exploring the subject ever since, and is writing a book to (ultimately) help people find it. The Point talked with Dr. Robbins about his research.<br /><span style="font-style:italic;"><br />What prompted you to study joy?</span><br /><br /><span style="font-style:italic;">BR</span>: In my first-year doctoral program, this 21-year-old woman comes in. When it’s the first day, you ask what the presenting problem is: ‘What brings you here?’ First thing out of her mouth was ‘I don’t have any joy in my life.’ That was how she presented her problem. My first thought was, I never heard that before. My second thought was, I don’t know what you are supposed to do in therapy to help people find joy. The Diagnostic and Statistical Manual of Mental Disorders doesn’t say anything about joy deficit disorder. There’s depression, there’s anxiety disorders, there’s schizophrenia and other psychotic disorders, but nothing about joy. There’s nothing about how to have a better life, how to build your strengths. It’s all about how to get rid of symptoms.<br /><br /><span style="font-style:italic;">Given that your research was just beginning, how did you ultimately help your patient?</span><br /><span style="font-style:italic;"><br />BR</span>: I went back to this person and asked her, ‘What do you imagine joy would be and what do you think you need to do in order to find it?’ We started to explore that. In that case, it was a two-year process where her symptoms in the beginning of her therapy ultimately led her to the realization that she wanted to have a child. She wanted to be a mother, but she didn’t feel like she was worthy of being a mother. That was all unconscious. In the beginning she wasn’t explicitly aware of that, but we worked through all that; she decided that’s what she wanted to do. Her desire to have joy in her life was to have a little one. That’s what it was for her; maybe it would be different for somebody else.<br /><br /><span style="font-style:italic;">What have you learned in your research to define joy?</span><br /><br /><span style="font-style:italic;">BR</span>: Joy seems to include both elation on one hand and relaxed serenity on the other. When you ask people to describe times when they felt joy, you get something along that continuum. Some people talk about hanging out with friends by the campfire, feeling at home, relaxed and at peace. Others talk about the buildup in tension: the winning touchdown in the Super Bowl or they’re walking with their boyfriend and he turns around and proposes suddenly. There’s this tension, then ‘boom,’ the surprise, and then there’s elation. They are not thinking about what’s coming next, they’re not thinking about what’s happened. They’re completely in that present moment.<br /><br /><span style="font-style:italic;">You described one aspect of the feeling of joy as fecundity. Explain that.</span><br /><br /><span style="font-style:italic;">BR</span>: It has this sense of plentifulness. There is so much to see, so much to feel in this moment. It will never end. It will always be enough, and I never need anything more than what I’m having right now. That’s fecundity, and that’s a core thematic element of joy. It’s all throughout the experiences of joy.<br /><span style="font-style:italic;"><br />You believe there is a connection between meditation and joy?</span><br /><br /><span style="font-style:italic;">BR</span>: Depression and anxiety is almost the antithesis of joy. It’s when people get caught up in their thoughts. When people describe doing meditation, and having those moments of feeling fully present in the moment, it’s almost indistinguishable from what people describe when they talk about joy, especially the serene version of joy. Really what people are looking for, when they’re looking to be healed of their suffering, is not so much getting rid of their symptoms but to cultivate a life of joy.<br /><br /><span style="font-style:italic;">You stated, “If joy becomes a goal in and of itself, it becomes strangely elusive.” Why?</span><br /><br /><span style="font-style:italic;">BR</span>: It goes back to the time consciousness of joy, the temporality of joy. It’s about being present in the moment. A goal is something that’s happening in the future. So if you say, ‘I’m going to work on having joy in the future,’ you’re already out of the present moment.<br /><span style="font-style:italic;"><br />Can someone be joyful alone?</span><br /><br /><span style="font-style:italic;">BR</span>: Yes, very much so. We were just doing joy experiences in my Methods class, and one of the students was talking about dancing in the rain by herself, a wonderful image. When people have a state of joy, they feel emotionally connected to people in their lives, even when they’re not physically present. That’s an important distinction. You can experience joy when you’re physically alone, but I think it’s really hard to feel it when you’re lonely. And you can be lonely in a room full of people.<br /><br /><span style="font-style:italic;">You also noted, for adults, joy is rare. Why?</span><br /><br /><span style="font-style:italic;">BR</span>: I think what happens is when you’re an adult, you have a lot of responsibilities; you have children, you have jobs. At any particular moment in time, it’s very difficult to be fully present in the moment because there’s always something else that needs to be done.<br /><br /><span style="font-style:italic;">Tell me about the book you are working on.</span><br /><br /><span style="font-style:italic;">BR</span>: It’s tentatively titled <span style="font-style:italic;">The Joyful Life - An Existential, Humanistic Approach to Positive Psychology</span>. The goal of that is really to provide guidelines for people on what kinds of lives people live who really experience a lot of joy in their life. What does it look like, so you can know if you already have it; then you can just appreciate that you have it. If you don’t, you have some idea about what you’re shooting for. There will be information about how to get that; how to get from where you are to a more joyful life.<br /><br /><span style="font-style:italic;">What gives you joy?</span><br /><br /><span style="font-style:italic;">BR</span>: My sons, my wife. Having kids can be the most stressful moments of our lives, but it’s also the moments of the greatest joy. Also, I’m a spiritual person, and I have a relationship with God. It’s in my deepening relationship with God that I think I have some of my greatest joys. It’s not politically correct sometimes to talk about your relationship with God, but it’s important for me.Brent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0tag:blogger.com,1999:blog-5029848500871136912.post-72240132513822288062011-06-14T19:01:00.000-07:002011-06-14T19:12:38.558-07:00Election ResultsDear All,<br /><br />Please join me to welcome the following individuals who have been elected to the Division 32, Society for Humanistic Psychology Executive Board:<br /><br />President-Elect:<br /><br /><img src="http://www.center4growth.com/Images/Louis_Hoffman.png" width="150" height="150"><br />Louis Hoffman <br /><br />Secretary:<br /><br /><img src="http://lh5.ggpht.com/_Lbue8BrZEAs/STGQ_Sx2abI/AAAAAAAAACY/rBGBUL3eYNI/Brent_Dean_Robbins.JPG" width="150" height="150"><br />Brent Robbins <br /><br />Member at Large:<br /><br /><img src="http://southburyclinic.com/pages/images/susangordon_000.jpg" width="125" height="150"><br />Susan Gordon <br /><br /><img src="http://therapists.psychologytoday.com/rms/rms_photos/sized/57/25/82557_2_120x150.jpg" width="125" height="150"><br />Donna Rockwell <br /><br />Runner-up presidential candidate<br /><br /><img src="http://www.wcupa.edu/_academics/sch_cas.psy/images/kumar.jpg" width="125" height="150"><br />Krishna Kumar <br /><br />We had a very strong pool of candidates this year and I only regret that not everyone could be elected. <br /><br />Thanks to everyone who was willing to run!<br /><br />Louise Sundararajan<br />President, Society for Humanistic PsychologyBrent Robbins, PhDhttp://www.blogger.com/profile/14150004792417520819noreply@blogger.com0