By Raymond A. DiGiuseppe, Kristene A. Doyle, Windy Dryden, Wouter Backx

Commonly up-to-date to incorporate scientific findings over the past 20 years, this 3rd version of A Practitioner's consultant to Rational-Emotive habit Therapy studies the philosophy, idea, and scientific perform of Rational Emotive habit remedy (Rebt). This version is predicated at the paintings of Albert Ellis, who had a tremendous impact at the box of psychotherapy over his 50 years of perform and scholarly writing.

Designed for either therapists-in-training and pro pros, this functional therapy guide and advisor introduces the elemental rules of rational-emotive habit remedy, explains common healing innovations, and gives many illustrative dialogues among therapist and sufferer. the amount breaks down each one degree of remedy to give the precise tactics and abilities therapists desire, and various case reports illustrate find out how to use those talents. The authors describe either technical and particular strategic interventions, they usually rigidity taking an integrative process. the significance of creating a healing alliance and using cognitive, emotive, evocative, imaginal, and behavioral interventions serves because the unifying subject matter of the process. Intervention versions are provided for the therapy of hysteria, melancholy, trauma, anger, character issues, and addictions. Psychologists, scientific social employees, psychological wellbeing and fitness counselors, psychotherapists, and scholars and trainees in those components will locate this booklet necessary in studying to use rational-emotive habit remedy in perform.

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Additional resources for A Practitioner's Guide to Rational-Emotive Behavior Therapy

Sample text

When we rationalize, we invent an explanation for an action, thought, or emotion rather than face an undesirable reality—quite the opposite of rational thinking. 2 The old Aesop’s fable of the fox and the grapes is a good example of rationalization. No matter how high the fox jumped, he was unable to get at the luscious grapes, but he continued to try, becoming angrier and angrier. The only way he was able to stop his foolish persistence was to decide that the grapes were probably not ripe, and he stomped off muttering that he didn’t want those “sour grapes” anyway.

For example, if you say, “the lemon is yellow,” you think that yellowness is a crucial necessary part of the lemon. The result is that we confuse our response to the lemon, “yellow,” with the lemon itself. In the dark, we would fail to notice the lemon as yellow. If you were wearing blue-tinted glasses, you would see the lemon as green; if you were “color blind,” you would see the lemon as some shade of gray. There are also unripe lemons that are green and some varieties of lemons that are not yellow.

They would not provide alternative beliefs for clients, but would allow clients to develop alternatives on their own. As a philosophy of life, REBT posits that there are some rational alternative beliefs that will promote emotional adjustment. Learning through self-discovery is valued in REBT, but if the client fails to generate alternative beliefs, we would offer alternatives for them and help them assess the veracity and viability of these alternatives. How do we know a thing to be true? What are the most reliable and valid ways of obtaining knowledge?

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