WHO IS CARL ROGERS.pptx

UTS ppt

1. WHO IS CARL ROGERS

2. Carl Ransom Rogers was born on January 8, 1902, in Oak Park, Illinois , the fourth of six children born to Walter and Julia Cushing Rogers. Carl was closer to his mother than to his father who, during the early years, was often away from home working as a civil engineer. Rogers received a PhD from Columbia in 1931 after having already moved to New York to work with the Rochester Society for the Prevention of Cruelty to Children .

3. Rogers spent 12 years at Rochester, working at a job that might easily have isolated him from a successful academic career. The personal life of Carl Rogers was marked by change and openness to experience. As an adolescent, he was extremely shy, had no close friends, and was “socially incompetent in any but superficial contacts”. He was the first president of the American Association for Applied Psychology and helped bring that organization and the American Psychological Association (APA) back together. He served as president of APA for the year 1946–1947 and served as first president of the American Academy of Psychotherapists . He died in 1987.

4. Person- Centered Theory According to Carl Rogers

5. Although Rogers’s concept of humanity remained basically unchanged from the early 1940s until his death in 1987, his therapy and theory underwent several changes in name. During the early years, his approach was known as “nondirective,” an unfortunate term that remained associated with his name for far too long. Later, his approach was variously termed “client-centered,” “person-centered,” “student-centered,” “group-centered,” and “person to person.” We use the label  client-centered  in reference to Rogers’s therapy and the more inclusive term  person-centered  to refer to Rogerian personality  theory .  

6. Basic Assumptions of Person- Centered Theory According to Carl Rogers

7. Formative Tendency Rogers (1978, 1980) believed that there is a tendency for all matter, both organic and inorganic, to evolve from simpler to more complex forms. For the entire universe, a creative process, rather than a disintegrative one, is in operation. Rogers called this process the  formative tendency  and pointed to many examples from nature. For instance, complex galaxies of stars form from a less well-organized mass; crystals such as snowflakes emerge from formless vapor; complex organisms develop from single cells; and human consciousness evolves from a primitive unconsciousness to a highly organized awareness

8. Actualizing Tendency An interrelated and more pertinent assumption is the  actualizing tendency,  or the tendency within all humans (and other animals and plants) to move toward completion or fulfillment of potentials (Rogers, 1959, 1980). This tendency is the only motive people possess. The need to satisfy one’s hunger drive, to express deep emotions when they are felt, and to accept one’s self are all examples of the single motive of actualization. Because each person operates as one complete organism, actualization involves the whole person.

9. Tendencies to maintain and to enhance the organism are subsumed within the actualizing tendency. The need for  maintenance  is similar to the lower steps on Maslow’s hierarchy of needs. It includes such basic needs as food, air, and safety; but it also includes the tendency to resist change and to seek the status quo. The conservative nature of maintenance needs is expressed in people’s desire to protect their current, comfortable self-concept. People fight against new ideas; they distort experiences that do not quite fit; they find change painful and growth frightening.

10. Even though people have a strong desire to maintain the status quo, they are willing to learn and to change. This need to become more, to develop, and to achieve growth is called  enhancement.  The need for enhancing the self is seen in people’s willingness to learn things that are not immediately rewarding

11. The Self and Self-Actualization According to Carl Rogers

12. The Self and The Ideal Self According to Carl Rogers

13. The Self-Concept The  self-concept  includes all those aspects of one’s being and one’s experiences that are perceived in awareness (though not always accurately) by the individual. The self-concept is not identical with the  organismic self.  Portions of the organismic self may be beyond a person’s awareness or simply not owned by that person.

14. The Ideal Self The second subsystem of the self is the  ideal self,  defined as one’s view of self as one wishes to be. The ideal self contains all those attributes, usually positive, that people aspire to possess. A wide gap between the ideal self and the self-concept indicates  incongruence  and an unhealthy personality. Psychologically healthy individuals perceive little discrepancy between their self-concept and what they ideally would like to be.

15. Awareness and Levels of Awareness According to Carl Rogers

16. Awareness Without awareness the self-concept and the ideal self would not exist. Rogers (1959) defined  awareness  as “the symbolic representation (not necessarily in verbal symbols) of some portion of our experience” (p. 198). He used the term synonymously with both consciousness and symbolization.

17. Levels of Awareness First , some events are experienced below the threshold of awareness and are either  ignored  or  denied.  An ignored experience can be illustrated by a woman walking down a busy street, an activity that presents many potential stimuli, particularly of sight and sound. Because she cannot attend to all of them, many remain  ignored. Second , Rogers (1959) hypothesized that some experiences are  accurately symbolized  and freely admitted to the self-structure. Such experiences are both nonthreatening   and consistent with the existing self-concept.

18. A third level of awareness involves experiences that are perceived in a  distorted  form. When our experience is not consistent with our view of self, we reshape   or distort the experience so that it can be assimilated into our existing self-concept.

19. Point of View on Becoming a Person According to Carl Rogers

20. Rogers (1959) discussed the processes necessary to becoming a person. First, an individual must make  contact —positive or negative—with another person. This contact is the minimum experience necessary for becoming a person. In order to survive, an infant must experience some contact from a parent or other caregiver. As children (or adults) become aware that another person has some measure of regard for them, they begin to value positive regard and devalue negative regard

21. That is, the person develops a need to be loved, liked, or accepted by another person, a need that Rogers (1959) referred to as  positive regard.  If we perceive that others, especially significant others, care for, prize, or value us, then our need to receive positive regard is at least partially satisfied. Positive regard is a prerequisite for  positive self-regard,  defined as the experience of prizing or valuing one’s self. Rogers (1959) believed that receiving positive regard from others is necessary for positive self-regard, but once positive self-regard is established, it becomes independent of the continual need to be loved.

22. The source of positive self-regard, then, lies in the positive regard we receive from others, but once established, it is autonomous and self-perpetuating. As Rogers (1959) stated it, the person then “becomes in a sense his [or her] own significant social

23. Barriers to Psychological Health According to Carl Rogers

24. Not everyone becomes a psychologically healthy person. Rather, most people experience conditions of worth, incongruence, defensiveness, and disorganization.

25. Conditions of Worth Instead of receiving unconditional positive regard, most people receive  conditions of worth;  that is, they perceive that their parents, peers, or partners love and accept   them only if they meet those people’s expectations and approval. “A condition of   worth arises when the positive regard of a significant other is conditional, when the   individual feels that in some respects he [or she] is prized and in others not ”

26. Incongruence We have seen that the organism and the self are two separate entities that may or may not be congruent with one another. Also recall that actualization refers to the organism’s tendency to move toward fulfillment, whereas self-actualization is the desire of the perceived self to reach fulfillment. These two tendencies are sometimes at variance with one another.

27. Psychological disequilibrium begins when we fail to recognize our organismic experiences as self-experiences: that is, when we do not accurately symbolize organismic experiences into awareness because they appear to be inconsistent with our emerging self-concept. This  incongruence  between our self-concept and our organ ismic experience is the source of psychological disorders. Conditions of worth that we received during early childhood lead to a somewhat false self-concept, one based on distortions and denials. The self-concept that emerges includes vague perceptions that are not in harmony with our organismic experiences, and this incongruence between self and experience leads to discrepant and seemingly inconsistent behaviors. Sometimes we behave in ways that maintain or enhance our actualizing tendency, and at other times, we may behave in a manner designed to maintain or enhance a self-concept founded on other people’s expectations and evaluations of us.

28. Vulnerability    The greater the incongruence between our perceived self ( self-concept ) and our organismic experience, the more vulnerable we are. Rogers (1959) believed that people are  vulnerable  when they are unaware of the discrepancy between their organismic self and their significant experience.

29. Anxiety and Threat  Whereas vulnerability exists when we have no awareness of the incongruence within our self, anxiety and threat are experienced as we gain awareness of such an incongruence. When we become dimly aware that the discrepancy between our organismic experience and our self-concept may become conscious, we feel anxious. Rogers (1959) defined  anxiety  as “a state of uneasiness or tension whose cause is unknown” (p. 204). As we become more aware of the incongruence between our organismic experience and our perception of self, our anxiety begins to evolve into threat: that is, an awareness that our self is no longer whole or congruent. Anxiety and  threat  can represent steps toward psychological health because they signal to us that our organismic experience is inconsistent with our self-concept . Nevertheless, they are not pleasant or comfortable feelings.

30. Defensiveness In order to prevent this inconsistency between our organismic experience and our perceived self, we react in a defensive manner.  Defensiveness  is the protection of the self-concept against anxiety and threat by the denial or distortion of experiences inconsistent with it (Rogers, 1959). Because the self-concept consists of many self-descriptive statements, it is a many-faceted phenomenon. The two chief defenses are  distortion  and  denial.  With  distortion,  we misinterpret an experience in order to fit it into some aspect of our self-concept. We perceive the experience in awareness, but we fail to understand its true meaning. With  denial,  we refuse to perceive an experience in awareness, or at least we keep some aspect of it from reaching symbolization.

31. Disorganization Most people engage in defensive behavior, but sometimes defenses fail and behavior becomes disorganized or psychotic. But why would defenses fail to function? Denial and distortion are adequate to keep normal people from recognizing this discrepancy, but when the incongruence between people’s perceived self and their organismic experience is either too obvious or occurs too suddenly to be denied or distorted, their behavior becomes disorganized. Disorganization can occur suddenly, or it can take place gradually over a long period of time. Ironically, people are particularly vulnerable to disorganization during therapy, especially if a therapist accurately interprets their actions and also insists that they face the experience prematurely (Rogers, 1959).

32. In a state of disorganization, people sometimes behave consistently with their organismic experience and sometimes in accordance with their shattered self-concept. An example of the first case is a previously prudish and proper woman who suddenly begins to use language explicitly sexual and scatological. The second case can be illustrated by a man who, because his self-concept is no longer a gestalt or unified whole, begins to behave in a confused, inconsistent, and totally unpredictable manner. In both cases, behavior is still consistent with the self-concept, but the self-concept has been broken and thus the behavior appears bizarre and confusing.

33. STAGES OF THERAPEAUTIC CHANGE By CARL ROGERS

34. Rogers' Seven Stages of Process: Definition Stage 1 People will not speak about feelings openly, and tend to blame others for causing their pain, rather than take responsibility for themselves: ‘If only my friend would stop doing that, I’d feel better.’ It is rare to see a client at this stage : ‘The individual in this stage of fixity and remoteness of experience is not likely to come voluntarily for counselling’ (Rogers, 1961: 132).

35. Stage 2 There is slightly less rigidity, with a small movement towards wondering whether responsibility should be taken by self, but not actually doing so: ‘It’s not my fault; it’s theirs – isn’t it?’ It may be possible to start working with a client at this stage, through offering the  core conditions , trusting the client’s process, and so allowing the client to find their own way forward. Stage 3 The person is beginning to consider accepting responsibility for self, but generalises and focuses more on past than present feelings: ‘I felt angry, but then everyone does, don’t they?’ This is quite  a common stage to enter therapy ; it is important to use  unconditional positive regard  to accept the client just as they are, supporting them to feel safe to explore their feelings.

36. Stage 4 The client begins to describe their own here-and-now feelings, but tends to be  critical of self  for having these: ‘I feel guilty about that, but I shouldn’t really.’ While the client is willing and actively seeks involvement in the therapeutic relationship, they may lack trust in the counsellor. The counsellor also needs to take care not to collude with a client’s use of humour to distance themselves from the full impact of here-and-now feelings.

37. Stage 5 Clients express that they are seeing things more clearly, and  take ownership of their situation , being prepared to take action: ‘I’m not surprised I’m angry with my boss after what I’ve been through. So I’ve quit my job.’ This is  a very productive stage in therapy , as the client can express present emotions and begin to rely on their own decision-making abilities. The counsellor is likely to see the client taking action in their life. Stage 6 The client recognises their own and others’ process towards  self-actualisation : ‘I accept that pain within me, and what I and others did. I feel a warmth and compassion towards myself and them for where I am at.’ Once at this stage,  the client is unlikely to regress . They may choose not to continue with therapy, now being able to treat themselves with self-care and love. Stage 7 We are likely to see a fluid, self-accepting person who is open to the changes that life presents:

38. Therapists need to be able to be responsively attuned to their clients and to understand them emotionally as well as cognitively. When empathy is operating on all three levels – interpersonal, cognitive, and affective – it is one of the most powerful tools therapists have at their disposal.”

39. THANK YOU SO MUCH!!!