Humanistic Psychology and Multiculturalism: A Review and Reflection

Jenkins, Adelbert H.

doi:10.4135/9781412976268.n4

Cited by 22 publications

(32 citation statements)

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“…Importantly, however, a cultural perspective recently has begun to take hold (Hoffman et al 2009;Schneider 2008;Vontress and Epp 2001). For instance, the humanistic-existential emphasis on individualistic concepts of personhood and agency is being reconsidered to take into account cultural frameworks where interdependence is a core experience of self (Jenkins 2001). The emergence of dialogue regarding cultural considerations in humanisticexistential practice has an important role to play in informing supervisory activities aimed at encouraging cultural competence in trainees.…”

Section: Specifying Competency Domains Requiring Further Articulationmentioning

confidence: 96%

Supervising Humanistic-Existential Psychotherapy: Needs, Possibilities

Farber

2011

J Contemp Psychother

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The competency movement within professional psychology, evidence-based practice concepts, and the trend toward incorporating psychological services as a component of an integrated care approach within health care settings are major developments in the changing landscape of psychotherapy practice that have important implications for psychotherapy supervision. This article examines each of these developments as they relate to conducting psychotherapy supervision from a humanisticexistential perspective. The current status of supervision guided by a humanistic-existential framework is described, followed by exploration of needs and possibilities for the future evolution of the supervision approach in light of developments in the field.

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Section: Specifying Competency Domains Requiring Further Articulationmentioning

confidence: 96%

Supervising Humanistic-Existential Psychotherapy: Needs, Possibilities

Farber

2011

J Contemp Psychother

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“…As a result, the effects of various oppressive practices have frequently been overlooked. For example, the relevance of the humanistic position to the situation of people of colour has been challenged (Carter, 1995;Jenkins, 2001). Towards this end, sceptics maintain that because liberal-humanist doctrine has portrayed persons as autonomous beings who are primarily responsible for their plight, those practicing within this framework may easily dismiss racism, sexism, and/or homophobia (White, 1997).…”

Section: Liberal-humanism and Empathymentioning

confidence: 96%

“…There has been a growing recognition of liberal-humanism's overly individualistic and self-oriented focus by humanists themselves (Jenkins, 2001;Kottler, 2002;Polkinghorne, 2001;Wadlington, 2001). Present day academics are actively making efforts to reformulate the insights of the 'founding fathers' of the liberal-humanist movement with the aims of engaging postmodern understandings of the self.…”

Section: Postmodern Revisions Of Liberal-humanism and Empathymentioning

confidence: 98%

“…Present day academics are actively making efforts to reformulate the insights of the 'founding fathers' of the liberal-humanist movement with the aims of engaging postmodern understandings of the self. For instance, Jenkins (2001) advocates for expression of 'an evaluating mentality to the process of living within the proscriptions of a sociocultural context ' (2001, p. 43, italics added). He suggests that one's agency, uniqueness, and free will should not be subordinate to the influence of the cultural context and maintains that the self is developed through its active engagement with the environment.…”

Section: Postmodern Revisions Of Liberal-humanism and Empathymentioning

confidence: 98%

“…Gaining momentum in the 1960s, the liberal-humanist tradition, pioneered by psychologists such as Allport, Maslow, and Rogers, has traditionally identified the individual as the central agent of all social phenomena, and has celebrated the self as independent, stable, and knowable, emphasising an individual's capacity for choice, freedom, and self-development (Jenkins, 2001). The dated but nonetheless popular notion of self-actualisation, for instance, epitomises the liberalhumanist position that individuals are capable of being in charge of their own lives and grants individuals the freedom to be self-guided, self-governed, and effective in Discursive empathy 335 their pursuits of personal growth and development.…”

Section: Liberal-humanism and Empathymentioning

confidence: 99%

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Discursive empathy: A new foundation for therapeutic practice

Sinclair¹,

Monk²

2005

British Journal of Guidance & Counselling

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This article represents a poststructuralist critique and review of the role of empathy in the therapeutic relationship. Incorporating Foucauldian contributions, we seek to expand upon the largely liberal-humanistic descriptions about the nature of empathy, which in our view fail to acknowledge fully the impact of culture in the therapy arena. In focusing our attention on re-examining the nature and role of empathy in counselling practice, we explicitly show how the poststructural conceptual tools of discourse, positioning, and deconstruction promote greater movement toward a reconceptualisation of empathy that fully appreciates the extent to which our clients' experiences are necessarily a sociocultural production. In addition, it is proposed that further application of the poststructuralist approach will highlight the potency of this metaphor for understanding the discursive production of problems and for connecting and empathising with clients in a way that is reflexive, respectful, and socially just.

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