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Example book for the public - Psychobabble

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Example book for the public - Psychobabble

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Psychobabble: Viral Mental Health Myths & the Truths to Set You Free - Joe Nucci

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New ABC Show Shows Promise in Discussing Mental Health

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New ABC Show Shows Promise in Discussing Mental Health

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**SPOILERS INCLUDED**

As a counseling professor with Counseling@Northwestern and licensed counselor, I'm always interested in watching how TV shows portray mental health so that I can use popular media as an educational tool with my graduate students and clients. ABC's new drama A Million Little Things is off to a promising start as a way to help people have conversations about mental health.

A Million Little Things chronicles the ups and downs of a group of friends in Boston who met by chance while stuck in an elevator. The first episode introduces viewers to members of the group, who are each encountering realistic life challenges such as closing a business deal, dealing with a possible cancer recurrence, substance abuse and recovery, and infidelity. The show quickly jolted audiences as they witnessed a character named John's suicide.

Needless to say, people may feel triggered while watching this show. However, ABC does a great job of highlighting conversations that so many people are afraid to have due to the stigma related to mental health, as well as the underlying importance of friendship in those conversations. Friendship is, "being able to have the hard conversations and willing to listen-to a million little things," John (portrayed by Ron Livingston) is seen saying in a video his friend captured during a Bruins game.

A "hard conversation" might be defined differently depending on what people are experiencing at a given time in their lives. One important point the show emphasized is that people around us are hurting and many times they feel utterly alone and unable to express their feelings.

Another character Rome Howard (portrayed by Romany Malco) shares his story of attempted suicide with the group of friends.

"If you wouldn't have called to tell me about John [his suicide] I would be dead right now ... Sometimes I feel so hopeless ... it's like I can't breathe. Maybe if I stopped [breathing] it wouldn't hurt so much," he said.

During the episode, the group of friends was seen interacting with clinical psychologist Maggie (portrayed by Allison Miller). Maggie explained that "Sometimes people don't know their friends are hurting. Sometimes people lose sight of the horizon." Unfortunately, when Rome approached Maggie for her business card, he held back the real reason for wanting to talk as he saw his friends approaching.

Viewers are probably wondering why there is still so much stigma related to seeking mental health services (you can read about myths and facts about counseling). The reality is that people still view counseling as a weakness. And being able to handle stressful and emotional situations on your own is often associated with strength.

"You are stronger than all of us combined," one character said to John's widow.

But what if she, or anybody else in a situation like hers, doesn't want to be perceived as "strong?" What does strong even mean? What if she wants to be vulnerable and feel the spectrum of feelings that are associated with grief?

As a professional in the field and one who advocates for better mental health services, I can tell you that seeking counseling is a strength. It takes a lot for people to reach out for help. Rome demonstrated the internal struggles one faces through depression, attempted suicide, seeking help, and confiding in friends. But rather than expressing admiration for being "strong," we should admire people for their resilience and willingness to reach out for help.

The importance of resilience is captured by male breast cancer survivor Gary (portrayed by James Roday). Gary has to visit his doctor every three months to learn whether or not he has a recurrence. Perhaps it's the high anxiety associated with the uncertainty of his health that eliminates his filter when he bluntly told his friends, "We don't talk. The very sad truth is that we don't know each other."

The scene begs the question to audiences: Do you really know your friends? Do you know how to talk with your friends about mental health? In Gary's case, feeling like part of a neglected group with a chronic medical issue might have decreased his tolerance for insignificant small talk. He felt the need to be real with his friends and expects the same from them. That encouragement to have honest conversations with each other saved Rome's life. But audiences don't have to wait for life-changing moments to begin having these conversations.

Overall, A Million Little Things has potential to inspire people to talk about mental health and to decrease stigma related to seeking counseling.

However, even though the writers did a good job of examining difficult life issues, didn't get everything perfect. At one point, they introduced an affair between two main characters who then assume they might be the cause of John's suicide. This storyline was an unnecessary addition to the show and was very distracting to the plot. It is unfair to the viewers and to people who have been impacted by suicide to assume the characters can predict a reason a person chooses suicide. In fact, a difficult aspect of experiencing the suicide of a loved one is the seemingly endless questions.

Some questions people often ask after a suicide that the characters of A Million Little Things also asked include:

· Why did he do this?

· It makes no sense.

· Someone has to explain this to me.

· I can't accept this.

· How did we know he didn't just fall?

· It was just a normal day at the office.

· This doesn't add up.

· Why didn't he just tell his wife he was hurting?

· It kills me that I wasn't there for you.

· I can't find a reason for this.

· Why didn't he get help?

· How could I not know?

· How could I not see it?

· I had no idea he was depressed.

· Maybe I could have done something.

Wrestling with these questions is hard. Experiencing grief after a death looks different for each person and talking with a counselor, either in individual settings or in group settings, can help you understand the frustration and sadness accompanied by grief and loss.

Take a page or two out of A Million Little Things ' playbook and express your feelings to someone, check in on your friends and family, take time to enjoy life, and share this article. It might save a life.

If you or someone you know needs help or wants to talk to someone, call the National Suicide Prevention Helpline at 1-800-273-8255 or text the Crisis Text Line at 741741.

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New ABC Show Shows Promise in Discussing Mental Health

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A new television show has the potential to inspire people to discuss mental health.

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Homepage for AMA-Code. Explore the Code of Medical Ethics-trusted guidance for physicians on professional conduct, patient care, and ethical decision-making.

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In Part 1 of this 2-part video, we learn about the "domestication" of humans and how all the rules and values of our family and society are imposed on us through a system of punishment and reward. As little children, our true nature is to love and be happy, to explore and enjoy life; we are completely authentic. But then we learn to be what others think we "should" be, and because it's not okay for us to be what we are, we start pretending to be what we are not. By the time we are teenagers, we've learned to judge ourselves, punish ourselves, and reward ourselves according to agreements that we never even chose. The Four Agreements help us to break self-limiting agreements and replace them with agreements that bring us freedom, happiness, and love.

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The Four Agreements have sold over 10 million copies in the United States, and have been published in 40 languages worldwide. The Four Agreements are: Be impeccable with your word. Don't take anything personally. Don't make assumptions. Always do your best.

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Updated Social Media Policy, 2020! I have completely updated and revised my policy. This updated policy is for sale only. You can find the “Dr. Kolmes’s 2020 Updated Private Practice Social Media Policy,” in my store. But, even better, you can also purchase my “Dr. Kolmes’s Annotated Private Practic…

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References

American Association for Marriage and Family Therapy (2015). Code of Ethics. Retrieved from https://www.aamft.org/Legal_Ethics/Code_of_Ethics.aspx

American Counseling Association (2014). ACA Code of Ethics. Retrieved from https://www.counseling.org/resources/aca-code-of-ethics.pdf

American Psychiatric Association (2015). APA Commentary on Ethics in Practice. Retrieved from https://www.psychiatry.org/File%20Library/Psychiatrists/Practice/Ethics/Opinions-of-the-Ethics-Committee.pdf

American Psychiatric Association (2013). The Principles of Medical Ethics: With Annotations Especially Applicable to Psychiatry. Retrieved from https://www.psychiatry.org/File%20Library/Psychiatrists/Practice/Ethics/principles-medicalethics.pdf

American Psychological Association. (2017). Ethical Principles of Psychologists and Code of Conduct. Retrieved from https://www.apa.org/ethics/code/

Baier, A (2018). The Ethical Implications of Social Media: Issues and Recommendations for Clinical Practice. Ethics & Behavior, 29(5)341-351.

Balick, A. (2013). The psychodynamics of social networking: Connected-up instantaneous culture and the self. London: Karnac Books.

Barnett, Jeffrey E. & Kolmes, Keely. (2016). The practice of tele-mental health: Ethical, legal, and clinical issues for practitioners. Practice Innovations, Vol 1(1), 53-66.

Barnett, J. E. (2019). The ethical practice of psychotherapy: Clearly within our reach. Psychotherapy, 56(4), 431-440.

Blue, V. (2014). Chapter 7: People search websites. In The smart girl's guide to privacy. (pp. 84-96). Digita Publications Privacy

California Association of Marriage and Family Therapists (2011). California Association of Marriage and Family Therapists Code of Ethics. Retrieved from https://www.camft.org/Portals/0/PDFs/AssocDocs/CodeOfEthics.pdf?ver=2019-06-04-093935-577

Cole, A. (2017). Patient-targeted Googling and psychiatry: A brief review and recommendations in practice. The American Journal of Psychiatry. 11(5). 7-9.

Collins, L. H. (2007). Practicing safer Listserv use: Ethical use of an invaluable resource. Professional Psychology: Research and Practice, 38, 690-698.

Dike, C.C., Candilis, P, Kocsis, B., Sidhu, N., & Recupero, P. (2019). Ethical considerations regarding internet searches for patient information. Psychiatric Services, 70(4) 324-328.

DiLillo, D., & Gale, E. B. (2011). To Google or not to Google: Graduate students' use of the Internet to access personal information about clients. Training and Education in Professional Psychology, Vol 5(3), 160-166.

Duncan-Daston, R., Hunter-Sloan, M., & Fullmer, E. (2013). Considering the ethical implications of social media in social work education. Ethics and Information Technology, 15(1), 35-43.

Fange, L., Mishna, F., Zhang, V. F., Van Wert, M., & Bogo, M. (2014). Social media and social work education: Understanding and dealing with the new digital world. Social Work in Health Care, 53, 800-814.

Gabbard, G.O. (2012). Clinical challenges in the internet era. American Journal of Psychiatry 169(6): 460-462.

Gershenogoren, L. (2019). Patient-targeted googling and psychiatric professionals. The International Journal of Psychiatry in Medicine. 54(2), 133-139.

Gupta K., Sinha A., Bhola P. (2016). Intersections Between Ethics and Technology: Online Client-Therapist Interactions. In: Bhola P., Raguram A. (eds) Ethical Issues in Counselling and Psychotherapy Practice. Springer, Singapore

Hobbs, K.W., et al. (2018). Incorporating information from electronic and social media into psychiatric and psychotherapeutic patient care: Survey among clinicians. Medicine 2.0: Social Media, Open, Participatory, Collaborative Medicine. Retrieved from https://www.jmir.org/2019/7/e13218/

Kaslow, Florence W.; Patterson, Terence; Gottlieb, Michael. (2011). Ethical dilemmas in psychologists accessing Internet data: Is it justified? Professional Psychology: Research and Practice, Vol 42(2), 105-112.

Kolmes, K. (2020). Updated private practice social media policy.

Kolmes, K. (2012). Social Media in the Future of Professional Psychology. Professional Psychology: Research and Practice, Vol 43(6), 606-612

Kolmes, K. (2016). Digital and Social Media Multiple Relationships on the Internet. In Ofer Zur (Ed.) Multiple Relationships in Psychotherapy and Counseling: Unavoidable, Mandatory, and Common Relations Between Therapists and Clients. Taylor & Francis.

Kolmes, K. & Taube, D. O., (2014). Seeking and Finding Our Clients on the Internet: Boundary Considerations in Cyberspace. Professional Psychology: Research and Practice, Vol 45(1), Feb 2014, 3-10. doi: 10.1037/a0029958

Kolmes, K., & Taube, D. O. (2016). Client discovery of psychotherapist personal information online. Professional Psychology: Research and Practice, Vol 47(2), 147-154

Kolmes, K., & Taube, D.O. (2019). Yelped: Psychotherapy in the time of online consumer reviews. Practice Innovations, Vol 4(4), 205-213.

Lannin, D. G., & Scott, N. A. (2013). Social Networking Ethics: Developing Best Practices for the New Small World. Professional Psychology: Research and Practice, Vol 44(3), 135-141

Lehavot, K., Barnett, J., & Powers, D. (2010). Psychotherapy, professional relationships, and ethical considerations in the MySpace generation. Professional Psychology: Research and Practice. Vol 41(2), 160-166.

Mattison, M. (2012). Social work practice in the digital age: Therapeutic e-mail as a direct practice methodology, Social Work, 57, 249-258.

McPherson, A. S. (2019). Client-initiated disclosure of psychotherapists' sexual orientation: A narrative inquiry. Counseling & Psychotherapy Research, 20(2), 365-377.

National Association of Social Workers (2017). Code of Ethics. Retrieved from https://www.socialworkers.org/About/Ethics/Code-of-Ethics/Code-of-Ethics-English

Reamer, F. G. (2015). Clinical social work in a digital environment: Ethical and risk- management challenges. Clinical Social Work Journal 43, 120-32.

Reamer, F. G. (2018). Ethical Standards for Social Workers' Use of Technology: Emerging Consensus. Journal of Social Work Values and Ethics, 15/2.

Sabin, J.E., Harland, J.C. (2017) Professional Ethics for Digital Age Psychiatry: Boundaries, Privacy, and Communication. Current Psychiatry Reports 19, 55.

Tutelman, P. R., Dol, J., Tougas, M. E., & Chambers, C. T. (2018). Navigating your social media presence: Opportunities and challenges. Clinical Practice in Pediatric Psychology, 6(3), 289-298.

Zur, O. (2012). TelePsychology or TeleMentalHealth in the digital age: The future is here. The California Psychologist 45, 13-15.

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Digital and Social Media Ethics - Zur Institute

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References American Association for Marriage and Family Therapy (2015). Code of Ethics. Retrieved from https://www.aamft.org/Legal_Ethics/Code_of_Ethics.aspx American Counseling Association (2014). ACA Code of Ethics. Retrieved from https://www.counseling.org/resources/aca-code-of-ethics.pdf American Psychiatric Association (2015). APA Commentary on Ethics in Practice. Retrieved from https://www.psychiatry.org/File%20Library/Psychiatrists/Practice/Ethics/Opinions-of-the-Ethics-Committee.pdf American Psychiatric Association (2013). The Principles of Medical Ethics: With Annotations Especially Applicable to Psychiatry.

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Ethics of Media Interactions for Mental Health Professionals

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Ethics of Media Interactions for Mental Health Professionals

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Course materials include videos, with audio versions and transcripts. Video intro to course by Cortney Warren, Ph.D. & Glenn Marks, Ph.D. (Transcript)
General Course Description

Mental health professionals are increasingly offered opportunities to interact with the media. For example, you may be asked to appear on a podcast or television show, interviewed by a reporter about a current event, socially advocate for a cause by signing an online petition, promote your latest research through social media sites, or even write an ongoing blog. Although there are many important benefits of media engagement for mental health professionals, such interactions also come with some unique ethical dilemmas that require consideration and deliberate action.

In this beginning level course, Dr. Warren is interviewed by Dr. Marks and discusses ethical issues and concerns that arise when considering whether and how to respond to media requests. Dr. Warren provides guidelines and specific actions every mental health professional needs to be aware of before participating in media interactions. She also discusses the ethics of seeking out interviews and letting news sources be aware of one's expertise. Sample Media Policies are offered by Dr. Warren but are not included in the posttest.

Educational Objectives:

This course will teach the participant to
Assess the key benefits of media interaction for mental health professionals

Discuss primary ethical issues that may emerge during media interaction that are relevant to mental health professionals

Utilize practical recommendations for mental health providers who want to engage with the media

References:

American Psychological Association (2017). Ethical principles of
psychologists and code of conduct. Retrieved from
https://www.apa.org/images/ethics-code-2017_tcm7-218783.pdf

Basken, P. (2016). A challenge for mental-health experts: Should they
weigh in on Trump.The Chronicle of Higher Education. Retrieved from
https://www.chronicle.com/article/A-Challenge-for-Mental-Health/238199

DeAngelis, T. (2018). 8 ways to advocate for Psychology. Monitor on
Psychology, 49(3). Retrieved from
https://www.apa.org/monitor/2018/03/cover-advocate

Levin, A. (2016). Goldwater Rule's origins based on long-ago
controversy.Psychiatric News. Retrieved from
https://psychnews.psychiatryonline.org/doi/10.1176/appi.pn.2016.9a19

Course Syllabus:

Primary benefits of media interaction

Educate

Comment

Advocate

Enhance Reputation of the profession

Clarify misconceptions

Key Ethical Challenges

Clarifying your role

Commenting on issue vs person

Competence to comment

Payment and conflicts of interest

Recommendations

Have a policy

Minimize appearance of therapy

Avoid dual relationships

Tips for increasing media interactions

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Ethics of Media Interactions for Mental Health Professionals - Zur Institute

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Course materials include videos, with audio versions and transcripts. Video intro to course by Cortney Warren, Ph.D. & Glenn Marks, Ph.D. (Transcript) Mental health professionals are increasingly offered opportunities to interact with the media.

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Digital Ethics: Keeping Abreast of Clinical and Ethical Considerations

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Digital Ethics: Keeping Abreast of Clinical and Ethical Considerations

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General Course Description

The continual evolution of use of the Internet and related digital technologies adds a level of complexities and ethical considerations for clinicians. Even those who do not engage in telemental health must adhere to ethical guidelines governing social media, online reviews, texting, and other forms of online communications.

In this intermediate level course, ethics expert, Dr. Ofer Zur, sheds light on current regulations and guidelines clinicians need to adhere to in order to practice within ethical standards. This interview is broken into three sections and is available in video, audio or text format.

In the first section, Dr. Zur reviews fundamental principles of ethics including the Standard of Care and codes of ethics. In the second section, Dr. Zur discusses the disinhibition effect, other aspects of digital interaction, along with a review of the ethics of Google searches. The final section includes a discussion of standards of telemental health and conducting telehealth across state lines.

As an added bonus, a sample telehealth consent form is included.
Disclaimer: This course is purely educational and does not intend to serve as a license (or permission) to mental health professionals to prescribe or practice any of the approaches discussed in this course unless they fall within the scope of practice of your profession. Check with your licensing board about the scope of practice of your profession to make sure you practice within that scope. It also does not serve as a permission to title yourself in any specific way.
Educational Objectives:

This course will teach the participant to:
Describe how the standard of care influences ethical decision making.

Identify how to respond to online reviews.

Prepare for online therapy in a manner that includes recommendations to assure adherence to current standards of care.

Identify how a professional website is separate from a personal site.

Plan for adhering to ethical guidelines when conducting therapy across state lines.

Syllabus

Standard of Care

Components that comprise the standard of care

Application in Telemental health

Ethical Decision Making

Digital Ethics

Texting

Disinhibition Effect

The Yelp Trap

Google

Standards and ethical considerations

Informed consent

Online/Digital Dual Relationships

Considerations as a result of changes triggered by COVID pandemic
Increases in mental health/social concerns
Impact on teletherapy

Increased ease of practicing across state lines

Changes in insurance regulations

Impact on therapists as a result of shift to teletherapy

Loss of collegial relationships

Isolation

New ethical concerns

Possible future trends
Telemental health apps
Ethical and privacy concerns

Ethical guidelines for practicing telehealth

Separate informed consent

Separate Insurance policy

Other concerns

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Digital Ethics: Keeping Abreast of Clinical and Ethical Considerations - Zur Institute

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The continual evolution of use of the Internet and related digital technologies adds a level of complexities and ethical considerations for clinicians. Even those who do not engage in telemental health must adhere to ethical guidelines governing social media, online reviews, texting, and other forms of online communications.

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Why Do People Laugh During a Crisis? Part Two (3,920 views)

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Why Do People Laugh During a Crisis? Part Two (3,920 views)

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Part one of this series examined ideas related to why people use humor in crisis situations inspired by The Thoughtful Counselor podcast, Episode 161: The Philosophy of Humor, Theories of Ridiculousness with Steven Gimbel and Alfredo Palacious (a collaboration with Theory of Change podcast), and focused on understanding why people laugh during a crisis, the COVID-19 pandemic of 2020, and jokes about the pandemic. Part two is a continuation examining theories of humor and exploring links between humor, counseling, and the coronavirus. Please consult the WHO and CDC for updated and accurate information about COVID-19.
Theories of Humor

Like any great professor, Dr. Gimbel drew the conversation about humor and laughter into theory. He described three popular theories of humor, which serve as explanations about the what and why of humor, according to well-known theorists.

Superiority Theory (Plato) -This theory was first introduced by Plato and described putting oneself above another person with humiliating putdowns. Racist and bullying jokes fit into this category. Ideas of "better than" also fit here. For example, in The Big Bang Theory, Sheldon dismisses his colleague because he is a geologist, not a physicist, assuming that physicists are "better than" geologists.

Play Theory (Aristotle) -Aristotle, Plato's student, introduced this theory and believed that humor involves a play with words or objects. Kids play and laugh all of the time naturally, and adults lose this capacity. Instead of physical play, adults play with words and thoughts (jokes). Dr. Gimbel gave an example of holding a banana to our ears and pretending it is a phone.

Relief or Release Theory (Freud) - Freud described this theory in understanding humor as a play and constant wrestle between the Id, Ego, and Superego. Pressure builds up in the mind (Id); therefore, the mind needs a release. The superego keeps people from acting on urges (behaviors), so the brain creates jokes.

The joke is a cognitive release of the desire (saying, not doing). With this theory, it is understood that the buildup in our minds of something scary (e.g., the coronavirus) has to go somewhere and needs to be released. Humor releases the tension and results in laughter. Dr. Gimbel explained that Freud "wants to argue it is entirely healthy and necessary for a human mind" to release nervous energy through laughter and humor.

Incongruity Theory (multiple theorists) - Many theorists believe this is the most popular theory of humor. They believe humor comes from two things that don't fit together, and the fact that the two things don't fit together makes it funny. For example, in the previous The Big Bang Theory clip, Sheldon makes a joke that the couples do not fit together due to his opinion of their varying levels of physical attractiveness. The couples' reactions make it clear that they do not share Sheldon's opinion and do not find his joke funny.

These theories of humor help us understand why some people make jokes during difficult times. To read more about the philosophy of humor, check out Stanford's Encyclopedia of Philosophy.

Linking Humor, Counseling, and COVID-19

Humor is "...as complicated as human relationships." -Dr. Steven Gimbel, philosophy of humor expert

We have established that our current health crisis is no laughing matter, and we have also established that humor can help people release feel-good neurochemicals and create social bonds, which are vital during these tough times. Counselors can help people link together their own perceptions of their lives and how humor might play a role in deflecting feelings, or possibly how humor is used to help others in their lives feel better. I frequently say that part of my role as a counselor and professor is helping people make meaning of their experiences so that they can understand how this newfound meaning impacts their lives.

Dr. Gimbel explained that once people can step outside of an overwhelming situation and see it in a new way, they are able to make meaning out of the negative and overwhelming circumstances. He believes that humor can help people learn how to view things from multiple perspectives, which can be one way to begin emotional healing.

The podcast host, Dr. Palacious, also discussed the ethics of humor. Specifically, he talked about rules around humor, and when it is OK or not OK to joke about something. As a counselor, he stated he believes that humor can serve as a protective factor from reality in both healthy and unhealthy ways. Additionally, the relationships we have with others will guide our use of humor in different circumstances. He said, "I think there's something about laughter if it's present across all humans that speaks to what it means to live a good life."

Interestingly, Dr. Gimbel compares humor to a Swiss Army knife: "We use humor as a tool, and it's a tool that can be used for any number of purposes." This is especially true considering Dr. Gimbel's idea about humor and depression:

When someone suffers from depression ... "there's no humor, in part because what the depression does is overwhelm you in such a way that you can't separate yourself from the feelings, from the circumstances, and ... the restoration of humor is one clear mark that a person is getting healthy because I think ... that finding something funny means being able to distance yourself, means being able to manipulate, means being able to think about things in multiple ways, which really is the core of a healthy, well-lived human life. And so the fact that we all find things funny when you meet someone from another culture, you don't speak the same language. But if you laugh at something together even across the language barrier. There's that human connection because to laugh is to be human."

Dr. Palacious reminds us that humor is part of living a good life and that humor can help people learn about their own mental health:

"... I know that there are so many different takes on what it means to live a good life, for what it means to be happy, and humor and laughing are often just very closely related with what we call happiness that if we were to mute our lives and didn't hear anything but we just saw people laughing it would be easier for us to say that person is happy. And it does seem ... those who aren't laughing, those who aren't finding things funny ... there does seem to be something missing from that life ... I think that there's something important ... for anybody who's interested in learning about their own mental health is that there is something about humor, that is congruent with mental health. Something about laughing or doing something in a playful way, that is sort of inherently good for us ..."

Conclusion

There are times in life when we must be serious, and this is certainly one of those times. We must also remember, as Ellen reminds us regularly, to take care of ourselves and take care of each other. Part of taking care of each other includes understanding the values and needs of those close to us, as well as understanding the needs of the larger community. We must each do our part to create a physically and emotionally safe society.

The purpose of this essay was to contribute a fun and positive perspective about how we can use humor in respectful and enlightening ways while remembering to honor people's experiences during difficult times. If you have a favorite way to use humor, please post in the comments section as a way to spread laughter and joy.

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Why Do People Laugh During a Crisis? The Role of Humor

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Part one of this series examined ideas related to why people use humor in crisis situations inspired by The Thoughtful Counselor podcast, Episode 161: The Philosophy of Humor, Theories of Ridiculousness with Steven Gimbel and Alfredo Palacious (a collaboration with Theory of Change podcast), and focused on understanding why people laugh during a crisis, the COVID-19 pandemic of 2020, and jokes about the pandemic.

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18 reactions · 4 comments | How do you help your student athlete balance sports and grades? Dr. Harold Shinitzky gives great advice on the FOX 13 News - Tampa Bay news at four. | FOX 13's Linda Hurtado

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How do you help your student athlete balance sports and grades? Dr. Harold Shinitzky gives great advice on the FOX 13 News - Tampa Bay news at four.

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Code Of Ethics Of The Physician Assistant Profession

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Code Of Ethics Of The Physician Assistant Profession

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1983, amended 1985, reaffirmed 1990
*** The American Academy of Physician Assistants' (AAPA) current Code of Ethics was adopted in 1983, amended in 1985, and reaffirmed in 1990. In addition to standard features, the code explicitly recognizes that: (1) It is necessarily limited and does not preclude additional, equally imperative, obligations; (2) physician assistants should use their skills "to contribute to an improved community"; and (3) physician assistants "shall place service before material gain." The AAPA also has issued Guidelines for Professional Conduct, which interpret and elaborate upon the principles found in the code of ethics.
<http://www.aapa.org/images/GECINSERTATION.pdf>

The American Academy of Physician Assistants recognizes its responsibility to aid the profession in maintaining high standards in the provision of quality and accessible health care services. The following principles delineate the standards governing the conduct of physician assistants in their professional interactions with patients, colleagues, other health professionals and the general public. Realizing that no code can encompass all ethical responsibilities of the physician assistant, this enumeration of obligations in the Code of Ethics is not comprehensive and does not constitute a denial of the existence of other obligations, equally imperative, though not specifically mentioned.

Physician assistants shall be committed to providing competent medical care, assuming as their primary responsibility the health, safety, welfare and dignity of all humans.

Physician assistants shall extend to each patient the full measure of their ability as dedicated, empathetic health care providers and shall assume responsibility for the skillful and proficient transactions of their professional duties.

Physician assistants shall deliver needed health care services to health consumers without regard to sex, age, race, creed, socioeconomic and political status.

Physician assistants shall adhere to all state and federal laws governing informed consent concerning the patient's health care.

Physician assistants shall seek consultation with their supervising physician, other health providers, or qualified professionals having special skills, knowledge or experience whenever the welfare of the patient will be safeguarded or advanced by such consultation. Supervision should include ongoing communication between the physician and the physician assistant regarding the care of all patients.

Physician assistants shall take personal responsibility for being familiar with and adhering to all federal/state laws applicable to the practice of their profession.

Physician assistants shall provide only those services for which they are qualified via education and/or experience and by pertinent legal regulatory process.

Physician assistants shall not misrepresent in any manner, either directly or indirectly, their skills, training, professional credentials, identity, or services.

Physician assistants shall uphold the doctrine of confidentiality regarding privileged patient information, unless required to release such information by law or such information becomes necessary to protect the welfare of the patient or the community.

Physician assistants shall strive to maintain and increase the quality of individual health care service through individual study and continuing education.

Physician assistants shall have the duty to respect the law, to uphold the dignity of the physician assistant profession and to accept its ethical principles. The physician assistant shall not participate in or conceal any activity that will bring discredit or dishonor to the physician assistant profession and shall expose, without fear or favor, any illegal or unethical conduct in the medical profession.

Physician assistants, ever cognizant of the needs of the community, shall use the knowledge and experience acquired as professionals to contribute to an improved community.

Physician assistants shall place service before material gain and must carefully guard against conflicts of professional interest.

Physician assistants shall strive to maintain a spirit of cooperation with their professional organizations and the general public.

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code of ethics of the physician assistant professionamerican academy of physician assistants 1983

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Code of Ethics of the Physician Assistant Profession

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1983, amended 1985, reaffirmed 1990 *** The American Academy of Physician Assistants' (AAPA) current Code of Ethics was adopted in 1983, amended in 1985, and reaffirmed in 1990.

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Physicians in the media: Responsibilities to the public and the profession

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Physicians in the media: Responsibilities to the public and the profession

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Updated April 17, 2020

Confronted by the widespread threat to health of a new pandemic disease, the public look to the medical profession for information, advice and reassurance. Physicians who engage public concerns through the media have an obligation to uphold the ethical standards of the profession. The AMA Code of Medical Ethics provides guidance for physicians in this public role in Opinion 8.12, "Ethical physician conduct in the media."

In the first instance, physicians must recognize the differences between their roles as medical professionals and the roles of journalist, commentator or media personality. They should be aware that their conduct can affect not only their intended audience, but also "their medical colleagues, other health care professionals, as well as institutions with which they are affiliated." They should also recognize that audiences may misunderstand the information physicians provide as personal medical advice.

In the second instance, physicians in the media should ensure that the medical information they provide is accurate, appropriately conveys known risks and benefits, is "commensurate with their medical expertise" and based "on valid scientific evidence and insight gained from professional experience." It is ethically inappropriate for physicians to publicly recommend behaviors or interventions that are not scientifically well grounded.

Physicians in the media have a responsibility to be candid about the limits of their own expertise, and to acknowledge when there is lack of consensus within the profession. Ideally, they will avoid media appearances that create conflict of interest. When they have, or may be perceived to have, a conflict that should be disclosed.

Physicians must recognize that in the public sphere, even when they speak as individuals, they will be seen "as professionals who have committed themselves to the values and norms of medicine" ( Opinion 10.1, "Physicians in nonclinical roles"). They have a fundamental responsibility to uphold the integrity of the medical profession.

Additional ethics guidance in a pandemic

The AMA offers an overview of foundational guidance regarding medical ethics for health care professionals and institutions responding to the COVID-19 pandemic.

Essential Tools & Resources

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Physicians in the media: Responsibilities to the public and the profession

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Updated April 17, 2020 Confronted by the widespread threat to health of a new pandemic disease, the public look to the medical profession for information, advice and reassurance. Physicians who engage public concerns through the media have an obligation to uphold the ethical standards of the profession.

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AMA Releases Ethics Guidance for the COVID-19 Pandemic

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AMA Releases Ethics Guidance for the COVID-19 Pandemic

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AMA Releases Ethics Guidance for the COVID-19 Pandemic

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On April 28, 2020, the American Medical Association (AMA) released a series of guidance related to ethics during the COVID-19 pandemic. The AMA released this guidance in response to the ethical…

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Society for Media Psychology and Technology

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Society for Media Psychology and Technology

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Media Psychology and Technology

Div. 46 was founded in the 1980s to bring scholars, researchers, practitioners, and clinicians together to understand the implications of mediated communications and the increasing integration of media technologies across society.

The rapid change in the media landscape in the last 20 years highlights the importance of media psychology to understand the psychological impact of human interaction with media technologies across society and around the globe. This makes the field of media psychology an exciting and continually evolving field that touches every aspect of life, from business, entertainment and leisure to education and healthcare.

APA 2021

Media Psychology Spotlight

H. Chad Lane, PhD, researches applications of artificial intelligence to educational problems. He joined the USC Institute for Creative Technologies in 2004 where his work has focused on issues related to learning in game-based and informal learning environments. The central aim of this effort has been to augment systems with automated guidance and feedback, in order to ensure that learners acquire the knowledge that the systems intend to teach.

Contact Div. 46

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division 46: society for media psychology and technology

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society for media psychology and technology

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Society for Media Psychology and Technology (Division 46)

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Div. 46 was founded in the 1980s to bring scholars, researchers, practitioners, and clinicians together to understand the implications of mediated communications and the increasing integration of media technologies across society. The rapid change in the media landscape in the last 20 years highlights the importance of media psychology to understand the psychological impact of human interaction with media technologies across society and around the globe.

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Contact us if you are a member of the media or if you're a faculty member who would like help sharing your work externally.

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If you’re a faculty or staff member who plans to speak with the media, be sure to review these tips before your interview.

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Understanding “Joker” through the Lens of a Trauma Therapist

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Understanding “Joker” through the Lens of a Trauma Therapist

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By Dr. Michele Kerulis, Trauma Therapist and Counseling@Northwestern Faculty, and Savannah Couch, Counseling@Northwestern Graduate Student and Drama Therapy Practitioner
SPOILERS
Like many people, I enjoy watching movies to escape into new worlds. When I watched Joker, I couldn't help but view the movie through the lens of a trauma therapist. The movie opens with Arthur Fleck applying clown makeup and the character's mood seems sad and almost tearful. We see Arthur fluctuate between what appears to be sadness and laughter throughout the movie, which can be confusing for viewers. Some identify his condition as Pseudobulbar affect (PBA). PBA has been associated with traumatic brain injuries (TBIs) and the viewer might conclude that Arthur received TBIs through excessive childhood abuse and additional physical attacks throughout his life.

It is important to point out that many people who experience trauma do not commit violent acts and have not been admitted to psychiatric hospitals. Having a life full of trauma does not excuse Arthur's behaviors. His story helps viewers understand how an individual fictional character was impacted by and reacted to ongoing childhood trauma, bullying, and perceived parental abandonment.

Ethics codes prohibit mental health professionals from diagnosing people we have not personally assessed, so we will not be commenting on an assumed diagnosis of Arthur.

At one point in the film, Arthur is told he cannot continue receiving mental health care due to funding cuts, meaning he also will not receive his medication. He was on seven medications and had enough insight to ask for medication adjustment when he felt like he would benefit from it. He asked where he was supposed to go for medication because the current agency was closing. Arthur appeared to try to implement coping skills including journaling, dancing, comedy, and attempts to relate to others, to manage his symptoms.

Performing, or more specifically clowning, may have been therapeutic for Arthur. Carl Jung's (1980) concept of active imagination is quite broad, encompassing all potential creative endeavors that enable an individual to connect with parts of their unconscious. Arthur's journaling would be considered active imagination because it is a creative activity that is assisting Arthur's exploration of his psyche. While not as direct, the act of clowning may be helping Arthur connect with a part of his psyche.

Throughout the film, Arthur expressed his desire to connect with others through his actions, words, and fantasies. Clowning may have provided an activity and a space that facilitated that desired connection. Even in his fantasized relationship with Sophie, his neighbor, comedy was the initial vehicle for connection. During his interview with Murray Franklin, a fictional talk show host, Arthur stated that comedy is subjective. He might have fantasized a shared comedic sense in a relationship because it would imply a level of shared subjectivity with another person.

During the film, it appeared that Arthur was searching for a sense of belonging. He was frequently called a freak and weirdo. At one point, the audience sees Arthur's well used journal with the phrase: "The worst part of mental illness is that people expect you to behave like you don't have a mental illness." Arthur was apparently following the advice of his mother when he attempted to smile through difficulty as he stated, "Mom told me to smile and put on a happy face." He has fantasies and wants acceptance.

Sometimes people who have experienced trauma might have a variety of symptoms that can be confusing to others. Arthur's head injury in childhood is assumed after the description of ongoing childhood abuse. The audience sees Arthur mugged and beat up by a group of young men at the beginning of the movie, which might have further impacted his existing TBI.

The clown mask is a metaphor for putting on a happy face and trying to blend in with society. Nobody understands him even though he tries to fit in and reduce his symptoms. This is a metaphor for people not feeling comfortable expressing themselves in safe ways and for people not taking care of each other.

In drama and drama therapy, masks are viewed as incredibly powerful because masks can quickly connect clients to repressed or unconscious thoughts and feelings. Masks allow people to express things that either their conscious or society would generally view as unacceptable (Pearson, 1996). Throughout his life, Arthur's mother reinforced the idea that he should "smile and put on a happy face." However, Arthur says he was never happy. Additionally, his mother may have labeled some feelings as negative or inappropriate throughout Arthur's life. For example, she locks herself in the bathroom and refuses to talk to him until he is not angry. The first shot of the film shows Arthur painting his face-putting on his clown mask. He was crying and pulling his face into a smile. Sadness was an emotion that Arthur may have been suppressing, but however difficult, he was able to express that emotion on some level while wearing his mask.

Jacques Lecoq used a neutral mask in actor training to help actors connect to their intuition, allowing deeper freedom of expression (Bala, 2010). In Joker, Arthur Fleck's body was almost always tense, both in stillness and in movement. But when Arthur transformed into Joker, and in the moments when he was more Joker than Arthur, he was able to dance with more freedom of motion and fluidity. From a drama therapy or dance therapy perspective, Arthur's increased ability would be viewed as progress if it were not for the fact that this freedom of movement was solely associated with Arthur being over-identified with the Clown archetype.

Another concept that is integral both to Jungian theory and to many drama therapy approaches is archetypes. Archetypes are images or roles that are universally shared in the collective unconscious (Pearson, 1996). For Arthur, clowning could be a way for him to connect to the archetype of the Clown. The Clown is a combination of two archetypes: the Fool and the Trickster (Bala, 2010). The Fool is often seen as naïve and childlike, striving to feel complete. The ways Arthur interacts with children and his mother demonstrate this childlike naivety. Tricksters are mischievous, not evil, but their actions can have negative consequences for others. When Arthur first gets a gun, he shoots a hole in the wall. This demonstrated his mischievous, Trickster energy. The dark side of the Trickster is associated with "vanishing level[s] of consciousness" (Jung, 1980, p. 246). As Arthur becomes increasingly impulsive, as he transitions from being Arthur to being Joker, the Trickster elements of the Clown seem dominant. Being unable to access his medications could have made it difficult for Arthur to control his impulses, for his conscious to stay in control.

Since Jung (1980) believed that archetypes are universal, all individuals can connect with any archetype. Many drama therapy approaches help clients find positive change in their psyches and lives through strengthening connections to different archetypes or qualities of different archetypes within the client. Identification, or deep connection, with a particular archetype is psychologically healthy. For example, Arthur choosing to work as a clown could be seen as him identifying with this archetype. Possession by an archetype is psychologically unhealthy and is frequently associated with psychosis. Possession is when an individual's psyche is dominated by a single archetype. By the end of the film, Arthur is no longer Arthur, he is Joker. He has become the archetype, the character, at the cost of being himself.

Arthur's portrayal of the Clown archetype might have so easily become a symbol for some of the people of Gotham because of the universal nature of archetypes (Jung, 1980). Additionally, clowns are mirrors for their witnesses. Typically, an audience member is able to connect with their vulnerability through watching a clown display their own vulnerability. However, Joker 's Clown archetype portrayed more chaos than vulnerability. So, the witnesses who connected with Arthur's performance connected with their internal chaos. By the end of the film, Arthur Fleck's external reality is, possibly for the first time, congruent with his internal reality-he is viewed by many as a hero; he is noticed and adored by some, and the chaos in Gotham might mirror the chaos in Arthur's unmedicated mind.

References

Bala, M. (2010). The Clown: An Archetypal Self-Journey. Jung Journal: Culture & Psyche, 4(1), 50-71. doi: 10.1525/jung.2010.4.1.50

Jung, C., & Hull, R. (1980). Collected Works of C.G. Jung, Volume 9 (6th ed.). Princeton: Princeton University Press.

Pearson, J. (1996). Discovering the Self Through Drama and Movement: The Sesame Approach. London: Jessica Kingsley Publishers Inc.
Citation for this content: Northwestern University's online Master of Arts in Counseling program.

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Understanding "Joker" through the Lens of a Trauma Therapist

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By Dr. Michele Kerulis, Trauma Therapist and Counseling@Northwestern Faculty, and Savannah Couch, Counseling@Northwestern Graduate Student and Drama Therapy Practitioner SPOILERS Like many people, I enjoy watching movies to escape into new worlds. When I watched Joker, I couldn't help but view the movie through the lens of a trauma therapist.

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7/29/2021 6:30AM

Simone Biles's withdrawal from competitions at the Tokyo Olympics has put renewed focus on mental health in sports. WSJ looks at how the stigma and treatment for athletes' state of mind has shifted. Photo: Mike Blake/Reuters

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How Athlete Candor on Mental Health Is Changing the Game

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7/29/2021 6:30AM Simone Biles's withdrawal from competitions at the Tokyo Olympics has put renewed focus on mental health in sports. WSJ looks at how the stigma and treatment for athletes' state of mind has shifted. Photo: Mike Blake/Reuters

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If you create your own pallet, please share your link in the comments box!

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How ideas of transformative learning can inform academic blogging (Hammond, 2016)

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Forester-Miller & Davis (2016) Ethical Decision Making Infographic

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Forester-Miller & Davis (2016) Ethical Decision Making Infographic

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Forester-Miller & Davis (2016) Ethical Decision Making White Paper

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Forester-Miller & Davis (2016) Ethical Decision Making White Paper

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APA Ethical Principles of Psychologists and Code of Conduct

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APA Ethical Principles of Psychologists and Code of Conduct

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Cite this

American Psychological Association. (2017). Ethical principles of psychologists and code of conduct (2002, amended effective June 1, 2010, and January 1, 2017). http://www.apa.org/ethics/code/index.html

Including 2010 and 2016 Amendments

Introduction and Applicability

The American Psychological Association's (APA) Ethical Principles of Psychologists and Code of Conduct (hereinafter referred to as the Ethics Code) consists of an Introduction, a Preamble, five General Principles (A-E) and specific Ethical Standards. The Introduction discusses the intent, organization, procedural considerations, and scope of application of the Ethics Code. The Preamble and General Principles are aspirational goals to guide psychologists toward the highest ideals of psychology. Although the Preamble and General Principles are not themselves enforceable rules, they should be considered by psychologists in arriving at an ethical course of action. The Ethical Standards set forth enforceable rules for conduct as psychologists. Most of the Ethical Standards are written broadly, in order to apply to psychologists in varied roles, although the application of an Ethical Standard may vary depending on the context. The Ethical Standards are not exhaustive. The fact that a given conduct is not specifically addressed by an Ethical Standard does not mean that it is necessarily either ethical or unethical.

This Ethics Code applies only to psychologists' activities that are part of their scientific, educational, or professional roles as psychologists. Areas covered include but are not limited to the clinical, counseling, and school practice of psychology; research; teaching; supervision of trainees; public service; policy development; social intervention; development of assessment instruments; conducting assessments; educational counseling; organizational consulting; forensic activities; program design and evaluation; and administration. This Ethics Code applies to these activities across a variety of contexts, such as in person, postal, telephone, Internet, and other electronic transmissions. These activities shall be distinguished from the purely private conduct of psychologists, which is not within the purview of the Ethics Code.

Membership in the APA commits members and student affiliates to comply with the standards of the APA Ethics Code and to the rules and procedures used to enforce them. Lack of awareness or misunderstanding of an Ethical Standard is not itself a defense to a charge of unethical conduct.

The procedures for filing, investigating, and resolving complaints of unethical conduct are described in the current Rules and Procedures of the APA Ethics Committee. APA may impose sanctions on its members for violations of the standards of the Ethics Code, including termination of APA membership, and may notify other bodies and individuals of its actions. Actions that violate the standards of the Ethics Code may also lead to the imposition of sanctions on psychologists or students whether or not they are APA members by bodies other than APA, including state psychological associations, other professional groups, psychology boards, other state or federal agencies, and payors for health services. In addition, APA may take action against a member after his or her conviction of a felony, expulsion or suspension from an affiliated state psychological association, or suspension or loss of licensure. When the sanction to be imposed by APA is less than expulsion, the 2001 Rules and Procedures do not guarantee an opportunity for an in-person hearing, but generally provide that complaints will be resolved only on the basis of a submitted record.

The Ethics Code is intended to provide guidance for psychologists and standards of professional conduct that can be applied by the APA and by other bodies that choose to adopt them. The Ethics Code is not intended to be a basis of civil liability. Whether a psychologist has violated the Ethics Code standards does not by itself determine whether the psychologist is legally liable in a court action, whether a contract is enforceable, or whether other legal consequences occur.

The modifiers used in some of the standards of this Ethics Code (e.g., reasonably, appropriate, potentially) are included in the standards when they would (1) allow professional judgment on the part of psychologists, (2) eliminate injustice or inequality that would occur without the modifier, (3) ensure applicability across the broad range of activities conducted by psychologists, or (4) guard against a set of rigid rules that might be quickly outdated. As used in this Ethics Code, the term reasonable means the prevailing professional judgment of psychologists engaged in similar activities in similar circumstances, given the knowledge the psychologist had or should have had at the time.

In the process of making decisions regarding their professional behavior, psychologists must consider this Ethics Code in addition to applicable laws and psychology board regulations. In applying the Ethics Code to their professional work, psychologists may consider other materials and guidelines that have been adopted or endorsed by scientific and professional psychological organizations and the dictates of their own conscience, as well as consult with others within the field. If this Ethics Code establishes a higher standard of conduct than is required by law, psychologists must meet the higher ethical standard. If psychologists' ethical responsibilities conflict with law, regulations, or other governing legal authority, psychologists make known their commitment to this Ethics Code and take steps to resolve the conflict in a responsible manner in keeping with basic principles of human rights.

Psychologists are committed to increasing scientific and professional knowledge of behavior and people's understanding of themselves and others and to the use of such knowledge to improve the condition of individuals, organizations, and society. Psychologists respect and protect civil and human rights and the central importance of freedom of inquiry and expression in research, teaching, and publication. They strive to help the public in developing informed judgments and choices concerning human behavior. In doing so, they perform many roles, such as researcher, educator, diagnostician, therapist, supervisor, consultant, administrator, social interventionist, and expert witness. This Ethics Code provides a common set of principles and standards upon which psychologists build their professional and scientific work.

This Ethics Code is intended to provide specific standards to cover most situations encountered by psychologists. It has as its goals the welfare and protection of the individuals and groups with whom psychologists work and the education of members, students, and the public regarding ethical standards of the discipline.

The development of a dynamic set of ethical standards for psychologists' work-related conduct requires a personal commitment and lifelong effort to act ethically; to encourage ethical behavior by students, supervisees, employees, and colleagues; and to consult with others concerning ethical problems.

This section consists of General Principles. General Principles, as opposed to Ethical Standards, are aspirational in nature. Their intent is to guide and inspire psychologists toward the very highest ethical ideals of the profession. General Principles, in contrast to Ethical Standards, do not represent obligations and should not form the basis for imposing sanctions. Relying upon General Principles for either of these reasons distorts both their meaning and purpose.

Section 1: Resolving Ethical Issues

(b) Where scientific or professional knowledge in the discipline of psychology establishes that an understanding of factors associated with age, gender, gender identity, race, ethnicity, culture, national origin, religion, sexual orientation, disability, language, or socioeconomic status is essential for effective implementation of their services or research, psychologists have or obtain the training, experience, consultation, or supervision necessary to ensure the competence of their services, or they make appropriate referrals, except as provided in Standard 2.02, Providing Services in Emergencies .

(c) Psychologists planning to provide services, teach, or conduct research involving populations, areas, techniques, or technologies new to them undertake relevant education, training, supervised experience, consultation, or study.

(d) When psychologists are asked to provide services to individuals for whom appropriate mental health services are not available and for which psychologists have not obtained the competence necessary, psychologists with closely related prior training or experience may provide such services in order to ensure that services are not denied if they make a reasonable effort to obtain the competence required by using relevant research, training, consultation, or study.

(e) In those emerging areas in which generally recognized standards for preparatory training do not yet exist, psychologists nevertheless take reasonable steps to ensure the competence of their work and to protect clients/patients, students, supervisees, research participants, organizational clients, and others from harm.

(f) When assuming forensic roles, psychologists are or become reasonably familiar with the judicial or administrative rules governing their roles.

2.05 Delegation of Work to Others
Psychologists who delegate work to employees, supervisees, or research or teaching assistants or who use the services of others, such as interpreters, take reasonable steps to (1) avoid delegating such work to persons who have a multiple relationship with those being served that would likely lead to exploitation or loss of objectivity; (2) authorize only those responsibilities that such persons can be expected to perform competently on the basis of their education, training, or experience, either independently or with the level of supervision being provided; and (3) see that such persons perform these services competently. (See also Standards 2.02, Providing Services in Emergencies ; 3.05, Multiple Relationships ; 4.01, Maintaining Confidentiality ; 9.01, Bases for Assessments ; 9.02, Use of Assessments ; 9.03, Informed Consent in Assessments ; and 9.07, Assessment by Unqualified Persons .)

(b) When psychologists become aware of personal problems that may interfere with their performing work-related duties adequately, they take appropriate measures, such as obtaining professional consultation or assistance, and determine whether they should limit, suspend, or terminate their work-related duties. (See also Standard 10.10, Terminating Therapy .)

Section 3: Human Relations

Section 4: Privacy and Confidentiality

(b) Unless it is not feasible or is contraindicated, the discussion of confidentiality occurs at the outset of the relationship and thereafter as new circumstances may warrant.

(c) Psychologists who offer services, products, or information via electronic transmission inform clients/patients of the risks to privacy and limits of confidentiality.

(b) Psychologists discuss confidential information obtained in their work only for appropriate scientific or professional purposes and only with persons clearly concerned with such matters.

(b) Psychologists disclose confidential information without the consent of the individual only as mandated by law, or where permitted by law for a valid purpose such as to (1) provide needed professional services; (2) obtain appropriate professional consultations; (3) protect the client/patient, psychologist, or others from harm; or (4) obtain payment for services from a client/patient, in which instance disclosure is limited to the minimum that is necessary to achieve the purpose. (See also Standard 6.04e, Fees and Financial Arrangements .)

Section 5: Advertising and Other Public Statements

(b) Psychologists do not make false, deceptive, or fraudulent statements concerning (1) their training, experience, or competence; (2) their academic degrees; (3) their credentials; (4) their institutional or association affiliations; (5) their services; (6) the scientific or clinical basis for, or results or degree of success of, their services; (7) their fees; or (8) their publications or research findings.

(c) Psychologists claim degrees as credentials for their health services only if those degrees (1) were earned from a regionally accredited educational institution or (2) were the basis for psychology licensure by the state in which they practice.

(b) Psychologists do not compensate employees of press, radio, television, or other communication media in return for publicity in a news item. (See also Standard 1.01, Misuse of Psychologists' Work .)

(c) A paid advertisement relating to psychologists' activities must be identified or clearly recognizable as such.

Section 6: Record Keeping and Fees

Section 7: Education and Training

(b) When engaged in teaching or training, psychologists present psychological information accurately. (See also Standard 2.03, Maintaining Competence .)

(b) Faculty who are or are likely to be responsible for evaluating students' academic performance do not themselves provide that therapy. (See also Standard 3.05, Multiple Relationships .)

(b) Psychologists evaluate students and supervisees on the basis of their actual performance on relevant and established program requirements.

Section 8: Research and Publication

History and Effective Date

Amendments to the 2002 "Ethical Principles of Psychologists and Code of Conduct" in 2010 and 2016

2010 Amendments

Introduction and Applicability
If psychologists' ethical responsibilities conflict with law, regulations, or other governing legal authority, psychologists make known their commitment to this Ethics Code and take steps to resolve the conflict in a responsible manner. If the conflict is unresolvable via such means, psychologists may adhere to the requirements of the law, regulations, or other governing authority in keeping with basic principles of human rights.

1.02 Conflicts Between Ethics and Law, Regulations, or Other Governing Legal Authority
If psychologists' ethical responsibilities conflict with law, regulations, or other governing legal authority, psychologists clarify the nature of the conflict , make known their commitment to the Ethics Code, and take reasonable steps to resolve the conflict consistent with the General Principles and Ethical Standards of the Ethics Code . If the conflict is unresolvable via such means, psychologists may adhere to the requirements of the law, regulations, or other governing legal authority. Under no circumstances may this standard be used to justify or defend violating human rights .

1.03 Conflicts Between Ethics and Organizational Demands
If the demands of an organization with which psychologists are affiliated or for whom they are working are in conflict with this Ethics Code, psychologists clarify the nature of the conflict, make known their commitment to the Ethics Code, and to the extent feasible, resolve the conflict in a way that permits adherence to the Ethics Code. take reasonable steps to resolve the conflict consistent with the General Principles and Ethical Standards of the Ethics Code. Under no circumstances may this standard be used to justify or defend violating human rights .

2016 Amendment

3.04 Avoiding Harm
(a) Psychologists take reasonable steps to avoid harming their clients/patients, students, supervisees, research participants, organizational clients, and others with whom they work, and to minimize harm where it is foreseeable and unavoidable.

(b) Psychologists do not participate in, facilitate, assist, or otherwise engage in torture, defined as any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person, or in any other cruel, inhuman, or degrading behavior that violates 3.04(a).

Contact APA Ethics Office

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Ethical principles of psychologists and code of conduct

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The American Psychological Association's Ethical Principles of Psychologists and Code of Conduct provides guidance for psychologists in professional, scientific and educational roles. The Ethics Code also outlines standards of professional conduct for APA members and student affiliates.

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AASP Code of Ethical Standards and Principles 

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AASP Code of Ethical Standards and Principles 

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The Association for Applied Sport Psychology's (AASP) is committed to the professionalization and advancement of the field of sport and exercise psychology.

Consistent with this commitment, all AASP members must recognize their work-related professional privileges and associated responsibilities.

The AASP Ethical Code is an important component of our professional responsibilities. AASP members and visitors should become familiar with the Code.

Additional Resources

Below are past AASP Newsletter articles that deal with ethical issues in sport and performance psychology. Please use these articles to help you better understand these specific areas of ethical concern.

Questions or Concerns Related to Ethics

Members of the AASP Ethics Committee are available to answer questions that may arise when ethical uncertainties arise in your practice of sport and exercise psychology.

Concerns about the ethical behavior of any AASP member should be directed to the Chair of the Ethics Committee.

Questions regarding research ethics can be directed to the Editor of the Journal of Applied Sport Psychology.

AASP Ethics Code: Purposes and Organization

Our professional privileges originate in society's recognition of AASP members as trained persons possessing specialized knowledge and skills. Our responsibilities stem from society's belief that AASP members will:

Self-regulate our work-related conduct

Do no harm to people we work with and serve

Protect the dignity and welfare of people we work with and serve

Respect the autonomy and independence of people we work with and serve

AASP developed and adopted a code of ethics conduct in the 1990s. It is largely based on the American Psychological Association's Ethical Principles of Psychologists and code of conduct (American Psychologist, 1992, V47, #12, pp. 1597-1611.) Our code reflects the core values of our association and of society.

In general, all current AASP members agree to understand, respect and follow our ethics code in order to:

Foster the public's trust in AASP and it members, and to

Enhance the potential of AASP members to be of service to society

Clearly, no single set of guidelines can anticipate and address all ethically challenging situations related to our consulting, research, supervising, teaching, and other work-related activities. However, our code provides useful:

Proactive guidance to direct the thinking and action of its members

Reactive guidance when ethical problems or dilemmas do arise

The AASP Ethical Principles and Standards (the Ethics Code) consists of:

Introduction

Preamble

6 General Principles

26 Standards

The Introduction, Preamble and General Principles of the Ethics Code are designed to guide AASP members toward the ideals of thinking and practice in our unique field. The Standards specify the boundaries of professionally acceptable, ethical behavior.

Whereas the Preamble and the General Principles are not enforceable rules, they should be considered when contemplating ethical courses of action. In contrast, the Standards are enforceable rules that mandate specific behavioral actions on the part of AASP members.

AASP members must know that, in a number of ethically challenging situations, other ethical and legal codes may be applicable to their thinking and action. When making decisions regarding professional conduct, AASP members must consider the AASP code, other applicable ethical codes, or the law.

If the AASP code suggests a higher standard of conduct than is required by other ethical guidelines or the law, AASP members should meet that standard. If the AASP code Standard(s) appear to conflict with the requirements of law, members must communicate their commitment to the AASP Ethics Code and take steps to resolve the conflict in a responsible way. If neither law nor the Ethics Code resolves an issue, AASP members should consider other professional resources (e.g., guidelines and standards that have been adopted or endorsed by other professional physical education, sport science, and social science organizations), the dictates of their own conscience, and consultation with knowledgeable professional peers when this is warranted.
AASP Policy for Responding to Allegations of Ethical Violations

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AASP Code of Ethical Principles and Standards

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The Association for Applied Sport Psychology's (AASP) is committed to the professionalization and advancement of the field of sport and exercise psychology. Consistent with this commitment, all AASP members must recognize their work-related professional privileges and associated responsibilities. The AASP Ethical Code is an important component of our professional responsibilities.

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Effective Communication in Critical Sport Moments: Key Principles and Cultural Considerations for Coaches

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Published

Effective coaches embody a combination of sport knowledge, management skills, emotional intelligence, and, perhaps most importantly, effective communication. Generally, good coaches display communication strategies such as active listening, empathy in their language, and articulating clearly when they speak. But when it comes to high-pressure situations (e.g., half-time talks) or moments of conflict, some tend to yell, reprimand, and criticize more than usual. Fletcher and Scott (2010) postulated that coaches' stress levels during competitions might affect the content of their feedback. This body of research, however, is scarce, because these conversations are usually held in places where coach-athlete interactions are not easily overheard and analyzed. Regardless, it is hard not to consider:

If a basketball team was leading or trailing by a few points at half-time, what would be the "best" thing for a coach to say?

If the coach has a team of players with mixed backgrounds who speak different languages, how can she best reach all of them in a short amount of time?

Here are three elements that impact individual and team performance for coaches to consider before speaking to athletes during a critical sport situation:

1. Purpose and Content
First, coaches should identify the purpose of their message. Is the goal to provide instruction, calm athletes down, make changes in the game plan, or help the team regain confidence? There could be one clear goal or a mixture of goals. In a half-time situation, Andrews (2015) suggests that basketball coaches divide the period into phases: assistant coaches share game analysis according to specialty while offering concise suggestions. Then, the head coach delivers instructional points and identifies key strengths of players. Finally, players ask questions and chant a process-oriented word like "execute" to focus on performance rather than outcome. This may not be a "one-size-fits-all" approach, but coaches can use it as a reference to help identify potential purposes of their communication.

2. Delivery

Avoid asking "why" questions. During critical moments, it is best to focus on what is important in the moment and for the next play. "Why" questions aim at understanding the intention behind athletes' previous actions and may not be as helpful. Moreover, they may trigger athletes' defense mechanisms and inhibit effective coach-athlete communication.

Focus on specific instructions and/or positive reinforcement. A mixture of praise and positive non-verbal feedback (like a pat on the back) is helpful in moving athletes and teams forward in tough moments. In a coaching analysis of John Wooden, he was observed spending 75% of his time giving instructional feedback, which included instructions (what to do and how to do it), hustles, and demonstrations; praise took up 7%, while verbal butt-kicking only happened 6% of the time (Gallimore & Tharp, 2004). Coaches should reinforce what is being done well and instruct athletes to repeat that behavior or strategy or give specific directions about what to do next.

Give corrective feedback only if athletes are able to make changes right away. Confidence comes from believing that we are capable of completing a certain task. If coaches can support and direct athletes to make positive changes right away, athletes are likely to feel more confident. For example, a tennis coach could remind a player to stay low after a serve. Put the more in-depth, corrective comments and discussions aside until later when athletes have ample time and opportunity to make those changes.

Ensure the tone of the feedback aligns with the content. Saying "relax!" with gritted teeth brings forth a mixed message and creates confusion. If the goal is to encourage, then use light-hearted tones. If the goal is to improve athletes' energy level, speak with enthusiasm and conviction. If the coach is trying to calm athletes down, he or she should speak slowly and pause in between sentences.

3. Cultural Differences
It is also necessary for coaches to be aware of athletes' learning cultures and styles. For instance, in Hong Kong, coaches and members of soccer teams are often international, representing the local geographical area, Eastern Europe, and Western countries like Brazil and Portugal. During critical situations, the coach must be cognizant of the limited amount of time to bring the right messages across in multiple languages and/or effectively leverage translators. With adult Chinese athletes, in particular, it is helpful for coaches to recognize that they tend not to ask questions and adopt a more passive and obedient approach in their learning (Kennedy, 2010). Turkish and Spanish populations are found to embrace more diverging forms of communication, which include brainstorming and generating ideas (Alemdağ, Alemdağ, & Özkara, 2018; Lingham, Richley, & Serlavos, 2009). Since these tendencies are not absolute, it is recommended that coaches discuss preferences with their athletes before game days and come up with communication strategies that are culturally appropriate and inclusive.

Whatever communication strategy coaches decide to adopt during critical sport moments, they must identify the time available, purpose of the message, nature of the content, method of delivery, and any cultural differences. Coaches can then start implementing the optimal communication strategy in practices and scrimmages and tailor their feedback to what is most effective for them and their team.

References

Alemdağ, C., Alemdağ, S. & Özkara, A. B. (2018). The analysis of sports high school students' learning styles in terms of overall academic success. Education and Science, 43(195), 269-278.

Andrews, S. R. (2015). Emotional control and instructional effectiveness: Maximizing a time-out. A Journal for Physical and Sport Educators, 28(2), 33-37.

Gallimore, R. & Tharp, R. (2014). What a coach can teach a teacher, 1975 - 2004: Reflections and reanalysis of John Wooden's teaching practices. The Sport Psychologist, 18(2), 119-137.

Fletcher, D., & Scott, M. (2010). Psychological stress in sports coaches: A review of concepts, research, and practice. Journal of Sports Sciences, 28(2), 127-137. DOI: 10.1080/02640410903406208

Kennedy, P. (2010). Learning cultures and learning styles: myth-understandings about adult (Hong Kong) Chinese learners. International Journal of Lifelong Education, 21(5), 430-445. DOI: 10.1080/02601370210156745

Lingham, T., Richley, B. A. & Serlavos, R. S. (2009). Measuring and mapping team interaction. Cross Cultural Management: An International Journal, 16(1), 5-27. DOI: 10.1108/13527600910930013

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Effective Communication in Critical Sport Moments: Key Principles and Cultural Considerations for Coaches

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Published Effective coaches embody a combination of sport knowledge, management skills, emotional intelligence, and, perhaps most importantly, effective communication. Generally, good coaches display communication strategies such as active listening, empathy in their language, and articulating clearly when they speak.

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Dr. Michele Kerulis https://www.drmichelekerulis.com/about-dr-kerulis

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About Dr. Michele Kerulis

Dr. Michele Kerulis is an associate professor with the Family Institute at

Northwestern University and specializes in general mental health,

sport & exercise, and lifestyle & wellness. Her years of

experience as an athlete, fitness professional, and counselor have

created the foundation for her belief that the skills necessary to

achieve success in sport and performance are the same skills

necessary to achieve excellence in life.

Sport and Exercise

Starting her early career as a fitness instructor, Dr. Kerulis quickly

became a thought-leader in sport and exercise. Through

her academic, professional, and clinical roles, she became a content

expert in the field. She developed a Chicago-based graduate master's

program in counseling with a specialty in sport & health psychology where her students were eligible for clinical licensure (LCPC) in IL and to become certified through the Association for Applied Sport Psychology (AASP) and the National Board for Certified Counselors (NBCC). Several of her graduates have and continue to present at professional conferences, publish their work, and have developed successful businesses of their own.

Dr. Kerulis is certified through the Association for Applied Sport Psychology (AASP) as a Certified Mental Performance Consultant (CMPC) and a member of the United States Olympic and Paralympic Committee Sport Psychology Registry. Her involvement in AASP includes Media in Sport Special Interest Group Coordinator, member of the Web Presence Committee, and member of the Ethics Committee. In 2021, she was named a Fellow within the Association for Applied Sport Psychology. Dr. Kerulis serves as the Mental Health Professional for the U.S. Soccer Federation.

A Leader in Counseling

Dr. Kerulis has held many elected leadership positions in local, regional, and national associations including Past President, Illinois Counseling Association; Executive Committee two-time committee member, American Counseling Association (ACA); ACA Treasurer, Chair of the Midwest Region, and Midwest Representative to the Governing Council (ACA). Other involvements in professional associations include Association for Multicultural Counseling and Development (AMCD, ACA, Treasurer and Bylaws Committee Chair, Midwestern Representative); was a board member with Illinois Counseling Licensure and Discipline Board, Illinois Mental Health Counseling Association, and Illinois Counselor Educators and Supervisors. In 2023, Dr. Kerulis was honored as a Fellow of the American Counseling Association.

Dr. Kerulis is Core Faculty Member, Social Media/Marketing Specialist, and Director of Community Engagement with Counseling@Northwestern, the CACREP-Accredited Master of Arts in Counseling Program from The Family Institute at Northwestern University. She serves as the content expert in counseling ethics and is faculty editor of the Counseling@Northwestern blog which was named one of the best counseling blogs of 2017.

In addition to her professional and academic appointments, Dr. Kerulis serves as a media expert for sport and exercise psychology, lifestyle and wellness, and general mental health, and has appeared on outlets such as ABC Chicago, CBS New York, Miami, & Chicago, WGN Chicago, The Wall Street Journal, and TMZ.

Education & Certifications

B.S. Psychology, Loyola University Chicago

M.A. Sport & Exercise Psychology, Arizona School of Professional Psychology

Ed.D. Counselor Education & Supervision, Northern Illinois University

Licensed Clinical Professional Counselor (LCPC), IL

Licensed Mental Health Counselor (LMHC), FL

Association for Applied Sport Psychology Certified Mental Performance Consultant (CMPC)

Dr. Kerulis can help you with issues related to:​

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About Dr. Michele Kerulis Dr. Michele Kerulis is an associate professor with the Family Institute at Northwestern University and specializes in general mental health, sport & exercise, and lifestyle & wellness.

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My Approach

I use evidence-based practices to ensure excellent sessions. I specialize in helping high achievers gain insight into the way their experiences, thoughts, behaviors, and emotions relate to mental health and wellness.

This psychodynamic perspective helps people understand how their past experiences, both positive and negative, play a role in their current personal and professional relationships and circumstances. Understanding these patterns helps people learn how to lead even more successful lives.

Hi, I am Dr. Michele Kerulis, a professor of counseling and sport psychology, author, private practice clinical therapist, and public speaker. Starting my early career as a fitness instructor, I quickly became a thought-leader in sport and exercise and counseling through my academic, professional, and clinical roles.

Getting Help

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I understand that life can be hectic.

That's why I offer services in five different ways,

so more people can learn my tips and techniques to creating a life you love!

See below for ways to get started.

One-on-one counseling or sport-focused, in-person or via a HIPPA-compliant video conference.

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Join a workshop or webinar and be part of a broader community with shared goals

Read one of my publications at your own pace or sign up to receive my latest articles

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I encourage you to prioritize wellness even when it is not easy. Wellness, like other lifestyle aspects, can be strengthened with time and practice.

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The Field of Sport Psychology | Dr. Michele Kerulis

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Dr. Kerulis is a content expert in the fields of sport psycholgy and counseling. Her years of experience have created the foundation for her belief that the skills necessary to achieve success in sports and performance are the same skills necessary to achieve excellence in life.

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You can view this ebook to see an example of using a workbook in the mainstream space.

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Claim your free copy of my e-book, Demystify Mental Health, and start your new mindset today.

My passion has always been helping people reach their goals, succeed when they thought they could only fail, and connect to deeper meaning in their lives. This is what matters most.

​

Consider this free workbook as my way of encouraging people to challenge their perceptions, decrease stigma, and rethink mental health. It is not a mystery and does not impact just some of us.

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Demystify Mental Health | Dr. Michele Kerulis

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Claim your free copy of my e-book, Demystify Mental Health, and start your new mindset today. My passion has always been helping people reach their goals, succeed when they thought they could only fail, and connect to deeper meaning in their lives. This is what matters most.

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Why Do People Laugh During a Crisis? The Philosophy of Humor (8,369 views)

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"The restoration of humor is one clear mark that a person is getting healthy because I think ... finding something funny means being able to distance yourself ... being able to manipulate ... being able to think about things in multiple ways, which really is the core of a healthy, well-lived human life." -Dr. Steven Gimbel, philosophy of humor expert

The Pandemic of 2020

The first quarter of 2020 will go down in history as the period of time when the COVID-19 pandemic dominated people's lives. Sporting events, fitness centers, high school proms, international conferences, schools, universities, restaurants and bars, entertainment venues, and many other businesses deemed "non-essential" were forced to close per state government orders, including shelter-in-place orders and stay-at-home-orders. People have been asked to honor social-distancing practices to help flatten the curve and slow down the spread of the highly communicable virus. Our world's doctors, nurses, first responders, sanitation workers, and essential food service workers have been asked to continue serving our communities.

It is an understatement to say that we are in a brand new world filled with uncertainties, fear, and a medical crisis. Our very way of living has changed rapidly, and we do not have the answers we want. People are struggling to understand COVID-19, also known as the coronavirus, and there seems to be two dominant voices of online communication: One has been called alarmist (constant posting about the dangers of the current situation), and the other has been called careless (an "it can't happen to me" mentality).

Whenever there is an extreme dichotomy like this, there is also a happy medium with which people can begin to understand the scary nature of what we are facing. I am not here to spring a debate about whether or not we are in crisis-it is clear that we are. I believe that people must learn how to sort through internet junk and learn which sources are non-biased and factual. Many people write posts about what they are feeling and include their own values-spin into their words. It is OK to share your ideas; it is not OK to spread fake news and fear.

It is vital for people to turn to reputable resources, including the World Health Organization and the Centers for Disease Control, to receive up-to-date and accurate information about the state of the health crisis in your country and in your community.

Jokes About Coronavirus

In writing about humor, by no way am I making light of the current situation. Instead, I am taking this opportunity to hold space for a discussion about why people crack jokes during serious and what sometimes seems to be inappropriate times.

Like any global story, COVID-19 became widely known, and the term "coronavirus" became part of our daily vocabulary. Questions about how the virus spread began to arise and people asked questions about the link between the virus and Corona beer. Some of the first posts to go viral were from the beverage company who produces Corona and reminded people on Twitter:
"Again, you don't get the coronavirus by drinking our beer ... Symptoms of drinking Corona include gagging, craving Taco Bell ..."
Corona, like many other large companies, chose to use humor to address an issue that could have (and has had) a negative impact on their brand.

Some people think this was in bad taste, and others appreciated the clever puns aimed at people mistaking their beer as a way to become exposed to the virus. This crisis, however, is no laughing matter. As soon as the seriousness of the virus became clear, Corona quickly changed their tweets, and as of this writing, the tweet shown above has been removed.

Why is it OK to crack jokes at times and not OK at other times? I, like most people, enjoy hearing funny jokes, and I love laughing. I can even poke fun at myself and have done so several times when public speaking. I'll say something funny (at least, I think it's funny) and the audience will either laugh or not laugh. I'm fine with either because I know my sense of humor is cheesy, and that's fine by me.

I will sometimes turn to laughter or sarcasm in stressful times because laughing makes me happy. It's by no means a sense of escape or way to make light of a serious situation-rather, it is a way to communicate with people about shared values and bring lightness into a difficult time.

Social distancing and shelter-in-place orders have resulted in people remaining home and indoors. Because a lot of my work is remote, I am used to creating a productivity schedule, but this intensity of isolation is hard for even me. One thing I find helpful is listening to audiobooks, music, and podcasts. To decrease the sense of being alone, I turned to Spotify and listened to some of my favorite podcasts.

The Philosophy of Humor

One podcast that caught my attention is The Thoughtful Counselor, Episode 161: The Philosophy of Humor, Theories of Ridiculousness with Steven Gimbel and Alfredo Palacious (a collaboration with Theory of Change podcast). This episode was particularly interesting to me, given the attempts at humor I have read online lately.

This episode featured Dr. Gimbel, a philosophy professor who specializes in the philosophy of humor, and Dr. Palacious, an assistant professor of counseling. Some people might think that listening to two professors talk about philosophy and counseling might be hard to follow, but this episode was easy to follow, conversational, and informative. I encourage you to take a listen and reflect on how you use humor in your own life.

Dr. Gimbel made several important points when discussing humor:

"When you share a joke with someone, there is a sense of connectedness. This was called joke intimacy by Professor Ted Cohen. This type of intimacy can be shared with someone you know or with a stranger. For instance, if you see something funny, you might look around to see if anyone else noticed-you might lock eyes with a stranger, and you both giggle. You've developed joke intimacy through a shared experience of laughter." Dr. Gimbel explained, "There is a sort of bond there, that happens with humor, which builds a sense of human community."

Jokes are funny because they are based on a sense of common background, experiences, values, and shared belief structure. We see examples of common background jokes on shows like The Big Bang Theory when Sheldon tells physics jokes that are not funny to people without physics backgrounds (lack of shared background and experience).

There is a neurobiological aspect of humor. Laughing brings joy and pleasure, which is associated with thoughts (cognitive) and feelings (emotional). When people make us laugh, we can develop a bond based on the joyful thoughts and feelings associated with that person.

It is important to know the difference between joking and bullying. For example, bullying includes racial jokes and superiority jokes. This is about laughing at someone, at that person's expense, as opposed to laughing with someone.

What you find funny could say something about your coping strategies. Laughing and humor are a direct reflection of our values, and sometimes humor serves as a coping mechanism.

Laughing, according to Professor Robert Provine, is "incredibly contagious." Sharing laughter with people is one way to bring joy into difficult situations.

Please see Part 2, "Why Do People Laugh During a Crisis? The Role of Humor," to learn about theories of humor; linking humor, counseling, and COVID-19; and my conclusion.

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Why Do People Laugh During a Crisis? The Philosophy of Humor

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"The restoration of humor is one clear mark that a person is getting healthy because I think ... finding something funny means being able to distance yourself ... being able to manipulate ... being able to think about things in multiple ways, which really is the core of a healthy, well-lived human life."