Anthropological Foundations for Clinical Psychology: A proposal

Brugger, E. Christian

doi:10.1177/009164710803600101

Cited by 3 publications

(4 citation statements)

References 11 publications

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“…T he essayist G.K. Chesterton once wrote, somewhat tongue-in-cheek, that "for a landlady considering a lodger, it is important to know his income, but still more important to know his philosophy" (1909, p. 15)-since Chesterton believed that a person's thoughts, feelings, and actions were governed by his or her basic presuppositions and first principles. In an article entitled Anthropological Foundations for Clinical Psychology: A Proposal, E. Christian Brugger (2008) and the faculty of the Institute for the Psychological Sciences argued that something similar applies, but to an even greater degree, as regards a clinical psychologist. A patient may reasonably want to know not simply the clinician's professional qualifications, but also the understanding of the human person (that is, the "philosophical anthropology") which the clinician has adopted-as, indeed, in practice a clinician will inevitably adopt such an anthropology.…”

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confidence: 99%

Appreciative Musings on Normative Thoughts, Normative Feelings, Normative Actions

Pakaluk

Titus

Vitz

et al. 2009

Journal of Psychology and Theology

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This article consists of appreciative reflections upon Hoffman and Strawn's article, Normative Thoughts, Normative Feelings, Normative Actions: A Protestant, Relational Psychoanalytic Reply to E. Christian Brugger and the Faculty of the Institute for the Psychological Sciences (IPS). In the article, Hoffman and Strawn, although expressing broad agreement with Brugger, discuss six areas of apparent disagreement. The authors of the present response maintain that, with only a few exceptions, the disagreements are generally not substantive but based on avoidable misunderstandings. Nonetheless, a careful consideration of these disagreements serves to clarify the importance of philosophical anthropology for psychology.

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confidence: 99%

Appreciative Musings on Normative Thoughts, Normative Feelings, Normative Actions

Pakaluk

Titus

Vitz

et al. 2009

Journal of Psychology and Theology

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“…By political I mean in terms of power relations associated with who gets to speak and who gets overlooked (Brugger, 2008(Brugger, , 2009 rather than considering the social and cultural assumptions that may also shape a particular…”

Section: Towards Anthropological Visibilitymentioning

confidence: 99%

“…Put differently, there is profit in deconstructing a counselling approach's "normal" view of wellbeing . I say "profit", because instead of serving hegemonic conceptions of wellbeing that are simply taken for granted and often unrecognised, counselling conversation might be used with regard to individual and community goals that have been more carefully chosen, rather than just inherited (Brugger, 2008).…”

Section: Towards Anthropological Visibilitymentioning

confidence: 99%

“…These might include personal experience, supervisory input, and other culturally derived sources. This is to say that while people can be studied from sociological and natural scientific perspective, knowledge can also come from less concrete sources, such as philosophy and theology (Brugger, 2008).…”

Section: Counsellor Reluctance To Engage With Theological Insightmentioning

confidence: 99%

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Persons, divine and human, and therapy: A critical correlation between a trinitarian analogy of persons and narrative therapy

McMillan¹

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Concern has been raised over the last few decades about the ways counselling therapies are often used without due regard for the views of human wellbeing that they implicitly represent. A key example of this is the way counselling theory and practice takes for granted various Enlightenment epistemologies, such as rational thought and empirical science. One effect of this reliance has been to downplay the therapeutic merit of engaging with people's hopes and values, and related histories and traditions. Recent practical and anthropological innovations in narrative therapy and trinitarian theology provide resources with which to engage these concerns. But work remains to be done on understanding how professional counselling might profitably interact with relational ethics such as those associated with trinitarian thinking.With these issues in mind, this study addresses: (1) the extent to which the key philosophies and theories of practice associated with narrative therapy are capable of representing the social trinitarian analogy of persons, and (2) what contributions narrative therapy might make to communities engaged in the trinitarian social project. In responding to these questions, critical correlation methodology is employed to construct a public theology. Trinitarian relational ethicssuch as mutuality, offering forgiveness, and working for justice and reconciliation-are utilised as a lens for engagement with narrative therapists, and as the lens for Christian consideration of the broad questions about human existence.The method involves four steps.Step-one is the identification and articulation of six aspects of narrative therapy's philosophy and theory of practice. The six aspects are: the aims of narrative therapy, the social and linguistic formation of knowledge and identity, therapy and ethics, narrativity, metanarrative, interpretation and reality, and the person in narrative therapy.Step-two is concerned with the formulation of relevant theological principles.Step-three involves critically analysing the six aspects of narrative therapy in the light of relevant theological principles, and step-four develops reformulations as a result of the analysis.My research findings centre on three main arguments. The first is that while narrative therapy helpfully engages people in ethical reflection and decision making, it fails to represent a specific vision of wellbeing. The second is that rather than denying absolutes, experiences of narrative therapeutic conversation can lead to knowing things differently. The third group of findings suggest that while narrative therapy effectively addresses the linguistic and narrative construction of identity, the trinitarian invitation is to also engage the interpersonal and embodied dimensions of human life.ii

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Normative Thoughts, Normative Feelings, Normative Actions: A Protestant, Relational Psychoanalytic Reply to E. Christian Brugger and the Faculty of IPS

Hoffman

Strawn

2009

Journal of Psychology and Theology

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The present article is a response to E. Christian Brugger's 2008 article, Anthropological Foundations of Clinical Psychology, published in the Journal of Psychology & Theology (Volume 36, Number 1). In the article, Brugger argued that all psychological theories contain implicit anthropologies complete with values and ethics. Brugger called on theoreticians to overtly explicate their philosophical and theological model. He then presented such a system from his own Catholic tradition and invited authors from other Christian traditions to constructively interact. The authors of this article dialogue with Brugger's model using Reformed and Wesleyan theology and Relational Psychoanalysis.

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Anthropological Foundations for Clinical Psychology: A proposal

Cited by 3 publications

References 11 publications

Appreciative Musings on Normative Thoughts, Normative Feelings, Normative Actions

Appreciative Musings on Normative Thoughts, Normative Feelings, Normative Actions

Persons, divine and human, and therapy: A critical correlation between a trinitarian analogy of persons and narrative therapy

Normative Thoughts, Normative Feelings, Normative Actions: A Protestant, Relational Psychoanalytic Reply to E. Christian Brugger and the Faculty of IPS

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