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This article explores the theme of presence of the psychotherapist, a concept that has been of particular interest in humanistic and existential approaches. Presence was first associated with the humanistic attitudes of the practitioner and the way he or she embodies these attitudes in the here and now of the encounter. Since the publication in 2002 of Geller and Greenberg's model of therapeutic presence, several quantitative studies have explored the relationship between the therapist's perception of presence and other dimensions of the therapeutic process. However, qualitative explorations still seem necessary to account for the complexity of the therapist's presence and its role in the therapeutic process. Centered on the therapist's perspective, we use an idiographic methodology and refer to lived clinical experience to highlight the dimension of sensory contact that, through the body, actualize a connection to a virtual space of the therapeutic relationship. We so describe how a therapist can achieve an embodied processing to clinical material from what we describe as "traces of presence" of the other. From this point of view, the patient's presence incorporates itself into the therapist's experience and the therapist can perceive aspects of this presence in a tangible, concrete, and useful way. The therapist's presence thus takes on a meaning that is not reduced to what the patient will perceive and interpret of his or her attitude. It becomes the main material from which the therapist orients his or her clinical interventions.
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[This corrects the article DOI: 10.1371/journal.pone.0189885.].
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This paper reports the framework, method and main findings of an analysis of cultural milieus in 4 European countries (Estonia, Greece, Italy, and UK). The analysis is based on a questionnaire applied to a sample built through a two-step procedure of post-hoc random selection from a broader dataset based on an online survey. Responses to the questionnaire were subjected to multidimensional analysis-a combination of Multiple Correspondence Analysis and Cluster Analysis. We identified 5 symbolic universes, that correspond to basic, embodied, affect-laden, generalized worldviews. People in this study see the world as either a) an ordered universe; b) a matter of interpersonal bond; c) a caring society; d) consisting of a niche of belongingness; e) a hostile place (others' world). These symbolic universes were also interpreted as semiotic capital: they reflect the capacity of a place to foster social and civic development. Moreover, the distribution of the symbolic universes, and therefore social and civic engagement, is demonstrated to be variable across the 4 countries in the analysis. Finally, we develop a retrospective reconstruction of the distribution of symbolic universes as well as the interplay between their current state and past, present and future socio-institutional scenarios.
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Cultura , Análisis por Conglomerados , Europa (Continente) , Predicción , Modelos PsicológicosRESUMEN
During hypnosis, the authors tested repeated weight-related, literal and metaphorical suggestions about the heaviness of the subjects' arms. The purpose was to determine if linguistically varied hypnotic suggestions produced significantly different motor reactions--involuntary pressure forces of the forearms--as assessed by a linguistic biomechanical system. Classic, literal (L) suggestions such as "your right arm is heavy" were used, as well as metaphorical (M) suggestions, such as "your right arm is made of lead." A specific effect on the progressive increase of pressure forces only in the temporal sequence L-M for each forearm (literal suggestions followed by metaphorical suggestions) was found. This effect, termed crescendo image metaphor effect, conceptualized within context-limited simulation theory, explains the findings.