Relevant bibliographies by topics / Existential phenomenological psychology

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Existential phenomenological psychology'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "Existential phenomenological psychology"

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Columbus, Peter J. "Existential-Phenomenological Perspectives in Psychology." Sport Psychologist 6, no. 1 (March 1992): 101–2. http://dx.doi.org/10.1123/tsp.6.1.101.

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Zieske, Christopher. "A Brief History and Overview of Existential-Phenomenological Psychology." American Journal of Undergraduate Research 17, no. 2 (September 30, 2020): 45–58. http://dx.doi.org/10.33697/ajur.2020.020.

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This article surveys the background and theory of the existential-phenomenological approach to psychology, with a particular focus on its reception in the United States. The article begins with a discussion of what exactly existential-phenomenological psychology is, including the theories underlying this approach and its basic practices. The article then discusses how the approach developed, including its roots in the philosophies of existentialism and phenomenology, its first appearances in Europe, its globalization, and finally its arrival in the U.S. The article then discusses struggles that the existential-phenomenological movement in psychology is currently facing and the concerns of those involved in the movement for its future. Finally, the article closes on a summary of all the information presented as well as of the contributions to the field of psychology that it and the existential-phenomenological movement can make. KEYWORDS: Existentialism; Phenomenology; Psychology; United States; Existential Psychology; Phenomenological Psychology; Existential Psychotherapy; Philosophy of Psychology
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EVANGELISTA, Paulo. "A Fundamentação Metafísica da Psicologia Humanista à Luz da Fenomenologia Existencial." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 2 (2020): 208–19. http://dx.doi.org/10.18065/2020v26n2.8.

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This article aims to indicate the metaphysical ontology underlying American Humanistic Psychology in order to correct a misunderstanding present in the published literature that the Third Force in Psychology in existential phenomenological. To do so, it rebuilds the historical context in which the Humanistic Psychology appears in the USA and the questions it tries to answer, emphasizing its position relative to scientific knowledge. Next, it shows the confusion between humanistic and existential-phenomenological psychologies in the scientific literature. The third step is to expose in Martin Heidegger's oeuvre, Being and Time, the requirements of existential phenomenology, in order to evaluate the Rogerian ontology according to them. Carl Roger's psychology is indicated as paradigmatic Third Force Psychology. It concludes that Humanistic Psychology is not existential phenomenological because it substantivizes human existence.
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Rychlak, Joseph F. "Existential-Phenomenological Psychology is Alive and Growing." Contemporary Psychology: A Journal of Reviews 35, no. 8 (August 1990): 794–95. http://dx.doi.org/10.1037/028949.

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Salner, Marcia. "Review of Existential—phenomenological perspectives in psychology." Theoretical & Philosophical Psychology 10, no. 2 (1990): 73–77. http://dx.doi.org/10.1037/h0091499.

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SA, Roberto Novaes de, Oditon AZEVEDO JUNIOR,, and Thais Lethier LEITE. "Reflexões fenomenológicas sobre a experiência de estágio e supervisão clínica em um serviço de psicologia aplicada universitário." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 16, no. 2 (2010): 135–40. http://dx.doi.org/10.18065/rag.2010v16n2.1.

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This work proposes a reflection on the specific difficulties of clinical training for the existential-phenomenological perspective. We observed that in the training curriculum in clinical psychology in existential-phenomenological perspective, some difficulties arise due to the inadequacy of the theoretical baggage of newly acquired representations in the course and the kind of comprehensive approach that we are asked to exercise. It is as if the natural attitude of everyday objectifies and crystallizes the meaning of existence and experience of suffering, gaining a reinforcement with the theoretical representations, further blurring the phenomenological attitude of suspension. There is the assumption that the place of psychotherapyst can only be legitimized from a positive knowledge about mental life and, consequently, the attainment of effective techniques for intervention. The experience as students and supervisor training in clinical psychology in addressing the existential-phenomenological psychology course of Fluminense Federal University, shows that these moments of impasse, which installs a “crisis” of theoretical paradigms and professional identities are essential for a redefinition of the role of psychological theories and techniques in the practices of clinical care in the light of a proper understanding of the phenomenological existence.
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Krivtsova, Svetlana Vasilevna. "Phenomenological pedagogy." Moscow University Pedagogical Education Bulletin, no. 4 (June 17, 2021): 111–26. http://dx.doi.org/10.51314/2073-2635-2014-4-111-126.

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There is pedagogical direction, inspired by Husserl phenomenology and existential philosophy appeared in Holland in the 60-ies of 20 sent. The paper describes the principles and essential phenomenological psychology, the main theme of which is the understanding of the subjective world of the child's soul and a description of the child's experiences. Phenomenological pedagogy ideas had a great impact on the education system of the European countries, and have not lost relevance today.
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Kutsenko, Nadezhda. "Binswanger's Existential Analysis and Dasein Analysis M. Boss: to the History of Formation of the Existential Approach in Psychology." Bulletin of Baikal State University 29, no. 3 (September 12, 2019): 372–78. http://dx.doi.org/10.17150/2500-2759.2019.29(3).372-378.

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The article is of an overview nature and aims at a preliminary analysis of the origins of the existential tradition in psychology. The author considers the existential analysis of L. Binswanger and the Dasein analysis of M. Boss as concepts that have arisen in contrast to the natural science paradigm in psychology, in particular, psychoanalysis. It shows that the existential approach in psychology arises as an attempt to form a new view of man in science, based on philosophical traditions: the phenomenology of E. Husserl and the fundamental ontology of M. Heidegger. At the same time, Binswanger’s teaching is defined as an anthropological type of scientific research aimed at studying the essence of human existence; the doctrine of M. Boss — as an ontological concept in psychology. Particular attention is paid to the issue of implementing the principles of the teachings under consideration in work of existentially oriented psychotherapists and counseling psychologists. The article shows that the basis of the both concepts is the phenomenological method.
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Hoffman, Louis. "An Existential-Phenomenological Approach to the Psychology of Religion." Pastoral Psychology 61, no. 5-6 (September 22, 2011): 783–95. http://dx.doi.org/10.1007/s11089-011-0393-0.

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Moss, Donald P. "Cognitive Therapy, Phenomenology, and the Struggle for Meaning." Journal of Phenomenological Psychology 23, no. 1 (1992): 87–102. http://dx.doi.org/10.1163/156916292x00054.

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AbstractThis article critiques the inadequate attention given to the question of meaning in mainstream clinical psychiatry and psychology. The author reviews the history of phenomenological and existential psychiatry, especially the work of Erwin Straus, and highlights the emphasis on the personal world of experience and on such existential dimensions as time and ethical experience. Aaron Beck's school of cognitive therapy appropriates many themes and concepts from phenomenology, including the central concept of meaning, and turns them into a systematic technology for personal change. The author contrasts the phenomenological and cognitive approaches to meaning. The relationship between the cognitive and existential therapies is described by analogy to William James's healthy-minded and morbid-minded religion.
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Dissertations / Theses on the topic "Existential phenomenological psychology"

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Brooke, Roger 1953. "Towards an existential phenomenological interpretation of C.G. Jung's analytical psychology." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1011983.

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The central aim of this study was to interpret the psychology of C.G . Jung in the light of existential phenomenology, thereby to lay the foundations for an integrated phenomenological analytical psychology. It was recognised that although Jung introduced a poetic understanding of psychological life he tended to adhere theoretically to a Cartesian and natural scientific epistemology and ontology, in which the knower is separated from the known, and psychological life is encapsulated inside the human subject. Thus the main task, which defined generally the study's scope and limitations, was to undercut the lingering Cartesianism in Jung's thought, thereby to recover the world in which one lives as intrinsically and authentically psychological, and one's psychological life as irreducibly world-related. The ontological guidelines for this endeavour were taken primarily from Heidegger and Merleau-Ponty, but it was consistently argued that this hermeneutic movement towards an existential understanding is given within Jung's work itself. Thus: Jung's method is primarily hermeneutic-phenomenological; the psyche is not "mind" or an inner realm more or less linked to the body, but is the embodied life-world, and Jung's descriptions of it - of its autonomy, spatiality and bodiliness, for instance - achieve ontological clarity when it is articulated as Dasein; the self as the totality of the psyche is interpretated in terms of Dasein, and individuation involves differentiation, personalisation and appropriation within existence itself; the complexes, archetypally grounded, are the vital densities of incarnate life, ambiguously conscious and unconscious, known and lived; the archetypes are the fundamental necessities of psychological life, autonomous imaginal structures within which both body and world are founded. Imaginal autonomy is revealed ontically as the metaphorical reality of things, but since imaginal autonomy has no ground thought about psychological life is ultimately poetic. Where relevant, recent theoretical developments in analytical psychology were discussed, particularly the Developmental and Archetypal movements. A clinical study was presented to illustrate some of the main themes of the thesis. In conclusion, the main themes of an integrated phenomenological analytical psychology were outlined, and the central contributions of analytical psychology and existential phenomenology were highlighted.
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Jordan, Noel V. "Meaninglessness phenomenological perspectives /." Thesis, University of Hawaii at Manoa, 2003. http://proquest.umi.com/pqdweb?index=0&did=764805001&SrchMode=1&sid=3&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1233366482&clientId=23440.

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Trzeciak-Kerr, M. M. "An existential-phenomenological exploration of an end-of-life doula." Thesis, Fielding Graduate University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10090334.

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The purpose of this study was to record and analyze how an end-of-life (EOL) doula and EOL doula care-recipient’s [doulee’s] family members perceive and describe their personal doula lived experiences during their participation in an EOL doula program. Additionally, it sought to gain clarity on how an EOL doula can augment current palliative and hospice care services to improve and more accurately meet the needs and wants identified by the EOL doulees as reported by the EOL doulee’s family members and the EOL doulas that accompanied them. To accomplish this, 15 co-researchers, 11 EOL doulas and 4 doulee family members, from JFCS, Inc. were interviewed wherein they shared their personal doula lived experiences.

The interviews were analyzed through existential-phenomenological thematic analysis and generated 10 major themes: (a) Just being there, being present, and spending time; (b) No one should die alone; (c) It is important to be a good listener; (d) An EOL doula can work together with hospice because his or her role is different; (e) An EOL doula can provide spiritual support; (f) An EOL doula needs to have certain personality traits; (g) An EOL doula remains open to engage in activities wanted or needed by the EOL doulee; (h) An EOL doula needs to be aware of his or her comfort level with the different phases of dying; (i) An EOL doula can also provide support to the EOL doulee’s family and loved ones; and (j) The EOL doula program has comprehensive and ongoing trainings and supervision for all EOL doulas.

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Lesniak-Kasperek, Katarzyna. "Like a Prayer| An Existential-Phenomenological Analysis of Prayer in Psychosis." Thesis, The Chicago School of Professional Psychology, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3645889.

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Religion and spirituality has become a widely researched topic within the field of psychology, however most research studies focus on the quantitative measures of religion used as a coping mechanism for individuals undergoing difficulties and struggles. The terms religion and spirituality are often misunderstood in the field of psychology and used interchangeably. Individuals who share their religious/spiritual experiences are often dismissed and not taken seriously therefore exacerbating the stigma and creating even more distance between the field of science and religion. The goal of this research is to capture the lived experience of prayer for individuals moving through psychosis without enframing the experience in a negative way by placing labels or categories on them or their experiences, but rather by letting the experience show itself in its own unique way. Thus 3 participants who have experienced psychosis were asked about their experience of praying during a time that is typically understood as a psychotic experience. The purpose of this approach is to better understand how the practice of prayer in religion/spirituality is more than just an instrumental coping mechanism, and is, rather, lived out as a way of being in the world. This study uses an existential-phenomenological method to understand participants' experiences of this phenomenon in light of common, existential givens shared by the participants. This study will close with implications for further research and clinical care.

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Murphy, Ellen Louise. "Existential practitioners' experience of feeling competent in death work : an interpretative phenomenological analysis." Thesis, Regent's University, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.646078.

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Competency assessment and evaluation for all psychological therapies are now a common requirement. Recent international research studies have resulted in the development of the phrase ‘death competence’ as “tolerating and managing clients’ problems related to dying, death, and bereavement” with an urging for death work competence to be an ethical imperative (Gamino & Ritter, 2012). A further study of 176 death work professionals using an open ended question and content analysis proposed a model of death work competence that suggests it is dependent on more than knowledge and skills, with the emergence of emotional and existential coping as key elements (Chan & Tin, 2012). This study aims to build on this existing research with an Interpretative Phenomenological Analysis of six existential practitioners` experience of feeling competent in their death work, grounding the research in Heidegger`s notion of being-towards-death. The aim was to get as close as possible to the lived experience of death work competency in a small, purposive sample to investigate the subjective meanings and understandings of their death work competency. Semi structured interviews were conducted with five major themes emerging. These were frameworks for death work competency; existential engagement in competent death work; existential ways of being in death work; the psychological impact of death work on feelings of competency and the elusive essence of death work competency. The significant finding was the primary import placed by all participants on dialogues with personal mortality, suffering and death as providing them with “competency in adversity” and “competency in fragility” that were vital for their competent death work, both personally and professionally. These findings match the identification of existential coping and emotional coping as key elements in death work competency in the previous research. From this research a tentative framework is proposed for death work competency that looks to include these vital elements of an engagement with existential issues and personal mortality, for counselling psychologists and death work practitioners. Further research is suggested with regards to the absence or presence of similar experiences of death work competencies in other fields of death work with wider implications for training in both professional organisations and teaching institutions.
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Gingras, Normand. "On the Self, an existential-phenomenological-hermeneutic study towards a new understanding of the Self." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ57042.pdf.

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Pike, Danielle M. "The Soul Wounds of Women Warriors| An Existential Phenomenological Examination of Moral Injury in Female Veterans." Thesis, The Chicago School of Professional Psychology, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=10974157.

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Trauma and Post-Traumatic Stress Disorder have become widely researched topics within the field of military psychology; however, within the past few years, new research on the topic of moral injury has emerged. The studies conducted on moral injury are growing in number, though research continues to lack on the experience of moral injury within the female Veteran population. The goal of this research is to capture the lived meaning, or lived experiences, of moral injury in female Veterans. Four participants who identified as female Veterans, and who experienced one or more deployments throughout the duration of their military service, were asked about their experiences of moral injury during their time serving in the United States military. This study uses an existential-phenomenological method to understand the participant’s experiences of moral injury. This study will conclude with implications for application to clinical care, and recommendations for future research.

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Worrell, Michael. "Resistance is futile? : an existential-phenomenological exploration of psychotherapists' experiences of 'encountering resistance' in psychotherapy." Thesis, Regent's University, 2002. http://openaccess.city.ac.uk/7607/.

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This thesis develops an existential-phenomenological understanding of resistance in psychotherapy. It is argued that the concept of resistance is both one of the most problematic, as well as one of the most enduring, concepts within psychotherapy. An in-depth, critical literature review is presented on the various meanings and significances given to resistance across different theoretical perspectives. It is shown that while resistance as a concept belongs centrally within the psychoanalytic perspective, nevertheless, substantial interest and debate about resistance is present within other perspectives. From an existential-phenomenological perspective, the concept of resistance, where this is understood to refer to an unconscious intrapsychic force, is impermissible. However, it is argued that when the concept of resistance is distinguished from the intersubjective phenomenon of resistance, an existential-phenomenological perspective is both possible and desirable. Within the process of psychotherapy, resistance may be understood as a co-constituted 'beingclosed' to the possibilities of relational encounter. Resistance may be understood as one of a range of 'existence tensions'. This view greatly implicates the being of the therapist in this phenomenon. In order to more fully 'ground' such a perspective, a phenomenological investigation of therapists' experiences of 'encountering resistance' in psychotherapy was conducted. The results of this investigation were submitted to a further validation process in a survey study of UK psychotherapists from a range of theoretical perspectives. Additionally, this survey study explored therapists' attitudes and concerns regarding resistance in psychotherapy. The results of both of these studies are further interpreted from an existential-phenomenological perspective. It is argued that a consideration of the meaning and significance of resistance assists in the further development of an existential-phenomenological approach to psychotherapy. Furthermore, it is argued that .an existentialphenomenological perspective on resistance clarifies a phenomenon that is also relevant and important for other models of psychotherapy.
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Devenish, Stuart Cranford. "The mind of Christ? A phenomenological explication of personal transformation and cosmic revision in Christian converts in Western Australia." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2001. https://ro.ecu.edu.au/theses/423.

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Religious converts routinely report differences in the way they attribute meaning as a consequence of religious conversion. Previously known objects, events and persons are perceived differently as a result of a new plausibility structure being brought to bear. Converts experience themselves and their lives as fundamentally problematic due to their limitations in the face of seemingly insurmountable physical, moral or spiritual crises, and set out in search of a resolution to their anguished existence. The resolution comes as they encounter God, the one whom-it is thought-holds within his hands the resolution to their problem and the seeds of their transformation into a new life. The stimulus for this research has come from the researcher's experience over 25 years of observing converts' tendencies toward the reattribution of meaning during and subsequent to their conversion experiences. It was clear 'that' changed meanings took place; it was not clear 'how' and 'why' such changes occurred, nor 'where' the impulse for such change came from. This research is concerned to explicate how contemporary Christian converts in Western Australia have experienced conversion as a transformational event. It does so by interacting with the self-reports of converts as they reflect on their experiences of conversion. The primary research question for this inquiry-in its preliminary form-is: what is the experience of acquiring new religious knowing, and what account may be given of the processes of change within the believer's perceptions of God, self and world? Seven converts were interviewed in open interviews in which they were asked to divulge their beliefs about God, the world and themselves, before during and after conversion. Participants' self-reports were explicated phenomenologically through a process of imaginative re-experiencing and deep-listening. The eidetic structures and universal essences of those experiences were allowed to emerge into the foreground to make themselves known. 44 themes were identified from respondents' transcripts and shaped to form the substance of five key chapters whose primary emphases are, the world as the context of meaning change (chapter 5); the self and its crises as the catalyst for new interpretations of reality (chapter 6); the Christian religious tradition and the meanings it holds within its myth-like gospel ( chapter 7); the self in the presence of God (chapter 8); and the place of the mind in Christian conversion (chapter 9). The notion of 'the mind of Christ' is a motif furnished by the Apostle Paul. His experience of scales falling from his eyes and his statement "we have the mind of Christ" portrays the possibility of the reception of a noetic awakening to enlightenment which religious believers participate in through conversion. Through the explication of respondents' experiences of meaning-change, a description has been developed in this research which constitutes new believers as imbibing the Christian 'mind' through contact with the Bible, and a myth-like and Christ-centered metanarrative which is re-told through litany and liturgy in the context of private and public worship. Radical change was found to occur within converts' beliefs, attitudes and actions, in relation to God, themselves and the wider world, during and after the conversion event. It was found that subsequent to conversion converts feel themselves to have become seers of the supernatural, hearers of mysteries, and tasters of divinity, because they have been in contact with God and have imbibed aspects of his character and perspective. Thereafter converts hold a plausibility structure which is deeply influenced by the person of Christ and the Christian 'idea' of history as salvation-history. Converts were found to undergo a personal self-transformation as a result of conversion, in which they moved from an 'end of self to an elevated status in which they both derived life and wisdom from God, and participated in the divine nature. Converts also were found to have undergone a revision of the world as a result of conversion, in which the cosmos became 'new' in the sense that it was created by God for his purposes, and that his presence intrudes into it, making the mundane realm into a sacred temple. This research is generated from within the Christian faith tradition. It seeks to understand the experience of the believing soul in the 'act' of conversion as it encounters and imbibes new meanings and attributions of truth. It will be of interest to scholars, religious practitioners, and most importantly to religious converts themselves.
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Boone, Anthony. "Awakened to a life| an existential-phenomenological examination of the lived experience of recovery from eating disorders." Thesis, Duquesne University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3632869.

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Eating disorders have become an ever-increasing phenomenon in the cultural landscape. The irony of a culture of abundance that produces either abnormally abstemious or indulgent food practices is staggering. This study is a qualitative analysis of recovery from three major eating disorders: anorexia nervosa, bulimia nervosa, and binge eating disorder. It is a phenomenological and existential analysis of the lifeworld of those who have had relief from the symptoms for three years or longer. The Maintenance phase recovery in the Stages of a Change model is used as criteria for participation in this study. Terror Management Theory was used as one lens to elucidate that experience to better understand the psychological and emotional changes the subjects encountered throughout their recovery process, Additionally, Van Manen's (1997) four lifeworld existentials defined the phenomenological glance that the study sought to understand the experience of recovery. Five main themes emerged from the data. These themes characterized the experience of the recovered person. These main themes were 1) a change in self-esteem based on honesty towards self and others, 2) a new relationship with the body, 3) a positive change in family relationships, 4) a new autonomy and competence/spirituality, and 5) optimism in the face of adversity/spirituality. A discussion of implications for and uses in counseling and of further research possibilities conclude this dissertation.

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Books on the topic "Existential phenomenological psychology"

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Valle, Ronald S., and Steen Halling, eds. Existential-Phenomenological Perspectives in Psychology. Boston, MA: Springer US, 1989. http://dx.doi.org/10.1007/978-1-4615-6989-3.

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S, Valle Ronald, ed. Phenomenological inquiry in psychology: Existential and transpersonal dimensions. New York: Plenum Press, 1998.

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3

Sleszynski, Darius. Psychology of openness: Phenomenological-existential approach to experience and action. 2nd ed. Białystok: Trans Humana University Press, 2001.

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1932-, Von Eckartsberg Rolf, ed. Life-world experience: Existential-phenomenological research approaches in psychology. [Pittsburgh, Pa.]: Center for Advanced Research in Phenomenology, 1986.

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Bouchard, Marc-André. De la phénoménologie à la psychanalyse: Freud et les existentialistes américains. Liège: P. Mardaga, 1990.

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Ludwig Binswanger: Entre phénoménologie et expérience psychiatrique. Chatou: Les éditions de la transparence, 2009.

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Gros, Caroline. Ludwig Binswanger: Entre phénoménologie et expérience psychiatrique. Chatou: Les éditions de la transparence, 2009.

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Nesti, Mark. Existential Psychology and Sport. London: Taylor & Francis Group Plc, 2004.

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9

Huygens, Ado. Penser l'existence, exister la pensée: De l'humanitude, de l'amour au jour de la phénoménologie clinique. [La Versanne]: Encre marine, 2008.

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Huygens, Ado. Penser l'existence, exister la pensée: De l'humanitude, de l'amour au jour de la phénoménologie clinique. [La Versanne]: Encre marine, 2008.

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Book chapters on the topic "Existential phenomenological psychology"

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Manafi, Elena. "Existential-Phenomenological Perspectives." In Counselling Psychology, 87–101. New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315626499-6.

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von Eckartsberg, Rolf. "Existential-Phenomenological Research." In Phenomenological Inquiry in Psychology, 21–61. Boston, MA: Springer US, 1998. http://dx.doi.org/10.1007/978-1-4899-0125-5_2.

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von Eckartsberg, Rolf. "Introducing Existential-Phenomenological Psychology." In Phenomenological Inquiry in Psychology, 3–20. Boston, MA: Springer US, 1998. http://dx.doi.org/10.1007/978-1-4899-0125-5_1.

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Churchill, Scott D., and Amy M. Fisher-Smith. "Existential Phenomenological Research." In Routledge International Handbook of Theoretical and Philosophical Psychology, 473–94. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003036517-29.

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Polkinghorne, Donald E. "Phenomenological Research Methods." In Existential-Phenomenological Perspectives in Psychology, 41–60. Boston, MA: Springer US, 1989. http://dx.doi.org/10.1007/978-1-4615-6989-3_3.

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Rowe, Jan O., Steen Halling, Emily Davies, Michael Leifer, Dianne Powers, and Jeanne van Bronkhorst. "The Psychology of Forgiving Another." In Existential-Phenomenological Perspectives in Psychology, 233–44. Boston, MA: Springer US, 1989. http://dx.doi.org/10.1007/978-1-4615-6989-3_14.

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Valle, Ronald S. "The Emergence of Transpersonal Psychology." In Existential-Phenomenological Perspectives in Psychology, 257–68. Boston, MA: Springer US, 1989. http://dx.doi.org/10.1007/978-1-4615-6989-3_16.

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Frager, Robert. "Transpersonal Psychology Promise and Prospects." In Existential-Phenomenological Perspectives in Psychology, 289–309. Boston, MA: Springer US, 1989. http://dx.doi.org/10.1007/978-1-4615-6989-3_18.

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Romanyshyn, Robert D., and Brian J. Whalen. "Psychology and the Attitude of Science." In Existential-Phenomenological Perspectives in Psychology, 17–39. Boston, MA: Springer US, 1989. http://dx.doi.org/10.1007/978-1-4615-6989-3_2.

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Metzner, Ralph. "States of Consciousness and Transpersonal Psychology." In Existential-Phenomenological Perspectives in Psychology, 329–38. Boston, MA: Springer US, 1989. http://dx.doi.org/10.1007/978-1-4615-6989-3_20.

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