Podcasts about American Psychologist

Das Ideal der Selbstliebe wird oft missverstanden als das Gefühl, sich „großartig“ finden zu müssen. Doch das greift zu kurz und übersieht eine entscheidende Frage: Was passiert, wenn es mir schlecht geht? Wenn ich verletzt bin, versage, scheitere? Dann ist nicht das Hochgefühl entscheidend, sondern die Fähigkeit, innerlich stabil zu bleiben und mit mir selbst mitfühlend umzugehen. Mehr zu meinem BeratungsangebotWeitere Literatur und Studien:Orth, U., & Robins, R. W. (2022). Is high self-esteem beneficial? Revisiting a classic question. American Psychologist, 77(1), 5–17. https://doi.org/10.1037/amp0000922Neff, K. D. (2021). Fierce Self-Compassion. Harper Wave.McGill, J., Adler-Baeder, F., & Rodriguez, P. (2016). Mindfully in Love: A Meta-Analysis of the Association Between Mindfulness and Relationship Satisfaction. Journal of Human Sciences and Extension, 4(1), 7.Körner, R., Tandler, N., Petersen, L.-E., & Schütz, A. (2024). Is caring for oneself relevant to happy relationship functioning? Personal Relationships, 1–25.Marshall, S. L., Parker, P. D., Ciarrochi, J., & Heaven, P. C. L. (2015). Is Self-Compassion Helpful for Adolescents? Journal of Adolescence, 44, 164–173. https://doi.org/10.1016/j.adolescence.2015.07.001

You're Not Broken – The System Is: A Raw Conversation About Healing with Lucy AphramorThis episode of Fly to Freedom is not just a conversation about recovery. It's a deep reckoning with the systems that have shaped how we think about food, health, and bodies — and how we can begin to reclaim our truth.Julia is joined by Lucy Aphramor (they/them), a radical dietitian, poet, and justice-centred educator whose Well Now approach reimagines nutrition through the lens of compassion, lived experience, and social change. Together, they unpack the myths of weight management, the fallacy of 'healthy eating' guidelines, and the oppressive roots of mainstream public health narratives.Lucy shares powerful insights about:Why public health nutrition is an equity issueHow traditional health education often reinforces oppressionThe myth of evidence-based weight lossWhy eating disorder recovery is inseparable from social justiceWhat it means to centre community, compassion, and care in healingHow body shame is socially shaped, and why self-compassion is essential for unlearningA poetic lens on health, worth, and resistanceThis episode is a must-listen if you've ever felt confused by health advice, struggled with body image, or questioned the deeper systems influencing eating disorders. Whether you're in recovery or supporting someone who is, Lucy's wisdom offers a radical shift in how we can approach healing — not just as individuals, but as a community.

In this episode, we tackle the challenging but vital question: How can we support nervous system regulation when someone isn't in a safe environment? Drawing from Deb Dana's Polyvagal Theory expertise and current research, we explore practical strategies for both practitioners and individuals navigating unsafe circumstances.In this episode you'll learn:How to identify small touch points that can activate brief ventral vagal statesSpecific techniques practitioners & individuals can use to support clients/themselves in unsafe environmentsMicro-practices for self-regulation during ongoing stress or threatThree Takeaways:Even in unsafe environments, small "safety or regulating anchors" (objects, memories, connections) can provide crucial moments of regulation. The goal isn't permanent regulation in unsafe circumstances, but creating brief reminders that another state exists.Oftentimes the first step in healing is acknowledging the reality of one's situation, not minimizing or denying it. Whether you're a practitioner or the individual going through it, remember that your struggle makes sense, your survival responses make sense.Recognizing and savoring these micro-moments of "safe enough" builds neural pathways that support resilience over time.Resources/Citations:National Domestic Violence Hotline: 1-800-799-7233"Polyvagal Exercises for Safety and Connection" by Deb Dana"Anchored: How to Befriend Your Nervous System Using Polyvagal Theory" by Deb DanaLevine, P. A. (1997). Waking the Tiger: Healing Trauma. North Atlantic Books.Van der Kolk, B. A. (2014). The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma. Viking.Kearney, D. J., McDermott, K., Malte, C., Martinez, M., & Simpson, T. L. (2012). Association of participation in a mindfulness program with measures of PTSD, depression and quality of life in a veteran sample. Journal of Clinical Psychology, 68(1), 101-116.Price, M., Spinazzola, J., Musicaro, R., Turner, J., Suvak, M., Emerson, D., & van der Kolk, B. (2017). Effectiveness of an 8-week yoga program for women with chronic PTSD. Journal of Traumatic Stress, 30(2), 173-180.West, J., Liang, B., & Spinazzola, J. (2017). Trauma sensitive yoga as a complementary treatment for posttraumatic stress disorder: A qualitative descriptive analysis. International Journal of Stress Management, 24(2), 173–195.Brom, D., Stokar, Y., Lawi, C., Nuriel-Porat, V., Ziv, Y., Lerner, K., & Ross, G. (2017). Somatic Experiencing for Posttraumatic Stress Disorder: A Randomized Controlled Outcome Study. Journal of Traumatic Stress, 30(3), 304-312.Fredrickson, B. L. (2001). The role of positive emotions in positive psychology: The broaden-and-build theory of positive emotions. American Psychologist, 56(3), 218–226.Perry, B. D. (2006). The Neurosequential Model of Therapeutics: Applying principles of neuroscience to clinical work with traumatized and maltreated children. In N. B. Webb (Ed.), Working with traumatized youth in child welfare (pp. 27–52). The Guilford Press.Website: https://www.riseaswe.com/podcastEmail: amanda@riseaswe.comInstagram: https://www.instagram.com/amandaontherise/TikTok: https://www.tiktok.com/@amandaontherise

Literature, mental health and gender politics. Why we must remember that "She Wrote Too" with Nicola MorganWelcome to the Business of Psychology podcast. I'm joined by Nicola Morgan, who some of you may know as the co-host of the fantastic She Wrote Too podcast and Substack. As well as a podcaster, Nicola is a positive psychologist, champion of women's writers, bibliotherapist, creativity specialist, tutor and mentor. She's properly multi hyphen, having been a former lawyer and teacher in past lives. She now uses that wealth of experience and passion to help others thrive through story and psychology. Full show notes and a transcript of this episode are available at The Business of PsychologyLinks for Nicola:She Wrote Too Podcast:Apple PodcastsSpotifyShe Wrote Too SubstackLinks for Rosie:Substack: substack.com/@drrosieRosie on Instagram:@rosiegilderthorp@thepregnancypsychologistReading list from Nicola, to support the topics discussed:Positive Psychology & PurposeSeligman, M. E. P. (2011). Flourish: A Visionary New Understanding of Happiness and Well-being. - Introduces the PERMA model: Positive Emotion, Engagement, Relationships, Meaning, Accomplishment.Ryan, R. M., & Deci, E. L. (2000). "Self-determination theory and the facilitation of intrinsic motivation, social development, and well-being." American Psychologist, 55(1), 68–78. - Central to understanding motivation in values-led work.Wong, P. T. P. (2011). "Positive psychology 2.0: Towards a balanced interactive model of the good life." Canadian Psychology/Psychologie Canadienne, 52(2), 69–81. - Explores how suffering and meaning-making are integral to authentic well-being.Narrative Psychology & MeaningMcAdams, D. P. (1993). The Stories We Live By: Personal Myths and the Making of the Self. - Key text on how humans construct identity and meaning through narrative.Neimeyer, R. A. (2006). "Rewriting the self: History, memory, narrative." In Meaning Reconstruction and the Experience of Loss. - Relevant to your interest in grief, healing, and story.Bibliotherapy & Reading for Well-beingBrewster, L. (2011). Health & Place, 17(2), 361–368. "The public library as therapeutic landscape: A qualitative case study." - Explores the healing power of books and libraries.Billington, J. (2016). Reading and Mental Health: Bibliotherapy Revisited. Palgrave Macmillan. -Central to bibliotherapy research and your work with She Wrote Too and Learn to Thrive.Montgomery, H., & Martin, B. (2015). "Literature and empathy: A study of bibliotherapy and reading groups." Medical Humanities, 41(2), 100–104.How shared reading helps foster empathy and insight.Kidd, D.C. & Castano, E. (2013). Reading Literary...

Prompted by the upcoming Australian Federal election, in this solo ep Bron unpacks whether psychologists should speak up about political issues or remain politically neutral. Bron also walks through the AHPRA code of conduct, AHPRA social media guidelines, and other considerations for those who want to advocate for change. Tune in for a thought-provoking discussion on the intersection of psychology and politics! LINKS Wells, R., & Behardian O'Doherty, S. (2020). "What is an activist-practitioner and should I be one?" [Magazine Article] Rahim, M., & Cooke, A. (2019). Should clinical psychologists be political? [Book Chapter] AHPRA Code of Conduct for Psychologists (effective from 1 December 2025) AHPRA social media guidance: "How to meet your obligations under the National Law" Haeny, A. M. (2014). Ethical Considerations for Psychologists Taking a Public Stance on Controversial Issues: The Balance Between Personal and Professional Life. Ethics & Behavior, 24(4), 265–278. https://doi.org/10.1080/10508422.2013.860030 Nadal, K. L. (2017). “Let’s get in formation”: On becoming a psychologist–activist in the 21st century. American Psychologist, 72(9), 935–946. https://doi.org/10.1037/amp0000212 Singh, A., Roberts, M. C., McKinney, W. S., Kelly, S., Ortega, A., Doyle, R., & Tampke, E. C. (2023). Advocacy as a professional competency in psychology. Training and Education in Professional Psychology, 17(4), 414–422. https://doi.org/10.1037/tep0000450 THE END BITS Mental Work is the Australian podcast for mental health workers about working in mental health, with an early-career focus. Hosted by Bronwyn Milkins. Support the show by buying me a virtual coffee ☕

Manche Entscheidungen verändern alles – nicht nur, wie wir leben, sondern auch, wer wir sind. Wenn man ein Kind bekommt, in eine neue Stadt zieht oder eine langjährige Beziehung beendet, sieht man die Welt danach oft mit anderen Augen. Solche Umbrüche nennt die Philosophin L. A. Paul “transformative Entscheidungen”. Und sie sagt: Es ist unmöglich, so eine Entscheidung rational zu treffen. Was also tun, wenn man vor der Wahl steht? Fühlt euch gut betreut Leon & Atze Start ins heutige Thema: 10:42 min. VVK Münster 2025: https://betreutes-fuehlen.ticket.io/ Instagram: https://www.instagram.com/leonwindscheid/ https://www.instagram.com/atzeschroeder_offiziell/ Der Instagram Account für Betreutes Fühlen: https://www.instagram.com/betreutesfuehlen/ Mehr zu unseren Werbepartnern findet ihr hier: https://linktr.ee/betreutesfuehlen v Tickets: Atze: https://www.atzeschroeder.de/#termine Leon: https://leonwindscheid.de/tour/ Quellen: Das Buch von L. A. Paul heißt “Transformative Experience” Das Buch über Mike May heißt “Crashing Through” und ist von Robert Kurson. Das Paper von Shahar Hechtlinger findet ihr hier: Hechtlinger, S., Schulze, C., Leuker, C., & Hertwig, R. (2024). The psychology of life's most important decisions. American Psychologist. Und hier ein Link zum Podcast vom Max Planck Institute for Human Development (auf Englisch) mit Ana Sofia Morais und Shahar Hechtlinger: https://www.mpib-berlin.mpg.de/1956201/unraveling-behavior-episode3 Redaktion: Dr. Leon Windscheid & Mia Mertens Produktion: Murmel Productions

I det tvåhundrafemtiosjätte avsnittet av podden pratar vi om psykoterapins negativa effekter. Gäst är Alexander Rozental som är psykolog, författare och professor i klinisk psykologi på Luleå tekniska universitet. I den första delen av fyra av intervju berättar Alexander om sin förebild Burrhus Frederic Skinner och varför han fascineras av Skinners forskning.Christian frågar också vad som lockade Alexander in i psykologins värld, och varför han ville forska om just negativa effekter av psykoterapi. Dessutom pratar vi om varför det finns så lite forskning om dessa effekter, och varför somliga psykoterapeuter tycker att man inte bör studera sådana frågor alls. Alexander får även berätta om det motstånd han själv mött från psykologkollegor när han publicerat sin egen forskning.Om du vill kommentera avsnittet finns Alexander på Instagram där han heter alexanderrozental och Christian på Twitter där han heter c_dahlstrom, eller på Bluesky han heter christiandahlstrom.bsky.social. Trevlig lyssning! Hjälp till att hålla merparten av avsnitten gratis och få tillgång till exklusiva avsnitt på: http://patreon.com/sinnessjuktVoF:s fullmånepub med Christian: https://fb.me/e/2wusBI0Ju Synka Patreon med Spotify: https://www.patreon.com/posts/sa-lyssnar-du-pa-34442592Köp signerade böcker och Beckomberga-printar här: https://vadardepression.seKöp Sinnessjukt-tishan här: http://sinnessjukt.se/butik Boka föreläsning här: http://vadardepression.se/forelasning-psykisk-ohalsa/Rozental, Alexander. Negative effects of Internet-based cognitive behavior therapy: Monitoring and reporting deterioration and adverse and unwanted events. Diss. Department of Psychology, Stockholm University, 2016.Barlow, David H. "Negative effects from psychological treatments: a perspective." American psychologist 65.1 (2010): 13.Lilienfeld, Scott O. "Psychological treatments that cause harm." Perspectives on psychological science 2.1 (2007): 53-70.Dimidjian, Sona, and Steven D. Hollon. "How would we know if psychotherapy were harmful?." American Psychologist 65.1 (2010): 21. Hosted on Acast. See acast.com/privacy for more information.

Columbia University clinical psychologist drops in to talk about his research on resilience, PTSD, the importance of understanding resilience in the face of trauma, the biological responses to traumatic events, and the misconceptions surrounding PTSD.About our guest:George Bonanno is a Professor of Clinical Psychology at Columbia University's Teachers College and internationally recognized for his pioneering research on human resilience in the face of loss and potential trauma. He is recognized by the Web of Science as among the top one percent most cited scientists in the world, and has been honored with lifetime achievement awards by the Association for Psychological Science (APS), the International Society for Traumatic Stress Studies (ISTSS), and the International Positive Psychology Association (IPPA). In addition to the books, The End of Trauma and The Other Side of Sadness, George has published hundreds of peer-reviewed scientific articles, many appearing in leading journals such as Nature, JAMA, American Psychologist, and the Annual Review of Psychology. He is also an avid painter (when he has time), reads widely, and loves music.

On this week's Keepin It Real, Cam reacts to a text from a friend about the hopelessness she feels today as a result of the new presidential administration. There are two sides to this, Cam says. And the healing must begin within. But it won't be easy. ----- There are those of you listening right now filled with anxiety and rage. You can't believe our nation is full of people who care so little for truth, honesty, and compassion. You can't believe that you know people, lots of people, who are willing to abandon truth, honesty, and compassion to win. This is not how you were taught to live as a child. These are not the lessons of Aesop's fables. There is nothing in the New Testament that says this is Ok. However, there are others of you out there equally mystified. “How can you not want this?” you're asking. How can you not see that our future, both each of us individually and as a nation, will be better? We're returning to dominance. We're getting rid of the cheaters and the thieves who have slipped in and are stealing opportunity from you and me. We're making them pay. We're righting wrongs. This is what this nation is about. This is who we are. We've strayed and we're now, finally, returning to who we should be. How can you not see this? No argument from either of you will win. No data will convince either of you of anything. No clever wording. No quoting the constitution. No biblical chapter or verse. Deadlocked. Both sides deadlocked. Anxiety and rage. Both sides. Dr Carl Rogers was an American Psychologist who, in 1982, was listed as the most influential psychotherapist in history. Of his many accomplishments, there is one practice of his that I'm using – well, that I'm trying to use – in my interactions with others. It's called Unconditional Positive Regard. It's a framework for listening and helping even with those whose opinions are diametrically opposite our own. It's a learned discipline and it's not easy. Unconditional Positive Regard assumes that this person in front of each of us has worth, this person in front of us can grow, they can change, they're eager to learn, they're curious, they are a person of value. Unconditional Positive Regard. You can see how this powerful outlook can benefit a therapist in their interactions with patients. You can see how someone hoping to pull the best out of another person, who still has hope for the other person, could and perhaps SHOULD engage them with a mindset of unconditional positive regard. It's hard, though. It's very hard. Especially when what some of you have seen of others brings this quote to mind: “When you worship power, compassion and mercy will look like sins.” To many of you that's what it looks like out there today. It's obvious to say, but compassion is not a sin. Mercy is not a sin. None of us should ever hold back on either. And perhaps for all of you listening right now filled with anxiety and rage, holding each other in unconditional positive regard might be step one in healing…ourselves. I'm Cam Marston, just trying to keep it real.

I'm excited to announce my Book Study. Get more info and join me here.Public Benefit CorporationsBenefit of school leadersSchool is nestled within a communityBeing authentic in who they are so they can show up authentically. Things happen for a reason. Breaking inappropriate rulesTruth vs. truthTheory of Development Bronfenbrenner, U. (1977). Toward an experimental ecology of human development. American Psychologist, 32(7), 513–531. https://doi.org/10.1037/0003-066X.32.7.513How to be a transformative principal? Be yourselfAbout Marcela AndrésMarcela Andrés, a visionary leader in education and the President and CEO of designEDengagement, PBC. Marcela has dedicated her career to creating culturally responsive strategies that foster strong relationships between educators, families, and communities. She's also the author of Purposeful Educator Connections: Five Principles to Strengthen Relationships with Students, a transformative guide that offers practical strategies to help educators deepen their connections with students and drive meaningful change in the classroom.Marcela's work is focused on empowering educators to go beyond compliance and embrace the power of relationships as a foundation for student success. Her book highlights key principles that allow educators to create high-quality learning environments, foster meaningful interactions, and partner with key stakeholders to support students in fulfilling their life's purpose.In today's conversation, we'll dive into Marcela's approach to transforming the educational experience and explore how Purposeful Educator Connections can serve as a blueprint for educators looking to strengthen their relationships with students and make a lasting impact. We're thrilled to be sponsored by IXL. IXL's comprehensive teaching and learning platform for math, language arts, science, and social studies is accelerating achievement in 95 of the top 100 U.S. school districts. Loved by teachers and backed by independent research from Johns Hopkins University, IXL can help you do the following and more:Simplify and streamline technologySave teachers' timeReliably meet Tier 1 standardsImprove student performance on state assessments

Dr. Michele Gelfand is a cultural psychologist and author of Rule Makers, Rule Breakers. She joins us to discusses how “tight” and “loose” cultures shape societies. Tight cultures, like Japan's, respond to threats with strict rules and order, while looser ones, like the U.S., allow greater flexibility. Gelfand suggests a balanced “Goldilocks” approach, adjusting strictness and flexibility to suit each environment's needs, from families to organizations. She also explores online accountability, recommending "nudges" to promote civility, and sees AI as a potential tool for managing biases and promoting understanding.     Guest Bio Michele Gelfand is a Professor of Organizational Behavior at the Stanford Graduate School of Business and Professor of Psychology by Courtesy at Stanford University. Gelfand uses field, experimental, computational, and neuroscience methods to understand the evolution of culture--as well as its multilevel consequences for human groups. Her work has been cited over 20,000 times and has been featured in the Washington Post, the New York Times, the Boston Globe, National Public Radio, Voice of America, Fox News, NBC News, ABC News, The Economist, De Standard, among other outlets.   Gelfand has published her work in many scientific outlets such as Science, the Proceedings of the National Academy of Sciences, Proceedings of the Royal Society B, Psychological Science, Nature Scientific Reports, PLOS 1, the Journal of Personality and Social Psychology, Organizational Behavior and Human Decision Processes, Academy of Management Review, Academy of Management Journal, Research in Organizational Behavior, Journal of Applied Psychology, Annual Review of Psychology, American Psychologist, Journal of Cross-Cultural Psychology, Current Opinion in Psychology, among others. She has received over 13 million dollars in research funding from the National Science Foundation, Department of Defense, and the FBI.   As a native New Yorker, Michele is now a California transplant. She is married to Todd Betke and has two daughters, Jeanette and Hannah, two birds (Bonnie and Theo) and a Portuguese water dog, Pepper.     Show Notes (1:47) What is culture? (4:08) The age that we start learning norms (10:01) What makes a person or nation a tight versus a loose culture (15:12) How the movement of people affect looseness and tightness dynamics (17:57) How changes in attitudes occur (20:59) Tightness doesn't mean a lack of creativity (24:26) The Goldilocks Approach (30:49) Avoiding becoming too tight or too loose (32:55) Applying the Goldilocks Approach on social media (35:56) The disrupting force technology can have on loose and tight cultures (38:19) AI's ability to understand culture (41:11) What's next for Dr. Michele Gelfand (45:00) How to follow Michele's work     Links Referenced Values, Political Action, and Change in the Middle East and the Arab Spring: https://www.amazon.com/Values-Political-Action-Change-Middle/dp/019026909X Rule Makers, Rule Breakers: How Tight and Loose Cultures Wire Our World: https://www.amazon.com/Rule-Makers-Breakers-Tight-Cultures/dp/1501152939 Personal website: michelegelfand.com  

Wer möchte nicht gerne dazugehören? Ob als Fans bei Sportevents oder als Mitglieder einer politischen Partei: Wir sehen uns gerne als Teil einer Gruppe - und diese Gruppe ist natürlich viel besser als alle anderen! Soweit so gut, doch daraus entstehen schnell Konflikte zwischen “verfeindeten” Teams. In dieser Folge sprechen Leon und Atze über ein denkwürdiges Experiment, das solche Dynamiken erklären wollte und gleichzeitig höchst fragwürdig war. Was lernen wir daraus für die Konflikte unserer Zeit? Fühlt euch gut betreut Leon & Atze Start ins heutige Thema: 12:19 min. Instagram: https://www.instagram.com/leonwindscheid/ https://www.instagram.com/atzeschroeder_offiziell/ Der Instagram Account für Betreutes Fühlen: https://www.instagram.com/betreutesfuehlen/ Mehr zu unseren Werbepartnern findet ihr hier: https://linktr.ee/betreutesfuehlen Tickets: Atze: https://www.atzeschroeder.de/#termine Leon: https://leonwindscheid.de/tour/ Quellen: Onyango, V. C. (2023). Reflections on the Robbers Cave Experiment: Finding lessons on political conflict, racism, xenophobia, and business environments. Am J Hum Psychol. 1(1):34-38. Doi: 10.54536/ajhp.v1i1.2092 https://journals.e-palli.com/home/index.php/ajhp/article/view/2092 Gina Perry: The lost boys: Inside Muzafer Sherif's Robbers Cave experiment https://scribepublications.com.au/books-authors/books/the-lost-boys-9781925322354 Die detaillierte Beschreibung des Robbers Cave Experiment Sherif, M. et al. (1954/1961). Intergroup conflict and cooperation: The Robbers Cave Experiment. https://d1wqtxts1xzle7.cloudfront.net/57404565/ROBBERS_CAVE-libre.pdf?1537292951=&response-content-disposition=inline%3B+filename%3DIntergroup_Conflict_and_Cooperation_The.pdf&Expires=1729581558&Signature=P38jVZBPG7cyw1Q6bMhdcfULv-isP32g-or3SKD8DbVbr8nbVVK4-dAroJFtqOvOu8cCE56Z8hAn1Fwz3WSNABO-NqYFIp86kMORfU6grgTXX9t-HcnyT811X5f32cKH8wUNQLg8twWYGoSVTTzad73dTQC5UXsE-8tWTqfifudooRnbhemClZzVFaGvhGmkyJf6YXOn-Il7-ST6ch3v6VyvJX24bmNrLBAWULwg2WK3p4ZFcm3IdAjx-U4SCwlAFuu06KLN6et~mvX2GoGF0TOephI6LFE-0D16CMB3ftheskTiklnphh8zHY3KSax6cswHLONDxVmMNEjgZ~uYCg__&Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA Über Muzafer Sherif: Harvey, O. J. (1989). Muzafer Sherif (1906 - 1988). American Psychologist. 44(10). 1325-1326. Doi.10.1037/h0091637 https://psycnet.apa.org/record/2009-08900-001 Verschiedene Gruppenkonflikt-Theorien: Densley, J. & Peterson, J. (2018). Group aggression. Curr Opin Psychol. 19:43-48. Doi: 10.1016/j.copsyc.2017.03.031 https://www.sciencedirect.com/science/article/abs/pii/S2352250X17300532 Redaktion: Stefanie Uhrig Produktion: Murmel Productions

In this episode, we discuss the paper "In defense of external invalidity" by Douglas Mook.    Shownotes Mook, D. G. (1983). In defense of external invalidity. American Psychologist, 38(4), 379–387. Mook, D. G. (1989). The myth of external validity. Everyday cognition in adulthood and late life, 25-43. The case of Phineas Gage was written up: Harlow, J. M. (1848). Passage of an iron rod through the head. The Boston Medical and Surgical Journal (1828-1851), 39(20)  

A reading of the paper In Defense of External Invalidty by Douglas G. Mook, which will be discussed in the next episode.  Mook, D. G. (1983). In defense of external invalidity. American Psychologist, 38(4), 379–387. https://doi.org/10.1037/0003-066X.38.4.379

Chegou o momento do já tradicional episódio duplo sobre o IgNobel, que tem como missão "honrar estudos e experiências que primeiro fazem as pessoas rir e depois pensar", com as descobertas científicas mais estranhas do ano.Esta é a segunda e última parte sobre a edição 2024 do prêmio, que teve como tema a "Lei de Murphy", com as categorias Fisiologia, Probabilidade, Química, Demografia e Paz.Confira no papo entre o leigo curioso, Ken Fujioka, e o cientista PhD, Altay de Souza.> OUÇA (40min 55s)*Naruhodo! é o podcast pra quem tem fome de aprender. Ciência, senso comum, curiosidades, desafios e muito mais. Com o leigo curioso, Ken Fujioka, e o cientista PhD, Altay de Souza.Edição: Reginaldo Cursino.http://naruhodo.b9.com.br*REFERÊNCIASPRÊMIO DE FISIOLOGIA [JAPÃO, EUA]Ryo Okabe, Toyofumi F. Chen-Yoshikawa, Yosuke Yoneyama, Yuhei Yokoyama, Satona Tanaka, Akihiko Yoshizawa, Wendy L. Thompson, Gokul Kannan, Eiji Kobayashi, Hiroshi Date e Takanori Takebe, por descobrir que muitos mamíferos são capazes de respirar pelo ânus.REFERÊNCIA: “Mammalian Enteral Ventilation Ameliorates Respiratory Failure,” Ryo Okabe et al., Med, vol. 2, 11 de junho de 2021.QUEM FOI À CERIMÔNIA: Takanori Takebe, Toyofumi Chen-Yoshikawa, Ryo Okabe, Eiji Kobayashi, Yosuke Yoneyama, Yuhei Yokoyama.https://www.sciencedirect.com/science/article/pii/S2666634021001537PRÊMIO DE PROBABILIDADE [HOLANDA, SUÍÇA, BÉLGICA, FRANÇA, ALEMANHA, HUNGRIA, REPÚBLICA TCHECA]František Bartoš, Eric-Jan Wagenmakers, Alexandra Sarafoglou, Henrik Godmann e muitos colegas, por mostrar, tanto na teoria quanto em 350.757 experimentos, que ao jogar uma moeda, ela tende a cair no mesmo lado que começou.REFERÊNCIA: “Fair Coins Tend to Land on the Same Side They Started,” František Bartoš et al., arXiv 2310.04153, 2023.QUEM FOI À CERIMÔNIA: Frantisek Bartos e Eric-Jan Wagenmakers.https://arxiv.org/abs/2310.04153Naruhodo #233 - O que é o "efeito cumbuca"?https://www.youtube.com/watch?v=fW6uoBmt83cPRÊMIO DE QUÍMICA [HOLANDA, FRANÇA]Tess Heeremans, Antoine Deblais, Daniel Bonn e Sander Woutersen, por usar cromatografia para separar vermes bêbados de vermes sóbrios.REFERÊNCIA: “Chromatographic Separation of Active Polymer–Like Worm Mixtures by Contour Length and Activity,” Tess Heeremans et al., Science Advances, vol. 8, nº 23, 2022.QUEM FOI À CERIMÔNIA: Tess Heeremans, Antoine Deblais, Daniel Bonn, Sander Woutersen.https://www.science.org/doi/10.1126/sciadv.abj7918Naruhodo #339 - Por que as coisas parecem girar quando estamos bêbados?https://www.youtube.com/watch?v=YmK1Yq0mwW8Naruhodo #52 - No bar, fazer xixi uma primeira vez aumenta a vontade de urinar mais vezes?https://www.youtube.com/watch?v=WMUrKMHJovcPRÊMIO DE DEMOGRAFIA [AUSTRÁLIA, REINO UNIDO]Saul Justin Newman, por trabalho investigativo que descobriu que muitas das pessoas famosas por terem as vidas mais longas viveram em lugares com péssimos registros de nascimento e morte.REFERÊNCIAS: “Supercentenarians and the Oldest-Old Are Concentrated into Regions with No Birth Certificates and Short Lifespans,” Saul Justin Newman, BioRxiv, 2019; https://www.biorxiv.org/content/10.1101/704080v1“Supercentenarian and Remarkable Age Records Exhibit Patterns Indicative of Clerical Errors and Pension Fraud,” Saul Justin Newman, BioRxiv, 2024.QUEM FOI À CERIMÔNIA: Saul Justin Newman.https://www.biorxiv.org/content/10.1101/704080v3PRÊMIO DA PAZ [EUA]B.F. Skinner, por experimentos para verificar a viabilidade de abrigar pombos vivos dentro de mísseis para guiar suas trajetórias.REFERÊNCIA: “Pigeons in a Pelican,” B.F. Skinner, American Psychologist, vol. 15, nº 1, 1960, pp. 28-37.QUEM FOI À CERIMÔNIA: A filha de B.F. Skinner, Julie Skinner Vargas.https://www.appstate.edu/~steelekm/classes/psy3214/Documents/Skinner1960.pdf*APOIE O NARUHODO PELA PLATAFORMA ORELO!Um aviso importantíssimo: o podcast Naruhodo agora está no Orelo: https://bit.ly/naruhodo-no-oreloE é por meio dessa plataforma de apoio aos criadores de conteúdo que você ajuda o Naruhodo a se manter no ar.Você escolhe um valor de contribuição mensal e tem acesso a conteúdos exclusivos, conteúdos antecipados e vantagens especiais.Além disso, você pode ter acesso ao nosso grupo fechado no Telegram, e conversar comigo, com o Altay e com outros apoiadores.E não é só isso: toda vez que você ouvir ou fizer download de um episódio pelo Orelo, vai também estar pingando uns trocadinhos para o nosso projeto.Então, baixe agora mesmo o app Orelo no endereço Orelo.CC ou na sua loja de aplicativos e ajude a fortalecer o conhecimento científico.https://bit.ly/naruhodo-no-orelo

In Episode 178, Dr. Jonathan Mathias Lassiter shares his journey, exploring his identity as a Black same-gender loving man, his experiences with sickle cell anemia, and his professional path as a psychologist and author. He discusses the impact of his heritage, the significance of sharecropping in his family's history, and the importance of understanding intersectionality in mental health. Jonathan also highlights his challenges in predominantly white academic institutions and his commitment to uplifting Black voices in psychology and literature. In this conversation, Jonathan discusses his experiences with racism in clinical psychology, the significance of Black psychology, and the impact of white supremacy on the field. He explores the intersectionality of Black sexual and gender-diverse communities, emphasizing the need for culturally specific spirituality in mental health. He also delves into African-centered psychology and optimal conceptual theory, advocating for a holistic understanding of well-being that aligns with spiritual and communal values.   Contact: https://www.jonathanmlassiter.com/   Episodes Referenced: Episode 176  Religion, Spirituality, and Health with Dr. Janise Parker https://www.behaviourspeak.com/e/episode-176-religion-spirituality-and-mental-health/ Episode 98: Black Liberation Psychology with Dr. Evan Auguste https://www.behaviourspeak.com/e/episode-98-black-liberation-psychology-a-conversation-with-dr-evan-auguste/ Articles Referenced Lassiter, J. M., Garrett-Walker, J., Anwar, K., Foye, A. S., & Follins, L. D. (2023). Black sexual and gender diverse scholars' contributions to psychology. American Psychologist, 78(4), 589–600. https://doi.org/10.1037/amp0001149 Lassiter, J. M., Brewer, R., & Wilton, L. (2020). Toward a Culturally Specific Spirituality for Black Sexual Minority Men. Journal of Black Psychology, 46(6-7), 482-513. https://doi.org/10.1177/0095798420948993    

Maximize Human CapitalBeing able to maximize human capital to optimize employee engagement is the unspoken goal of every business.Yet not all talent is created equal, and too often entrepreneurs, especially those in startup mode, rely on their gut feel and past experience in assembling their teams.But today's guest says a data driven approach to decision making helps sidestep predictable people problems and can actually accelerate your business success. Discover what data you need and how to use it.What You'll Discover About how to Maximize Human Capital:* What you need to know before collecting data to maximize human capital* 5 non-financial metrics that help maximize human capital* How to create healthy work environments to help maximize human capital* And much more.Guest: Dr Nikki Blacksmith DR. NIKKI BLACKSMITH is co-founder and CEO of Blackhawke Behavior Science and an adjunct faculty member at American University in Washington, D.C.She has nearly 15 years of experience as a scientist-practitioner, focusing on psychometrics, selection, decision-making, and entrepreneurial performance.She has also published over 80 conference papers, book chapters, and journal articles, and her scientific research has been featured in top-tier academic publications, including American Psychologist, the Journal of Business and Psychology, Personality and Individual Differences, and the Journal of Behavioral Decision-Making, and media outlets including New York Magazine, Real Simple Magazine, and BBC.She's the co-author of the new book: Data-Driven Decision Making in Entrepreneurship: Tools for Maximizing Human Capital (CRC Press; April 2, 2024).Related Resources:If you liked this interview, you might also enjoy our other Human Resources episodes.Contact Nikki and connect with her on LinkedIn and Instagram. Also check out her website and her new book, Data Driven Decision Making in Entrepreneurship: Tools for Maximizing Human Capital.Join, Rate and Review:Rating and reviewing the show helps us grow our audience and allows us to bring you more of the rich information you need to succeed from our high powered guests. Leave a review at Lovethepodcast.com/BusinessConfidential.

A lot changes when you retire. That can be daunting, but it also presents valuable opportunities. It gives you a window to recreate a new approach to life now that you'll have the time and freedom to pursue what you'd like to do. Teresa Amabile, co-author of the new book Retiring: Creating a Life That Works for You, joins us to discuss the key lessons from over 200 interviews with 120 people and their experiences in retiring. Teresa Amabile joins us from Massachusetts. _____________________ Bio Teresa Amabile is the Edsel Bryant Ford Professor of Business Administration, Emerita and a Director of Research at Harvard Business School. Originally educated as a chemist, Teresa received her doctorate in psychology from Stanford University. She studies how everyday life inside organizations can influence people and their performance. Teresa's research encompasses creativity, productivity, innovation, and inner work life - the confluence of emotions, perceptions, and motivation that people experience as they react to events at work. Teresa's work has earned several awards: the Lifetime Achievement Award from the Academy of Management's OB Division (2018); the Distinguished Scholar Award from the Society for Personality and Social Psychology (2017); the Lifetime Achievement Award from the Israel Organizational Behavior Conference (2018); the Center for Creative Leadership Best Paper Award (in Leadership Quarterly) (2005); and the Torrance Award from the National Association for Gifted Children (1998). In 2020, she was named one of the top 50 scholars, by citation count, in business/management (PLOS Biology). She has presented her theories, research results, and practical implications to various groups in business, government, and education, including Apple, IDEO, Procter & Gamble, Roche Pharma, Genentech, TEDx Atlanta, the Society for Human Resource Management, Pfizer, and the World Economic Forum. In addition to participating in various executive programs at Harvard Business School, she created the MBA course Managing for Creativity, and has taught several courses to first-year MBA students. Teresa was the host/instructor of Against All Odds: Inside Statistics, a 26-part instructional series originally produced for broadcast on PBS. She was a director of Seaman Corporation for 25 years, and has served on the boards of other organizations. Teresa's discoveries appear in her book, The Progress Principle: Using Small Wins to Ignite Joy, Engagement, and Creativity at Work. The book, based on research into nearly 12,000 daily diary entries from over 200 professionals inside organizations, illuminates how everyday events at work can impact employee engagement and creative productivity. Published in August 2011 by Harvard Business Review Press, the book is co-authored with Teresa's husband and collaborator, Steven Kramer, Ph.D. Her other books include Creativity in Context and Growing Up Creative. Teresa has published over 100 scholarly articles and chapters, in outlets including top journals in psychology (such as Journal of Personality and Social Psychology and American Psychologist) and in management (Administrative Science Quarterly, Academy of Management Journal). She is also the author of The Work Preference Inventory and KEYS to Creativity and Innovation. Teresa has used insights from her research in working with various groups in business, government, and education, including Procter & Gamble, Novartis International AG, Motorola, IDEO, and the Creative Education Foundation. ___________________ For More on Teresa Amabile Retiring: Creating a Life That Works for You  by Teresa M. Amabile , Lotte Bailyn, Marcy Crary , Douglas T. Hall  and Kathy E. Kram ___________________ Podcast Episodes You May Like Edit Your Life – Elisabeth Sharp McKetta The Balancing Act in Retirement – Stew Friedman Retirement Rookies – Stephen & Karen Kreider Yoder

In preparation for the next episode, in which we discuss this paper, here is a reading of:  Skinner, B. F. (1956). A case history in scientific method. American Psychologist, 11(5), 221-233.

What is school and culture in the time between worlds? This is a rich conversation about the present digital age and its horrors and possibilities. Michael Gibson is the co-founder of the 1517 Fund, a venture capital firm that supports young entrepreneurs challenging traditional education paths. He was instrumental in developing the Thiel Fellowship, which awards $100,000 grants to innovators under 23, encouraging them to skip or leave college. Previously, he worked at Thiel Capital alongside Peter Thiel. Gibson studied philosophy at Williams College and the University of Oxford, and his background in philosophy shapes his approach to supporting unconventional ideas and innovation. Gibson wrote the magnificent "Paper Belt On Fire", Dr. Zak Stein studied philosophy and religion at Hampshire College, and then educational neuroscience, human development, and the philosophy of education at Harvard University. While a student at Harvard, he co-founded what would become Lectica, Inc., a non-profit dedicated to the research-based, justice-oriented reform of large-scale standardized testing in K-12, higher-education, and business.​He is also a writer whose work has appeared in a variety of journals including American Psychologist, New Ideas in Psychology, Mind, Brain, and Education, Integral Review, and the Journal of Philosophy of Education. He has published two books, Social Justice and Educational Measurement a dissertation that traces the history of standardized testing and its ethical implications, and Education in a Time Between Worlds, which expands the philosophical work to include grappling with the relations between schooling and technology more broadly. He is also the co-author of David J. Temple's First Principles and First Values: Forty-Two Propositions on Cosmoerotic Humanism, the Meta-Crisis, and the World to Come. Michael Gibson's books: https://www.amazon.fr/stores/author/B099S87YCD Zak's Web Page: http://www.zakstein.org/

In this episode of PsychChat, I discuss the pervasive behaviour of defensive decision-making in the workplace. Listen to this episode, where I share tips to mitigate such behaviour in the workplace.ReferencesArtinger, F., Petersen, M., Gigerenzer, G., & Weibler, J. (2015). Heuristics as adaptive decision strategies in management. Journal of Organizational Behavior, 36(S1), S33-S52.Brockner, J., & Higgins, E. T. (2001). Regulatory focus theory: Implications for the study of emotions at work. Organizational Behavior and Human Decision Processes, 86(1), 35-66.Edmondson, A. C. (1999). Psychological safety and learning behavior in work teams. Administrative Science Quarterly, 44(2), 350-383.Gigerenzer, G. (2014). Risk savvy: How to make good decisions. Penguin.Greenhalgh, L., & Rosenblatt, Z. (1984). Job insecurity: Toward conceptual clarity. Academy of Management Review, 9(3), 438-448.Higgins, E. T. (1998). Promotion and prevention: Regulatory focus as a motivational principle. Advances in Experimental Social Psychology, 30, 1-46.Hobfoll, S. E. (1989). Conservation of resources: A new attempt at conceptualizing stress. American Psychologist, 44(3), 513-524.Hobfoll, S. E., Halbesleben, J., Neveu, J. P., & Westman, M. (2018). Conservation of resources in the organizational context: The reality of resources and their consequences. Annual Review of Organizational Psychology and Organizational Behavior, 5, 103-128.Marx-Fleck, S., Junker, N. M., Artinger, F., & van Dick, R. (2021). Defensive decision making: Operationalization and the relevance of psychological safety and job insecurity from a conservation of resources perspective. Journal of Occupational and Organizational Psychology,  Vol 94 (3), 485-788.Mello, M. M., Chandra, A., Gawande, A. A., & Studdert, D. M. (2010). National costs of the medical liability system. Health Affairs, 29(9), 1569-1577.

We are delighted to have the great Koreen Pagano join the podcast for the furthering conversation on skills. We get Koreen's perspective and definition of skills.  Matt alludes to the earlier LDA Podcast, The “What the Skills” Episode with Paul Kirschner, as well as the research work he did with John Sweller and Richard Clark published in their article: Kirschner, P.A., Sweller, J., & Clark, R.E. (2006). Why minimal guidance during instruction does not work: An analysis of the failure of constructivist discovery, problem-based, experiential, and inquiry-based teaching. Educational Psychologist. 41(2), 75-86. In the episode, we dig into whether one can teach, and how one can teach, conflict resolution, critical thinking, and even tease the subject of teaching leadership. The debate really gets playfully heated when they talk about critical thinking. Clark uses the famous phrase, “yes… and…” Matt references the great improv in business practitioner, Kat Koppett. Her first book, Training to Imagine is a great source to go into yes, anding… in more depth. Matt references evolutionary skills and brings up the references from Sweller: Sweller, J. (2016). Cognitive Load Theory: What We Learn and How We Learn. In M. Spector, B. Lockee, & M. Childress (Eds.), Learning, design, and technology (pp. 1–28). Springer. https://doi.org/10.1007/978-3-319-17727-4_50-1 And Geary Geary, D. C. (2008). An evolutionarily informed education science. Educational Psychologist, 43(4), 179–195. https://doi.org/10.1080/00461520802392133 We discuss what it means to master skills, and develop automation. We also explore how to assess whether a person has a skill or the potential to develop a skill. We debate transferability and whether skills— especially complex skills need be taught within a contextual domain. Matt argues yes. Koreen argues no. Clark argues “It depends.” They also debate whether, and how much, talent plays into skill development. Heck… is talent even a thing? The big argument centers around Carnegie Hall and playing golf! And of course, Anders Ericsson is a part of the conversation. Ericsson, K. A., & Charness, N. (1994). Expert performance: Its structure and acquisition. American Psychologist, 49: 725–747. Matt referenced the Human Development expert, Richard Lerner. Koreen references the hostage negotiator, Chris Voss and his book, Never Split the Difference. And we even debate how transferrable the skill of game design is! And we talked about so much more!!! Of course, we run out of time because we had so much fun chatting with Koreen… that we didn't get to Best and Worst! Next time… and Koreen will be back! More about Koreen: Koreen Pagano, Chief Product Officer at Thrive Learning and founder of Isanno, is a globally recognized product executive with deep expertise in learning technologies, skills strategy, AI, analytics, and immersive technologies. Koreen has held product leadership roles at companies including Lynda.com, LinkedIn, D2L, Degreed, and Wiley. Koreen previously founded Tandem Learning in 2008, where she pioneered immersive learning through virtual worlds, games, and simulations. She has taught graduate courses at Harrisburg University and provided advisory and consulting services to a range of tech companies in the corporate learning, VR, and K12 education markets. Koreen is a seasoned international speaker, author of the book Immersive Learning and an upcoming book on organizational skills transformation due out in 2025. You can find Koreen here: https://isanno.com  https://www.linkedin.com/in/koreenpagano/ 

In this episode, we continue our discussion of replications. We talk about how to analyze replication studies, which studies are worth replicating, and what is the status of replications in other scientific disciplines.    Shownotes Mack, R. W. (1951). The Need for Replication Research in Sociology. American Sociological Review, 16(1), 93–94. https://doi.org/10.2307/2087978 Smith, N. C. (1970). Replication studies: A neglected aspect of psychological research. American Psychologist, 25(10), 970–975. https://doi.org/10.1037/h0029774 Sidman, M. (1960). Tactics of Scientific Research: Evaluating Experimental Data in Psychology (New edition). Cambridge Center for Behavioral. Ebersole, C. R., Mathur, M. B., Baranski, E., Bart-Plange, D.-J., Buttrick, N. R., Chartier, C. R., Corker, K. S., Corley, M., Hartshorne, J. K., IJzerman, H., Lazarević, L. B., Rabagliati, H., Ropovik, I., Aczel, B., Aeschbach, L. F., Andrighetto, L., Arnal, J. D., Arrow, H., Babincak, P., … Nosek, B. A. (2020). Many Labs 5: Testing Pre-Data-Collection Peer Review as an Intervention to Increase Replicability. Advances in Methods and Practices in Psychological Science. https://doi.org/10.1177/2515245920958687 Isager, P. M., van Aert, R. C. M., Bahník, Š., Brandt, M. J., DeSoto, K. A., Giner-Sorolla, R., Krueger, J. I., Perugini, M., Ropovik, I., van 't Veer, A. E., Vranka, M., & Lakens, D. (2023). Deciding what to replicate: A decision model for replication study selection under resource and knowledge constraints. Psychological Methods, 28(2), 438–451. https://doi.org/10.1037/met0000438 Aldhous, P. (2011). Journal rejects studies contradicting precognition. New Scientist. https://www.newscientist.com/article/dn20447-journal-rejects-studies-contradicting-precognition/ Stanley, D. J., & Spence, J. R. (2014). Expectations for Replications: Are Yours Realistic? Perspectives on Psychological Science, 9(3), 305–318. https://doi.org/10.1177/1745691614528518 Simonsohn, U. (2015). Small telescopes: Detectability and the evaluation of replication results. Psychological Science, 26(5), 559–569. https://doi.org/10.1177/0956797614567341 Nosek, B.A., Errington, T.M. (2017) Reproducibility in Cancer Biology: Making sense of replications. eLife 6:e23383. https://doi.org/10.7554/eLife.23383      

In the next two episodes, we will discuss replication studies, which are essential to building reliable scientific knowledge.   Shownotes Mack, R. W. (1951). The Need for Replication Research in Sociology. American Sociological Review, 16(1), 93–94. https://doi.org/10.2307/2087978 Smith, N. C. (1970). Replication studies: A neglected aspect of psychological research. American Psychologist, 25(10), 970–975. https://doi.org/10.1037/h0029774 Sidman, M. (1960). Tactics of Scientific Research: Evaluating Experimental Data in Psychology (New edition). Cambridge Center for Behavioral. Ebersole, C. R., Mathur, M. B., Baranski, E., Bart-Plange, D.-J., Buttrick, N. R., Chartier, C. R., Corker, K. S., Corley, M., Hartshorne, J. K., IJzerman, H., Lazarević, L. B., Rabagliati, H., Ropovik, I., Aczel, B., Aeschbach, L. F., Andrighetto, L., Arnal, J. D., Arrow, H., Babincak, P., … Nosek, B. A. (2020). Many Labs 5: Testing Pre-Data-Collection Peer Review as an Intervention to Increase Replicability. Advances in Methods and Practices in Psychological Science. https://doi.org/10.1177/2515245920958687 Isager, P. M., van Aert, R. C. M., Bahník, Š., Brandt, M. J., DeSoto, K. A., Giner-Sorolla, R., Krueger, J. I., Perugini, M., Ropovik, I., van 't Veer, A. E., Vranka, M., & Lakens, D. (2023). Deciding what to replicate: A decision model for replication study selection under resource and knowledge constraints. Psychological Methods, 28(2), 438–451. https://doi.org/10.1037/met0000438 Aldhous, P. (2011). Journal rejects studies contradicting precognition. New Scientist. https://www.newscientist.com/article/dn20447-journal-rejects-studies-contradicting-precognition/ Stanley, D. J., & Spence, J. R. (2014). Expectations for Replications: Are Yours Realistic? Perspectives on Psychological Science, 9(3), 305–318. https://doi.org/10.1177/1745691614528518 Simonsohn, U. (2015). Small telescopes: Detectability and the evaluation of replication results. Psychological Science, 26(5), 559–569. https://doi.org/10.1177/0956797614567341  

איך זה שב-2024, עם כל הידע שקיים, אתם עדיין מתקשים למצוא את הדיאטה שנכונה לכם, וגם אם נראה שמצאתם – קשה לכם להתמיד בה???   בפרק 91 בפודקאסט אני חושפת לכם את הכישלון המוצלח ביותר בעת שלנו: כישלון הדיאטות. לא כי הן לא עובדות! אלא כי מה שקורה לנו בתוכן – יכול להזיק לא פחות מאשר להועיל.   אז מה עושים? מוותרים על הכל ול***זל עם הבריאות? לא! כי אפשר בכל זאת ליצור שלום בחזרה עם הבריאות, הגוף והמשקל שלנו, ובדיוק על כך אני מדברת בפרק.   לחצו כאן להדרכה חינם – איך יוצרים לבד תפריט שבאמת אפשר לעמוד בו  לחצו כאן לפרטים על טיפולים תזונתיים ורגשיים במרכז שלי   עקבו אחריי לעוד המון מידע חינמי: אינסטגרם: https://www.instagram.com/rutifink/ טיק-טוק: https://www.tiktok.com/@rutifink פייסבוק: https://www.facebook.com/fink.ruti יוטיוב: https://www.youtube.com/@rutifink לקבלת מייל בכל פעם שיוצא פרק חדש של הפודקאסט: http://rutifink.vp4.me/podcast   רפרנסים: Mauldin K, May M, Clifford D. The consequences of a weight-centric approach to healthcare: A case for a paradigm shift in how clinicians address body weight. Nutr Clin Pract. 2022;37:1291-1306. Fildes A, Charlton J, Rudisill C, Littlejohns P, Prevost AT, Gulliford MC. Probability of an obese person attaining normal body weight: cohort study using electronic health records. Am J Public Health. 2015;105:e54‐e59 Pélissier L et al. Is dieting a risk for higher weight gain in normal-weight individual? A systematic review and meta-analysis. Br J Nutr. 2023 Jan 16:1-23 Tomiyama AJ, Ahlstrom B, Mann T. Long‐term effects of dieting: is weight loss related to health? Soc Personal Psychol Compass. 2013;7:861‐877 Look AHEAD Research Group. Cardiovascular effects of intensive lifestyle intervention in type 2 diabetes. N Engl J Med. 2013 Jul 11;369(2):145-54. Memon AN, Gowda AS, Rallabhandi B, Bidika E, Fayyaz H, Salib M, Cancarevic I. Have Our Attempts to Curb Obesity Done More Harm Than Good? Cureus. 2020 Sep 6;12(9):e10275 Cameron JD, Goldfield GS, Doucet É. Appetite. 2012;58:978‐981. Thaiss CA, Itav S, Rothschild D, et al. Nature. 2016;540:544‐551. Zou, Huajie, et al. Journal of diabetes investigation  2021: 625-632.‏ Lee, Dong Hoon, et al. Cancer Causes & Control 2021: 1029-1038.‏ Zou, Huajie, et al. Frontiers in endocrinology (2019): 728.‏ Massey, Robert J., et al. Cardiovascular Diabetology 22.1 (2023): 1-12.‏ Rossi AP, Rubele S, Calugi S, et al. Obesity. 2019;27:1068–1075 Polivy J. Psychological consequences of food restriction. J Am Diet Assoc. 1996;96(6):589-92; quiz 593-4. Herman CP, Polivy J, Esses VM. The illusion of counter-regulation.. Appetite. 1987;9:161–169. Knight LJ, Boland FJ. Restrained eating: an experimental disentanglement of the disinhibiting variables of perceived calories and food type. J Abnorm Psychol. 1989 Nov;98(4):412-20 Patton GC, Selzer R, Coffey C, Carlin JB, Wolfe R. Onset of adolescent eating disorders: population based cohort study over 3 years. BMJ. 1999;318:765–768. Emmer C, Bosnjak M, Mata J. The association between weight stigma and mental health: A meta-analysis. Obesity Reviews. 2020; 21:e12935 Puhl, RM et al. Weight stigma as a psychosocial contributor to obesity. American Psychologist 2020;75(2):274–289  

The Crisis in Psychotherapy: Reclaiming Its Soul in the Age of Neoliberalism" Summary: Explore the identity crisis facing psychotherapy in today's market-driven healthcare system. Learn how neoliberal capitalism and consumerism have shaped our understanding of self and mental health. Discover why mainstream therapy often reinforces individualistic self-constructions and how digital technologies risk reducing therapy to scripted interactions. Understand the need for psychotherapy to reimagine its approach, addressing social and political contexts of suffering. Join us as we examine the urgent call for a psychotherapy of liberation to combat the mental health toll of late capitalism and build a more just, caring world. Hashtags: #PsychotherapyCrisis #MentalHealthReform #NeoliberalismAndTherapy #TherapyRevolution #SocialJusticeInMentalHealth #CriticalPsychology #HolisticHealing #TherapeuticLiberation #ConsumerismAndMentalHealth #PsychotherapyFuture #CapitalismAndMentalHealth #DeepTherapy #TherapyAndSocialChange #MentalHealthActivism #PsychologicalEmancipation   Key Points: Psychotherapy is facing an identity and purpose crisis in the era of market-driven healthcare, as depth, nuance, and the therapeutic relationship are being displaced by cost containment, standardization, and mass-reproducibility. This crisis stems from a shift in notions of the self and therapy's aims, shaped by the rise of neoliberal capitalism and consumerism. The “empty self” plagued by inner lack pursues fulfillment through goods, experiences, and attainments. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatments focus narrowly on “maladaptive” thoughts and behaviors without examining broader contexts. The biomedical model's hegemony views psychological struggles as brain diseases treated pharmacologically, individualizing and medicalizing distress despite research linking it to life pains like poverty, unemployment, trauma, and isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare, risking reducing therapy to scripted interactions and gamified inputs. The neoliberal transformation of psychotherapy in the 1970s, examined by sociologist Samuel Binkley, aligned the dominant therapeutic model centered on personal growth and self-actualization with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment. To reclaim its emancipatory potential, psychotherapy must reimagine its understanding of the self and psychological distress, moving beyond an intrapsychic focus to grapple with the social, political, and existential contexts of suffering. This transformation requires fostering critical consciousness, relational vitality, collective empowerment, and aligning with movements for social justice and systemic change. The struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. A psychotherapy of liberation is urgently needed to address the mental health toll of late capitalism. The neoliberal restructuring of healthcare and academia marginalized psychotherapy's humanistic foundations, subordinating mental health services to market logic and elevating reductive, manualized approaches. Psychotherapy's capitulation to market forces reflects a broader disenchantment of politics by economics, reducing the complexities of mental distress to quantifiable, medicalized entities and eviscerating human subjectivity. While intuitive and phenomenological approaches are celebrated in other scientific fields like linguistics and physics, they are often dismissed in mainstream psychology, reflecting an aversion to knowledge that resists quantification. Psychotherapy should expand its understanding of meaningful evidence, making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data. Academic psychology's hostility towards Jungian concepts, even as neurology revalidates them under different names, reflects hypocrisy and a commitment to familiar but ineffective models. To reclaim its relevance, psychotherapy must reconnect with its philosophical and anthropological roots, reintegrating broader frameworks to develop a more holistic understanding of mental health beyond symptom management. How Market Forces are Shaping the Practice and Future of Psychotherapy The field of psychotherapy faces an identity and purpose crisis in the era of market-driven healthcare. As managed care, pharmaceutical dominance, and the biomedical model reshape mental health treatment, psychotherapy's traditional foundations – depth, nuance, the therapeutic relationship – are being displaced by the imperatives of cost containment, standardization, and mass-reproducibility. This shift reflects the ascendancy of a neoliberal cultural ideology reducing the complexity of human suffering to decontextualized symptoms to be efficiently eliminated, not a meaningful experience to be explored and transformed. In “Constructing the Self, Constructing America,” cultural historian Philip Cushman argues this psychotherapy crisis stems from a shift in notions of the self and therapy's aims. Individual identity and psychological health are shaped by cultural, economic and political forces, not universal. The rise of neoliberal capitalism and consumerism birthed the “empty self” plagued by inner lack, pursuing fulfillment through goods, experiences, and attainments – insecure, inadequate, fearing to fall behind in life's competitive race. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatment focus narrowly on “maladaptive” thoughts and behaviors without examining social, political, existential contexts. Packaging therapy into standardized modules strips away relational essence for managed care's needs. Therapists become technicians reinforcing a decontextualized view locating problems solely in the individual, overlooking unjust social conditions shaping lives and psyches. Central is the biomedical model's hegemony, viewing psychological struggles as brain diseases treated pharmacologically – a seductive but illusory promise. Antidepressant use has massively grown despite efficacy and safety doubts, driven by pharma marketing casting everyday distress as a medical condition, not deeper malaise. The model individualizes and medicalizes distress despite research linking depression to life pains like poverty, unemployment, trauma, isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare. Online therapy platforms and apps expand access but risk reducing therapy to scripted interactions and gamified inputs, not genuine, embodied attunement and meaning-making. In his book “Getting Loose: Lifestyle Consumption in the 1970s,” sociologist Samuel Binkley examines how the social transformations of the 1970s, driven by the rise of neoliberalism and consumer culture, profoundly reshaped notions of selfhood and the goals of therapeutic practice. Binkley argues that the dominant therapeutic model that emerged during this period – one centered on the pursuit of personal growth, self-actualization, and the “loosening” of the self from traditional constraints – unwittingly aligned itself with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment and well-being. While ostensibly liberatory, this “getting loose” ethos, Binkley contends, ultimately reinforced the atomization and alienation of the self under late capitalism. By locating the source of and solution to psychological distress solely within the individual psyche, it obscured the broader social, economic, and political forces shaping mental health. In doing so, it inadvertently contributed to the very conditions of “getting loose” – the pervasive sense of being unmoored, fragmented, and adrift – that it sought to alleviate. Binkley's analysis offers a powerful lens for understanding the current crisis of psychotherapy. It suggests that the field's increasing embrace of decontextualized, technocratic approaches to treatment is not merely a capitulation to market pressures, but a logical extension of a therapeutic paradigm that has long been complicit with the individualizing logic of neoliberalism. If psychotherapy is to reclaim its emancipatory potential, it must fundamentally reimagine its understanding of the self and the nature of psychological distress. This reimagining requires a move beyond the intrapsychic focus of traditional therapy to one that grapples with the social, political, and existential contexts of suffering. It means working to foster critical consciousness, relational vitality, and collective empowerment – helping individuals to deconstruct the oppressive narratives and power structures that constrain their lives, and to tap into alternative sources of identity, belonging, and purpose. Such a transformation is not just a matter of therapeutic technique, but of political and ethical commitment. It demands that therapists reimagine their work not merely as a means of alleviating individual symptoms, but as a form of social and political action aimed at nurturing personal and collective liberation. This means cultivating spaces of collective healing and visioning, and aligning ourselves with the movements for social justice and systemic change. At stake is nothing less than the survival of psychotherapy as a healing art. If current trends persist, our field will devolve into a caricature of itself, a hollow simulacrum of the ‘branded, efficient, quality-controlled' treatment packages hocked by managed care. Therapists will be relegated to the role of glorified skills coaches and symptom-suppression specialists, while the deep psychic wounds and social pathologies underlying the epidemic of mental distress will metastasize unchecked. The choice before us is stark: Do we collude with a system that offers only the veneer of care while perpetuating the conditions of collective madness? Or do we commit ourselves anew to the still-revolutionary praxis of tending psyche, dialoguing with the unconscious, and ‘giving a soul to psychiatry' (Hillman, 1992)? Ultimately, the struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. As the mental health toll of late capitalism continues to mount, the need for a psychotherapy of liberation has never been more urgent. By rising to this challenge, we open up new possibilities for resilience, regeneration, and revolutionary love – and begin to create the world we long for, even as we heal the world we have. The Neoliberal Transformation of Psychotherapy The shift in psychotherapy's identity and purpose can be traced to the broader socioeconomic transformations of the late 20th century, particularly the rise of neoliberalism under the Reagan and Thatcher administrations. Neoliberal ideology, with its emphasis on privatization, deregulation, and the supremacy of market forces, profoundly reshaped the landscapes of healthcare and academia in which psychotherapy is embedded. As healthcare became increasingly privatized and profit-driven, the provision of mental health services was subordinated to the logic of the market. The ascendancy of managed care organizations and private insurance companies created powerful new stakeholders who saw psychotherapy not as a healing art, but as a commodity to be standardized, packaged, and sold. Under this market-driven system, the value of therapy was reduced to its cost-effectiveness and its capacity to produce swift, measurable outcomes. Depth, nuance, and the exploration of meaning – the traditional heart of the therapeutic enterprise – were casualties of this shift. Concurrent with these changes in healthcare, the neoliberal restructuring of academia further marginalized psychotherapy's humanistic foundations. As universities increasingly embraced a corporate model, they became beholden to the same market imperatives of efficiency, standardization, and quantification. In this milieu, the kind of research and training that could sustain a rich, multi-faceted understanding of the therapeutic process was devalued in favor of reductive, manualized approaches more amenable to the demands of the market. This academic climate elevated a narrow caste of specialists – often far removed from clinical practice – who were empowered to define the parameters of legitimate knowledge and practice in the field. Beholden to the interests of managed care, the pharmaceutical industry, and the biomedical establishment, these “experts” played a key role in cementing the hegemony of the medical model and sidelining alternative therapeutic paradigms. Psychotherapy training increasingly reflected these distorted priorities, producing generations of therapists versed in the language of symptom management and behavioral intervention, but often lacking a deeper understanding of the human condition. As researcher William Davies has argued, this neoliberal transformation of psychotherapy reflects a broader “disenchantment of politics by economics.” By reducing the complexities of mental distress to quantifiable, medicalized entities, the field has become complicit in the evisceration of human subjectivity under late capitalism. In place of a situated, meaning-making self, we are left with the hollow figure of “homo economicus” – a rational, self-interested actor shorn of deeper psychological and spiritual moorings. Tragically, the public discourse around mental health has largely been corralled into this narrow, market-friendly mold. Discussions of “chemical imbalances,” “evidence-based treatments,” and “quick fixes” abound, while more searching explorations of the psychospiritual malaise of our times are relegated to the margins. The result is a flattened, impoverished understanding of both the nature of psychological distress and the possibilities of therapeutic transformation. Psychotherapy's capitulation to market forces is thus not merely an abdication of its healing potential, but a betrayal of its emancipatory promise. By uncritically aligning itself with the dominant ideology of our age, the field has become an instrument of social control rather than a catalyst for individual and collective liberation. If therapy is to reclaim its soul, it must begin by confronting this history and imagining alternative futures beyond the neoliberal horizon. Intuition in Other Scientific Fields Noam Chomsky's groundbreaking work in linguistics and cognitive science has long been accepted as scientific canon, despite its heavy reliance on intuition and introspective phenomenology. His theories of deep grammatical structures and an innate language acquisition device in the human mind emerged not from controlled experiments or quantitative data analysis, but from a deep, intuitive engagement with the patterns of human language and thought. Yet while Chomsky's ideas are celebrated for their revolutionary implications, similar approaches in the field of psychotherapy are often met with skepticism or outright dismissal. The work of Carl Jung, for instance, which posits the existence of a collective unconscious and universal archetypes shaping human experience, is often relegated to the realm of pseudoscience or mysticism by the mainstream psychological establishment. This double standard reflects a deep-seated insecurity within academic and medical psychology about engaging with phenomena that resist easy quantification or empirical verification. There is a pervasive fear of straying too far from the narrow confines of what can be measured, controlled, and reduced to standardized formulas. Ironically, this insecurity persists even as cutting-edge research in fields like neuroscience and cognitive psychology increasingly validates many of Jung's once-marginalized ideas. Concepts like “implicit memory,” “event-related potentials,” and “predictive processing” bear striking resemblances to Jungian notions of the unconscious mind, while advanced brain imaging techniques confirm the neurological basis of personality frameworks like the Myers-Briggs Type Indicator (MBTI). Yet rather than acknowledging the pioneering nature of Jung's insights, the psychological establishment often repackages these ideas in more palatable, “scientific” terminology. This aversion to intuition and subjective experience is hardly unique to psychotherapy. Across the sciences, there is a widespread mistrust of knowledge that cannot be reduced to quantifiable data points and mathematical models. However, some of the most transformative scientific advances have emerged from precisely this kind of intuitive, imaginative thinking. Albert Einstein's theory of relativity, for instance, emerged not from empirical data, but from a thought experiment – an act of pure imagination. The physicist David Bohm's innovative theories about the implicate order of the universe were rooted in a profoundly intuitive understanding of reality. And the mathematician Srinivasa Ramanujan attributed his brilliant insights to visions from a Hindu goddess – a claim that might be dismissed as delusional in a clinical context, but is celebrated as an expression of his unique genius. Psychotherapy should not abandon empirical rigor or the scientific method, but rather expand its understanding of what constitutes meaningful evidence. By making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data and experimental findings, the field can develop a richer, more multidimensional understanding of the human mind and the process of psychological transformation. This expansive, integrative approach is necessary for psychotherapy to rise to the challenges of our time – the crisis of meaning and authenticity in an increasingly fragmented world, the epidemic of mental illness and addiction, and the collective traumas of social oppression and ecological devastation. Only by honoring the full spectrum of human knowledge and experience can we hope to catalyze the kind of deep, lasting change that our world so desperately needs. It is a particular vexation of mine that academic psychology is so hostile to the vague but perennial ideas about the unconscious that Jung and others posited. Now neurology is re-validating Jungian concepts under different names like “implicit memory”, “event-related potentials”, and “secondary and tertiary consciousness”, while qEEG brain maps are validating the underlying assumptions of the Jungian-derived MBTI. Yet the academy still cannot admit they were wrong and Jung was right, even as they publish papers in “premiere” academic journals like The Lancet that denounce Jung as pseudoscience while repurposing his ideas. This is another example of hypocrisy. Academia seems to believe its publications have innate efficacy and ethics as long as the proper rituals of psychological research are enacted. If you cite your sources, review recent literature in your echo chamber, disclose financial interests, and profess ignorance of your profession's history and the unethical systems funding your existence, then you are doing research correctly. But the systems paying for your work and existence are not mere “financial interests” – that's just business! This is considered perfectly rational, as long as one doesn't think too deeply about it. Claiming “I don't get into that stuff” or “I do academic/medical psychology” has become a way to defend oneself from not having a basic understanding of how humans and cultures are traumatized or motivated, even while running universities and hospitals. The attitude seems to be: “Let's just keep handing out CBT and drugs for another 50 years, ‘rationally' and ‘evidence-based' of course, and see how much worse things get in mental health.” No wonder outcomes and the replication crisis worsen every year, even as healthcare is ostensibly guided by rational, empirical forces. Academia has created a model of reality called science, applied so single-mindedly that they no longer care if the outcomes mirror those of the real world science was meant to serve! Academic and medical psychology have created a copy of the world they interact with, pretending it reflects reality while it fundamentally cannot, due to the material incentives driving it. We've created a scientific model meant to reflect reality, but mistake it for reality itself. We reach in vain to move objects in the mirror instead of putting the mirror away and engaging with what's actually there. How do we not see that hyper-rationalism is just another form of religion, even as we tried to replace religion with it? This conception of psychology is not only an imaginary model, but actively at war with the real, cutting us off from truly logical, evidence-based pathways we could pursue. It wars with objective reality because both demand our total allegiance. We must choose entirely between the object and its reflection, god and idol. We must decide if we want the uncertainty of real science or the imaginary sandbox we pretend is science. Adherence to this simulacrum in search of effective trauma and mental illness treatments has itself become a cultural trauma response – an addiction to the familiar and broken over the effective and frightening. This is no different than a cult or conspiracy theory. A major pillar of our civilization would rather perpetuate what is familiar and broken than dare to change. Such methodological fundamentalism is indistinguishable from religious devotion. We have a group so committed to their notion of the rational that they've decided reason and empiricism should no longer be beholden to reality. How is our approach to clinical psychology research any different than a belief in magic? The deflections of those controlling mainstream psychology should sound familiar – they are the same ego defenses we'd identify in a traumatized therapy patient. Academic psychology's reasoning is starting to resemble what it would diagnose as a personality disorder: “It's not me doing it wrong, even though I'm not getting the results I want! It's the world that's wrong by not enabling my preferred approach. Effective practitioners must be cheating or deluded. Those who do it like me are right, though none of us get good results. We'd better keep doing it our way, but harder.” As noted in my Healing the Modern Soul series, I believe that since part of psychology's role is to functionally define the “self”, clinical psychology is inherently political. Material forces will always seek to define and control what psychology can be. Most healthy definitions of self threaten baseless tradition, hierarchy, fascism, capital hoarding, and the co-opting of culture to manipulate consumption. Our culture is sick, and thus resistant to a psychology that would challenge its unhealthy games with a coherent sense of self. Like any patient, our culture wants to deflect and fears the first step of healing: admitting you have a problem. That sickness strokes the right egos and lines the right pockets, a societal-scale version of Berne's interpersonal games. Our current psychological paradigm requires a hierarchy with one group playing sick, emotional child to the other's hyper-rational, all-knowing parent. The relationship is inherently transactional, and we need to make it more authentic and collaborative. I have argued before  that one of the key challenges facing psychotherapy today is the fragmentation and complexity of modern identity. In a globalized, digitally-connected world, we are constantly navigating a myriad of roles, relationships, and cultural contexts, each with its own set of expectations and demands. Even though most people would agree that our system is bad the fragmentary nature of the postmodern has left us looking through a kaleidoscope. We are unable to agree on hero, villain, cause, solution, framework or label. This fragmentation leads to a sense of disconnection and confusion, a feeling that we are not living an authentic or integrated life. The task of psychotherapy, in this context, is to help individuals develop a more coherent and resilient sense of self, one that can withstand the centrifugal forces of modern existence. Psychotherapy can become a new mirror to cancel out the confusing reflections of the kaleidoscope. We need a new better functioning understanding of self in psychology for society to see the self and for the self to see clearly our society. The Fragmentation of Psychotherapy: Reconnecting with Philosophy and Anthropology To reclaim its soul and relevance, psychotherapy must reconnect with its philosophical and anthropological roots. These disciplines offer essential perspectives on the nature of human existence, the formation of meaning and identity, and the cultural contexts that shape our psychological realities. By reintegrating these broader frameworks, we can develop a more holistic and nuanced understanding of mental health that goes beyond the narrow confines of symptom management. Many of the most influential figures in the history of psychotherapy have argued for this more integrative approach. Irvin Yalom, for instance, has long championed an existential orientation to therapy that grapples with the fundamental questions of human existence – death, freedom, isolation, and meaninglessness. Erik Erikson's psychosocial theory of development explicitly situated psychological growth within a broader cultural and historical context. Peter Levine's work on trauma healing draws heavily from anthropological insights into the body's innate capacity for self-regulation and resilience. Carl Jung, perhaps more than any other figure, insisted on the inseparability of psychology from broader humanistic inquiry. His concepts of the collective unconscious and archetypes were rooted in a deep engagement with mythology, anthropology, and comparative religion. Jung understood that individual psychological struggles often reflect larger cultural and spiritual crises, and that healing must address both personal and collective dimensions of experience. Despite the profound insights offered by these thinkers, mainstream psychotherapy has largely ignored their calls for a more integrative approach. The field's increasing alignment with the medical model and its pursuit of “evidence-based” treatments has led to a narrow focus on standardized interventions that can be easily quantified and replicated. While this approach has its merits, it often comes at the cost of deeper engagement with the philosophical and cultural dimensions of psychological experience. The relationship between psychology, philosophy, and anthropology is not merely a matter of academic interest – it is essential to the practice of effective and meaningful therapy. Philosophy provides the conceptual tools to grapple with questions of meaning, ethics, and the nature of consciousness that are often at the heart of psychological distress. Anthropology offers crucial insights into the cultural shaping of identity, the diversity of human experience, and the social contexts that give rise to mental health challenges. By reconnecting with these disciplines, psychotherapy can develop a more nuanced and culturally informed approach to healing. This might involve: Incorporating philosophical inquiry into the therapeutic process, helping clients explore questions of meaning, purpose, and values. Drawing on anthropological insights to understand how cultural norms and social structures shape psychological experience and expressions of distress. Developing more holistic models of mental health that account for the interconnectedness of mind, body, culture, and environment. Fostering dialogue between psychotherapists, philosophers, and anthropologists to enrich our understanding of human experience and suffering. Training therapists in a broader range of humanistic disciplines to cultivate a more integrative and culturally sensitive approach to healing. The reintegration of philosophy and anthropology into psychotherapy is not merely an academic exercise – it is essential for addressing the complex psychological challenges of our time. As we grapple with global crises like climate change, political polarization, and the erosion of traditional sources of meaning, we need a psychology that can engage with the big questions of human existence and the cultural forces shaping our collective psyche. By reclaiming its connections to philosophy and anthropology, psychotherapy can move beyond its current crisis and reclaim its role as a vital force for individual and collective healing. In doing so, it can offer not just symptom relief, but a deeper engagement with the fundamental questions of what it means to be human in an increasingly complex and interconnected world. References: Binkley, S. (2007). Getting loose: Lifestyle consumption in the 1970s. Duke University Press. Cipriani, A., Furukawa, T. A., Salanti, G., Chaimani, A., Atkinson, L. Z., Ogawa, Y., … & Geddes, J. R. (2018). Comparative efficacy and acceptability of 21 antidepressant drugs for the acute treatment of adults with major depressive disorder: a systematic review and network meta-analysis. The Lancet, 391(10128), 1357-1366. Cushman, P. (1995). Constructing the self, constructing America: A cultural history of psychotherapy. Boston: Addison-Wesley. Davies, W. (2014). The limits of neoliberalism: Authority, sovereignty and the logic of competition. Sage. Fisher, M. (2009). Capitalist realism: Is there no alternative?. John Hunt Publishing. Hillman, J. (1992). The thought of the heart and the soul of the world. Spring Publications. Kirsch, I. (2010). The emperor's new drugs: Exploding the antidepressant myth. Basic Books. Layton, L. (2009). Who's responsible? Our mutual implication in each other's suffering. Psychoanalytic Dialogues, 19(2), 105-120. Penny, L. (2015). Self-care isn't enough. We need community care to thrive. Open Democracy. Retrieved from https://www.opendemocracy.net/en/transformation/selfcare-isnt-enough-we-need-community-care-to-thrive/ Rose, N. (2019). Our psychiatric future: The politics of mental health. John Wiley & Sons. Samuels, A. (2014). Politics on the couch: Citizenship and the internal life. Karnac Books. Shedler, J. (2018). Where is the evidence for “evidence-based” therapy?. Psychiatric Clinics, 41(2), 319-329. Sugarman, J. (2015). Neoliberalism and psychological ethics. Journal of Theoretical and Philosophical Psychology, 35(2), 103. Watkins, M., & Shulman, H. (2008). Toward psychologies of liberation. Palgrave Macmillan. Whitaker, R. (2010). Anatomy of an epidemic: Magic bullets, psychiatric drugs, and the astonishing rise of mental illness in America. Broadway Books. Winerman, L. (2017). By the numbers: Antidepressant use on the rise. Monitor on Psychology, 48(10), 120. Suggested further reading: Bordo, S. (2004). Unbearable weight: Feminism, Western culture, and the body. University of California Press. Cacioppo, J. T., & Patrick, W. (2008). Loneliness: Human nature and the need for social connection. WW Norton & Company. Deleuze, G., & Guattari, F. (1988). A thousand plateaus: Capitalism and schizophrenia. Bloomsbury Publishing. Fanon, F. (2007). The wretched of the earth. Grove/Atlantic, Inc. Foucault, M. (1988). Madness and civilization: A history of insanity in the age of reason. Vintage. Freire, P. (1970). Pedagogy of the oppressed. Bloomsbury publishing USA. Fromm, E. (1955). The sane society. Routledge. Hari, J. (2018). Lost connections: Uncovering the real causes of depression–and the unexpected solutions. Bloomsbury Publishing USA. Herman, J. L. (2015). Trauma and recovery: The aftermath of violence–from domestic abuse to political terror. Hachette UK. hooks, b. (2014). Teaching to transgress. Routledge. Illouz, E. (2008). Saving the modern soul: Therapy, emotions, and the culture of self-help. Univ of California Press. Laing, R. D. (1960). The divided self: An existential study in sanity and madness. Penguin UK. Martín-Baró, I. (1996). Writings for a liberation psychology. Harvard University Press. McKenzie, K., & Bhui, K. (Eds.). (2020). Institutional racism in psychiatry and clinical psychology: Race matters in mental health. Springer Nature. Metzl, J. M. (2010). The protest psychosis: How schizophrenia became a black disease. Beacon Press. Orr, J. (2006). Panic diaries: A genealogy of panic disorder. Duke University Press. Scaer, R. (2014). The body bears the burden: Trauma, dissociation, and disease. Routledge. Szasz, T. S. (1997). The manufacture of madness: A comparative study of the inquisition and the mental health movement. Syracuse University Press. Taylor, C. (2012). Sources of the self: The making of the modern identity. Cambridge University Press. Teo, T. (2015). Critical psychology: A geography of intellectual engagement and resistance. American Psychologist, 70(3), 243. Tolleson, J. (2011). Saving the world one patient at a time: Psychoanalysis and social critique. Psychotherapy and Politics International, 9(2), 160-170.

Smith, N. C. (1970). Replication studies: A neglected aspect of psychological research. American Psychologist, 25(10), 970–975. https://doi.org/10.1037/h0029774

(This is a re-release of episode 29 of Live Well and Flourish.)In this episode of Live Well and Flourish, Craig discusses the small wins strategy of change, which involves breaking big changes into a series of smaller changes such that each of the small changes has its own value. This is the last of a three part mini-series of episodes on the power of small things.Weick, K. (1984). Small wins: Redefining the scale of social problems, American Psychologist, 39(1), 40-49. https://homepages.se.edu/cvonbergen/files/2013/01/Small-Wins_Redefining-the-Scale-of-Social-Problems.pdf------Live Well and Flourish website: https://www.livewellandflourish.com/Email: livewellandflourish@pm.me The theme music for Live Well and Flourish was written by Hazel Crossler, hazel.crossler@gmail.com.Production assistant - Paul Robert

Send us a Text Message.Welcome to The EnvisionAir Podcast, where we envision living our best lives, filled with unlimited possibilities, by exploring everyday topics related to Health, Wealth, Community, and Love. In today's empowering episode, we delve into the concept of "Touching Your Dreams," inspired by Ed Mylett. Discover how getting physically closer to your dreams can make them more achievable. Our host, Nicole Ng Yuen, shares personal experiences of how she touched her dreams, practical tips with evidence-backed strategies to help you break through limiting beliefs and feelings of being an imposter, and move closer to achieving your dreams.Episode Highlights:*Introduction to Touching Your Dreams:*Learn about the concept of "Touching Your Dreams" from Ed Mylett, in particular the importance of changing the vibration you operate in by getting closer to your dreams.*Understand the importance of being in proximity to your dreams.*Nicole shares her personal experiences and the impact of touching her dreams recently by going to California for the podcast.Resources - Touching Your Dreams:1. To discover your dreams, download my Life Audit Tool from www.nicolengyuen.com2.  Watch @EdMylettShow YouTube episode on "Touching Your Dreams". It's AMAZING! https://www.youtube.com/watch?v=M8Izhb_VfzQ3. NETWORK: Networking and professional socialization as key predictors of career success - Networking Behaviors and Career Outcomes: Differences for Men and Women? May 2004Journal of Organizational Behavior 25(3):419 - 437May 200425(3):419 - 437 DOI:10.1002/job.253 https://www.researchgate.net/publication/227635263_Networking_Behaviors_and_Career_Outcomes_Differences_for_Men_and_Women4. VISUALISATION: Visualization and mental rehearsal are tools that can enhance performance and goal attainment - Driskell, J. E., Copper, C., & Moran, A. (1994). Does mental practice enhance performance? Journal of Applied Psychology, 79(4), 481–492. https://doi.org/10.1037/0021-9010.79.4.4815. IMMERSE YOURSELF: Impact of surroundings on thoughts, emotions, and behaviors. Benefits of spending time in aspirational environments. Robert Gifford, Andreas Nilsson. Personal and social factors that influence pro-environmental concern and behaviour: A review.  First published: 06 January 2014. https://doi.org/10.1002/ijop.120346. CONNECT WITH MENTORS / ROLE MODELS: Positive outcomes of mentorship. Allen, T. D., Eby, L. T., Poteet, M. L., Lentz, E., & Lima, L. (2004). Career Benefits Associated With Mentoring for Proteges: A Meta-Analysis. Journal of Applied Psychology, 89(1), 127–136. https://doi.org/10.1037/0021-9010.89.1.1277. WRITE DOWN YOUR DREAMS:  Building a Practically Useful Theory of Goal Setting and Task Motivation: A 35Year Odyssey, September 2002. American Psychologist 57(9):705-717September 200257(9):705-717 DOI:10.1037/0003-066X.57.9.705https://www-2.rotman.utoronto.ca/facbios/file/09%20-%20Locke%20&%20Latham%202002%20AP.pdf.Connect on IG: Support the Show.

Is attraction more than just looks? Or is attraction based on personality? Do you want to know whether you have an attractive personality? or that someone is attracted to your personality? This video just might be able able to help you out. Still not convinced? We made another video on the signs you're attractive even if you don't think so: https://youtu.be/GNK1WFqHL1M Writer: Michal Mitchell Script Editor & Manager: Kelly Soong Voice: Amanda Silvera www.youtube.com/AmandaSilvera Animator: Sun Biscuit YouTube Manager: Cindy Cheong References: Newcomb, T. M. (1956). The prediction of interpersonal attraction. American Psychologist, 11(11), 575–586. doi.org/10.1037/h0046141 Chartrand, T. L., & Bargh, J. A. (1999). The chameleon effect: The perception–behavior link and social interaction. Journal of Personality and Social Psychology, 76(6), 893–910. doi.org/10.1037/0022-3514.76.6.893 Schafer, J. R. "J. (2016, July 28). 5 Nonverbal Clues That Someone Is Interested in You. Psychology Today. www.psychologytoday.com/us/blog/let-their-words-do-the-talking/201607/5-nonverbal-clues-someone-is-interested-in-you. Narins, E., Pugachevsky , J., & Andrews , T. (2021, February 2). 36 Body-Language Clues You Should Look for on Your Next Date. Cosmopolitan. www.cosmopolitan.com/sex-love/a36457/things-his-body-language-signs-hes-into-you/. Brown, L. (2021, March 1). 8 subtle signs he wants you back but won't admit it. Ideapod. ideapod.com/signs-he-wants-you-back-but-wont-admit-it/.

Video lectures: https://meehl.umn.edu/video  Faust, D., & Meehl, P. E. (1992). Using scientific methods to resolve questions in the history and philosophy of science: Some illustrations. Behavior Therapy, 23(2), 195–211. https://doi.org/10.1016/S0005-7894(05)80381-8 Serlin, R. C., & Lapsley, D. K. (1985). Rationality in psychological research: The good-enough principle. American Psychologist, 40(1), 73–83. https://doi.org/10.1037/0003-066X.40.1.73 Meehl, P. E. (1990). Appraising and amending theories: The strategy of Lakatosian defense and two principles that warrant it. Psychological Inquiry, 1(2), 108–141. https://doi.org/10.1207/s15327965pli0102_1 Meehl, P. E. (1992). Cliometric metatheory: The actuarial approach to empirical, history-based philosophy of science. Psychological Reports, 71, 339–467.

Read the longform article at:https://gettherapybirmingham.com/healing-the-modern-soul-part-2/   The Philosophy of Psychotherapy The Corporatization of Healthcare and Academia: A Threat to the Future of Psychotherapy The field of psychotherapy is at a critical juncture, facing numerous challenges that threaten its ability to effectively address the complex realities of the human experience. Chief among these challenges is the growing influence of corporate interests and the trend towards hyper-specialization in academic psychology, which have led to a disconnect between the profession and its roots, as well as a lack of understanding of the physical reality of the body, anthropology, and the history of the field. In this article, we will explore the ways in which the corporatization of healthcare and academia is impacting psychotherapy, and argue that in order for the profession to remain relevant and effective, it must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. The Corporatization of Healthcare and Academia The influence of corporate interests on healthcare and academia has had a profound impact on the field of psychotherapy. The pressure to maximize profits and minimize costs has led to a shift away from comprehensive diagnosis and towards a reliance on quick fixes like medication and brief, manualized therapies. This trend is particularly evident in the way that psychiatry has evolved over the past few decades. Psychiatrists used to spend an entire hour with their patients doing psychotherapy, but now the majority of the profession relies solely on drug therapy. In fact, a staggering 89% of psychiatrists used only drug therapy in 2010, compared to just 54% in 1988 (Mojtabai & Olfson, 2008). Patients are often left feeling frustrated and unheard, with many giving up on medication after their psychiatrist writes a script in the first and last five minutes of their first session. The same forces are at work in academia, where the cost of education has skyrocketed and the focus has shifted towards producing "products" rather than fostering critical thinking and innovation. Adjunct professors, who often lack the expertise and experience to teach psychotherapy effectively, have replaced tenure-track faculty, and students are graduating with a narrow understanding of the field that is ill-suited to the realities of private practice (Collier, 2017). The result is a profession that is increasingly disconnected from its roots and the physical reality of the body. Anthropology, humanities and the history of the profession, which offer valuable insights into the nature of the human experience and the evolution of psychotherapy, are largely ignored in favor of a narrow focus on cognitive-behavioral interventions and symptom reduction pushed largely to help psychopharm companies' bottom lines (Frances, 2013). The current academic publishing system is also broken. Academics work hard to come up with original ideas and write papers, only to give their work away for free to publishers who make trillions of dollars in profits while the authors get no compensation (Buranyi, 2017). Peers often cite papers to support their own points without actually reading them in depth. And the "best" journals frequently publish absurd psychology articles that would make you laugh if you said their main point out loud, but hide their lack of substance behind academic jargon (Sokal, 2008). Meanwhile, students spend years in graduate school being forced to research what their advisor wants, not what's truly innovative or needed to advance the field. After a decade of study and compromise, the pinnacle achievement is often creating a new 30-question screener for something like anxiety, rather than developing therapists who can actually discern and treat anxiety without needing a questionnaire. The system fails to properly vet or pay therapists, assuming they can't be trusted to practice without rigid manuals and checklists. This hyper-rationality, the madness arising from too much logic rather than too little, is very useful to moneyed interests like the Department of Defense in how they want to fund and control research. Large language models and AI are the pinnacle of this - spreadsheets sorting data points to mimic human speech, created by people so disconnected from a real sense of self that they believe you can turn people into robots because they've turned themselves into robots (Weizenbaum, 1976). But psychology and therapy can't be reduced to hard science and pure empiricism the way fields like physics can (at least until you get to quantum physics and have to rely on metaphor again). We can't remove all intuition, subjective experience and uncertainty (Rogers, 1995). The reproducibility crisis in psychology research shows the folly of this over-rationality (Open Science Collaboration, 2015). Studies that throw out any participant who dropped out of CBT treatment because it wasn't helping them are not painting an accurate picture (Westen et al., 2004). Developing a Coherent Concept of Self A History of the Self Our understanding of the self has evolved throughout history: Ancient Greek Philosophy (6th century BCE - 3rd century CE) Socrates introduces the idea of the self as a distinct entity, emphasizing self-knowledge and introspection (Plato, trans. 2002). Plato's concept of the soul as the essence of the self, distinct from the physical body (Plato, trans. 1997). Aristotle's notion of the self as the unity of body and soul, with the soul being the form or essence of the individual (Aristotle, trans. 1986). Medieval Philosophy (5th century CE - 15th century CE) St. Augustine's concept of the self as a reflection of God, with the inner self being the source of truth and self-knowledge (Augustine, trans. 2002). St. Thomas Aquinas' synthesis of Aristotelian and Christian concepts of the self, emphasizing the soul as the form of the body (Aquinas, trans.1981). Renaissance and Enlightenment (16th century CE - 18th century CE) Descartes' famous "cogito ergo sum" ("I think, therefore I am"), establishing the self as a thinking, conscious being (Descartes, trans. 1996). Locke's idea of the self as a blank slate shaped by experience and the continuity of consciousness (Locke, trans. 1975). Hume's skepticism about the self, arguing that it is merely a bundle of perceptions without a unified identity (Hume, trans. 2000). Romantic Era (late 18th century CE - mid-19th century CE) The self is seen as a creative, expressive force, with an emphasis on individuality and subjective experience (Berlin, 2013). The rise of the concept of the "self-made man" and the importance of personal growth and self-realization (Trilling, 1972). 20th Century Philosophy and Psychology Freud's psychoanalytic theory, which posits the self as composed of the id, ego, and superego, with unconscious drives and conflicts shaping behavior (Freud, trans.1989). Jung's concept of the self as the center of the psyche, integrating conscious and unconscious elements (Jung, 1959). Existentialism's emphasis on the self as a product of individual choices and actions, with the need to create meaning in a meaningless world (Sartre, trans. 1956). The rise of humanistic psychology, with its focus on self-actualization and the inherent potential of the individual (Maslow, 1968). Postmodernism's deconstruction of the self, challenging the idea of a unified, coherent identity (Jameson, 1991). Contemporary Developments (late 20th century CE - present) The influence of neuroscience and cognitive science on the understanding of the self as an emergent property of brain processes (LeDoux, 2002). The impact of social and cultural factors on the construction of the self, with the recognition of multiple, intersecting identities (Gergen, 1991). The rise of narrative theories of the self, emphasizing the role of storytelling in shaping personal identity (Bruner, 1990). The influence of Eastern philosophies and contemplative practices on Western concepts of the self, with an emphasis on mindfulness and interconnectedness (Epstein, 1995). Psychotherapy and the Concept of Self Sigmund Freud (1856-1939) - Psychoanalysis: Freud, the founder of psychoanalysis, conceived of the self as being composed of three elements: the id, the ego, and the superego. The id represents the primitive, instinctual drives; the ego mediates between the demands of the id and the constraints of reality; and the superego represents the internalized moral standards and values of society. Freud believed that the goal of psychotherapy was to bring unconscious conflicts and desires into conscious awareness, allowing the ego to better manage the competing demands of the id and superego (Freud, trans. 1989). Carl Jung (1875-1961) - Analytical Psychology: Jung, a former collaborator of Freud, developed his own theory of the self, which he saw as the central archetype of the psyche. Jung believed that the self represented the unity and wholeness of the personality, and that the goal of psychotherapy was to help individuals achieve a state of self-realization or individuation. This involved integrating the conscious and unconscious aspects of the psyche, including the persona (the public face), the shadow (the repressed or hidden aspects of the self), and the anima/animus (the inner masculine or feminine) (Jung, 1959). Alfred Adler (1870-1937) - Individual Psychology: Adler, another former collaborator of Freud, emphasized the importance of social relationships and the drive for superiority in shaping the self. He believed that individuals develop a unique lifestyle or way of being in the world based on their early experiences and relationships, and that the goal of psychotherapy was to help individuals overcome feelings of inferiority and develop a healthy, socially-oriented way of living (Adler, trans. 1964). Fritz Perls (1893-1970) - Gestalt Therapy: Perls, the founder of Gestalt therapy, saw the self as an ongoing process of self-regulation and self-actualization. He believed that the goal of psychotherapy was to help individuals become more aware of their present-moment experience and to take responsibility for their thoughts, feelings, and actions. Perls emphasized the importance of contact between the self and the environment, and the need to integrate the different aspects of the self into a cohesive whole (Perls et al., 1951). Internal Family Systems (IFS) - Richard Schwartz (1950-present): IFS is a more recent approach that sees the self as being composed of multiple sub-personalities or "parts." These parts are seen as having their own unique qualities, desires, and beliefs, and the goal of IFS therapy is to help individuals develop a greater sense of self-leadership and inner harmony. The self is seen as the core of the personality, with the capacity to lead and integrate the different parts (Schwartz, 1995). As Schwartz writes in the introduction to his book on IFS, the model was heavily influenced by Gestalt therapy and the work of Carl Jung. Schwartz aimed to create a non-pathologizing approach that honored the complexity and wisdom of the psyche. IFS shares Jung's view of the self as the central organizing principle, surrounded by various archetypes or subpersonalities. It also draws on the Gestalt emphasis on present-moment awareness and the need for integration of different aspects of the self. However, IFS offers a more user-friendly language than classical Jungian analysis, without the need for extensive explanations of concepts like anima/animus. In IFS, a patient can quickly identify different "parts" - for example, a protector part that taps its foot and bites its nails to avoid painful feelings. By directly engaging with and embracing that part, the patient can access the vulnerable feelings and memories it is protecting against, fostering self-compassion and integration over time. The IFS model is an example of how contemporary approaches are building on the insights of depth psychology while offering more transparent, experience-near practices suitable for a wider range of patients and practitioners. It reflects an ongoing effort to develop a cohesive yet flexible understanding of the self that remains open to unconscious processes. Cognitive-Behavioral Therapy (CBT) - Aaron Beck (1921-2021) and Albert Ellis (1913-2007): CBT, developed by Beck and Ellis, focuses on the role of thoughts and beliefs in shaping emotional and behavioral responses. CBT sees the self as being largely determined by the individual's cognitions, and the goal of therapy is to help individuals identify and modify maladaptive or irrational beliefs and thought patterns. CBT places less emphasis on the unconscious or intrapsychic aspects of the self, and more on the conscious, rational processes that shape behavior (Beck, 1979; Ellis & Harper, 1975). Applied Behavior Analysis (ABA) - B.F. Skinner (1904-1990): ABA, based on the work of Skinner and other behaviorists, sees the self as a product of environmental contingencies and reinforcement histories. ABA focuses on observable behaviors rather than internal states or processes, and the goal of therapy is to modify behavior through the systematic application of reinforcement and punishment. ABA has been widely used in the treatment of autism and other developmental disorders, but has been criticized for its lack of attention to the inner experience of the self (Skinner, 1953; Lovaas, 1987). What is Self? One of the key challenges facing psychotherapy today is the lack of a coherent concept of self. The self is a complex and dynamic entity that is shaped by a range of internal and external factors, including our experiences, relationships, and cultural context (Baumeister, 1987). Unfortunately, many contemporary models of therapy fail to adequately capture this complexity, instead relying on simplistic and reductionistic notions of the self as a collection of symptoms or behaviors to be modified (Wachtel, 1991). To develop a more coherent and holistic concept of self, psychotherapy must draw on insights from a range of disciplines, including psychology, philosophy, anthropology, and the humanities (Sass & Parnas, 2003). This requires a willingness to engage with the messy and often paradoxical nature of the human experience, recognizing that the self is not a fixed entity but rather a constantly evolving process of becoming (Gendlin, 1978). The psychoanalyst Carl Jung's concept of the self as the central archetype, connected to the divine and the greater unconscious, offers a useful starting point for this endeavor. Jung believed that by making the unconscious conscious and dealing with ego rigidity, individuals could embody a deeper sense of purpose and connection to the universe (Jung, 1959). While we may not need to fully embrace Jung's metaphysical language, his emphasis on the dynamic interplay between conscious and unconscious processes, as well as the importance of symbol, dream, and myth in shaping the self, remains highly relevant today (Hillman, 1975). Other approaches, such as Internal Family Systems (IFS) therapy and somatic experiencing, also offer valuable insights into the nature of the self. IFS sees the self as a core of compassion, curiosity, and confidence that is surrounded by protective parts that arise in response to trauma and other challenges. By working with these parts and fostering greater integration and self-leadership, individuals can develop a more coherent and authentic sense of self (Schwartz, 1995). Similarly, somatic experiencing emphasizes the role of the body in shaping the self, recognizing that trauma and other experiences are stored not just in the mind but also in the muscles, nerves, and other physical structures (Levine, 1997). Models like IFS, somatic experiencing, and lifespan integration are appealing because they see the self as a dynamic ecosystem that is always evolving and striving for integration and actualization (Boon et al., 2011; Ogden et al., 2006; Pace, 2012). They don't try to label and categorize everything, recognizing that sometimes we need to just sit with feelings and sensations without fully understanding them intellectually. Lifespan integration in particular views the self as a continuum of moments threaded together like pearls on a necklace. Traumatic experiences can cause certain "pearls" or ego states to become frozen in time, disconnected from the flow of the self-narrative. By imaginally revisiting these moments and "smashing them together" with resource states, lifespan integration aims to re-integrate the self across time, fostering a more coherent and flexible identity (Pace, 2012). In contrast, the more behavioral and manualized approaches like CBT and ABA have a much more limited and problematic view. They see the self as just a collection of cognitions and learned behaviors, minimizing the role of the unconscious and treating people more like programmable robots (Shedler, 2010). If taken to an extreme, this is frankly offensive and damaging. There has to be room for the parts of the self that we can feel and intuit but not fully articulate (Stern, 2004). Ultimately, developing a coherent concept of self requires a willingness to sit with the tensions and paradoxes of the human experience, recognizing that the self is always in communication with the world around us, and that our sense of who we are is constantly being shaped by implicit memory and other unconscious processes (Schore & Schore, 2008). It requires remaining open to uncertainty and realizing that the self is never static or finished, but always dynamically unfolding (Bromberg, 1996). Good therapy helps people get in touch with their authentic self, not just impose a set of techniques to modify surface-level symptoms (Fosha et al., 2009). Understanding Implicit Memory Another critical challenge facing psychotherapy today is the lack of a shared language and understanding of implicit memory. Implicit memory refers to the unconscious, automatic, and often somatic ways in which our past experiences shape our present thoughts, feelings, and behaviors (Schacter et al., 1993). While the concept of implicit memory has a long history in psychotherapy, dating back to Freud's notion of the unconscious and Jung's idea of the collective unconscious, it remains poorly understood and often overlooked in contemporary practice (Kihlstrom, 1987). This is due in part to the dominance of cognitive-behavioral approaches, which tend to focus on explicit, conscious processes rather than the deeper, more intuitive and embodied aspects of the self (Bucci, 1997). To effectively address the role of implicit memory in psychological distress and personal growth, psychotherapy must develop a shared language and framework for understanding and working with these unconscious processes (Greenberg, 2002). This requires a willingness to engage with the body and the somatic experience, recognizing that our thoughts, feelings, and behaviors are deeply rooted in our physical being (van der Kolk, 2014). One way to think about implicit memory is as a kind of "photoshop filter" that our brain is constantly running, even when we are not consciously aware of it. Just as the center of our visual field is filled in by our brain based on the surrounding context, our implicit memories are constantly shaping our perceptions and reactions to the world around us, even when we are not consciously aware of them. This is why it is so important for therapists to be attuned to the subtle cues and signals that patients give off, both verbally and nonverbally. A skilled therapist can often sense the presence of implicit memories and unconscious processes long before the patient is consciously aware of them, and can use this information to guide the therapeutic process in a more effective and meaningful direction (Schore, 2012). At the same time, it is important to recognize that implicit memories are not always negative or pathological. In fact, many of our most cherished and meaningful experiences are encoded in implicit memory, shaping our sense of self and our relationships with others in profound and often unconscious ways (Fosshage, 2005). The goal of therapy, then, is not necessarily to eliminate or "fix" implicit memories, but rather to help individuals develop a more conscious and intentional relationship with them, so that they can be integrated into a more coherent and authentic sense of self (Stern, 2004). The Future of the Unconscious Many of the most interesting thinkers in the history of psychology understood this symbolic dimension of implicit memory, even if their specific theories needed refinement. Freud recognized the dynamic interplay of conscious and unconscious processes, and the way that repressed material could manifest in dreams, symptoms, and relational patterns (Freud, trans. 1989). Jung saw the unconscious as not just a repository of repressed personal material, but a deep well of collective wisdom and creative potential, populated by universal archetypes and accessed through dream, myth, and active imagination (Jung, 1968). Jung urged individuals to engage in a lifelong process of "individuation," differentiating the self from the collective while also integrating the conscious and unconscious aspects of the psyche (Jung, 1964). Reich connected chronic muscular tensions or "character armor" to blocked emotions and neurotic conflicts, pioneering body-based interventions aimed at restoring the free flow of life energy (Reich, 1980). While some of Reich's later work veered into pseudoscience, his core insights about the somatic basis of psychological experience were hugely influential on subsequent generations of clinicians (Young, 2006). More recently, emerging models such as sensorimotor psychotherapy (Ogden & Fisher, 2015), accelerated experiential dynamic psychotherapy (AEDP; Fosha, 2000), and eye movement desensitization and reprocessing (EMDR; Shapiro, 2017) aim to access and integrate implicit memories through body-based and imagistic techniques. By working with posture, sensation, movement, and breath, these approaches help patients bring nonverbal, affective material into conscious awareness and narrative coherence. Process-oriented therapies such as Arnold Mindell's process work (Mindell, 1985) offer another compelling framework for engaging implicit memory. Mindell suggests that the unconscious communicates through "channels" such as vision, audition, proprioception, kinesthesia, and relationship. By unfolding the process in each channel and following the flow of "sentient essence," therapists can help patients access and integrate implicit memories and in turn catalyze psychological and somatic healing. These contemporary approaches build on the insights of earlier clinicians while offering new maps and methods for navigating the realm of implicit memory. They point towards an understanding of the self as an ever-evolving matrix of conscious and unconscious, cognitive and somatic, personal and transpersonal processes. Engaging implicit memory is not about pathologizing the unconscious so much as learning its unique language and honoring its hidden wisdom. At the same time, this is tricky terrain to navigate, personally and professionally. As therapist and patient venture into the uncharted waters of the unconscious, it is crucial to maintain an attitude of humility, compassion, and ethical integrity (Stein, 2006). We must be mindful of the power dynamics and transference/countertransference currents that can arise in any therapeutic relationship, and work to create a safe, boundaried space for healing and transformation (Barnett et al., 2007). There is also a risk of getting lost in the fascinating world of the unconscious and losing sight of external reality. While depth psychology and experiential therapies offer valuable tools for self-exploration and meaning-making, they are not a replacement for practical skills, behavioral changes, and real-world action. We must be careful not to fall into the trap of "spiritual bypassing," using esoteric practices to avoid the hard work of embodying our insights and values in daily life (Welwood, 2000). Ultimately, the future of psychotherapy lies in integrating the best of what has come before while remaining open to new discoveries and directions. By combining scientific rigor with clinical artistry, cognitive understanding with experiential depth, and technical skill with ethical care, we can continue to expand our understanding of the self and the transformative potential of the therapeutic relationship. As we navigate the uncharted territories of the 21st century and beyond, we will need maps and methods that honor the full complexity and mystery of the human experience. Engaging with the unconscious and implicit dimensions of memory is not a luxury but a necessity if we are to rise to the challenges of our time with creativity, resilience, and wisdom. May we have the courage to venture into the depths, and the humility to be transformed by what we find there. Empowering Individuals to Be Themselves The ultimate goal of psychotherapy, in my view, is to empower individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. This requires a fundamental shift in the way that we think about mental health and well-being, moving beyond a narrow focus on symptom reduction and towards a more holistic and integrative approach that recognizes the interconnectedness of mind, body, and spirit. To achieve this goal, psychotherapy must embrace a range of approaches and techniques that are tailored to the unique needs and experiences of each individual. This may include somatic therapies that work with the body to release trauma and promote healing, such as somatic experiencing, sensorimotor psychotherapy, or EMDR (Levine, 1997; Ogden & Fisher, 2015; Shapiro, 2017). It may also include depth psychologies that explore the unconscious and archetypal dimensions of the psyche, such as Jungian analysis, psychosynthesis, or archetypal psychology (Jung, 1968; Assagioli, 1965; Hillman, 1975). And it may include humanistic and experiential approaches that emphasize the inherent worth and potential of each person, such as person-centered therapy, gestalt therapy, or existential psychotherapy (Rogers, 1995; Perls et al., 1951; Yalom, 1980). At the same time, psychotherapy must also be grounded in a deep understanding of the social, cultural, and political contexts in which individuals live and work. This requires a willingness to engage with issues of power, privilege, and oppression, recognizing that mental health and well-being are intimately connected to the broader structures and systems that shape our lives (Prilleltensky, 1997). It also requires a recognition that the goal of therapy is not simply to help individuals adapt to the status quo, but rather to empower them to become agents of change in their own lives and in the world around them (Freire, 1970). Therapists as Agents of the Post-Secular Sacred One way to think about this is through the lens of what depth psychologist David Tacey calls the "post-secular sacred" (Tacey, 2004). Tacey argues that we are moving into a new era of spirituality that is grounded in a deep respect for science and reason, but also recognizes the importance of myth, symbol, and the unconscious in shaping our experience of the world. In this view, the goal of therapy is not to strip away our illusions and defenses in order to reveal some kind of objective truth, but rather to help individuals develop a more authentic and meaningful relationship with the mystery and complexity of existence. This requires a willingness to sit with the discomfort and uncertainty that often accompanies the process of growth and transformation. It also requires a recognition that the path to wholeness and healing is not always a straight line, but rather a winding and often circuitous journey that involves confronting our deepest fears and vulnerabilities (Jung, 1959). Therapists of Agents of the Post Secular Sacred Riddle in the Garden by Robert Penn Warren My mind is intact, but the shapes of the world change, the peach has released the bough and at last makes full confession, its pudeur had departed like peach-fuzz wiped off, and We now know how the hot sweet- ness of flesh and the juice-dark hug the rough peach-pit, we know its most suicidal yearnings, it wants to suffer extremely, it Loves God, and I warn you, do not touch that plum, it will burn you, a blister will be on your finger, and you will put the finger to your lips for relief—oh, do be careful not to break that soft Gray bulge of blister like fruit-skin, for exposing that inwardness will increase your pain, for you are part of this world. You think I am speaking in riddles. But I am not, for The world means only itself. In the image that Penn Warren creates in "Riddle in the Garden" is a labyrinth leading back to the birth of humans in the garden of Eden.  Life itself is a swelling of inflammation from a wound or a need in both blisters and in peaches. You cannot have one part of the process without accepting all of it. The swelling in the growth of the fruit is also the swelling in the growth of a blister of pain. The peach must swell and become a sweet tempting blister or else no one would eat it and expose the "inwardness" of the seed to grow more trees.  exists to be eaten to die. We eat the peach to grow the next one. Not to touch the “suicidal” peach is not to touch life itself. For to live is to be hurt and to grow. To touch the peach is to become part of the world like Adam and Eve found out. It hurts it blisters us turning us into fruit.  For Penn Warren it is the separation of the self from the world of divine connection with nature that creates our need for meaning. This need is the reason that patients come to therapy. God tells us that “I am the lord your God” but Penn Warren tells us “I am not”. For “The world means only itself”. This process only has the meaning that we allow ourselves to give it. This is not a riddle, Penn Warren tells us.  It is only something we have to deal with but cannot not solve. The world means only itself. There is no gimmick or solution to the problem of being human.  In other words, the process of becoming more fully ourselves is not always easy or comfortable. It requires a willingness to confront the pain and suffering that is inherent in the human condition, and to recognize that growth and healing often involve an alchemical kind of death and rebirth. But it is precisely through this process of facing our fears and vulnerabilities that we can begin to develop a more authentic and meaningful relationship with ourselves, with others, and with the world around us. Ultimately, the goal of psychotherapy is not to provide answers or solutions, but rather to create a space in which individuals can begin to ask deeper questions about the nature of their existence and their place in the world. It is to help individuals develop the tools and capacities they need to navigate the complexities of life with greater courage, compassion, and wisdom. And it is to empower individuals to become more effective at being themselves in the world, so that they can contribute to the greater whole and help to create a more just, equitable, and sustainable future for all. The Future of Psychotherapy The corporatization of healthcare and academia poses a serious threat to the future of psychotherapy, undermining its ability to effectively address the complex realities of the human experience. To remain relevant and effective in the face of these challenges, the field must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. It also requires a willingness to engage with the full complexity and paradox of the human experience, recognizing that growth and healing often involve a kind of death and rebirth, and that the path to wholeness is not always a straight line. As the psychologist Carl Jung once wrote, "The privilege of a lifetime is to become who you truly are." Psychotherapy and the Dialectic of Self and World As we have explored throughout this essay, the self does not exist in a vacuum, but is always in dynamic interaction with the world around it. Our sense of who we are, what we value, and what is possible for us is shaped by a complex interplay of internal and external factors, from our earliest experiences of attachment and attunement to the broader social, cultural, and political contexts in which we are embedded. In many ways, psychotherapy can be seen as a process of exploring and working with the dialectical tension between self and world, between our innermost longings, fears, and aspirations and the often harsh realities of the environments we find ourselves in. When we enter therapy, we bring with us not only our own unique histories, personality structures, and ways of being, but also the internalized messages, expectations, and constraints of the world around us. For many individuals, these internalized messages and constraints can feel suffocating, limiting their sense of possibility and agency in the world. They may find themselves feeling stuck, trapped, or disconnected from their authentic selves, playing roles and wearing masks that no longer fit who they really are. In the face of external pressures to conform, to achieve, to fit in, the self can become fragmented, disempowered, or lost. The task of psychotherapy, then, is to help individuals rediscover and reclaim a sense of self that feels vital, authentic, and empowered, while also developing the skills and capacities needed to navigate the complexities of the world with greater flexibility, resilience, and integrity. This requires a delicate balance of supportive and challenging interventions, of validating the individual's unique experience while also gently questioning and expanding their assumptions about what is possible. On one end of the spectrum, an overly supportive or myopic approach to therapy can run the risk of enabling individuals to remain stuck in limiting patterns and beliefs, reinforcing a sense of helplessness or dependence on the therapist. While providing a warm, empathic, and nonjudgmental space is essential for building trust and safety in the therapeutic relationship, it is not sufficient for fostering real growth and change. Individuals need to be challenged to step outside their comfort zones, to experiment with new ways of being and relating, and to take responsibility for their choices and actions in the world. On the other end of the spectrum, an overly challenging or confrontational approach to therapy can be experienced as invalidating, shaming, or even retraumatizing, particularly for individuals with histories of abuse, neglect, or marginalization. Pushing individuals to "toughen up," to adapt to oppressive or toxic environments, or to simply accept the "reality" of their situation without questioning or resisting it can lead to a kind of false or forced adaptation, a loss of self that is no less harmful than remaining stuck. The key, then, is to find a middle path between these extremes, one that honors the individual's inherent worth, agency, and potential while also recognizing the very real constraints and challenges of the world they inhabit. This requires a deep understanding of the ways in which power, privilege, and oppression shape our experiences and identities, as well as a willingness to grapple with the existential questions of meaning, purpose, and authenticity that arise when we confront the gap between who we are and who we feel we ought to be. In practice, this might involve helping individuals to: Develop a clearer and more coherent sense of self, one that integrates the various parts of their personality, history, and identity in a way that feels authentic and meaningful to them. Identify and challenge limiting beliefs, assumptions, and patterns of behavior that keep them stuck or disconnected from their true desires and values. Cultivate greater self-awareness, self-compassion, and self-acceptance, learning to embrace the full range of their thoughts, feelings, and experiences with curiosity and kindness. Develop the skills and capacities needed to communicate effectively, set healthy boundaries, and navigate relationships and social situations with greater ease and confidence. Explore and experiment with new ways of being and relating in the world, taking risks and stepping outside their comfort zones in service of their growth and healing. Engage critically and creatively with the social, cultural, and political contexts that shape their lives, developing a sense of empowerment, agency, and social responsibility. Connect with a deeper sense of meaning, purpose, and spirituality, one that transcends the ego and connects them to something greater than themselves. Ultimately, the goal of psychotherapy is not simply to help individuals adapt to the world as it is, but to empower them to become active agents of change, both in their own lives and in the larger systems and structures that shape our collective reality. By developing a stronger, more integrated, and more authentic sense of self, individuals can begin to challenge and transform the limiting beliefs, oppressive power dynamics, and dehumanizing narratives that keep us all stuck and disconnected from our shared humanity. In this sense, psychotherapy is not just a personal journey of healing and self-discovery, but a deeply political and moral enterprise, one that calls us to envision and create a world that is more just, compassionate, and sustainable for all. As therapists, we have a unique opportunity and responsibility to support individuals in this process, to bear witness to their pain and their resilience, and to help them find the courage, clarity, and creativity needed to live a life of purpose, integrity, and connection. As the existential psychiatrist Viktor Frankl once wrote, "Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom." By creating a space for individuals to explore and expand their capacity to choose, to respond to the world with authenticity and agency, psychotherapy can play a vital role in the ongoing dialectic of self and world, of personal and collective transformation. May we rise to the challenge and opportunity of this sacred work, and may we never lose sight of the inherent beauty, complexity, and potential of the human spirit as it unfolds in the therapy room and beyond. https://youtu.be/iAof2cim5Wk References Adler, A. (1964). The individual psychology of Alfred Adler: A systematic presentation in selections from his writings (H. L. Ansbacher & R. R. Ansbacher, Eds.). Harper & Row. Ainsworth, M. D. S., Blehar, M. C., Waters, E., & Wall, S. (1978). Patterns of attachment: A psychological study of the strange situation. Erlbaum. Aquinas, T. (1981). Summa theologica (Fathers of the English Dominican Province, Trans.). Christian Classics. Aristotle. (1986). De anima (On the soul) (H. Lawson-Tancred, Trans.). Penguin. Assagioli, R. (1965). Psychosynthesis: A manual of principles and techniques. Hobbs, Dorman & Company. Augustine of Hippo. (2002). Confessions (R. S. Pine-Coffin, Trans.). Penguin. Baumeister, R. F. (1987). How the self became a problem: A psychological review of historical research. Journal of Personality and Social Psychology, 52(1), 163-176. Beck, A. T. (1979). Cognitive therapy of depression. Guilford Press. Berlin, I. (2013). The roots of romanticism (2nd ed.). Princeton University Press. Boon, S., Steele, K., & Van der Hart, O. (2011). Coping with trauma-related dissociation: Skills training for patients and therapists. W. W. Norton & Company. Bowlby, J. (1969). Attachment and loss: Vol. 1. Attachment. Basic Books. Boyd, D. (2014). It's complicated: The social lives of networked teens. Yale University Press. Bromberg, P. M. (1996). Standing in the spaces: The multiplicity of self and the psychoanalytic relationship. Contemporary Psychoanalysis, 32(4), 509-535. Bruner, J. (1990). Acts of meaning. Harvard University Press. Buber, M. (1958). I and thou (R. G. Smith, Trans.). Scribner. Buranyi, S. (2017, June 27). Is the staggeringly profitable business of scientific publishing bad for science? The Guardian. https://www.theguardian.com/science/2017/jun/27/profitable-business-scientific-publishing-bad-for-science Burkeman, O. (2012). The antidote: Happiness for people who can't stand positive thinking. Faber & Faber. Carr, N. (2010). The shallows: What the internet is doing to our brains. W. W. Norton & Company. Christakis, N. A., & Fowler, J. H. (2009). Connected: The surprising power of our social networks and how they shape our lives. Little, Brown and Company. Collier, R. (2017, December 12). Half of psychology studies fail reproducibility test. Nature. https://doi.org/10.1038/nature.2015.18248 Comas-Díaz, L. (2012). Multicultural care: A clinician's guide to cultural competence. American Psychological Association. Cozolino, L. (2014). The neuroscience of human relationships: Attachment and the developing social brain (2nd ed.). W. W. Norton & Company. Dalai Lama, & Ekman, P. (2009). Emotional awareness: Overcoming the obstacles to psychological balance and compassion. Times Books. Descartes, R. (1996). Meditations on first philosophy (J. Cottingham, Ed. & Trans.). Cambridge University Press. (Original work published 1641) Doctorow, C., & Wang, H. (2020, September 28). How to destroy surveillance capitalism. OneZero. https://onezero.medium.com/how-to-destroy-surveillance-capitalism-8135e6744d59 Ellis, A., & Harper, R. A. (1975). A new guide to rational living. Prentice-Hall. Epstein, M. (1995). Thoughts without a thinker: Psychotherapy from a Buddhist perspective. Basic Books. Erikson, E. H. (1968). Identity: Youth and crisis. W. W. Norton & Company. Fosha, D. (2000). The transforming power of affect: A model for accelerated change. Basic Books. Frances, A. (2013). Saving normal: An insider's revolt against out-of-control psychiatric diagnosis, DSM-5, Big Pharma, and the medicalization of ordinary life. William Morrow. Frankl, V. E. (2006). Man's search for meaning. Beacon Press. (Original work published 1946) Freud, S. (1989). The ego and the id. W. W. Norton & Company. (Original work published 1923) Fromm, E. (1955). The sane society. Rinehart & Company. Gawande, A. (2009). The checklist manifesto: How to get things right. Metropolitan Books. Gendlin, E. T. (1978). Focusing. Bantam Books. Gergen, K. J. (1991). The saturated self: Dilemmas of identity in contemporary life. Basic Books. Goodman, D. M., & Freeman, E. E. (2015). Psychology and the art of compassion: Issues in transpersonal psychology. Journal of Transpersonal Psychology, 47(2), 192-207. Goodman, R. D., Williams, J. M., Chung, R. C.-Y., Talleyrand, R. M., Douglass, A. M., McMahon, H. G., & Bemak, F. (2004). Decolonizing traditional pedagogies and practices in counseling and psychology education: A move towards social justice and action. In R. L. Carter (Ed.), Handbook of racial-cultural psychology and counseling: Vol. 2. Training and practice (pp. 147-160). Wiley. Greenberg, L. S. (2002). Emotion-focused therapy: Coaching clients to work through their feelings. American Psychological Association. Greenberg, L. S., & Goldman, R. N. (2019). Clinical handbook of emotion-focused therapy. American Psychological Association. Griffith, J. L., & Griffith, M. E. (2002). Encountering the sacred in psychotherapy: How to talk with people about their spiritual lives. Guilford Press. Grof, S. (1985). Beyond the brain: Birth, death and transcendence in psychotherapy. State University of New York Press. Harari, Y. N. (2018). 21 lessons for the 21st century. Spiegel & Grau. Hillman, J. (1975). Re-visioning psychology. Harper & Row. Hook, J. N., Davis, D. E., Owen, J., Worthington, E. L., Jr., & Utsey, S. O. (2013). Cultural humility: Measuring openness to culturally diverse clients. Journal of Counseling Psychology, 60(3), 353-366. Hook, J. N., Farrell, J. E., Davis, D. E., DeBlaere, C., Van Tongeren, D. R., & Utsey, S. O. (2016). Cultural humility and racial microaggressions in counseling. Journal of Counseling Psychology, 63(3), 269-277. Hopwood, C. J., & Bleidorn, W. (Eds.). (2018). The Oxford handbook of personality and social psychology. Oxford University Press. Hume, D. (2000). A treatise of human nature (D. F. Norton & M. J. Norton, Eds.). Oxford University Press. (Original work published 1739-1740) Jameson, F. (1991). Postmodernism, or, the cultural logic of late capitalism. Duke University Press. Jung, C. G. (1959). The archetypes and the collective unconscious (R. F. C. Hull, Trans.). Princeton University Press. Jung, C. G. (1964). Man and his symbols. Dell. Jung, C. G. (1968). Analytical psychology: Its theory and practice (The Tavistock lectures). Vintage Books. Jung, C. G. (1973). C. G. Jung letters: Volume 1, 1906-1950 (G. Adler, Ed.; R. F. C. Hull, Trans.). Princeton University Press. Kabat-Zinn, J. (1990). Full catastrophe living: Using the wisdom of your body and mind to face stress, pain, and illness. Delacorte Press. Kihlstrom, J. F. (1987). The cognitive unconscious. Science, 237(4821), 1445-1452. Knill, P. J., Levine, E. G., & Levine, S. K. (2005). Principles and practice of expressive arts therapy: Toward a therapeutic aesthetics. Jessica Kingsley Publishers. LeDoux, J. (2002). Synaptic self: How our brains become who we are. Viking. Levine, P. A. (1997). Waking the tiger: Healing trauma. North Atlantic Books. Locke, J. (1975). An essay concerning human understanding (P. H. Nidditch, Ed.). Oxford University Press. (Original work published 1689) Lovaas, O. I. (1987). Behavioral treatment and normal educational and intellectual functioning in young autistic children. Journal of Consulting and Clinical Psychology, 55(1), 3-9. Malchiodi, C. A. (Ed.). (2003). Handbook of art therapy. Guilford Press. Maslow, A. H. (1968). Toward a psychology of being (2nd ed.). Van Nostrand Reinhold. May, R. (1969). Love and will. W. W. Norton & Company. McNiff, S. (1981). The arts and psychotherapy. Charles C. Thomas. McWilliams, N. (2004). Psychoanalytic psychotherapy: A practitioner's guide. Guilford Press. Mearns, D., & Cooper, M. (2005). Working at relational depth in counselling and psychotherapy. Sage. Mindell, A. (1985). River's way: The process science of the dreambody. Routledge & Kegan Paul. Mitchell, S. A. (1988). Relational concepts in psychoanalysis: An integration. Harvard University Press. Mojtabai, R., & Olfson, M. (2008). National trends in psychotherapy by office-based psychiatrists. Archives of General Psychiatry, 65(8), 962-970. Nietzsche, F. (1967). The will to power (W. Kaufmann & R. J. Hollingdale, Trans.). Vintage Books. (Original work published 1901) Norcross, J. C., & Goldfried, M. R. (Eds.). (2005). Handbook of psychotherapy integration (2nd ed.). Oxford University Press. Ogden, P., Minton, K., & Pain, C. (2006). Trauma and the body: A sensorimotor approach to psychotherapy. W. W. Norton & Company. Ogden, P., & Fisher, J. (2015). Sensorimotor psychotherapy: Interventions for trauma and attachment. W. W. Norton & Company. Open Science Collaboration. (2015). Estimating the reproducibility of psychological science. Science, 349(6251), aac4716. https://doi.org/10.1126/science.aac4716 Pace, P. (2013). Lifespan integration: Connecting ego states through time (5th ed.). Lifespan Integration. Pargament, K. I. (2007). Spiritually integrated psychotherapy: Understanding and addressing the sacred. Guilford Press. Pariser, E. (2011). The filter bubble: What the internet is hiding from you. Penguin Press. Perls, F., Hefferline, R. F., & Goodman, P. (1951). Gestalt therapy: Excitement and growth in the human personality. Julian Press. Piaget, J. (1954). The construction of reality in the child (M. Cook, Trans.). Basic Books. (Original work published 1937) Plante, T. G. (Ed.). (2007). Spirit, science, and health: How the spiritual mind fuels physical wellness. Praeger. Plato. (1997). Phaedo (G. M. A. Grube, Trans.). In J. M. Cooper & D. S. Hutchinson (Eds.), Plato: Complete works (pp. 49-100). Hackett. (Original work published ca. 360 BCE) Plato. (2002). Apology (G. M. A. Grube, Trans.). In J. M. Cooper & D. S. Hutchinson (Eds.), Plato: Complete works (pp. 17-36). Hackett. (Original work published ca. 399 BCE) Pollan, M. (2018). How to change your mind: What the new science of psychedelics teaches us about consciousness, dying, addiction, depression, and transcendence. Penguin Press. Porges, S. W. (2011). The polyvagal theory: Neurophysiological foundations of emotions, attachment, communication, and self-regulation. W. W. Norton & Company. Post, B. C., & Wade, N. G. (2009). Religion and spirituality in psychotherapy: A practice-friendly review of research. Journal of Clinical Psychology, 65(2), 131-146. Prilleltensky, I., & Fox, D. (1997). Introducing critical psychology: Values, assumptions, and the status quo. In D. Fox & I. Prilleltensky (Eds.), Critical psychology: An introduction (pp. 3-20). Sage. Reich, W. (1980). Character analysis (3rd, enlarged ed.; V. R. Carfagno, Trans.). Farrar, Straus and Giroux. (Original work published 1933) Rogers, C. R. (1961). On becoming a person: A therapist's view of psychotherapy. Houghton Mifflin. Rogers, C. R. (1995). A way of being. Houghton Mifflin. Sartre, J.-P. (1956). Being and nothingness: An essay on phenomenological ontology (H. E. Barnes, Trans.). Philosophical Library. Sass, L. A., & Parnas, J. (2003). Schizophrenia, consciousness, and the self. Schizophrenia Bulletin, 29(3), 427-444. Schacter, D. L., Chiu, C.-Y. P., & Ochsner, K. N. (1993). Implicit memory: A selective review. Annual Review of Neuroscience, 16, 159-182. Schore, A. N. (2012). The science of the art of psychotherapy. W. W. Norton & Company. Schore, J. R., & Schore, A. N. (2008). Modern attachment theory: The central role of affect regulation in development and treatment. Clinical Social Work Journal, 36(1), 9-20. Schwartz, R. C. (1995). Internal family systems therapy. Guilford Press. Shedler, J. (2010). The efficacy of psychodynamic psychotherapy. American Psychologist, 65(2), 98-109. Siegel, D. J. (1999). The developing mind: How relationships and the brain interact to shape who we are. Guilford Press. Skinner, B. F. (1953). Science and human behavior. Macmillan. Sokal, A. (2008). Beyond the hoax: Science, philosophy and culture. Oxford University Press. Sokal, A. D. (1996). Transgressing the boundaries: Toward a transformative hermeneutics of quantum gravity. Social Text, (46/47), 217-252. Stein, M. (2006). The principle of individuation: Toward the development of human consciousness. Chiron Publications. Stern, D. N. (2004). The present moment in psychotherapy and everyday life. W. W. Norton & Company. Sue, D. W., & Sue, D. (2013). Counseling the culturally diverse: Theory and practice (6th ed.). Wiley. Tacey, D. J. (2004). The spirituality revolution: The emergence of contemporary spirituality. Brunner-Routledge. Tervalon, M., & Murray-García, J. (1998). Cultural humility versus cultural competence: A critical distinction in defining physician training outcomes in multicultural education. Journal of Health Care for the Poor and Underserved, 9(2), 117-125. Triandis, H. C. (1995). Individualism and collectivism. Westview Press. Trilling, L. (1972). Sincerity and authenticity. Harvard University Press. Twenge, J. M., Joiner, T. E., Rogers, M. L., & Martin, G. N. (2018). Increases in depressive symptoms, suicide-related outcomes, and suicide rates among U.S. adolescents after 2010 and links to increased new media screen time. Clinical Psychological Science, 6(1), 3-17. van der Kolk, B. A. (2014). The body keeps the score: Brain, mind, and body in the healing of trauma. Viking. Vieten, C., Scammell, S., Pilato, R., Ammondson, I., Pargament, K. I., & Lukoff, D. (2013). Spiritual and religious competencies for psychologists. Psychology of Religion and Spirituality, 5(3), 129-144. Wachtel, P. L. (1991). From eclecticism to synthesis: Toward a more seamless psychotherapeutic integration. Journal of Psychotherapy Integration, 1(1), 43-54. Wallin, D. J. (2007). Attachment in psychotherapy. Guilford Press. Warren, R. P. (1998). The collected poems of Robert Penn Warren (J. Burt, Ed.). Louisiana State University Press. Weizenbaum, J. (1976). Computer power and human reason: From judgment to calculation. W. H. Freeman and Company. Westen, D., Novotny, C. M., & Thompson-Brenner, H. (2004). The empirical status of empirically supported psychotherapies: Assumptions, findings, and reporting in controlled clinical trials. Psychological Bulletin, 130(4), 631-663. Wilber, K. (2000). Integral psychology: Consciousness, spirit, psychology, therapy. Shambhala. Yalom, I. D. (1980). Existential psychotherapy. Basic Books. Young, C. (2006). One hundred and fifty years on: The history, significance and scope of body psychotherapy today. In J. Corrigall, H. Payne, & H. Wilkinson (Eds.), About a body: Working with the embodied mind in psychotherapy (pp. 14-28). Routledge.   #Psychotherapy #CorporateInfluence #HolisticHealing #AuthenticSelf #ImplicitMemory #PostSecularSacred #MentalHealthTransformation #IntegrativePsychotherapy #EmpoweringIndividuals #PsychotherapyChallenges #jung #philosophy #PsychotherapyInCrisis #MentalHealth #Self #eikonosphere #ImplicitMemory #Empowering #AuthenticSelf #capitalism 

ADHD Coach Katherine Sanders In this inspiring episode of "ADHD: Powerful Possibilities," your host Katherine explores the positive aspects of ADHD, especially in the context of entrepreneurship. From the scenic backdrop of spring in Edinburgh, Katherine explores how understanding and leveraging character strengths can significantly enhance personal and professional life for individuals with ADHD. This episode challenges the negative stereotypes often associated with ADHD and provides listeners with actionable tools and resources to help them identify and harness their unique strengths. Listen in for a deep dive into how these strengths can lead to exceptional entrepreneurial success and a sustainable fulfilling life, whatever the challenges ADHD might pose.

In this one, we examine Oracles, and the possibility they may have used Ideomotor phenomena, a form of Autosuggestion.Patreon: https://www.patreon.com/MummyMoviePodcast BibliographyAnderson, A, Nielbo, K, L, Schjoedt, U, Pfeiffer, T, Roepstorff1, A, and Sørensen, J. (2018). Predictive minds in Ouija board sessions. Phenom Cogn Sci, 18, 578-588.Biklen, D. (1992). Communication unbound: Autism and praxis. Harvard Educational Review, 60, 291-315.British Museum. (2019). British Museum collection database. Retrieved from https://www.britishmuseum.org/research/collection_online/search.aspxBrooklyn Museum. (2019). Brooklyn Museum open Collection. Retrieved from https://www.brooklynmuseum.org/opencollection/search/?advancedBurgess, C, A, Kirsch, I, Shane, H, Niederauer, K, L,1 Graham, S, M, and Bacon, A. (1998). Facilitated communication as an ideomotor response. Psychological Science, 9.1, 71-74.Černý, J. (1962). Egyptian Oracles. In Parker, R, A (Ed), A Saite oracle papyrus from Thebes in the Brooklyn museum: papyrus Brooklyn 47.218.3 (pp. 35-49). Providence: Brown University PressLegrain, G. (1917). Le logement et transport des Barques Sacrées et des statues des dieux dans quelques temples égyptiens. Bulletin de l'institut Français d'archéologie orientale, 13, 1–76.Jacobson, J, Mulick, J, and Schwartz, A. (1995). A history of facilitated communication: Science, pseudoscience, and anti-science, science working group on facilitated communication. American Psychologist, 50, 750-765.Louvre Museum. (2020). Louvre Museum Collection. Retrieved From https://www.louvre.fr/en/moteur-de-recherche-oeuvresMcDowell, A G. (1990). Jurisdiction in the workmen's community of Deir El-Medina. Leiden: Nederlands Instituut Voor Het Nabije Oosten.Parker, R, A. (1962). A Saite oracle papyrus from Thebes in the Brooklyn Museum: papyrus Brooklyn 47.218.3. Providence: Brown University PressRay, J, D. (1981). Ancient Egypt. In Loewe, M and Blacker, C (Eds). Divination and Oracles (pp. 176-90). London: George Allen and Unwin LTD.Ray, H. (2015). The mischief-making of ideomotor action. Scientific review of alternative medicine, 3, 34-43.Ritner, R, K. (2009). The Libyan anarchy: Inscriptions from Egypt's Third Intermediate Period. Atlanta: Society of Biblical Literature.Römer, M. (1994). Gottes- und priesterherrschaft in Ägypten am ende des Neuen Reiches: Ein religionsgeschichtliches phänomen und seine sozialen grundlagen. Ägypten und Altes Testament: Studien zu geschichte, kultur und religion Ägyptens und des Alten Testaments 21. Wiesbaden: Harrassowitz Verlag.Shin, Y. K., Proctor, R. W, and Capaldi, E. J. (2010). A review of contemporary ideomotor theory. Psychological Bulletin, 136, 943–974.Stoneman, R. (2011). The ancient oracles: Making the gods speak. New Haven: Yale University Press.Winand, J. (2003). Les décrtes oraculaires pris en l'honneur d'Henouttaouy et de Maâtkarê (Xe et VIIe Pylônes). Cahiers de Karnak, 11, 603–709. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

This episode focuses on social constructionism with one of the leading figures in the field, Kenneth J. Gergen Ph.D. We hear about how radical the ideas were at the time of its conceptiopn and the people who believed in its contribution to psychology and supported its evolution. Ken tells us his personal and professional stories of the history and development of his key ideas within social constructionism alongside some of the challenges when sharing with the wider field.  Ken discussed the key elements of its application in the therapeutic context and his futures hopes. Bio (taken from Taos Institute website)Kenneth J. Gergen, Ph.D., is a founding member, President of the Taos Institute and Chair of the Board, and the Mustin Professor of Psychology at Swarthmore College. Gergen also serves as an Honorary Professor at the University of Buenos Aires. Gergen received his BA from Yale University and his PhD from Duke University, and has taught at Harvard University and Heidelberg University. He has been the recipient of two Fulbright research fellowships, the Geraldine Mao fellowship in Hong Kong, along with Fellowships from the Guggenheim Foundation, the Japanese Society for the Promotion of Science, and the Alexander Humboldt Stiftung. Gergen has also been the recipient of research grants from the National Science Foundation, the Deutsche Forschungsgemeinschaft, and the Barra Foundation. He has received honorary degrees from Tilburg University and Saybrook Institute, and is a member of the World Academy of Art and Science. Gergen is a major figure in the development of social constructionist theory and its applications to practices of social change. He also lectures widely on contemporary issues in cultural life, including the self, technology, postmodernism, the civil society, organizational change, developments in psychotherapy, educational practices, aging, and political conflict. Gergen has published over 300 articles in journals, magazines and books, and his major books include Toward Transformation in Social Knowledge, The Saturated Self, Realities and Relationships, and An Invitation to Social Construction. With Mary Gergen, he published an electronic newsletter, Positive Aging (www.positiveaging.net) distributed to 20,000 recipients. Gergen has served as the President of two divisions of the American Psychological Association, the Division on Theoretical and Philosophical Psychology, and on Psychology and the Arts. He has served on the editorial board of 35 journals, and as the Associate Editor of The American Psychologist and Theory and Psychology. He has also served as a consultant to Sandoz Pharmaceutical Company, Arthur D. Little, Inc, the National Academy of Science, Trans-World Airlines, Bio-Dynamics, and Knight, Gladieux & Smith, Inc.

In this episode we discussed the 8-step method of theory building proposed by Robin Dubin in his classic 1969 book Theory Building.   Shownotes Dubin, R. (1969). Theory building. Free Press. http://catalog.hathitrust.org/api/volumes/oclc/160506.html Lynham, S. A. (2002). Quantitative Research and Theory Building: Dubin's Method. Advances in Developing Human Resources, 4(3), 242–276. https://doi.org/10.1177/15222302004003003 Elms, A. C. (1975). The crisis of confidence in social psychology. American Psychologist, 30(10), 967. Meehl, P. E. (1978). Theoretical Risks and Tabular Asterisks: Sir Karl, Sir Ronald, and the Slow Progress of Soft Psychology. Journal of Consulting and Clinical Psychology, 46(4), 806–834. https://doi.org/10.1037/0022-006X.46.4.806 Swedberg, R. (2014). The art of social theory. Princeton University Press. Ben Wright: https://en.wikipedia.org/wiki/Benjamin_Drake_Wright Yarkoni, T., & Westfall, J. (2017). Choosing Prediction Over Explanation in Psychology: Lessons From Machine Learning. Perspectives on Psychological Science, 12(6), 1100–1122. https://doi.org/10.1177/1745691617693393 Isaac, M. G., Koch, S., & Nefdt, R. (2022). Conceptual engineering: A road map to practice. Philosophy Compass, 17(10), e12879. https://doi.org/10.1111/phc3.12879  

In this episode of Flow Radio, we welcome groundbreaking psychologist and author Dr. George Bonanno, one of the world's leading psychologists on post-traumatic growth and human resilience. Dr. Bonanno joins Flow Research Collective Executive Director Steven Kotler in a vital discussion on how to cultivate the tenacity to bounce back better from tough setbacks. This episode is a must-listen for anyone who wants to understand how to leverage the science of resilience to become more effective in the face of adversity. In This Episode: 0:00 Introduction 1:28 The Misconception of Resilience 05:56 The 9/11 Study and Trauma Research 15:34 Post-Traumatic Growth 21:35 The Role of Control in Trauma and Flow 34:59 The Discovery of Flexibility 55:40 The Future of Resilience Research About The Guest: George Bonanno is a Professor of Clinical Psychology at Columbia University's Teachers College and internationally recognized for his pioneering research on human resilience in the face of loss and potential trauma. He is recognized by the Web of Science as among the top one percent most cited scientists in the world, and has been honored with lifetime achievement awards by the Association for Psychological Science (APS), the International Society for Traumatic Stress Studies (ISTSS), and the International Positive Psychology Association (IPPA). In addition to the books, The End of Trauma and The Other Side of Sadness, George has published hundreds of peer-reviewed scientific articles, many appearing in leading journals such as Nature, JAMA, American Psychologist, and the Annual Review of Psychology. He is also an avid painter (when he has time), reads widely, and loves music. Episode Resources: Website: https://www.georgebonanno.com/ LinkedIn: https://www.linkedin.com/in/george-bonanno-610a0a22a/ X: https://twitter.com/giorgiobee Instagram: https://www.instagram.com/giorgiobee/ Flow Radio Is Presented By Flow Research Collective Are you an entrepreneur, a leader, or a knowledge worker, who wants to harness the power of flow so you can get more done in less time with greater ease and accomplish your boldest professional goals faster? If the answer is yes, then our peak-performance training Zero To Dangerous may be a good fit for you. Flow Research Collective is a leading neuroscience research and training company. If you're interested in learning the science-backed techniques we used to train top executives at Facebook, Audi and even the Navy SEALs, click the link here: ⁠https://www.flowresearchcollective.com/zero-to-dangerous/overview⁠ Follow Flow Research Collective: YouTube: ⁠https://www.youtube.com/@flowresearchcollective⁠ Instagram: ⁠https://www.instagram.com/flowresearchcollective⁠ LinkedIn: ⁠https://www.linkedin.com/company/flowresearchcollective⁠ X: ⁠https://twitter.com/thefrc_official⁠ Facebook: ⁠https://www.facebook.com/flowresearchcollective⁠ Spotify: ⁠https://open.spotify.com/show/6RQY0d5rdlEiinHEtfWy6A⁠ Website: ⁠https://www.flowresearchcollective.com⁠ Flow Research Collective was founded by Steven Kotler, one of the world's leading experts on human peak performance. He is an award-winning journalist and author with over ten bestselling books.

Welcome to the Social-Engineer Podcast: The Doctor Is In Series – where we will discuss understandings and developments in the field of psychology.   In today's episode, Chris and Abbie are discussing Irrational Fears & Phobias. They will talk about the similarities, the differences, why some are necessary and how to overcome the ones that aren't. [March 4, 2024]   00:00 - Intro 00:21 - Dr. Abbie Maroño Intro 00:50 - Intro Links -          Social-Engineer.com - http://www.social-engineer.com/ -          Managed Voice Phishing - https://www.social-engineer.com/services/vishing-service/ -          Managed Email Phishing - https://www.social-engineer.com/services/se-phishing-service/ -          Adversarial Simulations - https://www.social-engineer.com/services/social-engineering-penetration-test/ -          Social-Engineer channel on SLACK - https://social-engineering-hq.slack.com/ssb -          CLUTCH - http://www.pro-rock.com/ -          innocentlivesfoundation.org - http://www.innocentlivesfoundation.org/                                                04:55 - The Topic of the Day: Irrational Fears & Phobias  05:09 - Fear vs Phobia 06:33 - Attack of the Lizard People 08:57 - Fear of the Dark 11:28 - In the Heights 13:54 - Might As Well Jump 15:32 - Flight Mode 17:04 - Send in the Clowns 17:32 - Phobias! We Mean It 19:18 - Genetics Squared 21:06 - Beware the Ladybug! 24:35 - Was it a Bunny? 26:09 - Classical Conditioning 27:10 - Little Albert 29:51 - Fear Factor 32:11 - Animal Intuition 33:40 - Mister Ed              34:50 - Fur Babies 36:01 - Learned Response 38:21 - Changing Minds 42:05 - Safety First! 43:21 - Virtual Assistant 44:55 - Words Matter 47:21 - Next Month: David Matsumoto 48:07 - Wrap Up & Outro                              -          www.social-engineer.com -          www.innocentlivesfoundation.org   Find us online: -          Twitter: https://twitter.com/DrAbbieofficial -          LinkedIn: linkedin.com/in/dr-abbie-maroño-phd-35ab2611a -          Instagram: @DoctorAbbieofficial -          Twitter: https://twitter.com/humanhacker -          LinkedIn: linkedin.com/in/christopherhadnagy   References: De Jongh, A., Muris, P., ter Horst, G., Van Zuuren, F., Schoenmakers, N., & Makkes, P. (1999). One-session cognitive treatment of dental phobia: Preparing dental phobics for treatment by restructuring negative cognitions. Behaviour Research and Therapy, 37(S1), S89-S100. Dilger, S., Straube, T., Mentzel, H. J., Fitzek, C., Reichenbach, J. R., Hecht, H., ... & Miltner, W. H. (2003). Brain activation to phobia-related pictures in spider phobic humans: An event-related functional magnetic resonance imaging study. Neuroscience Letters, 348(1), 29-32. Hettema, J. M., Neale, M. C., & Kendler, K. S. (2001). A review and meta-analysis of the genetic epidemiology of anxiety disorders. American Journal of Psychiatry, 158(10), 1568-1578. Kendler, K. S., Myers, J., & Prescott, C. A. (2002). The etiology of phobias: An evaluation of the stress-diathesis model. Archives of General Psychiatry, 59(3), 242-248. Lacey, C., Frampton, C., & Beaglehole, B. (2022). oVRcome – Self-guided virtual reality for specific phobias: A randomised controlled trial. Australian & New Zealand Journal of Psychiatry, 000486742211107. https://doi.org/10.1177/00048674221110779 Mineka, S., & Zinbarg, R. (2006). A contemporary learning theory perspective on the etiology of anxiety disorders: It's not what you thought it was. American Psychologist, 61(1), 10-26. Ollendick, T. H., Ost, L. G., Reuterskiöld, L., Costa, N., Cederlund, R., Sirbu, C., ... & Jarrett, M. A. (2009). One-session treatment of specific phobias in youth: A randomized clinical trial in the United States and Sweden. Journal of Consulting and Clinical Psychology, 77(3), 504-516. Rauch, S. L., Whalen, P. J., Shin, L. M., McInerney, S. C., Macklin, M. L., Lasko, N. B., ... & Pitman, R. K. (2000). Exaggerated amygdala response to masked facial stimuli in posttraumatic stress disorder: A functional MRI study. Biological Psychiatry, 47(9), 769-776. University of York. (2023, February 6). Facing fears in just three hours of therapy could resolve phobias in children. Retrieved from https://www.york.ac.uk/news-and-events/news/2023/research/facing-fears-phobias-children/

Behavioral health is certainly within the bounds of medicine and, thereby, medical history. The Stanford Prison Experiment asked the question of whether the environment of prison compelled bad behavior from those within the system. In order to study this, this 1970's university psychology experiment went to extreme lengths to turn its research subjects (students) into faux prisoners and prison guards in the basement of the department's building. It might not surprise you to find out that it did not go well. Ethics in research are indeed important, as you'll appreciate after listening to this one.References:Wikipedia Page on the Stanford Prison Experiment: https://en.wikipedia.org/wiki/Stanford_prison_experimentPDF of original publication of the Stanford Prison Experiment: http://pdf.prisonexp.org/ijcp1973.pdfPsychology Today interview with Philip Zimbardo: https://www.psychologytoday.com/intl/articles/200009/emperor-the-edgeWikipedia Page on Philip Zimbardo: https://en.wikipedia.org/wiki/Philip_ZimbardoIncarceration Rates Reference: https://www.prisonpolicy.org/global/2021.html?gad_source=1&gclid=CjwKCAiAiP2tBhBXEiwACslfnvW5miAa1VS0WqISsYuBYwIY52hMWPMlcVUG3Kbs_xNgzE4pG2DAuxoC6gMQAvD_BwEFor further reading: The Milgram Experiment Wikipedia page: https://en.wikipedia.org/wiki/Milgram_experiment“The Stanford Prison Experiment” website: https://www.prisonexp.org/New Yorker Magazine Column, ‘The Real Lessons of The Stanford Prison Experiment': https://www.newyorker.com/science/maria-konnikova/the-real-lesson-of-the-stanford-prison-experimentOne of many bootlegs on YouTube of a BBC documentary on the experiment containing actual video footage: https://www.youtube.com/watch?v=F4txhN13y6AHawthorne Effect, wikipedia: https://en.wikipedia.org/wiki/Hawthorne_effectPDF of October 1971 Congressional Testimony by Zimbardo: http://pdf.prisonexp.org/congress.pdfPreprint of Haslam's Article, “Identity Leadership in the Stanford Prison Experiment”, in press in American Psychologist: https://osf.io/preprints/psyarxiv/b7crx to avoid paywall, noted on PubMed here: https://pubmed.ncbi.nlm.nih.gov/31380665/#medicalhistory #medicine #history #podcast ----- Patreon Page (support the show) -----Submit a Question for Mike's Trivia Challenge Segment (website form with instructions)-----Podcast Linktree (social media links / reviews / ratings)-----DrMaxwell_MKE (gaming on Twitch.tv) - Dr. Max's side project playing retro games and a few modern games on Tuesdays and Thursdays (8pm CST). Stop by, hang out, chat about medicine or any other things.

Shauna Shapiro is a clinical psychologist, author, speaker, and internationally recognized expert in mindfulness and self-compassion. In addition to her three highly acclaimed books that have been translated into sixteen languages, she is a professor at Santa Clara University and the author of over 150 papers. The Wall Street Journal, Forbes, Oprah, NPR, and the American Psychologist have all published her work. Having discovered mindfulness during the darkest time of her life, it became the path to her healing. During her time in Thailand and Nepal, she immersed herself in the practice of mindfulness and came across ‘self-compassion.' She joined us today to talk about her book, ‘Good Morning, I Love You: Mindfulness and Self-Compassion Practices to Rewire Your Brain for Calm, Clarity, and Joy.'[04.41] Mindfulness - Mindfulness isn't just about paying attention. It's about how you pay attention. [08.19] Direction and destination – We talk about the unrealistic goals we've set for ourselves and why direction is more important than destination. [15.23] Reacting and responding – Shauna explains how mindfulness can help us from a reactor to a responder. [22.00] Attitude of kindness – The importance of being kind to ourselves. [26.47] Self-compassion – The three pillars of self-compassion. [30.21] Loving kindness – Loving kindness Meditation is about building our hearts' capacity to love and learning to love other people and ourselves. [37.06] Remorse and shame – Shauna explains the difference between healthy remorse and toxic shame. [41.44] Emotional regulation – Emotional regulation and how it can control our reactions to something. [47.00] Good morning, I love you – How the ‘Good morning, I love you' practice helped Shauna when she was in a difficult phase of her life.ResourcesConnect with ShaunaLinkedIn - linkedin.com/in/shauna-shapiro-phd-35366273/ YouTube - youtube.com/channel/UC271zr3rqJnlmJEL7BwK5dw Website - drshaunashapiro.com/ Instagram - instagram.com/drshaunashapiro/ Book by Shauna ShapiroGood Morning, I Love You: Mindfulness and Self-Compassion Practices to Rewire Your Brain for Calm, Clarity, and JoyBook by Shauna ShapiroGood Morning, I Love You, Violet!Book by Jon Kabat-ZinnWherever You Go, There You Are: Mindfulness Meditation in Everyday Life

"To know thyself is the beginning of wisdom." - Socrates   This podcast is about understanding ourselves a bit better. We'll be exploring insights into what makes us happy as it relates to self-perception, and the various intricate connections between our minds, bodies, and social interactions.   My guest on the show is social psychologist David Myers, known for his extensive work in communicating psychological science to both students and the general public. His academic contributions, supported by National Science Foundation have been published in prestigious journals like Science and American Psychologist. David has made psychological research accessible through articles in magazines such as Scientific American and through seventeen books, including both general interest and textbooks.   David is best known for his textbook on psychology which is one of the most widely used psychology textbooks in the world. He is also the author of several  popular books, including one of the first on happiness called The Pursuit of Happiness: Discovering the Pathway to Fulfillment, Well-Being, and Enduring Personal Joy published in 1993   David's newest book, "How Do We Know Ourselves?: Curiosities and Marvels of the Human Mind" is the topic of this show.    In our conversation, we cover a wide array of  topics in the filed of psychology  including: A bit about David's background. We revisit happiness and the latest findings in that field. The relationship between happiness and income. Goal setting and the material trap  The benefits of religion and religious engagement paradox. Self-Perception Theory. Body-mind effects. Micro-Friendships: The significant mood boost from brief, positive interactions with strangers. We touch on fear Misplaced Fears: How we skew risk perceptions. The power of reframing and its effectiveness in Brief Interventions. Enjoy   For show notes and more visit larryweeks.com 

"Michelle ""Lani"" Shiota is an associate professor of social psychology at Arizona State University. Her studies of positive emotions, emotion regulation, and emotional mechanisms of close relationships use multiple methods including perpheral psychophysiology measures, behavioral coding, cognitive tasks, and narrative analysis as well as self-reports. Shiota's research has been funded by National Institutes of Health, the John Templeton Foundation, and the National Science Foundation, and has been published in high-impact journals including: Emotion, JPSP, Cognition and Emotion, Psychology and Aging, and American Psychologist. She is lead author of the textbook ""Emotion"" (Oxford), and co-editor of the ""Handbook of Positive Emotions"" (Guilford). She is currently on the Executive Committee of the Society for Affective Science, she is a fellow of the Association for Psychological Science (APS), Society for Personality and Social Psychology (SPSP), and member of the Society for Experimental Social Psychology (SESP). She received her bachelor's in communication from Stanford University, and her doctorate in social/personality psychology from University of California at Berkeley. Shiota joined the social psychology faculty at ASU in 2006, establishing the Shiota Psychophysiology Laboratory for Affective Testing (a.k.a. SPLAT Lab).

In the first of a two-part episode, we discuss The Anticreativity Letters by Richard Nisbett, in which a senior "tempter" advises a junior tempter on ways to prevent a young psychologist from being a productive and creative scientist. Nisbett, R. E. (1990). The anticreativity letters: Advice from a senior tempter to a junior tempter. American Psychologist, 45(9), 1078–1082. BMJ Christmas issue: https://www.bmj.com/about-bmj/resources-authors/article-types/christmas-issue Quote by Ira Glass: https://www.goodreads.com/quotes/309485-nobody-tells-this-to-people-who-are-beginners-i-wish

A reading of: Nisbett, R. E. (1990). The anticreativity letters: Advice from a senior tempter to a junior tempter. American Psychologist, 45(9), 1078–1082. https://doi.org/10.1037/0003-066X.45.9.1078

Continuing Chapter 2 - There Is A Solution page 28 (paragraph 3 "The distinguished American Psychologist, William James...") through page 29 and the end of the chapter. 

Co-Occurrence #3 - Grappling with Bias in AI: How are You Inspiring a Critical Mindset? (EP.26) With Tacita Morway (she/her) How can we mitigate the biases present in Generative AI? What role do we play in shaping a more equitable outcome? In this episode, Tacita Morway, Textio's Chief Technology Officer, weighs in to share her insights on bias in AI, the importance of critical thinking, and using your fears as a roadmap to discovery. This episode is the third installment of our limited series, "Co-Occurrence," featuring conversations exploring AI and related technologies as well as possible, probably and actual impacts on education. From discussions around what we know, what we hope for, and what is happening concretely today - this limited series will give you some things to ponder and actionable takeaways. Questions? Feedback? Ideas? Contact us at edufi@mayo.edu Audio Editor: Jaquan Leonard Additional Resources: Guvvala, Sujitha. “Bias Mitigation in Generative AI.” Analytics Vidhya. N.p., 12 Oct. 2023. Manyika, James. “What Do We Do about the Biases in AI?” Harvard Business Review. N.p., 17 Nov. 2022. Landers, R. N., & Behrend, T. S. (2023). Auditing the AI auditors: A framework for evaluating fairness and bias in high stakes AI predictive models. American Psychologist, 78(1), 36. Buslón, N., Cortés, A., Catuara-Solarz, S., Cirillo, D., & Rementeria, M. J. (2023). Raising awareness of sex and gender bias in artificial intelligence and health. Frontiers in Global Women's Health, 4. Ferrara, E. (2023). Should chatgpt be biased? challenges and risks of bias in large language models. arXiv preprint arXiv:2304.03738. Shiroma, Mauricio. “Critical Thinking – the Bias Battle | Cambridge English.” World of Better Learning | Cambridge University Press. N.p., 7 Sept. 2022. Synder, K., Textio Blog: Mindful AI: Crafting Prompts to Mitigate the Bias in Generative AI - 2023.

In this episode, we continue our conversation on the replication crisis⏤Which methodological, theoretical, and practical concerns did psychologists raise half a century ago? What has changed, and what remains the same, during the current crisis?    Shownotes Orne, M. T. (1962). On the social psychology of the psychological experiment: With particular reference to demand characteristics and their implications. American Psychologist, 17(11), 776–783. https://doi.org/10.1037/h0043424 Rosenthal, R. (1966). Experimenter effects in behavioral research. Appleton-Century-Crofts. Gergen, K. J. (1973). Social psychology as history. Journal of Personality and Social Psychology, 26, 309–320. https://doi.org/10.1037/h0034436 Koole, S. L., & Lakens, D. (2012). Rewarding replications: A sure and simple way to improve psychological science. Perspectives on Psychological Science, 7(6), 608–614. https://doi.org/10.1177/1745691612462586 Greenwald, A. G. (Ed.). (1976). An editorial. Journal of Personality and Social Psychology, 33(1), 1–7. https://doi.org/10.1037/h0078635 Ring, K. (1967). Experimental social psychology: Some sober questions about some frivolous values. Journal of Experimental Social Psychology. Ledgerwood, A., & Sherman, J. W. (2012). Short, sweet, and problematic? The rise of the short report in psychological science. Perspectives on Psychological Science, 7(1), 60–66. Barber, T. X. (1976). Pitfalls in Human Research: Ten Pivotal Points. Pergamon Press. Dunnette, M. D. (1966). Fads, fashions, and folderol in psychology. American Psychologist, 21(4), 343–352. https://doi.org/10.1037/h0023535 Babbage, C. (1830). Reflections on the Decline of Science in England: And on Some of Its Causes. B. Fellowes.  

#parapsychology #psi #science What is the relation between Parapsychology and the Scientific community? Relations and contrasts between the study of PSI phenomena and the Academic World. CONNECT & SUPPORT

American Psychologist and Author, Dr. Mary L. Trump, joins Lurie Daniel Favors to discuss the 2024 election and highlight what we should be focusing on. Follow Lurie Daniel Favors @LurieFavors on Twitter and listen to her live M-F, 10 a.m.-noon ET on SiriusXM, Ch. 126.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.