The Indonesian version of irrational beliefs tests in rational emotive behavior therapy: adaptation of irrational beliefs tests

This Indonesian version of Irrational Beliefs Test (IV-IBT) measures the irrational thoughts in accordance with the irrational belief’s concept by Albert Ellis (Rational Emotive Behavior Therapy) and is the result from the language and cultural adaptation of Irrational Beliefs Test (IBT; Richard Garner Jones, 1968). There are 10 irrational thoughts contained in IBT namely demand for approval, high self-expectation, blame proneness, frustration reactive, anxious overcome, problem avoidance, dependency, helplessness, perfectionism. IBT consists of 100 items originating from 10 items for each type of irrational thoughts. The IBT adaptation process was conducted using the Guidelines for test translations (van de Vijver & Hambleton, 1996), and further elaborated into four major steps, namely (1) the translation from English into Indonesian by an expert in English language and a psychologist, and from Indonesian into English by two experts in English language, (2) content validity assessment by three assessors who master the REBT concepts and psychological measurement, (3) dimensionality examination with exploratory factor analysis, (4) empirical testing to obtain the accurate, adequate, and relevant item formulation involving 302 students. The Irrational Beliefs Test consists of 31 items, 10 factors, and is unidimensional (single dimension) in nature. Results and discussion are described in the Indonesian culture context

The positive impact of irrational beliefs?: A mutual connection with justice sensitivity

Rational-Emotive-Behavior Therapy (REBT, Ellis, 1962, 1994) postulates that irrational thinking implies demanding thoughts about punishing people for their evil activities. Hence, irrational thinking should be associated with increased individual sensitivity concerning unfair social events. Results of our study (N = 108) confirm this hypothesized correlation between Irrationality and Justice Sensitivity. Notably, the strongest correlation was found between low frustration tolerance, a subdimension of irrationality, and justice sensitivity from the perspective of a victim. This indicates that easily frustrated individuals are particularly prone to suffer when being treated unfairly and are, therefore, eminently susceptive to justice sensitivity

Fact Sheet: Managing Sources of Conflict in Collaborative Settings

Anyone who has been involved in a collaborative process knows that a conflict within the group typically involves multiple participants, can be complex, and can intensify dramatically, if left unresolved. Everyone involved has their own thoughts and feelings about what is happening as well as perceptions about the thoughts and feelings of others. As conflict increases, reasonable people may demonstrate irrational or unwarranted behaviors. Natural reactions to these behaviors may be to strike back, give in, or break off. Objectivity--the faculty needed most to navigate conflict effectively--is sacrificed

Christianity and Cognitive Therapy (Chapter 3 of Cognitive Therapy Techniques in Christian Counseling)

LEN NERVOUSLY EYED THE DIPLOMAS on the wall, the titles on the bookshelf, and the wilted leaves on the plant I routinely neglect before telling me why he came for help. I guess I\u27m here because you\u27re a Christian and I need help dealing with my feelings . Within this first thirty seconds of therapy, Len had revealed some important information about himself. He was nervous. He wanted to talk with a Christian, probably because he was also a Christian. He was troubled with uncomfortable - feelings, but wanted to be selective about the help he received. Len, like so many clients, assumed there was a standard set of techniques that make up Christian counseling. Clients often come for Christian counseling, not knowing there are many different guiding assumptions and techniques used by Christian counselors

Speculations on a privileged state of cognitive dissonance

This paper examines two commonly held and conflicting cognitions in the modern world, each based on a belief vital to the individual's sense of self, both maintained in what is here considered as a chronic state of dissonance. This psychological inconsistency consists of an inherent practical belief in the goodness of empirical knowledge and a culturally-developed transcendent belief denying, or at least mitigating, empirical evidence about the finite nature of individual life and affirming a counter-empirical belief in supernatural: supra-cause-and-effect forces that influence life. I argue that since both beliefs are highly resistant to change, they lead to an impasse that individuals in diverse cultures have borne and been motivated to maintain. They have borne it, as I hope to show, because the consonant “cure” has proved to be more discomforting than the dissonant condition. \ud \u

In Defence of Modest Doxasticism About Delusions

Here I reply to the main points raised by the commentators on the arguments put forward in my Delusions and Other Irrational Beliefs (OUP, 2009). My response is aimed at defending a modest doxastic account of clinical delusions, and is articulated in three sections. First, I consider the view that delusions are in-between perceptual and doxastic states, defended by Jacob Hohwy and Vivek Rajan, and the view that delusions are failed attempts at believing or not-quite-beliefs, proposed by Eric Schwitzgebel and Maura Tumulty. Then, I address the relationship between the doxastic account of delusions and the role, nature, and prospects of folk psychology, which is discussed by Dominic Murphy, Keith Frankish, and Maura Tumulty in their contributions. In the final remarks, I turn to the continuity thesis and suggest that, although there are important differences between clinical delusions and non-pathological beliefs, these differences cannot be characterised satisfactorily in epistemic terms. \u

Cognitive-Behavioral Therapy

Cognitive-behavioral therapy (CBT) is the merging of behavioral and cognitive therapies that mostly focuses on working with the client in the present. Although there are many approaches to CBT, there tend to be some common features. For example, CBT is generally a directive approach to psychotherapy that helps clients to challenge their problematic thoughts and to change the behaviors associated with those thoughts. In addition, most approaches to CBT are structured and time limited and include some type of homework where the client can practice the cognitive and behavioral strategies learned in the therapeutic setting. This entry focuses mostly on CBT as defined by Aaron Beck, one of the early founders of this approach

The Rationalities of Emotion

I argue that emotions are not only rational in-themselves, strictly speaking, but they are also instrumentally rational, epistemically rational, and evaluatively rational. I begin with a discussion of what it means for emotions to be rational or irrational in-themselves, which includes the derivation of a criterion for the ontological rationality of emotions (CORe): For emotion or an emotion there exists some normative standard that is given by what emotion or an emotion is against which our emotional responses can be judged or evaluated in virtue of the fact that our emotions manifest our rationality. I conclude with a brief discussion of the implications of this account