Twelve adult clients described the role of religion and spirituality in their lives and in therapy as a whole, as well as their specific experiences of discussing religious-spiritual topics in individual outpatient psychotherapy with nonreligiously affiliated therapists. Data were analyzed using Consensual Qualitative Research (CQR; Hill, Thompson, & Williams, 1997). Results indicated that clients were regularly involved in religious-spiritual activities, usually did not know the religious-spiritual orientation of their therapists, but often found them open to such discussions. Specific helpful discussions of NOT THE PUBLISHED VERSION; this is the author's final, peer-reviewed manuscript. The published version may be accessed by following the link in the citation at the bottom of the page.Psychotherapy Research, Vol. 15, No. 3 (July 2005): pg. 287-303. DOI. This article is © Taylor & Francis (Routledge) and permission has been granted for this version to appear in e-Publications@Marquette. Taylor & Francis (Routledge) does not grant permission for this article to be further copied/distributed or hosted elsewhere without the express permission from Taylor & Francis (Routledge).2 religion-spirituality were often begun by clients in the 1st year of therapy, were related to clients' presenting concerns, were facilitated by therapists' openness, and yielded positive effects. Specific unhelpful discussions were raised equally by clients and therapists early in therapy, made clients feel judged, and evoked negative effects. Implications for practice and research are addressed.Outpatient psychotherapy clients report a desire to discuss religious or spiritual topics in their therapy, and many also indicate that religion and spirituality are of central importance to their healing and growth (Rose, Westefeld, & Ansley, 2001). Given the profession's historical ambivalence toward matters of religion and spirituality, however, much remains to be learned regarding how these conversations may be rendered beneficial to clients. Such is the focus of the current study.We begin with some definitions, about which we acknowledge that full agreement has not been reached (Pargament, 1999). Religion, from the Latin religare, meaning ''to bind together or to express concern' ' (Fukuyama & Sevig, 1999), has been defined as an organizing system of faith, worship, rituals, and tradition (Worthington, 1988, as cited in Fukuyama & Sevig, 1999. Religion may thus offer structure and community to one's personal sense of spiritual connection. In contrast, spirituality, from the Latin spiritus, meaning ''breath, courage, vigor, or life'' (Ingersoll, 1994), is a phenomenon unique to the individual and has been defined as the ''breath'' that animates life or a sense of connection to oneself, others, and that which is beyond self and others (e.g., the transcendent, God 1 , universal energy, love). Although spirituality is an individual construct, denoting a personal relationship with the transcendent, religion is a social construct bespeaki...

Twelve women tenured as associate professors in American Psychological Association-accredited counseling psychology doctoral programs were interviewed regarding their pursuit of promotion to full professor. Interview data were analyzed using a modified version of consensual qualitative research. Most participants indicated a strong desire to be promoted and stated that they would not change their minds about achieving this goal. Participants reported that their universities' guidelines for promotion emphasized a strong publication record and evidence of a national reputation, but participants often described these criteria as vague. Pursuit of full professorship was encouraged by having a current mentor, receiving supportive feedback about applying for promotion, and publishing noteworthy research. Pursuit of full professorship was discouraged by negative prior promotion experiences, feelings that colleagues did not value the participant's research, and conflicts between career and family obligations. Results are discussed within the context of Super's theory of career development and social cognitive career theory.

The state of Wisconsin recently launched a Research-to-Practice Initiative. One aspect of the Wisconsin initiative was to survey Wisconsin-Certified Alcohol and other Drug Abuse Counselors (CADCs) to assess their attitudes, reported practices, and resources in regard to the integration of research and practice. The sample for the present study included 366 CADCs. Of the 366 respondents, 62 percent (n = 226) were female and 38 percent (n = 140) were male. The respondents were primarily Caucasian (90 percent) with the remaining respondents identifying as African American (4 percent), Native American (2 percent), Hispanic (1 percent), and Asian American (0.5 percent). The results from the survey indicated that the majority of respondents have access to computers, e-mail, and the Internet at their workplace; report being "satisfied" or "very satisfied" with their education and training; and tend to approve of the efforts to integrate research and practice. Incentives, barriers and strategies to integrate research and practice are discussed.

Clinicians, researchers, educators, administrators, and policy makers, who represented stakeholders in the substance abuse treatment field, participated in 5 focus groups. Four general areas regarding integration of research and practice were investigated: definition of research, training/education, current integration, and future integration.

Even without a focused interest in the topic, as we enter the third decade of the 21st Century one would have a difficult time ignoring the steady flow of stories reporting tragic consequences arising from engineering decisions that appear to have omitted ethical components, and of ethical dilemmas arising from contemporary engineering and computer science. Similarly, one would have to be willful to miss an equally steady drumbeat of calls for improved ethics in engineering and computer science education.

No abstract