After briefly summarizing the major theoretical premises and treatment strategies of Behavioral Marriage Therapy (BMT), five major clusters of implicit assumptions in BMT are identified and critically examined: I. "The Rational Observing Ego Shall Conquer All"; II. "Behavior Should Not Mean, But Be"; III. "What's Sauce for the Goose is Sauce for the Gander"; IV. "Repression Is Good for Your Marital Mental Health"; V. "The Folly of the Therapist as Technician." Throughout this analysis, the conceptual and clinical limitations of a strictly or predominantly behavioral approach to couples therapy are described, and BMT is reconsidered in the light of object relations theory and communication theory perspectives on marital dysfunction and its treatment.

The present study examined the relationship between changes in couples' perceptions of each other during a conflictual interaction and their mode of conflict resolution. Thirty-three volunteer married couples were videotaped while recreating a conflictual interaction that had occurred previously. During a subsequent replaying of the videotape, husbands' and wives' verbal descriptions of perceptions of self and spouse were elicited at three different stages of the conflict, using a method for eliciting perceptions derived from Laing. Phillipson, and Lee's multiperspective interpersonal perception technique. The interpersonal perceptions of couples who resolved the conflict by engaging the issue at hand were contrasted with those of couples who resolved the conflict via avoidance. Statistically significant differences were found between the groups, suggesting that engaging the issue was associated with an increase in spouses' access to one another's interpersonal perceptions, whereas avoidance was associated with decreases in consensually valid perceptions. Substantive and methodological implications of the study are discussed.

In this article, we portray women's experiences of long-term recovery from anorexia and compulsive overeating. Semistructured interviewing and an interpretive biographical method were used to coconstruct accounts of each participant's transition to wellness. Thick descriptions of self-identified turning points on the path to recovery are framed in terms of the concept of personal positioning in relation to cultural master narratives. The narratives suggest that long-term recovery involves spiritual or political commitment and purposeful engagement with communities larger than the self.

The literature on highly significant dreams isfilled with references to the bizarreness of their content. On the other hand, the concept of beauty is rarely if ever mentioned in relation to these dreams. Grounded in archetypal psychology's tenet that psychological life is aesthetic life, this article argues that the enduring, even life-long, influence some dreams have on the dreamer's life may be better approached through the idea of beauty than through the idea of bizarreness . The argument builds on Hunt's (1989Hunt's ( ,1995 theoretical model of the nature of consciousness and dream multiplicity with its emphasis on cross-modal synesthesia as well as on insights provided by Scarry's (1999) recent essay on beauty. A detailed account of how one composer's work was profoundly influenced by his most significant dream is presented to illustrate this aesthetic approach to understanding the on-going significance of significant dreams.

The recovery literature in clinical psychology often focuses on abstract outcome measures of mental health and wellness that in turn serve to shape the process and goals of psychotherapy. However, there is often an experiential disconnect between these conceptualizations of recovery and the lived experience of psychological suffering and healing. In the current article, the authors present alternative views of what recovery or, more accurately, what living a good life means for a group of people who identify themselves as psychiatric survivors. Like the feminist paradigm, the psychiatric survivor movement does not separate the personal and political, and thus this counterculture facilitates the telling of alternative narratives of recovery that more closely represent people's lived experiences. The authors discuss how these alternative discourses of the movement conceptualize the good life in terms of creating countercultural communities, engaging in political activism, and working for social justice and human rights in the mental health system.