Showing posts with label psychology of spirituality. Show all posts
Showing posts with label psychology of spirituality. Show all posts

Friday, January 26, 2024

Christian Psychology as a concept

 

Christian Counseling 2024
Created by Geoffrey Sutton with Designer

Christian Psychology

Christian psychology is an approach to psychology that begins with a Christian understanding of the soul. Sizemore (2011) credited two philosophers, Stephen Evans and Robert Roberts, with the impetus for Christian psychology based on their challenge to develop a Christian psychology based on a Christian framework and not limited to the variables studied in secular psychology.

Sisemore referred to a journal as “the primary voice of the position, Edification: The Transdisciplinary Journal of the Society for Christian Psychology.”

Sisemore also referred to Eric Johnson’s work (e.g., see Johnson, 2020), including the Society for Christian Psychology (Johnson was the director when Sisemore's article was written).

Christian psychology is one of the views in Johnson's (2010)  Five Views book referenced below. The book includes a chapter on Christian psychology and perspectives on other views.

References

Johnson, E. L. (Ed). (2010). Psychology and Christianity: Five Views (2nd ed.). Downers Grove, IL: IVP Academic.

Sisemore, T. A. (2011). An introduction to the Christian psychology special issue. Journal of Psychology and Christianity, 30, (4), 271-273.

Sutton, G. W. (2024, January 26). Christian psychology. Psychology Concepts and Theories. Retrieved from https://suttonpsychology.blogspot.com/2024/01/christian-psychology-as-concept.html

Related post

Psychology defined


Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   X  @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation. 

 A related resource

Assessing Spirituality & Religiosity

On AMAZON









Sunday, December 10, 2023

Humanism or humanist and psychology

 



Humanist symbol





Humanism is an approach to life based on ethical values.

A detail humanist approach to life may also be considered a humanist worldview.

In psychological research, humanist is sometimes included as a self-identity concept along with other terms like agnostic, atheist, and so forth.

For example, see Schnell et al. (2023).

Schnell, T., de Boer, E., & Alma, H. (2023). Worlds apart? Atheist, agnostic, and humanist worldviews in three European countries. Psychology of Religion and Spirituality, 15(1), 83–93. https://doi.org/10.1037/rel0000446

Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   X  @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.

Agnosticism agnostic and Psychology



Agnosticism is a general stance that the existence of God cannot be known.  Like atheism, agnosticism is a negative concept. In contrast to atheism, agnosticism embraces doubt rather than certainty.

In social psychology research, the term agnostic is often provided when the researchers consider the religious or irreligious identity of the participants. Clinicians may also include the term when reporting patient information.

See also atheism and atheist.


Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.


Atheism atheist and Psychology

Atheism is a general term implying a rejection of the common belief in God or supernatural beings. In research and clinical practice, atheist is a self-identity term. As can be seen, the concepts of atheism and atheist are negatively defined.

Standing in Awe





In social psychology research, the term atheist is often provided when the researchers consider the religious or irreligious identity of the participants. Clinicians may also include the term when reporting patient information.

An atheist approach to life may also be referred to as an atheist worldview.

Approximately 73% of philosophers identify with atheism or lean toward atheism (Bourget & Chalmers, 2013).

Pew Research Center (2009) reported "33% of scientists say they believe in God." "Finally, the poll of scientists finds that four-in-ten scientists (41%) say they do not believe in God or a higher power, while the poll of the public finds that only 4% of Americans share this view."

One feature of an atheist worldview appears to be the embrace of scientism (Schnell et al., 2023).

Philosopher Daniel Dennett has suggested atheists use the term brights as analogous to the concept gay widely accepted for men who are exclusively attracted to men.

See also agnosticism.

Reference

Schnell, T., de Boer, E., & Alma, H. (2023). Worlds apart? Atheist, agnostic, and humanist worldviews in three European countries. Psychology of Religion and Spirituality, 15(1), 83–93. https://doi.org/10.1037/rel0000446

Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   TWITTER  @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.



Friday, July 7, 2023

Conscience in Psychology


 Conscience is a component of the self that appears to organize moral guidance, which can influence moral thinking, emotions, and behavior. Conscience appears to be a factor in self-regulation.

An excessively demanding conscience can lead to scrupulosity and a conscience with low demands can be associated with antisocial behavior.

In 2023, Schutt and Exline examined components of conscience and suggested a model.

In the SCOPES model, conscience is a construct within the self primarily linked to the dimensions of Cognition, Emotion, and Behavior. Conscience both influences social functioning and is influenced by social interactions.

Reference

Schutt, W. A., & Exline, J. J. (2023, May 18). Do Adults Believe That God or the Devil Can Influence Their Conscience? Links Between Religion/Spirituality, Beliefs About the Conscience, and Attempts to Follow One’s Conscience. Spirituality in Clinical Practice. Advance online publication. https://dx.doi.org/10.1037/scp0000320


Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   TWITTER  @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.


Tuesday, March 28, 2023

Devils, Demons, and Psychology

 


Devils & Demons/ Geoff Sutton Canva 2023

Belief in demons or the devil is a complex topic that has been studied from various scholarly perspectives, including psychological, sociological, and cultural. Following are a few references that might help in understanding this phenomenon.

Ancient Jewish writings in the Bible describe erratic behavior and link the phenomena to evil spirits (e.g., 1 Samuel 16.14). Jesus was known for casting out evil spirits (e.g., Luke 7-8). That tradition is known as exorcism in the Catholic church and deliverance in Protestant traditions.

In 2016, Gallup researchers found that 89% of Americans believe in God and 61% believe in a devil. An additional 12% are unsure, and 27% report that they do not believe in the existence of a devil. If we encounter a group of Americans typical of the nation, we may assume that most believe in some form of spirituality involving supernatural beings and more than half believe in an evil being (Sutton, 2021).

Nie and Olson (2016) analyzed data from the large national sample of American youth (n = 3,290) recorded in three waves 2003, 2005, and 2007-2008. They asked: “do you believe in the existence of demons or evil spirits? (p. 502)” They found a strong positive correlation (r = .39) between closeness to God and belief in demons.

Perspectives

Pargament and Mahoney (2005) present the concept of sanctification, which refers to the process of imbuing an object or experience with sacred meaning. The authors argue that belief in demons or the devil is often associated with sanctification, as individuals view these entities as powerful forces that are in opposition to God or other sacred values.

“Although objects may be perceived to be embodiments of the divine, they may also be seen as embodiments of evil or the demonic. In fact, the two processes—sanctification and demonization—may be closely interconnected, for those who commit desecrations against sacred objects may be perceived as demonic in nature.” (p. 194)


In a chapter titled Devils, Demons, and Deliverance, Sutton (2021) reviewed research on the topic especially as related to Charismatic and Pentecostal Christians. Richie (2020) advises readers that although Pentecostals believe in the devil and demons, he encourages focusing on God, and avoiding giving undue credit to demonic power, but not dismissing such evil altogether. The chapter also includes guidance from psychologist Siang-Yang Tan on identifying and meeting the needs of people troubled by demons.

Julie Exline and her colleagues recognized the struggles people experience with the demonic in the Religious and Spiritual Struggles Scale. This assessment can be a useful tool for researchers and mental health providers.


Supernatural Evil and Mental Health Studies

Christoper Lloyd and Rober Waller (2020) studied mental health in an Evangelical sample. Their results are based on a survey of 446 Evangelicals. Some results were:

Thirty-one percent of respondents reported experiencing teaching which exclusively spiritualised their mental distress. However, 94% endorsed secular interventions (psychological therapy) as effective. Additionally, 73% of respondents endorsed non-spiritual causal attributions (biological/neurological or traumatic/lived experiences) for mental distress. Overall, 56% indicated positive engagement within their faith communities.


Susan Caplan (2019) reported the results of a study of beliefs about mental health among people identified as Hispanic. Her summary: 

Results: Participants were socialized to believe that persons with mental illness were dangerous, out of control, and suffering from an incurable illness that resulted in rejection and ostracism. Most families would deny the existence of depression and mental illness, unless symptoms greatly interfered with daily functioning or were life-threatening. Religious coping such as prayer, and faith in God, were believed to be protective factors. Causal attributions for depression were both biomedical and religious, such as lack of faith, not praying, demons, and sinful behaviors of parents.

In their summary of research in Southeast Asia, Suba et al. (2022) noted that disrespect for spirits or Gods can be a cause of mental illness.  Following is a quote from their article:

In Indonesian traditional culture and society, people believe in various creatures, such as hantu, iblis, jinn, Satan, ruh, and jaelangkung or spirits. Often, Iblis (considered the leader of evil spirits) is claimed to tempt humans to commit sins (Sells, 1995; Subu, 2015). Worldwide, studies have showed that many people believe mental illnesses are “spiritual illnesses” caused by demonic or spirit possessions, witchcraft, or the effect of the evil-eye (Karanci, 2014; Ross et al., 2013; Stefanovics et al., 2016; Tajima-Pozo et al., 2011). The notion of jinn possessing humans is also widespread among Muslims and accepted by most Islamic scholars, even though it is not directly attested in the Quran (Dein & Illaiee, 2013).

*****

Labinjo and others (2020) studied mental health in Nigeria in 64 articles. A quote from the abstract is informative: 

The most common determinants of mental health disorders as perceived by Nigerians were supernatural causes such as possession of evil spirits, sorcery, witchcraft, and divine punishment. In addition, a significant number of articles attributed the cause to drug or alcohol misuse. Social distancing and avoidance were expressed in all papers that looked at attitudes towards people with mental disorders. The research showed that Nigerians held supernatural belief as the cause of mental disorders and religion is a significant cultural aspect for Nigerians.

Fiona Thomas and her research team (2016) studied local views on mental health following armed conflict in Sri Lanka. They obtained their data from focus groups and interviews. A summary finding was: "Thematic analyses showed a large range of impact on mental health conceptualized as spiritual problems (e.g., evil spirits and witchcraft), moral concerns (e.g., violence as a means to solve conflict), and perceived cultural decline."


References

Caplan, S. (2019). Intersection of cultural and religious beliefs about mental health: Latinos in the faith-based setting. Hispanic Health Care International, 17(1), 4–10. https://doi.org/10.1177/1540415319828265

Labinjo, T., Serrant, L., Ashmore, R., & Turner, J. (2020). Perceptions, attitudes and cultural understandings of mental health in Nigeria: A scoping review of published literature. Mental Health, Religion & Culture, 23(7), 606–624. https://doi.org/10.1080/13674676.2020.1726883

Lloyd, C. E. M., & Waller, R. M. (2020). Demon? Disorder? Or none of the above? A survey of the attitudes and experiences of evangelical Christians with mental distress. Mental Health, Religion & Culture, 23(8), 679–690. https://doi.org/10.1080/13674676.2019.1675148

Nie, F., & Olson, D. V. A. (2016). Demonic Influence: The negative mental health effects of belief in demons. Journal for the Scientific Study of Religion, 55(3), 498–515. https://doi.org/10.1111/jssr.12287

 Pargament, K., & Mahoney, A. (2005). THEORY: “Sacred Matters: Sanctification as a Vital Topic for the Psychology of Religion.” The International Journal for the Psychology of Religion15(3), 179–198.

Subu, M. A., Holmes, D., Arumugam, A., Al-Yateem, N., Maria Dias, J., Rahman, S. A., Waluyo, I., Ahmed, F. R., & Abraham, M. S. (2022). Traditional, religious, and cultural perspectives on mental illness: a qualitative study on causal beliefs and treatment use. International Journal of Qualitative Studies on Health and Well-being17(1), 2123090. https://doi.org/10.1080/17482631.2022.2123090

Sutton, G. W. (2021). Counseling and psychotherapy with Pentecostal and Charismatic Christians: Culture & Research | Assessment & Practice. Springfield, MO: Sunflower.  ISBN-13 : 979-8681036524  BUY on  AMAZON

Thomas, F. C., Tol, W. A., Vallipuram, A., Sivayokan, S., Jordans, M. J. D., Reis, R., & de Jong, J. T. V. M. (2016). Emic perspectives on the impact of armed conflict on children’s mental health and psychosocial well-being: Applying a social ecological framework of resilience in northern Sri Lanka. Peace and Conflict: Journal of Peace Psychology, 22(3), 246–253. https://doi.org/10.1037/pac0000172



Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   TWITTER  @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.

Thursday, March 24, 2022

Entheogens






Entheogens are psychoactive substances used for spiritual or religious purposes. These may produce changes in perception, mood, thinking, or behavior. 


An example of an entheogen is the peyote, which is used by some Native Americans in religious ceremonies.

photo: peyote cactus from Bing rated free to share and use


Please check out my website   www.suttong.com

   and see my books on   AMAZON       or  GOOGLE STORE

Also, consider connecting with me on    FACEBOOK   Geoff W. Sutton    

   TWITTER  @Geoff.W.Sutton    

You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 


Tuesday, September 21, 2021

Spiritual or Religious Abuse


 Spiritual abuse and religious abuse are types of abuse.

   In this post:

Five types of spiritual or religious abuse

1 sexual

2 relationship

3 economic

4 medical

5 psychological


Although the words harassment and abuse may be used interchangeably, in legal contexts, laws may define these words differently. From the perspective of psychology, we may refer to harassment as a pattern of acts that leave people feeling distressed, uncomfortable, and discriminated against. 

In contrast to harassment, abuse refers to actions that result in harm whether that harm be overt bodily harm or psychological harm resulting in such impairments as anxiety or mood disorders including phobias, post-traumatic stress disorder, sexual disorders, psychotic disorders, impaired memory due to head trauma, and other mental disorders.


  👉    Read more about Spiritual and Religious Harassment


Spiritual or religious harm may include the loss of a meaningful source of coping and support in that many people draw on their faith to cope with life problems. The harm may be nuanced if the person retains their faith but loses their faith community, which is no longer a safe place—especially when the victim is blamed or viewed skeptically and members rally to support the abuser.

The terms spiritual and religious are often used interchangeably. Religious can be a narrower term referring to a specific religion like Christianity, Judaism, or Hinduism. In contrast, spirituality may refer to a variety of spiritual practices like meditation that need not be tied to a specific religion or experiences like feelings of awe when experiencing nature or a sense of connectedness to God. In a broad sense, practicing a religion is one way of being spiritual.

Spiritual or Religious Abuse

Spiritual or religious abuse may occur within a sacred or secular context and may be carried out by a spiritual or religious leader or one’s peers. Spiritual or religious abuse can result in different forms of harm, which can be worsened when multiple types of abuse are combined.

A clergyperson who sexually assaults a congregant is an example of two types of abuse: sexual abuse and religious abuse. 

Sexual assault often results in a range of psychological symptoms, which vary in intensity and duration depending on such factors as the relationship to the abuser, and the intensity, duration, and frequency of the abuse. In traumatic cases, the effects of sexual abuse can last for years and severely interfere with vital relationships. Recovery may require psychotherapy and prolonged support.

The religious abuse component can also vary in terms of the pre-abuse relationship between the clergyperson and the congregant (e.g., counseling, friendship) and the location of the abuse. For example, a sacred place is usually considered a sanctuary—a place where people may expect to relax, let their guard down, and feel safe as they worship. When a person is violated in a sacred place, the place of abuse, and similar places, become persistent noxious reminders of the abuse and can interfere with the spiritual blessings associated with the place as well as supportive relationships connected to the place. In addition, the abused person may lose considerable trust in the clergy, experience anger with God and the church, and lose an important part of their identity, their faith, should they leave faith altogether.

Five Types of Spiritual or Religious Abuse

Examples of spiritual or religious abuse may include using sacred texts, interpretation of sacred texts, or self-reported messages from a god or a spirit to coerce someone to do something that causes, or is likely to cause harm. 

Coercion may include inducing fear due to threats of eternal punishment, spiritual torment, or bodily harm in this life. Coercion is persistent psychosocial pressure that can be difficult to resist by vulnerable people.

People who are deeply committed to their faith can be vulnerable to abusive tactics that induce fear, guilt, and shame in the believer who does not comply with the persuasiveness of a spiritual leader.

Following are some examples of acts that may be classified as spiritual or religious abuse by the nature of the act or when a person is harmed by the act.

  1. Sexual abuse

Clergy or leadership pressure to perform any sex act in a sacred place or any place by a religious leader

Adult coercion of a minor to perform any sex act in a sacred place or by a religious leader in any location

  2. Relationship abuse

A religious leader may  pressure a congregant to end healthy and meaningful relationships with certain people resulting in loss of loving family or friend connections. Some religious leaders interpret their texts in ways that identify some relationships as unacceptable in their faith community.

A religious leader may pressure a congregant or family member to make commitments of time to the extent that a marriage is destroyed or employment is lost. Some married religious leaders go on extended and/or frequent trips, which result in the neglect of their spouse and children.

  3. Economic abuse

Pressure tactics to make excessive donations or investments resulting in economic harm 

Pressure tactics to invest in buildings or projects that are not sound investments or those the person cannot afford thus resulting in economic harm

Tactics can include long services with music and persistent pleas to reach a visually presented goal, which creates social pressure to give. Some Christian leaders may add "God-pressure" claiming "you can't out give God."

This type of abuse has been called "fleecing the flock."


  4. Medical abuse

Pressure to participate in religiously motivated civic protests where there is a risk of bodily harm. Medical abuse can include claims that "God will protect you." When people are hurt, a religious leader may justify the harm by calling it persecution.

Pressure to participate in spiritual activities where there is a high risk of infection. The pressure can include claims that "God will protect you" despite evidence of believers ending up in hospital or even dying.

Pressure to refuse evidence-based medical treatment or interventions for spiritual or religious reasons when the refusal is likely to result in illness or death

  5. Psychological abuse

Pressure to participate in any spiritual practices or activities that produce discomfort or distress. Some religious leaders are able to induce guilt or shame a person into acting in ways they would not normally act.

Pressure to comply with rules that interfere with a happy life like the number of children one can have or what pleasant activities are religiously permissible

Pressure to participate in groups that use strategies known to produce distress or trauma such as so-called conversion therapies

Pressure to witness or share their faith with family, friends, and others in an aggressive effort to convert them to a specific religion and thereby losing important supportive relationships. Some groups compel their congregants to "witness" in a way that is disrespectful to others such that the person who is "witnessing" not only loses relationships but may be harmed by the person angered by the intrusive witnessing.



Spiritual or Religious Abuse and Children

Children are especially vulnerable to spiritual or religious abuse because they usually trust the adults in their life. Parents and other caring adults need to ensure children are safe from abuse when in religious programs and activities.

Some spiritual or religious people are so zealous for their faith that they disrespect the beliefs of parents and attempt to force children to pray or convert without their parents' consent. Some teach religious stories to children or religious doctrines without their parents' consent.

News stories and court decisions provide evidence that spiritual and religious leaders abuse children in sacred places.

     Read more about Sexuality and Morality in Christian Cultures

     in A House Divided available from the publisher and on AMAZON

Coping with Spiritual or Religious Abuse

It is easy to suggest leaving the organization or relationship where the abuse occurs; however, to leave an abusive setting may require external support from a trusted friend, abuse hotline worker, or a psychotherapist. It is not easy for people to break long-term ties.

In addition to general medical services for bodily harm, psychotherapy may be needed to recover from a range of symptoms or conditions such as those suggested above. In some cases, clinicians may also be members of the same faith tradition as the person who has been harmed. Also, pastoral counseling may be a viable option.

In the US, people in immediate danger can call 911.

The US National Domestic Violence Hotline link is: https://www.acf.hhs.gov/fysb/programs/family-violence-prevention-services/programs/ndvh

Related Posts 

Spiritual and Religious Harassment

Spiritual Abuse Questionnaire (SAQ)

 Spiritual Assessment Questionnaire

Spiritual Struggles

Spiritual Struggles Scale

Conversion / Deconversion

Conversion therapies

Conversion Therapist Comes Out & Apologizes

Male Clergy Sex with Women

Clergy in the Spotlight


Psychotherapists and pastoral counselors can find more evaluation resources, including measures related to spiritual harassment and abuse in:

    Assessing Spirituality and Religiosity


AMAZON link

eBook link


 ðŸ‘‰    Read more about Christian Counseling and Psychotherapy

Forgiveness, Reconciliation, 
and Restoration of Fallen Clergy

This treatment of predatory clergy is of concern to victims and their families, congregants, board members, and society. The topic is beyond the scope of this post. Here I will post some resources that may be helpful.









What to do About Church Sexual Abuse

This topic is so important. Here are some resources to learn more about this related topic.


What to do About Church Sexual Abuse

Sexual Abuse Prevention- Church Mutual

Sexual Misconduct prevention

Evaluate Ministry Safe and similar programs

Sexual Abuse Response and Prevention

Policy Manual for Sexual Abuse and Misconduct Prevention

Helping to Manage the Risk of Child Sexual Abuse in Church

 How to cite this post in APA style

Sutton, G. W. (2021, September 21). Spiritual or religious abuse. Psychology Concepts and Theories.  Retrieved from https://suttonpsychology.blogspot.com/2021/09/spiritual-or-religious-abuse.html


Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   TWITTER  @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation. 

Limitations of Terminology

If you need to distinguish between harassment and abuse from a legal perspective, consult the laws where you live. If you need to understand the difference in terms of the workplace, consult the policies where you work and/or applicable law. Most of us will need advice from an attorney to understand the implications of law.

post updated 11 April 2022