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Collaborative Therapy: Relationships And Conversations That Make a Difference 1st Edition
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Collaborative Therapy: Relationships and Conversations That Make a Difference provides in-depth accounts of the everyday practice of postmodern collaborative therapy, vibrantly illustrating how dialogic conversation can transform lives, relationships, and entire communities. Pioneers and leading professionals from diverse disciplines, contexts, and cultures describe in detail what they do in their therapy and training practices, including their work with psychosis, incarceration, aging, domestic violence, eating disorders, education, and groups. In addition to the therapeutic applications, the book demonstrates the usefulness of a postmodern collaborative approach to the domains of education, research, and organizations.
- ISBN-100415953278
- ISBN-13978-0415953276
- Edition1st
- Publication dateOctober 17, 2006
- LanguageEnglish
- Dimensions5.98 x 1.06 x 9.02 inches
- Print length468 pages
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Editorial Reviews
Review
“…articulates the elements of collaborative therapy in a way that is inspiring and transformational for the reader. This book is an invitation to a conversation, a dialogue that can continue beyond its pages, into the reader’s professional and personal communities.”―Susan H. McDaniel Ph.D., Professor and Director of Family Programs & the Wynne Center for Family Research in the Department of Psychiatry, University of Rochester School of Medicine & Dentistry
“This book ‘gets us into’ entirely new stuff. It takes us ‘right inside’ the moment-by-moment unfolding details of collaborative processes and, while also telling us about them, shows―lets us experience for ourselves―how these much needed processes in the world today exert their almost magical power to create new and better ways for us ‘to go on’ together. It’s a truly exciting read.” ―John Shotter, Ph.D., Professor Emeritus of Communication, University of New Hampshire, author of Conversational Realities and Cultural Politics of Everyday Life
“This is the book I have been waiting for. With intellectual rigor wrapped in a language which makes the voice of the authors easily heard, a generous relationship develops between the reader and these brilliant thinkers. A brilliant book, a must for students as well as the seasoned practitioner.” ―Toby Sigrún Herman, MHR, ECP, President, International Family Therapy Association
“Harlene Anderson and Diane Gehart are to be congratulated! They have brought together in one volume a group of leading-edge systemic scholar practitioners and edited an outstanding collection of chapters that will inspire and enthuse generations of trainees, supervisors, and mental health clinicians.” ―Arlene Vetere, Ph.D., Deputy Director of the PsychD Programme in Clinical Psychology, University of Surrey, UK
About the Author
Harlene Anderson, Ph.D., is Co-founder of the Houston Galveston Institute in Houston, Texas, and Co-founder and member of the Board of Directors of the Taos Institute in Chagrin Falls, Ohio. She is the author of Conversations, Language and Possibilities: A Postmodern Approach to Therapy.
Diane R. Gehart, Ph.D., is Associate Professor at California State University, Northridge, and has a private practice in Thousand Oaks, California. She is the co-author of Theory-Based Treatment Planning for Marriage and Family Therapists: Integrating Theory and Practice.
Product details
- Publisher : Routledge; 1st edition (October 17, 2006)
- Language : English
- Paperback : 468 pages
- ISBN-10 : 0415953278
- ISBN-13 : 978-0415953276
- Item Weight : 1.4 pounds
- Dimensions : 5.98 x 1.06 x 9.02 inches
- Best Sellers Rank: #435,945 in Books (See Top 100 in Books)
- #549 in Medical Counseling
- #651 in Medical Psychotherapy TA & NLP
- #732 in Popular Psychology Psychotherapy
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About the author

Dr. Diane Gehart is Professor of Marriage and Family Therapy at California State University, Northridge and has a private practice in Thousand Oaks, California.
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- Reviewed in the United States on February 12, 2008This is a big book -- more than 400 pages! And while I have yet to read through all of it, I have read enough to recommend it. It's a collection of essays by 20 or so authors. Reading it has been, for me, like eating a box of fine chocolates. I eat a few, but savor the fact that there are more in the box for later. I know these authors, and for me its a handy collection, so I highly recommend it. Yet I am not one of them exactly. I'm a kindred spirit (see their page 1), with different roots in my background. However, I think that might make me a better reviewer. It's good to have people outside the clique to review books for the wider audience.
What is especially clear to me when I read this particular book is that Harlene Anderson and her colleagues are what I call "visionary postmoderns". I find that most postmodern therapists are either "nostalgic" or "visionary". Nostalgic postmodern therapists are focused on their disappointment in lost dreams, dreams that no longer inspire their therapy craft, typically the lost dream that therapy is, or soon will be, scientifically based. . Visionary postmoderns, in contrast, while they might be equally disillusioned with the lost dreams, are often simply soaring with a creative spirit and eager to share their ideas with their colleagues.
And before you get too worried that these authors will steal your creativity, creating just another school of therapy to also be lost in the wake of time, let me remind you, that in the realm of the postmodern, you can use the elements of postmodern authors to seed your own own innovations. This is not cookie-cutter therapy, one size fits all. While "[t]here [may be] a strong tendency to view collaboration [in therapy] as a unified or social process, one that can be transposed from one situation to another [, in] contrast, we find it more useful to think of the particular conditions confronting us in the moment and then to consider what kind of skills or moves are essential to bring about a positive end." (Gergen & Gergen, p.399).
Still, these particular authors do make some recommendations. What they recommend is the creation of a listening culture. This is done in part by us therapists suspending our usual sense of certainty (see, the Anderson chapters, and chapter 16 by London and Tarragona). Suspending a sense of certainty is much like what happens when a patron walks into a movie house. Before watching the movie the patron is certain there are no "spider men" hopping from building to building. But to understand and appreciate the movie, the patron suspends this certainty -- for a while. Similarly, a therapist can suspend disbelief in the client's stories, no matter how strange they may seem initially. And in doing so, therapy can awaken their clients' latent ability to talk through their problems, to discover solutions that simply had not previously occurred to them.
And you and I know such a listening culture can be therapeutic. Haven't you ever had someone who listened to you so well that you found yourself digging more deeply into your own ideas, and discovering solutions and promising paths that you had never quite recognized before?
But, of course, we should ask: How does a therapist suspend certainty? There are many ways. One might do it, for example, by using an "as if" model (Anderson, p.247). Or just by reflecting on the fact that we view the world through an "art of lenses" (Lynn Hoffman p.70) or just by "creating space" for people to talk (cf. Gehart, p.183).
In summary, then, all the pages in this large book are in service of the client "moving forward" but doing so without a map provided by us therapists to guide them. And since we therapists don't actually have such a map, not a good and validated one, anyway, it is wonderful, so I think, that people are now thinking and writing about how this might be done.
That's what I try to do, too. And, if this suits you as well, then you might also find this book like a box of fine chocolates -- so I highly recommend it to all potentially visionary postmodern therapists.
..Lois Shawver
author of
Nostalgic Postmodernism: Postmodern Therapyscript writer for
When Wittgenstein and Lyotard Talked with Jack and Jill
- Reviewed in the United States on October 7, 2016As a student of marriage and family therapy, I found this book indispensable. I love the actual collaboration that occurs within the book by having many therapists share their experiences with this powerful systems model.
- Reviewed in the United States on September 27, 2017yes It's a text book, however, instructor decided not to use.
- Reviewed in the United States on January 13, 2015This book is interesting and I am glad I purchased the book. Very valuable resource for Post-modern therapies.
- Reviewed in the United States on February 27, 2014Collaborative Therapy is surprisingly philosophical and states explicitly that it is based on the epistemology of social constructivism, which is a postmodern epistemological framework. Now it has not been that many years since psychology’s genesis out of philosophy, but psychology has worked hard to distance itself from philosophy and make itself into a science. Thus, it would inappropriate to assume specialized philosophical knowledge from those versed only in psychology. Consequently, let us elaborate some of these critical terms so that they may be understood for what they are. To begin with “epistemology” is one of the five main branches of philosophy and deals with the issue of human knowledge and whether, or how, we can some to say that we know something: it is the study of what we mean, if anything, by saying “I know that X.” In contrast, “metaphysics” deals with the world as it is, outside of our ability to perceive and interact with it: or the world as it is in itself.
There are fundamentally two different kinds of epistemologies: primacy of existence epistemologies (POE) and primacy of consciousness epistemologies (POC). The former set, POE, starts with the world outside of our minds and tries to understand the connection between the two. For example, Aristotle discusses how we come to know the world in De Anima: “For perception of the special objects of sense [sight, odor, etc.] is always free from error[…]while it is possible to think falsely as well was truly [presupposing an external world by which to judge this], and thought is found only where there is a discourse of reason [the human faculty for understanding reality]” (Aristotle, 427b10). The latter set starts with our minds and tries to understand how we can come to know the outside world. While this may seem like a minor difference, it actually makes all the difference in the world. Consider, Ayn Rand’s epistemology as the arch-example of POE: “consciousness is the faculty of awareness—the faculty of perceiving that which exists”. Contrast this with Immanuel Kant, who was the fore-father of postmodernism and the arch-example of the primacy of existence school and went so far as to say that matter, position, extension, and even time itself were mental constructs and did not exist in the world as it really was; which he called the “noumenal world,” the thin shadow world we actually perceive being the “phenomenal world.” The question is this: is our mind capable of understanding an external world or does our mind create an external world.
Social constructivism, the book’s explicit underlying philosophy, falls squarely into the POC camp. Social constructivists believe that the world is a social construct: so it is not in the mind of any one individual, but rather is created by the “collective human consciousness” and we all participate in its creation. Now, this seems perfectly reasonable for things like the sounds we attach to particular concepts, because it does seem as if these are merely conventional. On the other hand, social constructivists believe that whether there is a computer in front of you is constructed by the collective human experience, which you create and which, concurrently, entraps you. For the social constructivist, there is no “fact of the matter” outside of human experience. One the other hand, for anyone in the primacy of existence camp, the matter of whether there is a computer in front of you can be easily determined by simply using your senses to interact with reality and determining whether there is a computer there.
Now, in case your wondering how this is a problem, consider a thought experiment. In H.G. Wells’ “Country of the Blind,” there is an entire country cut off from the rest of the world and without any contact with the rest of the world or knowledge of them. In this country, all people are blind and sight has been lost for so many generations that it’s thought to be a myth (like magic). An explorer accidentally discovers a town there and tries to convince them he can see. They do not believe him and end up killing him for his blasphemies. Were they right? To a social constructivist, absolutely: reality is determined by the collective human experience and this madman was raving about a sense that couldn’t exist, because it didn’t exist in them. There is no such thing as a “matter of fact” to them: they construct the world in which they live. But, at what cost? At the cost of any connection with the world as it really it. There was a fact of the matter here and the explorer was right that he could see: their protestations aside, he had the sense of sight and they could not change that.
Now, in case you’re wondering how this epistemological problem creates a catastrophic problem for psychology, consider if we take the case of schizophrenia where a person has only auditory hallucinations. For someone who operates via a POE epistemological framework, we would simply say that “you are wrong, there are no people there” and we could look to the world to find what kind of incorrect brain states were causing the incorrect mind states. With the POC epistemological framework, however, what can we say? The schizophrenic also creates the fabric of reality and we have no way to adjudicate if his experience is any more accurate than our own, since reality is constructed out of the manifold of the collective consciousness, to which we necessarily do not have access. Without having access to the real world with a POC framework, we cannot say that psychoses and neuroses are wrong because they don’t reference the world correctly, we can merely say that we have a difference of opinion and that more people seem to be on one side than the other, but there cannot be a right or wrong of the matter: there is no “real world” to look to adjudicate the issue.
Thus, if we accept the epistemological framework that the book rests on, we not only lose access to the world itself, we lose the entirety of psychology. If psychology is barred from the real world, then we have no way to help our clients maintain contact with it or return to it. By accepting social constructivism, we give up the world. The cost is simply too high.
Now it may be, just like in the case of phlogiston, that social constructivism, even though it is entirely facile and wrong, can still lead to true and good outcomes (although they would necessarily be unsupported). Just as we could use phlogiston theory to make true predictions, so too there might be value in the conclusions of social constructivism. However, we must always remember that its very foundation is wrong and so any conclusion that it does give us that pragmatically works must be evaluated and understood through a proper epistemological framework.
By accepting social constructivism, we necessarily give up any pretense to knowledge of the world itself and we trap ourselves into a fabricated world. By accepting social constructivism as our epistemological framework, we lose the entirety of psychology and any chance it has of helping people to live in the real world and interact with it. Social constructivism is worse than the Faustian bargain: at least Faust got some value out of that.
- Reviewed in the United States on May 23, 2016for school
- Reviewed in the United States on January 22, 2013I love the book and it came quickly. I am very satisfied. I am still reading it and it's full of very useful information.
- Reviewed in the United States on November 20, 2011This is a book that I have waited for! In impressive ways the editors provides us with other practitioners practices and intriguing thoughts on therapy and how to collaborate with clients. Its an outstanding book that I suggest that should be on any psychotherapy educational program. In addition the book would enhance experienced therapists ideas and practices as well. The book is very well written and the chapters are not to long - but they are informative and provides challenging ideas that you can use in your practice immediately! Enjoy reading this intriguing and important book!
Top reviews from other countries
- JaneReviewed in the United Kingdom on October 19, 2015
1.0 out of 5 stars This book does not contain a single original insight. ...
This book does not contain a single original insight. It offers the same concept over and over again - and it is a thick book - on how counsellor/client communication needs to take into account the environments clients have been exposed to. That is a well-know fact! Culture, beliefs, family constellations and any other factors that may have affected or are still affecting the client are also well-known to have a profound effect on their communication needs. The book is repetitive and self-congratulatory and for the money - it was really expensive - not worth a single chapter. I sent it back.