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Journal articles on the topic 'Existential psychotherapy – Case studies'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Graham, Larry Kent. "From Psyche to System." Theology Today 49, no. 3 (October 1992): 320–32. http://dx.doi.org/10.1177/004057369204900304.

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“Pastoral-theological reflection upon ministry … has led me to the conclusion that the caretaking field needs a different theoretical foundation than is found in the existential-anthropological model. … Drawing upon process and liberation theologies and family systems psychotherapy, I have delineated a more comprehensive way of interpreting the person-world relationship, fashioning a picture of care that addresses not only individuals but also ministers to the structures that form human individuality.”

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Applebaum, Allison J., Julia R. Kulikowski, and William Breitbart. "Meaning-Centered Psychotherapy for Cancer Caregivers (MCP-C): Rationale and Overview." Palliative and Supportive Care 13, no. 6 (May 22, 2015): 1631–41. http://dx.doi.org/10.1017/s1478951515000450.

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AbstractObjective:The multidimensional burden that results from providing care to a patient with cancer is well documented and a growing number of psychosocial interventions have been developed to address this burden. None, however, target existential distress, a critical, common element — and potentially driving mechanism — of caregiver burden. Meaning-Centered Psychotherapy (MCP) is a structured psychotherapeutic intervention originally developed by our group to target existential distress and spiritual well-being among patients with advanced cancer. We are currently developing Meaning-Centered Psychotherapy for Cancer Caregivers (MCP-C). The objective of this qualitative study is to describe the application of MCP to the unique experience of caregivers of patients with advanced cancer.Methods:A case study of a participant from an initial MCP-C group is presented, with a focus on the application of sources of meaning to the cancer caregiving experience.Results:The exploration of critical sources of meaning in the participant's life generally, and related to caregiving specifically, highlighted significant areas of growth, including an increased understanding of the historical context shaping her experience of providing care, the recognition of the need for improved self-care and reconnecting with meaningful activities, and the possibility for continued connectedness to others and the world, despite the limitations resulting from her husband's terminal illness.Significance of results:Existential distress is a critical and often overlooked element of burden among cancer caregivers. MCP-C is intended to target this component of burden and address this critical gap in the palliative care literature. Clinical trials are underway to evaluate the efficacy of MCP-C delivered over the Internet. Future studies are needed to evaluate the benefits of MCP-C for particularly burdened groups of caregivers, such as caregivers of patients with brain tumors and those undergoing hematopoietic stem cell transplantations, and to identify target points of delivery that will optimize the intervention's benefits.

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Byrne, Catherine M., and Deidre D. Morgan. "Patterns of Religiosity, Death Anxiety, and Hope in a Population of Community-Dwelling Palliative Care Patients in New Zealand—What Gives Hope If Religion Can’t?" American Journal of Hospice and Palliative Medicine® 37, no. 5 (December 9, 2019): 377–84. http://dx.doi.org/10.1177/1049909119891148.

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This study examines the prevalence of religiosity, death anxiety, and hope in a sample of New Zealand community hospice patients in the last 6 months of life. It explores the factors triggering distress or hope and examines whether religiosity is protective against death anxiety for this population. Early studies showed religious faith helps relieve death anxiety, but later work suggests this may only be the case in societies which are generally religious. Very little research has been conducted on this topic in New Zealand, from which recent censuses indicate is an increasingly secular country. If religion is not an important source of hope for dying, it is important to explore what factors do help relieve existential anxiety and to consider their clinical relevance. This study confirmed that organized religion was not a major support factor. Yet several people who declared themselves nonreligious scored highly for intrinsic religiosity and were among the most hopeful participants. This could suggest that spirituality may be more relevant than organized religion in relieving existential distress. The main source of hope for most participants was joyful memories and meaningful relationships. Fear of being a burden and of causing family suffering were the most significant causes of distress. Systematic spiritual assessment for all patients, not just those with a declared religious faith, a biography service, and psychotherapy, may all have a role in managing death anxiety at the end of life. Further work with larger and more diverse populations would be needed to confirm these findings.

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Torres-Blasco, Normarie, Eida Castro, Iris Crespo-Martín, Karina Gonzalez, Emely Perez Ramirez, Olga Garduño, and Rosario Costas-Muñiz. "Comprehension and acceptance of the Meaning-Centered Psychotherapy with a Puerto Rican patient diagnosed with advanced cancer: A case study." Palliative and Supportive Care 18, no. 1 (November 27, 2019): 103–9. http://dx.doi.org/10.1017/s1478951519000567.

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AbstractBackgroundMeaning-centered psychotherapy (MCP) is a structured psychotherapeutic intervention that aims to improve existential and spiritual well-being in patients with advanced cancer. To validate it, several efficacy studies with predominantly non-Hispanic white patients have been done. Puerto Ricans residing on the island are a largely overlooked segment of the US Latinx population. They have a strong national identity and are embedded in a collectivist culture which shares the Spanish language, cultural traditions, and an emphasis on familism, a cultural factor that values the role of the family in ensuring the well-being of its members.ObjectiveThe purpose of this study is to present a case study focused on a Puerto Rican advanced cancer patient who underwent MCP to assess the comprehension and acceptance of the MCP intervention.MethodWe used a mixed-methods study design that included the taking of ethnographic notes, and pre- and post-test assessments of the scores the patient received on all the measures (using validated scales). The ethnographic notes were analyzed to determine the participant's comprehension and acceptance of the MCP intervention. Content analysis was performed on the ethnographic notes by three independent coders using a deductive coding approach. Pre- and post-interview assessments were conducted to explore changes in distress, spiritual well-being, and self-perceived quality of life.ResultsA Latino patient with stage III cancer, low income, and low literacy skills showed low comprehension of the concepts of meaning, the finite, legacy, and moderate comprehension and acceptance of the concepts of the search for hope, purpose in life, connecting with life, courage, life's limitations, and sources of meaning. However, the patient showed high comprehension of death and dying (i.e., meaningful death). The patient showed low acceptance of death and dying concepts and high acceptance of the integration of family members into the therapy.Significance of ResultsAdditional studies are needed to address cultural themes and to improve the comprehensibility and acceptance of the manual's content and the central MCP concepts. The findings suggest that MCP has the potential of being a feasible form of psychotherapy for Latinx patients suffering from distress, low spiritual well-being, and low self-perceived QOL.

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Ventegodt, Søren, Birgitte Clausen, Maja Langhorn, Maximilian Kromann, Niels Jørgen Andersen, and Joav Merrick. "Quality of Life as Medicine III. A Qualitative Analysis of the Effect of a Five-Day Intervention with Existential Holistic Group Therapy or a Quality of Life Course as a Modern Rite of Passage." Scientific World JOURNAL 4 (2004): 124–33. http://dx.doi.org/10.1100/tsw.2004.10.

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Existential group therapy seems to be a very efficient way of inducing the holistic state of healing, described in the holistic process theory of healing. We have designed a series of four quality of life (QOL) and health courses of 5-days duration called “Philosophy of Life that Heals – Courses in QOL and Personal Development”. The four courses are meant to be taken over four consecutive years. They contain training in philosophy of life and existential theory as well as exercises in holding: awareness, respect, care, acknowledgment, and acceptance. The courses teach the participants respect, love, and intimacy; help them to draw on their seemingly unlimited hidden resources; and inspire them to take more responsibility for their own life. Exercises are accomplished with a partner chosen at the course as: (1) a person you like, (2) a person you do not know already, or (3) a person to whom you want to give help, support, and holding more than you want to get help from him or her. Pilot studies with 5-day quality of life interventions that combine training in quality of life philosophy with psychotherapy and bodywork have proved effective on patients with chronic pain and alcoholism. The present design aims to take this a step further and engage the patients in a process of personal growth that will last for years. The aim is to lead them to a stabile state of quality of life, health, and ability, from where they will not again fall into sickness and unhappiness. The focus of these courses is as much on prevention as is it on healing. The existential group therapy induces spontaneous healing of body, mind, and soul that seems to be highly efficient with hopefully lasting results. Every course is intended to give an immediate improvement in the quality of life, so its efficiency can be measured with the square curve paradigm. We have studied the participant’s accounts from their experience with the courses and have analyzed the remarkably large, qualitative changes in the state of being, quality of life, health, and consciousness, which many participants experience during the course. The long-term and preventative effects of the courses have yet to be documented.

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Bartz, Jeremy D. "Theistic existential psychotherapy." Psychology of Religion and Spirituality 1, no. 2 (2009): 69–80. http://dx.doi.org/10.1037/a0014895.

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7

Schneider, Kirk J. "The Case for Existential (Spiritual) Psychotherapy." Journal of Contemporary Psychotherapy 45, no. 1 (August 26, 2014): 21–24. http://dx.doi.org/10.1007/s10879-014-9278-8.

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da Ponte, Guida, Sílvia Ouakinin, Jorge Espírito Santo, Afolabi Ohunakin, Domingos Prata, Inês Amorim, Zita Gameiro, Estêvão Soares dos Santos, and William Breitbart. "Meaning-centered group psychotherapy in Portuguese cancer patients: A pilot exploratory trial." Palliative and Supportive Care 19, no. 4 (May 27, 2021): 464–73. http://dx.doi.org/10.1017/s1478951521000602.

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AbstractObjectiveTo describe the feasibility of a meaning-centered group psychotherapy (MCGP) adaptation in a sample of Portuguese cancer patients.MethodThe study was carried out according to four steps: 1st — Transcultural adaptation and validation (focus groups); 2nd — Preliminary study with MCGP original version (to test its feasibility); 3rd — Adaptation of MCGP original version to a 4-session version (and internal pilot study); and 4th — Pilot exploratory trial (MCGP-4 session version), implemented between January 1, 2018 and December 31, 2019. Inclusion criteria were >18 years, psychological complaints, and difficulty to adapt to cancer. Allocation was according to participants’ preference: MCGP vs. care as usual (CAU). Primary outcomes were: MCGP adapted version improved quality of life (QoL) and spiritual well-being; secondary outcomes were improvement of depression, anxiety, and distress. Assessments were done at baseline (T1) and 1 month after (T2), with self-report socio-demographic and clinical questionnaires, Distress Thermometer (DT), McGill Quality of Life Questionnaire (MQOL), Functional Assessment of Chronic Illness Therapy — Spiritual Well-Being Scale (FACIT-Sp-12), Hospital Anxiety and Depression Scale, and its subscales (HADS — HADS-D, HADS-A).ResultsIn the 1st step, and through focus groups, the manual was reformulated and tested. The preliminary study (2nd step) with MCGP original version showed a high number of dropouts which could jeopardize the study and, after reframing the sessions content, MCGP was adapted to a 4-session version, and its feasibility was tested by an internal pilot study (3rd step). The pilot exploratory trial (4th step) had 91 participants. Most socio-demographic and clinical characteristics between the groups (51: MCGP; 40: CAU) had no statistically significant differences. A comparison between the two groups at T2 showed that the MCGP group scored significantly higher in the general (U = 552.00, P < 0.001), and existential (U = 727.50, P = 0.018) domains and total score (U = 717.50, P = 0.015) of QoL, and CAU presented statistical higher levels in DT (U = 608.50, P = 0.001). Comparing the groups between T1 and T2, the MCGP group had a statistically significant improvement in the general (Z = −3.67, P < 0.001) and psychosocial (Z = −2.89, P = 0.004) domains and total score (Z = −2.71, P = 0.007) of QoL, and a statistically significant decrease in DT (Z = −2.40, P = 0.016). In terms of group effects, the MCGP group presented increased general (b = 1.42, P < 0.001, η2p = 0.179), and support (b = 0.80, P = 0.045, η2p = 0.048) domains and total score (b = 0.81, P = 0.013, η2p = 0.073) of QoL (small to elevated dimensions), and decreased levels of depression (b = −1.14, P = 0.044, η2p = 0.048), and distress (b = −1.38, P = 0.001, η2p = 0.127) (small to medium dimensions), compared with CAU. At T2, participants who attended ≥3 sessions (n = 38) had a statistically significant higher score in the general domain (U = 130.50, P = 0.009) of QoL, comparing with those who attended 1 or 2 sessions (n = 13).Significance of resultsThis study supports the benefits of an MCGP adapted version in improving QoL and psychologic well-being. More studies are necessary to address the limitations of this pilot exploratory trial, as its small sample size.

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Matei, Antonella. "Healing and Spirituality: Psychotherapeutic Case." Global Psychotherapist 1, no. 1 (February 1, 2021): 53–56. http://dx.doi.org/10.52982/lkj143.

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This article is an invitation to reflect on how we can handle the spiritual, existential aspects described by Nossrat Peseschkian in his method of Positive and Transcultural Psychotherapy. The existential aspect was analyzed during the process of therapy and used as a strong resource. According to the Role model, and related with Basic Conflict, author looks at the patient’s relationship with God. The resources offered by religion in psychotherapy can be: hope, acceptance, the meaning of life (useful in depression, death), prayer (which reduces anxiety), meditation exercises and rituals. It is determined that where the patient is facing existential problems, the resources offered by religion are indisputable

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Milton, Martin. "The case for existential therapy in HIV-related psychotherapy." Counselling Psychology Quarterly 7, no. 4 (October 1994): 367–74. http://dx.doi.org/10.1080/09515079408254159.

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11

Kasavina, Nadezhda A. "From Theory to Technology: The Case of Existential Psychotherapy." Russian Studies in Philosophy 55, no. 1 (January 2, 2017): 74–84. http://dx.doi.org/10.1080/10611967.2017.1296294.

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Lantz, Jim. "Existential psychotherapy with chronic illness couples." Contemporary Family Therapy 18, no. 2 (June 1996): 197–208. http://dx.doi.org/10.1007/bf02196722.

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Lac, Veronica. "Amy’s Story: An Existential-Integrative Equine-Facilitated Psychotherapy Approach to Anorexia Nervosa." Journal of Humanistic Psychology 57, no. 3 (February 1, 2016): 301–12. http://dx.doi.org/10.1177/0022167815627900.

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This article offers an existential-integrative framework to working with anorexia nervosa within an equine-facilitated psychotherapy setting. The discussion provides an overview of how existential-integrative theories can be blended into equine-facilitated psychotherapy and offers an existential-integrative perspective of anorexia nervosa. A case study illustrates the theories behind this blended approach in praxis.

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Hoffman, Louis. "Chapter 6. Existential-Integrative Psychotherapy and God Image." Journal of Spirituality in Mental Health 9, no. 3-4 (February 20, 2007): 105–37. http://dx.doi.org/10.1300/j515v09n03_06.

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Lantz, Jim, and Keith Alford. "Art in existential psychotherapy with couples and families." Contemporary Family Therapy 17, no. 3 (September 1995): 331–42. http://dx.doi.org/10.1007/bf02252670.

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Lantz, Jim. "Basic concepts in existential psychotherapy with couples and families." Contemporary Family Therapy 18, no. 4 (December 1996): 535–48. http://dx.doi.org/10.1007/bf02195716.

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Lantz, Jim. "Marcel's “availability” in existential psychotherapy with couples and families." Contemporary Family Therapy 16, no. 6 (December 1994): 489–501. http://dx.doi.org/10.1007/bf02196843.

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Temple, Matthew, and Terry Lynn Gall. "Working Through Existential Anxiety Toward Authenticity: A Spiritual Journey of Meaning Making." Journal of Humanistic Psychology 58, no. 2 (February 8, 2016): 168–93. http://dx.doi.org/10.1177/0022167816629968.

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All human beings experience life’s givens or the ultimate concerns of death, isolation, freedom, and meaninglessness. Whether there is awareness or not, these givens influence how individuals interact and relate to self, others, and the world. Failure to understand these existential concerns can lead an individual to behave inauthentically in relation to her core values. This article will illuminate the role of existential psychotherapy in revealing the effect of life’s givens on an individual’s lived experience. First, this article will ground existential therapy within its philosophical roots. Second, it will highlight the use of the phenomenological method in existential psychotherapy as a means of building a strong therapeutic alliance between therapist and client. Attention to the client’s lived experience in a value-free way will provide space for the client to work through his or her existential anxiety toward authenticity. The client, in feeling deeply understood will be able to respond more authentically to the therapeutic relationship and by extension to others in his or her world. A framework for understanding how life’s givens can manifest across the physical, personal, social, and spiritual life dimensions are presented. This framework is used to conceptualize a case study of a client struggling with existential issues.

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Lloyd, Christina Sophia, Britt af Klinteberg, and Valerie DeMarinis. "An Assessment of Existential Worldview Function among Young Women at Risk for Depression and Anxiety—A Multi-Method Study." Archive for the Psychology of Religion 39, no. 2 (July 2017): 165–203. http://dx.doi.org/10.1163/15736121-12341337.

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Increasing rates of psychiatric problems like depression and anxiety among Swedish youth, predominantly among females, are considered a serious public mental health concern. Multiple studies confirm that psychological as well as existential vulnerability manifest in different ways for youths in Sweden. This multi-method study aimed at assessing existential worldview function by three factors: 1) existential worldview, 2) ontological security, and 3) self-concept, attempting to identify possible protective and risk factors for mental ill-health among female youths at risk for depression and anxiety. The sample comprised ten females on the waiting list at an outpatient psychotherapy clinic for teens and young adults. Results indicated that both functional and dysfunctional factors related to mental health were present, where the quality and availability of significant interpersonal relations seemed to have an important influence. Examples of both an impaired worldview function and a lack of an operating existential worldview were found. Psychotherapeutic implications are discussed.

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Gedo, Paul M. "Single case studies in psychotherapy research." Psychoanalytic Psychology 16, no. 2 (1999): 274–80. http://dx.doi.org/10.1037/0736-9735.16.2.274.

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Draper, Ana. "When death enters the therapeutic space: existential perspectives in psychotherapy and counselling." Mortality 14, no. 4 (October 30, 2009): 380–81. http://dx.doi.org/10.1080/13576270903226567.

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Schuchter, Patrick. "Philosophical dialogue in palliative care and hospice work." International Journal of Care and Caring 4, no. 1 (February 1, 2020): 117–23. http://dx.doi.org/10.1332/239788219x15700881228090.

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Dealing with existential questions is a constitutive part of palliative care. Interestingly, if we admit that border situations at the end of life give rise to clearly ‘philosophical’ questions, in the contexts of practice, these questions are perceived (nearly) without any reference to explicit philosophical traditions or to ‘philosophical practice’. Existential questions in palliative care are usually approached from other perspectives and within other organisational forms of reflection and dialogue (psychotherapy, supervision, spiritual care, moral case deliberation). This piece considers how philosophical dialogue and reflection could contribute to palliative care and hospice work.

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FRIEDMAN, HENRY J. "Effective Psychotherapy With Borderline Patients: Case Studies." American Journal of Psychiatry 146, no. 10 (October 1989): 1336–37. http://dx.doi.org/10.1176/ajp.146.10.1336.

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Baum, Danielle, and Dolores Gallagher. "Case Studies of Psychotherapy with Depressed Caregivers." Clinical Gerontologist 4, no. 2 (October 24, 1985): 19–29. http://dx.doi.org/10.1300/j018v04n02_04.

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Baum, Danielle, and Dolores Gallagher. "Case Studies of Psychotherapy with Dying Persons." Clinical Gerontologist 7, no. 1 (November 13, 1987): 41–50. http://dx.doi.org/10.1300/j018v07n01_06.

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Stiles, William B. "Theory-building case studies of counselling and psychotherapy." Counselling and Psychotherapy Research 7, no. 2 (June 2007): 122–27. http://dx.doi.org/10.1080/14733140701356742.

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No authorship indicated. "Review of Case Studies in Psychotherapy (2nd ed.)." Contemporary Psychology: A Journal of Reviews 35, no. 4 (April 1990): 406. http://dx.doi.org/10.1037/028542.

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Endrizzi, Cristina, Valeria Ghelleri, Mirella Palella, and Gabriella D’Amico. "Movement psychotherapy in a hospice: Two case studies." Body, Movement and Dance in Psychotherapy 11, no. 1 (November 23, 2015): 46–59. http://dx.doi.org/10.1080/17432979.2015.1110534.

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Janusz, Bernadetta, Katarzyna Czapkiewicz, Małgorzata Wolska, Kazimierz Bierzyński, Łukasz Müldner-Nieckowski, and Mariusz Furgał. "Guidelines for constructing clinical case studies in psychotherapy." Psychoterapia 191, no. 4 (December 31, 2019): 41–56. http://dx.doi.org/10.12740/pt/115884.

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Prout, Tracy A., Margo Bernstein, Emma Gaines, Sophia Aizin, Danielle Sessler, Emma Racine, Anna Spigelman, Timothy R. Rice, and Leon Hoffman. "Regulation focused psychotherapy for children in clinical practice: Case vignettes from psychotherapy outcome studies." International Journal of Play Therapy 29, no. 1 (January 2020): 43–53. http://dx.doi.org/10.1037/pla0000111.

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Christogiorgos, Stelios, Eleni Stavrou, Marie-Ange Widdershoven-Zervaki, and John Tsiantis. "Brief psychodynamic psychotherapy in adolescent depression: Two case studies." Psychoanalytic Psychotherapy 24, no. 3 (September 2010): 262–78. http://dx.doi.org/10.1080/02668734.2010.491212.

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Arie, Peled, and Schwartz Hava. "EXPLORING THE IDEAL HOME IN PSYCHOTHERAPY: TWO CASE STUDIES." Journal of Environmental Psychology 19, no. 1 (March 1999): 87–94. http://dx.doi.org/10.1006/jevp.1998.0104.

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Grositskaya, M. K. "Some Axiological Background of Person-centered Approach." Консультативная психология и психотерапия 23, no. 5 (2015): 153–81. http://dx.doi.org/10.17759/cpp.2015230508.

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The article studies the axiological presuppositions of Person-centered approach in the context of philosophy of dialogism, Christian thought and the tradition of existential and humanistic psychotherapy. Axiology of the core concepts of the approach (the theory of the organism, self-actualization, three main core conditions for therapeutic change) is studied based on the concept of development (formation), and the concept of relationship. The place of the spiritual dimension in the therapeutic relationship as a dialogical practice is defined.

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Lawrence, Constance. "An Integrated Spiritual and Psychological Growth Model in the Treatment of Narcissism." Journal of Psychology and Theology 15, no. 3 (September 1987): 205–13. http://dx.doi.org/10.1177/009164718701500302.

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Narcissism, called “the personality disorder of our time,” is also one of the most difficult conditions to treat. It is suggested that one of the reasons for the negative prognosis is that the condition is as much a spiritual as a psychological issue. The psychological etiology in poor object relations results in an existential anxiety regarding the issues of trust, value and purpose. These issues, as well as the formation of primary object relations, can be dealt with through the establishment of a trust relationship with a personal God, which then makes the individual accessible to psychotherapy. A Spiritual Growth Model is superimposed on Erikson's Developmental Stages and a ease study is given to illustrate its application.

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Moore, James T., and Randall M. Christenson. "Significance of Premorbid Adjustment and Psychotherapy in Selected Case Studies." International Journal of Aging and Human Development 26, no. 2 (March 1988): 117–28. http://dx.doi.org/10.2190/h8fc-ykct-78bb-ur0j.

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Although psychiatric symptoms are common among elderly individuals, these symptoms are seldom treated by psychotherapy. This article proposes a model to help explain genesis of psychiatric symptoms in late life. The model, which is illustrated by case examples, suggests psychotherapeutic strategies and helps define methods of assessing therapeutic outcomes. The model emphasizes the importance of losses, premorbid adjustment, and mediating factors in determining whether stresses result in adaptation or symptom formation.

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Thurin, M. "Autism and psychotherapy: One among 41 single pragmatic case studies." Neuropsychiatrie de l'Enfance et de l'Adolescence 60, no. 5 (July 2012): S75. http://dx.doi.org/10.1016/j.neurenf.2012.05.302.

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Neidhart, Ela, and Henriette Löffler-Stastka. "Case studies in psychotherapy training using Austria as an example." World Journal of Clinical Cases 8, no. 13 (July 6, 2020): 2787–801. http://dx.doi.org/10.12998/wjcc.v8.i13.2787.

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Wicks, Lucy A. "Ethnicity and Psychotherapy with HIV-infected Patients: Three Case Studies." Journal of Social Distress and the Homeless 5, no. 1 (January 1996): 67–82. http://dx.doi.org/10.1007/bf02090459.

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Borgen, Berit. "Transformative Existential Experiences and the Mental Growth Stages Illustrated by Case Reports." Archive for the Psychology of Religion 38, no. 1 (April 2016): 89–128. http://dx.doi.org/10.1163/15736121-12341319.

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Mackrill, Thomas, and Shigeru Iwakabe. "Making a case for case studies in psychotherapy training: A small step towards establishing an empirical basis for psychotherapy training." Counselling Psychology Quarterly 26, no. 3-4 (December 2013): 250–66. http://dx.doi.org/10.1080/09515070.2013.832148.

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McInnis, Erica Elaine. "Effectiveness of individual psychodynamic psychotherapy in disability psychotherapy." Advances in Mental Health and Intellectual Disabilities 10, no. 2 (March 7, 2016): 128–44. http://dx.doi.org/10.1108/amhid-09-2015-0047.

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Purpose – The purpose of this paper is to report effectiveness of disability psychotherapy with a male adult with a mild intellectual disability presenting with complex emotional and behavioural problems. Design/methodology/approach – An individual case study was used with repeated analytic, quantitative and qualitative measures. This reported progress from individual weekly disability psychotherapy of psychodynamic orientation within an emotional disability framework. Findings – Disability psychotherapy led to a reduction in emotional and behavioural problems, reduction in emotional disability and facilitated protective psychological growth. In total, 88 sessions resulted in cessation of problem behaviours when other approaches did not. Given this therapy is likely to be reserved for the most complex and severe of cases, this study suggests more sessions of psychotherapy are needed than inferred from previous studies of effectiveness (Beail et al., 2007). This is to promote a sense of self which facilitates psychological well-being. Research limitations/implications – Limitations of a single case study include generalisability, controlling other factors in real life settings and subjectivity from inclusion of analytical measures. Further studies and follow-up would determine longevity of benefits. Nevertheless disability psychotherapy can be effective and should be available in a culturally appropriate service to meet the diverse needs of people with intellectual disabilities. Originality/value – This case study adds to the limited body of evidence on effectiveness of psychotherapy for people with intellectual disabilities. It is novel to report formal outcomes from an emotional disability model (Frankish, 2013a) and the use of analytic and attachment outcome measures.

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Abas, Nur Afifah. "A Qur'anic Concept of Sadness: Implication for CBT-Q Content Supplement (Part 1)." Ulumuna 25, no. 1 (July 27, 2021): 162–98. http://dx.doi.org/10.20414/ujis.v25i1.438.

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This study develops a Qur’anic culturally-adapted psychoeducational content supplement on sadness (ḥuzn) for the Cognitive Behavioral Therapy (CBT) Approach in preventing or treating depression among Muslim clients. The content of the concept derived from a Qur’anic Thematic Exegetical Analysis (al-Tafsīr al-Mawḍu’ī). It is a support towards religious psychotherapy from the Islamic Studies field. CBT approach is compatible with the religion of Islam provided complying with the Islamic methodologies e.g., the epistemological aspects of constructs/absolute or relative reality. It is educationally important for Muslims’ existential needs to resiliently face the challenges of life in general.

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Iwakabe, Shigeru. "Introduction to Case Study Special Issue -- Case Studies in Japan: Two Methods, Two Worldviews, Part." Pragmatic Case Studies in Psychotherapy 11, no. 4 (January 1, 2016): 230. http://dx.doi.org/10.14713/pcsp.v11i4.1927.

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<p>The goal of this special issue is to present two dramatically different models of case studies, to compare their methodological features, and to explore potential ways to integrate the two to make best use of their respective strengths. The two case study articles present an opportunity to view the breadth of psychotherapy case studies and psychotherapy practice inJapan. The commentaries provided by four eminent psychologists from both in and outsideJapan, and the subsequent responses from the two main authors, produce rich and stimulating dialogue that provides a forum for learning through case studies. This dialogue also helps to delineate the features of each case study. Reflecting on the two case study articles and the four commentaries, as the action editor of this special issue I offer my own observations, focusing on methodological issues of case studies and also on issues associated with differing cultural practices.</p>

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Leffler, Jarrod M., Mary A. Fristad, and Nicole M. Klaus. "Psychoeducational Psychotherapy (PEP) for Children With Bipolar Disorder: Two Case Studies." Journal of Family Psychotherapy 21, no. 4 (December 6, 2010): 269–86. http://dx.doi.org/10.1080/08975353.2010.529051.

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Somer, Eli. "Dissociative Disorders Psychotherapy Outcome Research: In Favor of Single Case Studies." Journal of Trauma & Dissociation 7, no. 2 (June 5, 2006): 1–5. http://dx.doi.org/10.1300/j229v07n02_01.

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Marble, Alice, Per Høglend, and Randi Ulberg. "Recovery and Nonrecovery After Psychotherapy With Transference Interpretation: Two Case Studies." American Journal of Psychotherapy 71, no. 2 (October 2018): 74–86. http://dx.doi.org/10.1176/appi.psychotherapy.20180014.

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FLECK, S. "The Art of Psychotherapy: Case Studies From the Family Therapy Networker." American Journal of Psychiatry 157, no. 5 (May 1, 2000): 846. http://dx.doi.org/10.1176/appi.ajp.157.5.846.

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Iwakabe, Shigeru. "Case Studies in Accelerated Experiential Dynamic Psychotherapy (AEDP):Reflections on the Case of "Rosa"." Pragmatic Case Studies in Psychotherapy 14, no. 1 (September 13, 2018): 58. http://dx.doi.org/10.14713/pcsp.v14i1.2033.

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Systematic case studies can benefit understanding of the process and outcome of Accelerated Experiential Dynamic Psychotherapy (AEDP; Fosha, 2000) and other affect-focused and experiential therapies by expanding the scope of investigation from the moment-to-moment emotional change on which these therapies are particularly strong to changes that occur over and across sessions. Systematic case studies are also important because the link between in-session changes and changes in the client behavior and interpersonal relationships in daily life can be explored. In the engaging AEDP case study of "Rosa" (Vigoda Gonzales, 2018), the language switching that allowed Rosa to access painful emotions had an additional relational implication in that the therapist was able to directly connect to Rosa’s child self, which was encoded in a different language than her adult self. I suspect that this prevented Rosa and the therapist from running into difficulties due to the potential mismatch in their backgrounds. Corrective emotional experience seen in this therapy confirmed the finding by my own case study research team (Nakamura & Iwakabe, 2018b) that client therapeutic gains are most clearly reflected in new relationships rather than existing attachment relationships. My commentary concludes with some questions posed to the author relating to the issue of effective training in empathic attunement and working with strong emotions in therapy.

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Kačerauskas, Tomas. "CULTURAL TERRITORIALIZATION: THE CASE OF GRAND DUCHY OF LITHUANIA." CREATIVITY STUDIES 3, no. 1 (October 14, 2010): 39–48. http://dx.doi.org/10.3846/limes.2010.04.

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The article deals with the dialectics of territorialization, deterritorialization and reterritorialization in the context of cultural regionalistics. The author shows how changing the roles between these modes of terra dynamics influences the becoming of culture interpreted as existential creation. Grand Duchy of Lithuania (GDL) has been used as the case for the development of these ideas in the paper. According to the author, we deal with the polyphonic process of territorialization while the physical aspect serves as a background for cultural deterritorialization and vice versa. The perspective of cultural regionalistics presupposes an existential approach (culture as existential creation), as well as border discourse, while border has been interpreted as cultural phenomenon to be cultivated by both an individual and the nation. The major thesis is the following: the very dynamism of life‐world's borders follows from human existential creativity, the source of which is being towards death. The minor thesis: a nation is alive as a terra for individual (re)birth while he (she) creates the future community by his (her) activity. The author presents two kinds of communication during territorialization: horizontal, which deals with realization of a utopia, and vertical, which deals with the myths of the nation's past. The change of roles between different aspects of human terra signifies not linear multi‐layered development of culture as a fight for creative space or existential territory. According to the author, reterritorialization presupposes a temporal aspect, which regards all three modes because of dialectics between them. Historical images have been used in our political terra and, vice versa, historical terrae have been understood in political perspective. Kultūrinis įteritorinimas: Lietuvos Didžiosios Kunigaikštystės atvejis Santrauka Straipsnyje plėtojama įteritorinimo, išteritorinimo ir atiteritorinimo dialektika kultūrinės regionalistikos kontekste. Autorius parodo, kaip šie terra dinamikos modusai, keisdamiesi vaidmenimis, veikia kultūros kaip egzistencinės kūrybos tapsmą. Plėtojant šias idėjas pasitelkiamas Lietuvos Didžiosios Kunigaikštystės (LDK) atvejis. Pasak autoriaus, turime reikalą su polifoniniu įteritorinimo procesu, kai fizinis aspektas yra kaip kultūrinio išteritorinimo fonas, ir atvirkščiai. Kultūrinės regionalistikos perspektyva suponuoja egzistencinį požiūrį (kultūra kaip egzistencinė kūryba) ir ribų diskursą, ribą interpretuojant kaip kultūros reiškinį, kultivuotiną tiek individo, tiek tautos. Didžioji tezė: gyvenamojo pasaulio ribų dinamika seka iš žmogaus egzistencinio kūrybingumo, kurio šaltinis – būtis myriop. Mažoji tezė: tauta gyva kaip terra individualiam (at)gimimui, individui kuriant būsimą bendriją savo veiklai. Autorius pristato dvejopą komunikaciją įteritorinimo metu: horizontalią, kuri turi reikalą su utopijos įgyvendinimu, ir vertikalią, kuri turi reikalą su tautos praeities mitais. Vaidmenų kaita tarp skirtingų žmogaus terra aspektų žymi kultūros kaip kovos už kūrybinę erdvę ir egzistencinę teritoriją nelinijinę daugiasluoksnę raidą. Pasak autoriaus, atiteritorinimas suponuoja laikinį aspektą, kuris apima visus tris modusus dėl jų dialektikos. Istoriniai vaizdiniai vartojami mūsų politinėje terra ir, atvirkščiai, istorinės terrae suprantamos politinėje perspektyvoje

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Moreira, Virginia. "Sketch of clinical phenomenology of the lived experience in the COVID-19 pandemic in Northeastern Brazil." Revista Psicopatologia Fenomenológica Contemporânea 9, no. 2 (December 1, 2020): 74–82. http://dx.doi.org/10.37067/rpfc.v9i2.1084.

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The clinical practice in clinical phenomenology, be it psychiatric or psychological, is based on the philosophical inspiration adopted by the clinician. In my case, I see the world ambiguously and Merleau-Ponty is my philosopher of inspiration. Through these lenses, I see the phenomenon I study as a researcher or the way I relate to my patient as a psychotherapist. I also look through these lenses to write this essay about my lived experience in the pandemic of COVID-19 in 2020. COVID-19 reminds us that we are human and vulnerable. Assuming this vulnerability in its full existential meaning can be empowering, considering vulnerability in its intrinsic sense as a place in life with its ethical and political meanings. In the case of the lived experience of the COVID-19 pandemic in northeastern Brazil, contact with vulnerability, in many situations, is confused with precariousness, which has a more social nature. I also mention that the quarantine imposed by the COVID-19 pandemic required us to communicate with our families and work at home exclusively through video and audio on our computers. Under these circumstances, it is worth reflecting on the changes that we are experiencing in our own functioning, in our lived space and lived body. On the other hand, the lack of fluidity in our existential movement in the lived time is concerning as it affects the structural core of the human being and existential continuity. In this context, I finally present some preliminary thoughts about on-online psychotherapy through phenomenological lens.

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