Bibliography: leaves 363-394. / The study was designed primarily to test the effect of career orientations on the work outcomes of job satisfaction and job involvement among South African professional people. The hypotheses relating the career orientation, job satisfaction and job involvement constructs were extrapolations from the original theory of Edgar Schein (1978,1985, 1987b). Secondary aims included an initial assessment of the psychometric properties of the measuring instruments for a South African sample, and comparisons among the 14 professional groups sampled on each of the dependent variables.

<p> The historical co-arising of cinema and depth psychology at the end of the nineteenth century has received little attention in academic discourse. While the psychoanalytic theory of Freud has been applied both to the analysis of cinema as technological apparatus and to the interpretation of individual films, the analytical psychology of Jung also has been applied to cinema and depth psychology as phenomena which emerged in response to specific historical considerations. Two such considerations associated with modernity are the decline of spiritual or religious meaning in the lives of individuals and the related alienation of individuals and societies from nature. </p><p> This theoretical dissertation explores several ways in which cinema and depth psychology reconnect individuals and collectives with a meaningful embodied existence. In the process the dissertation argues that a metaphorical return to Plato's allegorical cave is underway. If Plato's cave signifies a state of unconsciousness which individuals must leave for enlightenment, then the cinema-as-cave and therapist's office-as-cave facilitate a return to and re-experiencing of the energies of the unconscious. In addition to the more Platonic and post-Enlightenment light of reason, such re-experiencing relies on what alchemists refer to as the <i>lumen naturae,</i> or light of nature, and <i>sensus naturae,</i> or sense of nature. </p><p> Amplification of several images from Werner Herzog's <i>Cave of Forgotten Dreams</i> and Martin Scorsese's <i>Hugo</i> reveals a psycho-historical continuum along which ancient cave paintings and modern cinema are positioned on either side of Plato's cave. The emphasis placed on symbols, images, and metaphorical processes by Jungian and Post-Jungian film theorists demonstrates that cinema affords a reconnection to levels of the psyche more commonly and collectively experienced in antiquity. In this way, films operate as individual and collective dreams and thereby connect the cinematic dreamer to a source of wisdom different from that which dominates waking consciousness. The dissertation refers to this often spiritual or religious reconnection to different levels of the psyche as deep realism.</p>

<p> Despite past discussion of uncertainty as a part of therapeutic theory and practice, few researchers have studied how uncertainty is understood by currently practicing clinical psychologists. Through semistructured interviews, 4 clinical psychologists provided their lived experiences of how they define, become aware of, experience, and make sense of uncertainty in their work. Their accounts were analyzed using interpretative phenomenological analysis, resulting in 16 superordinate themes. These included: (a) defining uncertainty as beyond knowledge, inevitable, future-bound, and from complex sources; (b) becoming aware of uncertainty in interrelating with others and in fulfilling professional roles; (c) experiencing uncertainty as distressing and/or threatening; and (d) reacting through reducing/controlling/rejecting, distancing, questioning themselves, seeking out other perspectives, embracing uncertainty, applying uncertainty, using hope and faith, and experiencing uncertainty as professionally taboo. Findings are discussed individually and integrated according to several dissonances/paradoxes emerging from the analysis. Recommendations are provided for clinicians, researchers, training programs, and students regarding experiencing uncertainty and new opportunities for incorporating the impact of uncertainty into clinical research, practice, and education.</p>

<p> Philosophers, cognitive scientists and developmental psychologists largely agree that we understand mental states and use them to explain and predict the behaviors of ourselves and of others (i.e. we &lsquo;mindread&rsquo;) by using a cognitive capacity known as the theory of mind (henceforth, &lsquo;ToM&rsquo;). However, a question remains as to what, exactly, underpins the ToM ability thereby allowing us such great accuracy in our first-person and third-person reports. My dissertation is an adjudication of the ongoing debate between two competing theories, each of which claims to have the best explanation of ToM. These two theories of ToM are known as the theory-theory (henceforth, the &lsquo;TT&rsquo;) and the simulation theory (henceforth, the &lsquo;ST&rsquo;). Because it is thought by cognitive developmental psychologists that autism spectrum disorders (henceforth, &lsquo;ASD&rsquo;) result from a ToM impairment or deficit, I pay especial attention to the case of ASD, using the features of the disorder, to adjudicate the debate. I suggest that the particular deficits and talents associated with ASD provide reasons to favor the ST over the TT in general and to favor an account of the ST that includes introspection over an account of the ST that excludes it.</p>

<p> Extra-marital affairs are common in the US and frequently result in difficulties for individuals, families, and society as a whole. Empirical research on the topic is problematic. There is no universally accepted psychological definition of what behaviors or experiences constitute an affair; there are value-laden assumptions about marriage and affairs that are not usually questioned as part of the design or discussion of studies; and, there are non-trivial non-response biases in sampling on the topic. As a result there is a lack of meaningful psychological understanding of affairs and a dearth of evidence to support clear treatment directions for those who seek psychotherapy for this common issue. In an attempt to understand the essential psychological structure of the beginning of affairs, a descriptive phenomenological psychological study of the experiences from three adults who have had affairs (as they define them) and who had promised monogamy was undertaken. These interviews were transcribed, transformed and analyzed using Giorgi&rsquo;s (2009) descriptive phenomenological method for psychology. The resulting structure of the experience includes the following constituents: dissatisfaction with the marriage and hopelessness about it improving; a sense of the self and the spouse having a fixed character that does not change; a lack of curiosity for the spouse; a preference for passion and novelty; a sense of deserving sexual satisfaction; the experience of passion overriding judgment; and, a lack of real consideration of divorce as a solution to the dilemma prior to the affair. In addition, passive intentionality, (Husserl, 2001), is offered to explain how a series of interactions with another outside the marriage develops into an affair before it is grasped as such. This structure is potentially clinically meaningful as thus far it has not been articulated in a descriptive and complete manner. It offers direction for the future development of clinical interventions and provides entry points into: discussions of ethics, values, intimacy, passion and subjectivity; marriage reform; and, the socio-historical contexts in which the meaning of affairs is located. Keywords: Extra-marital affair, monogamy, non-monogamy, marriage, infidelity, couples&rsquo; counseling, Giorgi, phenomenological research methods, intentionality.</p>

Thesis (Ph.D.)--Indiana University, Dept. of Philosophy, 2008. / Title from home page (viewed on Jul 21, 2009). Source: Dissertation Abstracts International, Volume: 69-10, Section: A, page: 3983. Adviser: Timothy O'Connor.

Thesis (Ph.D.)--Indiana University, Dept. of Philosophy, 2006. / "Title from dissertation home page (viewed July 3, 2007)." Source: Dissertation Abstracts International, Volume: 67-08, Section: A, page: 3007. Advisers: Colin Allen; Mark Kaplan.

<p> Transcultural migration is a growing phenomenon, yet research on the lived experience of individuals who willfully leave the security and comfort of their home nation and socio-cultural support to migrate alone as adults to a foreign nation where they do not have citizenship, do not look like the locals, and do not share the local mother tongue had not been previously researched. Marcia&rsquo;s (2002) work on identity exploration and May&rsquo;s existential psychological works (e.g., 1953), particularly his notion of &ldquo;the stages in consciousness of self&rdquo; (p. 100), served as major theoretical foundations of this research. Giorgi&rsquo;s (2009a) descriptive phenomenological psychological method was used, as it aligns with the qualitative and existential nature of this topic. I interviewed three transcultural migrants and analyzed the data sets with imaginative variations to yield an essential psychological structure that describes the phenomenon. Fourteen constituents were identified: the presence of a call to adventure, an urge to defy the sense of confinement or frustration, an appetite to develop one&rsquo;s potential for action in the world, indefinite and flexible migration plans, an imagined or desired horizon as the destination, commitment depending on the passion for and pursuit of growth and challenges, identity reflections on being different, a sense of extra effort or work, constant revival of earlier psycho-social crises, questioning traditional cultural boundaries, integrating cultural experiences into cultural identity and orientation, rebellion against cultural judgment-based interactions, cultural flexibility through experiential understanding, and heightened awareness of global, local, and identity politics. These findings support the existing literature emphasizing migrants&rsquo; openness to experience and interest in developing personal potential (Madison, 2009), their sense of extra effort (Moreau et al., 2009), and a pluralistic sense of political and socio-cultural identity (e.g., Ortega, 2016). In addition, the present findings challenge preconceived notions of culture, suggesting that concepts of cultural orientation, rather than racial/ethnic identity, and cultural humility in place of cultural competency have greater functional applications to the transcultural phenomenon. Some clinical, educational, socio-cultural, and political implications are presented. Future studies are encouraged to examine various transcultural possibilities.</p><p>

<p> Ritualized initiations are explored as having an important role in the breakdown of ego that is necessary for the growth and integration of components of the self once hidden in the shadows of the unconscious. In the modern world, the drive for linear growth and financial conquest has broken connection to archetypal, spiritual, and mythical guidance as well as to the numinous experiences that allow transformation. Through heuristic methodology, both depth psychological literature as well as broader media are considered to determine the importance of initiation for psychic growth and how a lost connection affects recent generations. This work shows that through the psychotherapeutic process, the therapist can provide the stage needed for a client in a transitional phase of life to safely break down and rebuild the ego structure necessary to move toward individuation.</p><p>

<p> Depth psychology, as a tradition originating from Sigmund Freud and Carl Jung, today differentiates itself from other practices of counseling psychology by claiming a special focus upon the soul and its experience of imagination. But the study of philosophy shows how the tenets of depth psychology are problematic&mdash;the <i> anima mundi</i> is a misunderstanding that brings about significant consequences for the practice of psychotherapy. This thesis undertakes a hermeneutic methodology by examining particular writings from philosophers Gotthold E. Lessing and Soren Kierkegaard. These works indicate the problematic character of thought that is not in accord with the beautiful, whereby a question is raised regarding how a psychotherapy that is informed by philosophy might make human life more beautiful. At the basis of these themes is the account of noetic heterogeneity and <i>phantasia</i> (&ldquo;appearing&rdquo;) in Aristotle&rsquo;s <i> De Anima</i>, which is examined in relation to Michael Elliott&rsquo;s new psychotherapy of Philosophic Psychology.</p><p>