Criticism Of Person Cen Please Answer Each Question Below

Criticism Of Person Cen Please Answer Each Question Belowquestion 1 A Criticism Of Person Cen

Please answer each question below:

Question 1: A criticism of person-centered counseling or therapy is:

• a. Its deterministic stance
• b. Rigid steps in the counseling or therapy process
• c. Too few specifics regarding actions for the new counselor or therapist
• d. Overly confrontational

Question 2: Change during Gestalt counseling and psychotherapy comes about as clients become more aware of themselves through:

• a. Using a continuum of awareness focused on how, what, and where
• b. Using questions rather than statements
• c. Using the third-person pronoun “they”
• d. Addressing others indirectly

Question 3: Heidegger's notions of choice, that each choice one makes represents the loss of an alternative, includes all of the following except:

• a. The past becomes important in terms of lost opportunities.
• b. Future choices are limited due to past choices and the time remaining to fulfill them.
• c. We have the freedom to choose but must balance this with responsibility.
• d. Some choices are irrational and we need to train ourselves not to make them with rewards and punishments.

Question 4: Which of the following is descriptive of what “closure” means in existential counseling?

• a. Facing the end of the helping relationship is the final confrontation with reality.
• b. It means stopping therapy at the end of the semester at a counseling center.
• c. It is when counselors close out all of their files.
• d. It is a relatively unimportant part of counseling.

Question 5: Which of the following is not one of the three approaches to existential counseling?

• a. Dynamic existentialism
• b. Humanistic existentialism
• c. Cognitive/behavioral existentialism
• d. Transpersonal existentialism

Question 6: All of the following are existential philosophers except:

• a. Sartre
• b. Heidegger
• c. Tillich
• d. Bion

Question 7: The three people credited for the development of Gestalt therapy are:

• a. Perls, Burber, and Nitche
• b. Perls, Perls, and Goodman
• c. Rogers, Glassman, and Goodman
• d. Perls, Kohler, and Koffka

Question 8: A phenomenological perspective:

• a. Describes the concept that all persons view the world in a similar manner
• b. Describes the concept that all persons have a unique perspective
• c. Describes the concept of the “I-Thou” relationship
• d. None of the above

Question 9: Awareness is the key to Gestalt therapy. Through awareness, the organism/person naturally proceeds toward:

• a. Growth
• b. Integration
• c. Differentiated unity
• d. All of the above

Question 10: Which of the following are major constructs of existentialism?

• a. Death
• b. Freedom
• c. Isolation
• d. All of the above

Question 11: According to person-centered theory, for someone to be continuously believed and trusted by a client they must:

• a. years of professional experience
• b. be genuine
• c. know the right questions to ask
• d. not make mistakes

Question 12: One of the views that Gestalt theory holds regarding the individual is that he or she is:

• a. Fully responsible for his/her behavior
• b. Shaped by forces in the environment
• c. Motivated by unconscious drives
• d. Not able to become aware of himself or herself in the here and now

Question 13: The most important factor in the therapeutic alliance is the:

• a. Quality and nature of the relationship between counselor or therapist and client
• b. Counselor's or therapist's skills
• c. Client's willingness to work hard
• d. Depth of the problems being experienced

Question 14: In existential counseling, the client is:

• a. An existential partner with the counselor
• b. A student learning from a teacher
• c. Analyzed by the counselor
• d. None of the above

Question 15: The word Gestalt is a German term that means:

• a. Counselor/client working alliance
• b. Existential anxiety
• c. The integration of parts into a perceptual whole
• d. The phenomenological field

Question 16: As a person becomes more congruent, which of the following changes is most likely to be seen?

• a. Elimination of negative thoughts
• b. Eradication of problem behaviors
• c. Greater self-empowerment
• d. Success in a failing relationship

Question 17: The study of human experience through attending to the subjective observations of individuals is:

• a. Retroflection
• b. Empty chair
• c. Boundary disturbance
• d. Phenomenology

Question 18: Perls:

• a. Had a passionate belief in the holistic nature of humankind
• b. Believed that human beings had the capacity and strength to grow, develop, and to become the persons that they desired
• c. Asked clients to focus on why they behaved in certain ways
• d. Both "a" and "b" above

Question 19: Which of the following is not a goal of existential counseling:

• a. Confronting anxieties about the givens of existence
• b. Developing meaning from everyday life
• c. Confronting irrational thoughts that lead to difficult emotions
• d. Developing inner strength

Question 20: Which statement is most descriptive of Buber's "I-Thou" relationship?

• a. People speak about others, but seldom to them.
• b. This relationship embodies a holy respect for the other person.
• c. This relationship has little meaning, because there is little sense of self.
• d. It shows a relationship that is condescending and not respectful.

Question 21: Accurate _______ means that the counselor is able to both understand the client's words, feelings, and perceptions of the world and communicate that understanding successfully.

• a. empathy
• b. congruence
• c. unconditional positive regard
• d. genuineness

Question 22: Consider a client who feels that he is unlikable by others in his life. When the counseling discussion turns to how likeable the client is to the counselor or therapist, this is an example of:

• a. Distracting the client
• b. Empathic understanding
• c. Immediacy
• d. Self-actualization

Question 23: The founder of person-centered counseling is:

• a. Carl Rogers
• b. Victor Frankl
• c. Fritz Perls
• d. Rollo May

Question 24: In order to be genuine, counselors:

• a. Have to practice using a “poker face”
• b. Have to know themselves
• c. Must use reflections of feeling
• d. Should avoid analysis of transference

Question 25: Active listening includes which of the following?

• a. Making good eye contact
• b. Leaning toward the client
• c. Facing the client
• d. All of the above

Paper For Above instruction

The spectrum of counseling and psychotherapy is rich with diverse theoretical approaches, each with its unique assumptions, goals, and techniques. Among these, person-centered therapy, gestalt therapy, and existential counseling stand out as prominent modalities, offering profound insights into human nature, awareness, choice, and authenticity. This paper explores critical aspects, criticisms, and core principles of these approaches, emphasizing their practical applications and theoretical foundations.

Person-centered therapy, developed by Carl Rogers, emphasizes the importance of a non-directive, empathetic therapeutic relationship that fosters personal growth and self-actualization. A common criticism of this approach is its deterministic stance, often viewed as overly optimistic about human nature without sufficient consideration of external influences or unconscious drives. Critics argue that the focus on unconditional positive regard and genuineness might overlook the complexity of behavioral determinants, potentially leading to overly simplistic views of change (Rogers, 1951). Nevertheless, its emphasis on empathy and congruence remains foundational in establishing trust and facilitating client growth.

In gestalt therapy, awareness is central to facilitating change. Clients are encouraged to become more aware of their immediate experiences, feelings, and behaviors through techniques such as the "here and now" focus and the use of the phenomenological method. This approach posits that awareness naturally leads individuals toward integration and growth. Gestalt therapy also emphasizes the importance of the organism's holistic experience, seeing the individual as responsible yet capable of becoming aware of themselves in the present moment (Perls, 1969). The concept of awareness as a catalyst for transformation aligns with existential notions of authenticity and personal responsibility.

Existential therapy, rooted in the philosophies of Heidegger, Sartre, and others, revolves around fundamental human concerns such as death, freedom, isolation, and meaning. Heidegger's notion that each choice involves the loss of an alternative underscores the importance of responsible decision-making within a finite life. An essential concept is that while humans possess free will, they must accept the burden of responsibility for their choices and their consequences (Yalom, 1980). Unlike some rigid approaches, existentialism recognizes the irrational and often ambiguous nature of human existence, fostering greater acceptance of lived experience and individual authenticity.

The concept of "closure" in existential counseling refers to the process of acknowledging the finality of relationships or chapter endings, confronting the reality of mortality or life transitions. It involves accepting the inevitable aspects of life and living authentically despite these truths (Yalom, 1980). This process helps clients find meaning in their experiences and develop resilience. Conversely, closure is not merely administrative but deeply embedded in confronting existential givens, which ultimately fosters personal growth and acceptance.

Three primary approaches to existential counseling include dynamic existentialism, humanistic existentialism, and transpersonal existentialism. Each perspective discusses human existence from slightly different angles, emphasizing aspects like personal responsibility, authentic living, or spiritual transcendence. However, unlike approaches such as CBT, these are less focused on specific techniques and more on philosophical inquiry into human existence (van Deurzen, 2012). The philosophical underpinning provides a rich framework for exploring life’s ultimate concerns, grounding therapeutic work in existential authenticity.

Many existential philosophers have contributed to understanding human existence beyond theoretical musings. Sartre, Heidegger, and Tillich are notable figures, emphasizing responsibility, authenticity, and the search for meaning. Bion, although more psychoanalytic in orientation, is sometimes considered outside the traditional existential canon, highlighting the importance of emotional processes and unconscious states. These philosophers provide diverse perspectives, enriching the existential therapeutic landscape.

Gestalt therapy’s founders—Fritz Perls, Laura Perls, and Paul Goodman—synthesized phenomenology, gestalt psychology, and humanistic principles to create a holistic model of therapy. Their collaborative efforts aimed to foster awareness, responsibility, and contact with the environment. Perls, especially, emphasized the importance of present-focused awareness and integrated experience, fostering growth through authentic engagement with the here and now (Perls, 1969).

A phenomenological perspective asserts that each person’s view of the world is unique, shaped by individual experiences and perceptions. This perspective guides therapists to focus on clients’ subjective experiences without preconceived notions, emphasizing empathy and understanding (Husserl, 1931). Recognizing each individual’s perspective enhances therapeutic rapport and empowers clients to explore their personal worlds authentically.

In Gestalt therapy, awareness is crucial because it allows individuals to understand their current experiences and act consciously. This awareness leads to growth, integration, and a sense of wholeness. As clients become more aware of their feelings and thoughts, they can make more intentional choices, fostering personal development and psychological resilience (Perls, 1969). This process exemplifies the humanistic emphasis on self-knowledge and authentic existence.

The major constructs of existentialism include death, freedom, and isolation. These themes confront individuals with the realities of mortality, the burden of choice, and the experience of loneliness. Recognizing these aspects enables clients to live more authentically, embracing their finite existence and making meaningful choices (Yalom, 1980). These core ideas inform both existential philosophy and therapy, fostering a deeper understanding of human condition.

Person-centered therapy emphasizes that clients’ trust and belief in the counselor depend heavily on the counselor’s genuine presence. Genuineness, or congruence, allows clients to feel safe and understood, nurturing an environment of authenticity. Rogers (1957) argued that consistent genuineness and unconditional positive regard create a therapeutic climate conducive to growth and trust. Experience has shown that these qualities are essential in forming a resilient therapeutic alliance.

Gestalt therapy holds that individuals are responsible for their behaviors but are also shaped by environmental forces. The holistic view encourages clients to take responsibility for their present experiences and actions, fostering awareness and personal empowerment. This responsibility is balanced with compassion, recognizing the influence of external conditions while emphasizing internal agency.

The therapeutic alliance’s strength primarily depends on the quality of the relationship between the counselor and the client. Trust, rapport, and mutual respect create a safe space for exploration and healing. The therapist’s skills in fostering this alliance are crucial, but the connection itself forms the foundation for effective therapy. Research consistently correlates a strong alliance with positive therapy outcomes (Horvath & Bedi, 2002).

In existential counseling, the client is considered an active participant in their own growth, partnering with the counselor to explore their existence. This process involves mutual engagement, reflection, and acknowledgment of shared responsibility. Unlike traditional education models, the client is seen as an existential co-creator of their path, emphasizing authenticity and personal responsibility.

The term Gestalt, originating from German, means "whole" or "form," emphasizing the integration of parts into a perceptual whole. In therapy, this concept underscores the importance of awareness of the entire experience—thoughts, feelings, and behaviors—as interconnected and dynamic (Perls, 1969).

When individuals become more congruent—aligned internally between their self-perception and experiences—they typically experience increased self-acceptance, empowerment, and authenticity. Such congruence reduces internal conflict, allowing genuine self-expression and greater emotional well-being. It often manifests in decreased negative self-talk and healthier relationships.

Phenomenology, the study of human experience from the first-person perspective, places subjective experience at the core of understanding human behavior. This approach values individuals’ perceptions and feelings as central to their reality, emphasizing that each person’s worldview is unique and valid (Husserl, 1931). Recognizing this subjectivity is vital in therapy, fostering empathy and authentic understanding.

Perls believed that human beings possess innate potential for growth and responsibility. His holistic approach emphasized that clients could develop awareness and control over their lives, promoting self-actualization and personal transformation. Clients are encouraged to focus on here-and-now experiences, fostering immediate awareness and responsibility.

The goals of existential counseling include developing personal meaning, confronting anxieties about life's fundamental givens, and fostering authentic living. Unlike cognitive-behavioral approaches that target maladaptive thoughts, existential therapy emphasizes acceptance of life's uncertainties and the cultivation of inner resilience and strength.

Buber’s "I-Thou" relationship characterizes genuine encounters based on mutual respect, presence, and authentic dialogue. It contrasts with "I-It" relationships, which involve objectification and superficial interactions. The I-Thou relationship embodies sacredness and profound respect, fostering genuine human connection (Buber, 1958).

Empathy in counseling means the ability to understand the client’s feelings, perceptions, and worldview accurately and communicate that understanding effectively. This skill builds trust, enhances rapport, and facilitates deeper exploration of issues, making it an indispensable component of effective therapy (Rogers, 1957).

Immediacy is a counseling technique where the therapist addresses current interactions or feelings during the session, especially those that involve the therapeutic relationship. It helps clients become aware of patterns, defensive behaviors, or unresolved issues influencing their relationships, fostering insight and change (Rogers, 1961).

The founder of person-centered counseling