“…Finally, how useful some of Bateson's specific concepts are in therapeutic practice has already been explored in many clinical and theoretical contributions (Selvini Palazzoli et al ., ; Boscolo and Bertrando, ; Madonna, ; Tramonti and Fanali, ). Within the scope of this article, it is sufficient to remember that the call to Bateson's works, as well as of other authors who have thoroughly studied the epistemological underpinnings of human action and thought, is healthy and necessary because, as Bateson emphasized, it is impossible not to have an epistemology: ‘those who so claim have nothing but a bad epistemology’ (Bateson, , in Bateson, , p. 178).…”
Section: Discussionmentioning
confidence: 99%
“…If, on the one hand, Haley was particularly interested in the technical translation of what he was studying, Bateson, on the other hand, tended to distrust every application of his own thought, as well as the idea that double binds were things and that they could be counted as such (Bateson and Bateson, ). His focus was rather on the processes of learning within and through contexts and, having shifted his interest towards animal behavior, he also formulated a taxonomy of learning that is still a great inspiration for the study of the psychotherapeutic process (Bateson, ; Boscolo and Bertrando, ; Visser, ), as psychotherapy, ultimately, is a process of learning to learn . In a way, psychotherapy can be seen as a process of learning to recognize contexts and to move through contexts while feeling, thinking and acting adaptively and coherently.…”
The article addresses the relevance of the work of Gregory Bateson for psychotherapy today. Despite being quite eclipsed by other mental health paradigms, the author's ecological epistemology still seems to be topical for a proper framing of complex features such as psychological well-being. Indeed, many approaches to psychotherapy, not only systemic-relational approaches, affirm the crucial importance of context and the centrality of relationships in defining psychosocial functioning and making psychotherapies actually effective. This article recalls the most relevant contributions of Gregory Bateson for the understanding of communication and the functioning of the mind, from the original formulation of the double bind theory to the parallels between thought and biological processes. In this light, Bateson's view of mind and learning still appears to be a valuable framework for thinking about some of the more relevant aspects of psychotherapy, not least the issue of research and the social context in which psychotherapy itself takes place.
“…Finally, how useful some of Bateson's specific concepts are in therapeutic practice has already been explored in many clinical and theoretical contributions (Selvini Palazzoli et al ., ; Boscolo and Bertrando, ; Madonna, ; Tramonti and Fanali, ). Within the scope of this article, it is sufficient to remember that the call to Bateson's works, as well as of other authors who have thoroughly studied the epistemological underpinnings of human action and thought, is healthy and necessary because, as Bateson emphasized, it is impossible not to have an epistemology: ‘those who so claim have nothing but a bad epistemology’ (Bateson, , in Bateson, , p. 178).…”
Section: Discussionmentioning
confidence: 99%
“…If, on the one hand, Haley was particularly interested in the technical translation of what he was studying, Bateson, on the other hand, tended to distrust every application of his own thought, as well as the idea that double binds were things and that they could be counted as such (Bateson and Bateson, ). His focus was rather on the processes of learning within and through contexts and, having shifted his interest towards animal behavior, he also formulated a taxonomy of learning that is still a great inspiration for the study of the psychotherapeutic process (Bateson, ; Boscolo and Bertrando, ; Visser, ), as psychotherapy, ultimately, is a process of learning to learn . In a way, psychotherapy can be seen as a process of learning to recognize contexts and to move through contexts while feeling, thinking and acting adaptively and coherently.…”
The article addresses the relevance of the work of Gregory Bateson for psychotherapy today. Despite being quite eclipsed by other mental health paradigms, the author's ecological epistemology still seems to be topical for a proper framing of complex features such as psychological well-being. Indeed, many approaches to psychotherapy, not only systemic-relational approaches, affirm the crucial importance of context and the centrality of relationships in defining psychosocial functioning and making psychotherapies actually effective. This article recalls the most relevant contributions of Gregory Bateson for the understanding of communication and the functioning of the mind, from the original formulation of the double bind theory to the parallels between thought and biological processes. In this light, Bateson's view of mind and learning still appears to be a valuable framework for thinking about some of the more relevant aspects of psychotherapy, not least the issue of research and the social context in which psychotherapy itself takes place.
“…Lastly, the therapeutic alliance is described as a very strong component of therapeutic change, where mutuality and collaboration prevail. The therapeutic alliance is considered a very strong predictor of therapy outcome and an important mechanism of the change process (Boscolo & Bertrando, 1996;Robbins, Turner, Alexander, & Perez, 2003;Sparks & Duncan, 2010).…”
Section: Factors Of Therapeutic Change In a Transtheoretical Modelmentioning
confidence: 99%
“…Furthermore, it is noteworthy that currently systemic work does not necessarily mean working with the whole family or system. Most of the therapists who have been trained in the context of systemic family therapy apply systemic therapy to a range of situations, including individual, couple and group work (Boscolo & Bertando, ). However, little is known about the theoretical framework of therapeutic change processes in working with individuals through systemic practice, and empirical knowledge of this field seems to be missing.…”
This study addresses the process of therapeutic change in individuals who received systemic therapy. This study is an exploratory qualitative study based on the client's perceptions and therapeutic experiences. The sample included 10 clients who had completed their therapy with systemic therapists. The method used for the collection of the data was semi‐structured interviews (Change Interview; Elliott, Slatick, & Urman, 2001). The interviews were analysed using grounded theory analysis. The results showed that both specific and common factors in therapy function in a co‐occurring mode, hence suggesting a synergy effect between common factors and specific techniques or therapist factors in psychotherapy. The core category ‘experience of therapeutic change, within the secure frame of therapy, is a process of deconstructing and reconstructing the house you live in: Yourself’ emerged based on self‐exploration and self‐discovery and is then discussed in a theoretical constructivist framework. Implications for research on the issue of the process of therapeutic change are discussed.
“…At the time I wondered if she was right sensing at present she may not have the emotional capacity to hold David especially given her own grief and work stress issues and I arranged to see him for individual therapy. My work with adolescents follows an established tradition in family therapy of integrating therapy with the individual from a dialogic, systemic, or narrative perspective, which always keeps in mind the therapeutic relationship and a person's relational and family context (Boscolo & Bertrando, ; Larner, ).…”
A spiritual dialogue or reflection can be defined rather broadly as what transcends or takes us beyond our everyday experience of self and world. In these terms being systemic naturally encompasses a spiritual perspective because it invites us to be curious, ask questions, and look beyond the bounded individual or self to contemplate the 'pattern that connects' us to the world and all of life. Nonetheless a spiritual stance in systemic family therapy can encompass a diversity of beliefs about the universe, ecology, or God. Every systemic conversation can evoke the spiritual: the question is whether as therapists we are open to and listen for it? Spirituality in family therapy is informed by a sense of curiosity, imagination, humility, and wonder when change occurs. How therapists and clients imagine change may be just as powerful as techniques or models of therapy. The paper presents several practice vignettes illustrating the relevance of spiritual dialogue in family therapy.
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