Posted by Nick Roy in Pychology of Childhood Tuesday, 9 March 2010 12:41 No Comments
When Alfred Binet first developed his intelligence assessment, he constructed it in such a way that intelligence was defined by high performance on the test, and the skills tested were based on academic success. While this makes the traditional IQ tests valid for predicting school performance, many researchers are quick to point out that there are other aspects of human intelligence that can contribute to success and well-being (Feldman, 2008).
One of these aspects has been called “emotional intelligence,” which is defined as “an array of emotional and social abilities, competencies and skills that enable individuals to cope with daily demands and be more effective in their personal and social life,” (Bar-On, Tranel, Denburg, and Bechera, 2003, pg. 1). These same researchers have also linked emotional intelligence to certain areas of the brain, which has significant ramifications as it links moral and physical development (Bar-On, et al., 2003).
Much emphasis has been placed on developing alternative intelligences within the U.S. school system in recent years. Some researchers believe incorporating social and emotional learning into schools is absolutely essential to the success of school reform (Elias, Zins, Graczyk, Weissberg, 2003). Critics of teaching emotional intelligence in schools feel that traditional curriculum should be emphasized at school and emotional intelligence should be addressed at home (Feldman, 2008). Perhaps a compromise would be to implement training programs for parents in emotional intelligence, helping them to develop those skills in their own children.
References
Bar-On, D.; Tranel, D.; Denberg, N. L.; & Bechera, A. (2003). Exploring the neurological substrate of social and emotional intelligence [Electronic Version]. Brain: A Journal of Neurology,126, 1790-1800.
Elias, M. J.; Zins, J. E.; Graczyk, P. A.; Weissburg, R. P. (2003). Implementation, sustainability and scaling up of social-emotional and academic innovations in public schools [Abstract]. School Psychology Review, Vol. 32.
Feldman, R. S. (2008). Development across the life span. Upper Saddle River, NJ: Pearson Prentice Hall.
Popularity: 2% [?]
Posted by Nick Roy in Pychology of Childhood Tuesday, 9 March 2010 12:37 No Comments
Parents have the main responsibility for instilling a sense of morality in their children. Both Old and New Testament parents were commanded to pass down God’s moral expectations to their children in a constant, proactive, loving manner (Deuteronomy 6:7, Ephesians 6:4). A recent study agrees, stating that one of the most important early foundations of moral development is the parent-child relationship (Thompson, 2006).
Other members of a society, especially those who are viewed as having influence, such as teachers and even media personalities, are responsible as well (James 3:1, Matthew 18:6, New American Standard Version), (Parrot and Parrot, 2002). Piaget, Kohlberg and Gilligan all formed their theories around schools as the basis for moral education (Nucci, 2008).
Do You Ascribe to a Particular Theory of Moral Development? Discuss and Defend Your Position.
There are elements of each theory of moral development that are valuable. Piaget was a “masterful observer of children’s behavior” (Feldman, 2008, pg. 228), and his descriptions of the way children address issues of morality are helpful in studying their development. Kohlberg’s maintenance that children should not only learn about morality but have the opportunity to be moral agents within a community is important. Gilligan’s morality of care is certainly appropriate in today’s world of overwhelming need (Nucci, 2008).
When moral development theory is divorced from spirituality, there is no room for the possibility of sin, salvation, or the conviction of the Holy Spirit. Certainly each one of these things can change children’s “sense of justice and of what is right and wrong, and…behavior related to moral issues” (Feldman, 2008, pg. 273), which is the definition of moral development in the text. Without an inclusion of God, any theory of moral development is deficient.
References
Feldman, R. S. (2008). Development across the life span. Upper Saddle River, NJ: Pearson Prentice Hall.
Nucci, L., Murray, M. E. (2008). Moral development and moral education: An overview. Retrieved July 4, 2009, from University of Illinois at Chicago, Studies in Social and Moral Development and Education Web site: http://tigger.vic.edu/~lnucci/MoralEd/overview.html.
Parrot, L., Parrot, L. (2002). Counseling adolescents: Serving the struggle for identity and place in the world. In T. Clinton & G. Ohlschlager (Exec. Eds.), Competent ChristianCounseling: Vol. 1. Foundations and practice of compassionate soul care (pp.561- 585). Colorado Springs, CO: Waterbrook Press.
Thompson, R. A. (2006, October). Updating moral development theory: Early Conscience. Notre Dame Symposium on Personality and Moral Character, hosted by the Center for Ethical Education.
Popularity: 2% [?]
Posted by Nick Roy in Pychology of Childhood Tuesday, 9 March 2010 12:35 No Comments
According to the NICHD Study of Early Child Care, “Maternal employment by the ninth month was found to be linked to lower Bracken School Readiness Scores at 36 months, with the effects more pronounced when the mothers were working 30 or more hours per week…” (Brooks- Gunn, Han, Waldfogel, 2002, pg. 1052). The text, in interpreting the same study, states that while there are some disadvantages to infant childcare, there is no difference in the attachment levels of infants in childcare versus infants cared for by their mothers; and at risk infants are actually cognitively benefited from high quality daycare situations. However, studies also show that longer maternity leave makes for a healthier relationship between mother and infant (Feldman, 2008).
What Advice Would You Give to Parents Who Were Deciding the Issue of Childcare for Their Child?
In a counseling situation, a careful examination of the family’s budget could determine the actual salary brought in by the second income and help clarify the best option for the family. In a two career family, careful attention needs to be paid to the actual costs of working. There are expenditures beyond the childcare fees, such as taxes, commuting, and wardrobe purchase and care. (Rankin, 2002)
As a counselor, this writer would lean toward encouraging mothers to find ways to stay home with their children. Titus 2 and Proverbs 31 list positive attributes of godly women, without making clear statements about whether or not women should work outside the home. In both passages, women are encouraged to place the needs of their husbands and children above their own aspirations. This principle, while not seemingly popular, is still possible to apply today, and a Christian counselor could help families seeking to do so think through all the options creatively.
References
The Bible. New American Standard Version.
Brooks-Gunn, J., Han, W., & Waldfogel, J. (2002, July-August). Maternal employment and child cognitive outcomes in the first three years of life: The NICHD study of early child care [Electronic version]. Child Development, Vol. 73, No.4, 1052-1072.
Feldman, R. S. (2008). Development across the life span. Upper Saddle River, NJ: Pearson Prentice Hall.
Rankin, N. (2002) Taking parenting public: The case for a new social movement [Electronic version]. Lanham, MD: Rowman and Littlefield. Retrieved June 30, 2009, from http://www.handinhandparenting.org/csArticles/articles/000000/000045.htm
Popularity: 3% [?]
Posted by Nick Roy in Psychotherapy, Theories of Counseling Friday, 5 March 2010 21:22 1 Comment
Confronting sin is usually not advised if there is not a good level of trust between the counselor and the client. McMinn (1996) identified four situations in which counselors can use to confront sin: silence, pondering, questioning, and direct censure. Direct censure is the most risky as it has the potential of damaging the therapeutic relationship. As McMinn (1996) has stated, sometimes silence is golden. Not saying anything causes the client to think through what they just said. The use of silence is best to show an impartial stand towards a client without having to play judge and jury. As counselors, we are not in the position to play judge and jury. Our goal in counseling is to help a client become more psychologically healthy by bringing them closer to God.
In confrontation it is important to remember the purpose and goal. The purpose of counseling and specifically of confrontation is to bring healing, redemption, and reconciliation (Brewer, n.d.). With this in mind the counselor’s aim should be to fully examine their own motives and reasons behind confronting a client. The best interest of the client at that particular period in time should be the guiding determinant as to what form to use and whether confrontation is appropriate. Guiding a client toward healing and restoring their relationships between God, self, and others should drive this technique (Brewer, n.d.).
Brewer (n.d.) indicated that many times the word confrontation is immediately linked to what he calls direct censure. Direct censure involves the common idea of verbally bringing out sin into the open and entails significant risk in the counseling office if the client is not prepared or ready for this specific approach. Brewer (n.d.) states that the meaning of confrontation in counseling involves many different approaches such as silence, pondering, questioning, visualization of end outcome, and prayer. These techniques can all be used as a way to encourage the client to work through sinful behavior or questionable situations.
Reference
Brewer, G. (n.d.). [Confrontation and confession in Christian counseling]. Liberty University.
McMinn, M. R. (1996). Psychology, Theology, and Spirituality in Christian Counseling. Carol Stream, IL: Tyndale House Publishers, Inc.
Popularity: 4% [?]
Posted by Nick Roy in Psychotherapy, Theories of Counseling Sunday, 28 February 2010 21:37 No Comments
Mark McMinn (1996) seven types of prayer that are appropriate for use in counseling sessions. They are arranged in order of increasing risk of misuse in counseling.
- Praying for clients outside of sessions. As counselors, we are committed to the health of our clients. Therefore, we have a spiritual obligation to pray faithfully for our clients. This type of prayer is the least risky for a counselor to use.
- Silently praying for clients during sessions. The counselor needs to use this type of prayer with care. McMinn (1996) recommends using it during pauses in the session in order for the counselor to ask for guidance from the Holy Spirit. The counselor should keep it brief and set other limits so as to not interfere with the counselors listening ability. Having a counselor engaged in silent in-session prayer at the same time the client asking the counselor a question could damage the client-therapist relationship.
- Devotional meditation outside of sessions. This type of prayer can be as effective in reducing anxiety or anger issues in a client. However, whereas in Eastern religions, the use of imagery and meditation is used to empty one’s mind, this type of meditation is used to fill one’s mind with positive thoughts from the Holy Spirit as the guide.
- Devotional meditation during sessions. This type of prayer is considered effective as part of cognitive behavior therapy when a counselor is trying to help a client modify faulty core beliefs.
- In-session prayer training. Clients learn the various types of prayer during the counseling session and complete homework assignments at home to strengthen their spiritual life.
- Occasional in-session prayer. This type of prayer may be beneficial for those clients facing acute stress or grief, such as for people coping with the loss of a loved one. However, praying with a client who is known to have a mental disorder, such as schizophrenia could be destructive to the patient and to the therapeutic relationship.
- Routine in-session prayer. This type of prayer is what Jesus condemned as it is praying for social effect. Most prayer should a private relationship with God. Routine in-session prayer runs the risk of becoming a ritual as with praying before meals is a ritual and social effect.
References
McMinn, M. R. (1996). Psychology, theology, and spirituality: In christian counseling. Carol Stream, Illinois: Tyndale House Publishers, Inc.
Popularity: 5% [?]