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Psychology

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Poe’s Law Observed

In case you didn't know, here's an explanation of Poe's Law from Rational Wiki:

Poe's Law states:[1]
Without a winking smiley or other blatant display of humor, it is impossible to create a parody of Fundamentalism that SOMEONE won't mistake for the real thing.
Poe's Law points out that it is hard to tell parodies of fundamentalism (or, more generally, any crackpot theory) from the real thing, since they both seem equally insane. Conversely, real fundamentalism can easily be mistaken for a parody of fundamentalism. For example, some conservatives consider noted homophobe Fred Phelps to be so over-the-top that they argue he's a "deep cover liberal" trying to discredit more mainstream homophobes. 

 Today's New York Times' "Beliefs" column (living up to its name) actually talks about the faux-Christian news site Christwire.org, and without mentioning Poe's Law, gives a classic example of it and the psychology surrounding it.


Bryan Butvidas is a software developer who works out of his house in Southern California. Kirwin Watson is a former Pepperdine student who moved back home to Kansas, where he now works “on the patient-care staff” of a local hospital. According to phone interviews with both men, they met online in 2005, when both were contributing to the news aggregator Shoutwire.com.
They are fuzzy on the dates, but soon — “maybe it was 2007,” Mr. Butvidas offers — they were posting collaborative humor pieces on the Web. Mr. Butvidas bought the ChristWire.org domain name, and the partners began to conceive the Web site that exists today, something like what The Onion would be if the writers cared mainly about God, gay people and how both influence the weather.
“The first real post that we let stay up,” Mr. Butvidas said, “was ‘Gays Raising Stink Over Rick Warren Prayer at Socialist Obama’s Inauguration,’ and that is dated Dec. 31, 2008.”
Today, the expanded editorial staff, who all work free, includes “six to eight other monitors, who keep an eye on things,” said Mr. Watson, “and 20 to 30 other regular writers.” Mr. Watson usually writes the pieces signed “Jack Gould.” Mr. Butvidas typically writes the pieces by “Tyson Bowers III,” whom you may know from Wednesday’s article, “Gays Now Using Santa to Entice Man Boy Love Relations"...


“There’s just rampant idiocy in the media sometimes,” Mr. Watson said. “People watch their favorite news channels, don’t question it and will regurgitate it the next day at the office. That is no good at all.”
“Our main culprit,” he adds, “is Fox News.”...

Marie Jon, who writes for the quite earnest conservative site RenewAmerica.com, used to allow her stories to be reposted to ChristWire. After I called her for this column, her editor at RenewAmerica wrote a letter to ChristWire asking that Ms. Jon’s writing — and her picture, which had run between photographs of men identified as “Jack Gould” and “S. Billings” — be removed.
Later, in another telephone interview, Ms. Jon explained why she had allowed the satirical site to use her words.
“I thought if somebody comes and stumbles upon my article and reads something that is actually the truth, maybe they will get a blessing from it,” she said.
I asked her if she knew the site was satirical, and she indicated that she had not really paid attention. “I might have mistakenly contributed in the past,” she said, “because I didn’t know the site, and then shrugged my shoulders because I didn’t know how popular they were.” 

 That is the basic issue with Poe's Law: you have to pay attention in order to question it.  I do not think Poe's Law would apply to science, or even to Zen Buddhism, though I suppose in the latter case there are those who are good at faking sincerity and mindfulness.  I doubt it, though.  I think at some point Poe's Law operates because of a desire of people to want to have their biases confirmed, and that especially tends to get us into trouble.

P.S. Christwire, uh, responds to the article in the Times.

 



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Scientific findings (more or less)

“I was frankly demoralized that I’d be one of those people who ‘used to run’ and athletics would slowly become part of my past,” Jason said. It took time and effort to learn a new sport, he added. But now he loves swimming, especially, he says, the meditative aspect. “For 45 minutes, I can see little, hear only my thoughts, and talk to no one.” 
  • I have to contact a good friend who needs me.
  • Low carb diets are good for your heart.  Squaring that with wanting to leave a smaller earth foot-print to me is akin to "eating less."  As readers of this blog probably know, I am not a vegetarian, and I have moral and ethical issues with the idea that humans, who clearly have been evolving from and as meat eaters, should abandon all animal-based protein.  But in keeping with preserving life as much as possible, and in understanding that there's over 6 billion of us to feed, we have to do better about how we gather, prepare, and consume food.
  • Thankfully, nipple piercings have given some researchers a topic to study, and the study indicates that some serious things might happen.
  • Ray Kurzweil is a quack.  Oh, and for a variety of reasons I doubt his "singularity" will arrive. But PZ Myers isn't completely right either.


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Buddhism and Western Culture and Orientalism

Here is a clip from the movie "The Endless Summer," which at the time I'm sure seemed the farthest thing from "racist" or ethnically insensitive to the filmmakers:




In looking at this blog entry from Tricycle, I'm struck by the feeling that like the surfers in The Endless Summer, Tricycle, or at least the filmmaker in the post, is presenting the people in this culture to people who are presumed from the outside looking into a "strange" "foreign" culture.  I'm sure the filmmaker did not do this intentionally,  just as I'm sure his intended audience isn't the one for "March of the Penguins," let alone "The Endless Summer."

And this seems to me to illustrate the ongoing difficulty of "transmitting," or at least "explaining" Buddhism to the West (and East!):  The real transmission is lived, it is practiced, it is demonstrated.  I know jack about surfing, but the issue of transmission seems a little like surfing: showing the way of surfing to people who have never seen it is best done by actually surfing.  Surfing is a pretty good analogy I think down to the fact that the very nature of even the "perfect" wave is impermanence itself.  There are no "outsiders" or "insiders" when one is doing this, but there is just surfing.  Perhaps in another existence I will have surfed.

I am especially interested in this issue at the moment because of ongoing issues in the workplace, to which I have had to do some serious practice, which, at the moment, like that wave, have yielded seriously good results for all.  This needs to be explained to others in ways that have almost nothing to do with Buddhist terminology.  Should be interesting.  Of course, from a manager's viewpoint, nothing succeeds like success and as long as everyone benefits, there should be no problem.  But managers come with all the attributes the rest of us have as well.


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Mental Health and Meditation…if you’re hurting

Get help.

But I do think Kyle's post here  and Petteri's post here needs a response. It's not like I strongly disagree with them, but I do want to put my 2 cents into this.  My response goes like this:

  •  Meditation, at least the mindfulness-based koan and shikantaza of zazen should not, in and of itself, be causative in inducing extreme mental states.  Rather I would say that the environment, the teacher, the belief system of the subject, and underlying mental health issues have probably a much bigger role to play here.
  • Thus it is not surprising that the article Petteri quoted consists of ancedotes. Then again, when we get to "transpersonal psychology" I think it's safe to say that we're standing a little out of scientific method land.
  • The reason I wrote the first two bullet points was my skeptic radar pinged loudly when I started reading Kyle's article.  Now I've seen my fair share of ...um...how to say it...disturbed people...in my years in zendos.  Hang around one long enough and a mentally disturbed person is almost guaranteed to show up.  And this is not surprising: Buddhism promises a path to the transcendence of suffering, and by gum, the mentally disturbed are nothing if not suffering. Two plus two... So why was my skeptic radar pinging loudly?
  • It's because real scientific studies show that therapeutic methods based on mindfulness are more effective at treating some kinds of mental disturbances than antidepressants.  It's also because such techniques are correlated with enhancing cognitive function.
  • But that's to say that strong medicine can be strong poison if not used skillfully; hence the issues of
    • Getting an ethical teacher who is not immovable, and aware of mental health issues
    • Making sure the setting isn't like some weird Large Group Awareness Training. (Did I write "Genpo Roshi?" No. I did not write that.)
    • And make sure you're at a point in your life where, even if you're feeling suffering (who isn't?), you're not at the point of doing something dangerous.
  • What Kyle and Petteri say is quite true: if you've got mental health issues, get them treated. Not only is there no shame in that, as Kyle said, but in reality, if you think you are covering them up well from others, you're only fooling yourself.  Trust me, everyone who knows you wishes desperately you would see the writing on the wall.  Dare to share your feelings with others.
  • Having said that, though, I can tell you that I have been quite down emotionally in my life, and my practice has been invaluable to me, and I know that's true for others as well.  Moreover, I've known people whose family had had very serious mental health issues, and they weren't always impressed with the results.   Regarding  mental health, "treatment by professionals" has had a very checkered history of effectiveness to the point that there's lots of people who think Tom Cruise might have a point when he goes psychotic raving about psychiatry.  
  • Even today, when it comes to some forms of behavioral disturbances, such as addiction,  most treatments in the US provided by most professionals are more akin to putting the leeches to someone thanto providing a treatment that is safe and effective.  And more Buddhist teachers should be aware of that. Yes, folks, even when it comes to professionals, caveat emptor. 
  • Buddhist teachers are not trained mental health professionals, unless of course, they've been trained to be mental health professionals. 
  • And finally, as I wrote here, don't forget:  The power of a belief, of a certainty that things are "this way" and "not that way" seems to have a profound effect on the incidence of particular types of mental suffering.  Even in the dark hard times we all experience in meditation, one should try to keep in mind that this is stuff the mind is throwing up to you, and as far as the present moment is concerned it has all the import of an itchy foot.  Hard to keep in mind, I know, I know.  But when once you have had the experience of the waning of such dark feelings and memories you realize that transcendence is possible.  For some it might take skillfully realizing that some kind of counseling or medication is needed before this state can be reached.  But usually, much more frequently, it's going to wane by itself. 


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You have a natural tendency to get better

As a practitioner of Zen for a few years, I have become quite critical of people who are advocates of  learned helplessness, e.g., the "powerlessness" that one finds in 12 step programs. Another way of putting it, is "SAID", and this post by Duff McDuffee is worth quoting:


Specific Adaptation to Imposed Demands (or SAID) is a principle from exercise physiology. SAID basically says you get better at what you do—whether you do something intentionally or unintentionally, formally or informally. It also means you get better at the specific thing you do, not something else. There may be positive carryover, or there may be negative carryover, or there may be little-to-no carryover at all to other activities.
If you run long distances slowly, your body adapts, making you better at running long distances at that speed. If you sit in an office chair all day, your body adapts to that too, making you better at sitting in office chairs all day (and worse at other things, like running long distances).

SAID also implies that running long distances slowly is not a good way to become better at running short distances quickly, nor lifting heavy weights a few times. There may be some positive carryover to sprinting (but not much), and there may be negative carryover to lifting heavy weights a few times, but primarily if you run long distances you’ll get better at running long distances.

One implication of SAID for personal development generally is that if you want to get better at something, practice that thing—not something else. To get better at soccer, play more soccer. You can of course also break the skills of soccer into small chunks, like passing and cutting and practice those micro skills too. But will lifting heavy weights make you a better soccer player? Probably not, unless being physically bigger would help your game. Lifting may even have negative carryover in adding new muscle skills that compete with the ones you need most, and in the potential for injury to joints, tendons, and ligaments...

If you want to be better at business, reading business books isn’t necessarily the way to prepare—this will make you primarily better at reading business books! Better to open the equivalent of a lemonade stand—something with minimal overhead and thus low risk, but dealing with real customers in a business setting. Better yet would be to do a small version of the Big Thing you want to do....


I could recommend that last bit to a few people at work...but seriously...this bit is key:


 SAID also implies that we become what we do—and don’t do. Or as Chogyam Trungpa put it, “the path is the goal.” To become a compassionate person, the path is to practice being compassionate. 

 The soccer analogy is interesting: sometimes lifting weights does help these sports if the player's limited by his undeveloped muscles/bones.  Similarly with compassion.  One might need to practice compassion to practice getting along better with others.

This by the way is a nice way of theorizing around Malcom Gladwell's recent book "Outliers," a book-length manifesto based on the old joke: "How do I get to Carnegie Hall?" "Practice!"


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Meditation helps increase attention span!

Now what was I doing?

July 14, 2010
It's nearly impossible to pay attention to one thing for a long time. A new study looks at whether Buddhist meditation can improve a person's ability to be attentive and finds that meditation training helps people do better at focusing for a long time on a task that requires them to distinguish small differences between things they see.

The research was inspired by work on , who spend years training in meditation. "You wonder if the mental skills, the calmness, the peace that they express, if those things are a result of their very intensive training or if they were just very special people to begin with," says Katherine MacLean, who worked on the study as a graduate student at the University of California - Davis. Her co-advisor, Clifford Saron, did some research with monks decades ago and wanted to study meditation by putting volunteers through intensive training and seeing how it changes their mental abilities.
About 140 people applied to participate; they heard about it via word of mouth and advertisements in Buddhist-themed magazines. Sixty were selected for the study. A group of thirty people went on a meditation retreat while the second group waited their turn; that meant the second group served as a control for the first group. All of the participants had been on at least three five-to-ten day meditation retreats before, so they weren't new to the practice. They studied meditation for three months at a retreat in Colorado with B. Alan Wallace, one of the study's co-authors and a meditation teacher and Buddhist scholar...

The task lasted 30 minutes and was very demanding. "Because this task is so boring and yet is also very neutral, it's kind of a perfect index of ," says MacLean. "People may think meditation is something that makes you feel good and going on a meditation retreat is like going on vacation, and you get to be at peace with yourself. That's what people think until they try it. Then you realize how challenging it is to just sit and observe something without being distracted."



But then you knew that, didn't you?


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Fritz Perls (one of my inspirations on the path)


In my hippie days in High School I had this poster on my wall. I didn't know it at the time that the saying was taken from the Psychology Pioneer Fritz Perls who developed 'Gestalt Therapy' and who eventually led me to study Zen Buddhism. I think we sometimes call this synchronicity



I do my thing
and you do your thing.
I am not in this world
to live up to your expectations,
And you are not in this world
to live up to mine.
You are you, and I am I,
and if by chance we find each other,
it's beautiful.
If not, it can't be helped.

(Fritz Perls, 1969)

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Abraham Maslow

Before I stumbled into Zen Buddhist practice, I studied Psychology at California State University at Long Beach. I entered into this study in a desperate attempt to understand my own dissatisfaction with my life and the direction it seemed to be taking. I felt most compelled by the writings of Carl Rodgers, Fritz Perls, Eric Berne and Abraham Maslow. One of the theories that intrigued me at the time was that of Maslow’s Hierarchy of Needs.
Abraham Harold Maslow (April 1, 1908 – June 8, 1970) was an American psychologist, who developed the theory of "hierarchy of human needs,” and is considered one of the founders of humanistic psychology. He was born and raised in Brooklyn, New York and was the eldest of seven children. His parents were uneducated Jewish immigrants from Russia. He was slow and tidy, and remembered his childhood as lonely and rather unhappy, because, as he said, "I was the little Jewish boy in the non-Jewish neighborhood; I felt a little like what I imagined it might be to the experience of a Black child enrolled in an all-white school. I felt isolated and unhappy; and consequently, I spent my time in libraries and among books, without friends."
Maslow posited that transcendent experiences in all humans occur universally, and could be characterized as being of a theistic, supernatural, or non-theistic content. At the core of Maslow’s theory was the inspiration that these experiences are as unique as the person experiencing it. Regardless of content, or how the experience may be interpreted or understood, Maslow pointed out that there were definite characteristics which were constant to what he termed “peak-experiences,” a term which encompassed the spectrum of mystical states of consciousness. Maslow prefers the term “peak-experience” because he wanted to secularize the experience, feeling it was necessary to define the experience as one that is natural and available outside of any organized religious context. However, he was not suggesting that the religious context was unimportant. He realized that a structure of metaphors with which to interpret and understand the experience was dependent upon the individuals history and education. Furthermore, Maslow believed that peak-experiences could also be triggered in non-religious settings and activities; consequently, the framework by which an individual may interpret his or her personal experience could encompass events within their everyday life so the definition could also be outside of the realm of “religious tranformation.” Maslow stated in his book, Religious Aspects and Peak-Experiences, “Religion becomes...a state of mind achievable in almost any activity of life, if this activity is raised to a suitable level of perfection.” (p.170)
In the early days of Psychology, the prevalent theory was that the inner mind was not a tangible and measurable entity, and therefore it could not be objectively studied. Maslow wished to discover a structure that could be utilized that was both personal and scientific that would explore peak-experiences. Through a common language of new terminology  these peak-experiences could be considered and the variation of the experiences could be measured and examined. Later Psychologist’s use Maslow’s terms to relate their subjective experience and compare it to the subjective experiences of others. In this manner, Maslow felt that mystical experiences would become incorporated into everyday language, and become part of modern culture.
Maslow listed the characteristics – initially defined within religious experience – to include all varieties of peak-experiences, whatever the context. He also described how the experiences tended to become unifying, noumenal, and transcendent; this resulted in a sense of openness for the individual, as well as a sense of integration. He theorized that peak-experiences could be therapeutic, as they tend to increase the individuals free will, self-determination, creativity, and empathy. Maslow felt that studying and cultivating peak-experiences could be taught to others in our culture who “may never had one as well as to those who might repress or suppress them,” providing a methodology to achieve personal growth, integration, and fulfillment.
The mistake with trying to understand a peak-experience, as Maslow did, through definition and understanding relegates those experiences to the mundane. His theory, although having merit, by itself becomes self-limiting. This is the disease of our scientific quest for understanding. Understanding cannot help us understand something that is completely unknowable; yet I am glad that Maslow and others have attempted to enter into this realm of not knowing.
There is a problem if we try to merge Psychology with Buddhist practices by co-opting only selected parts of the teaching and I see this as a huge problem today. There is a real need for therapy in our society, however, Psychology is not Buddhism and there is no such thing as Buddhist Psychology. To say this is an oxymoron, it cancels itself out. Buddha taught liberation, he did not create some self-help program; it is only through relinquishing our opinion, our condition and our situation that we can discover the ineffable truth. We cannot posit a theory by which an individual will wake up if they are based upon a thinking mind.
I believe that Zen has much to offer as a practice, and I also see the value of the Therapist in our modern world. The major demarcation between Zen and Psychology is simply that Zen must remain outside of all ideas and understanding. Zen is not knowing, and if Psychology can embrace this not knowing there is a chance that it can evolve into a helpful practice.


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One reason I do Zen

I used to take up much of my mind with questions as to my own sincerity and authenticity.  When I got some vague notion where I was in the world, and where I wasn't in the world, I realized that it was better to be alive in the world, albeit with some risk of being sincerely insincere, rather than to dwell in the être-pour-soi, as per the waiter who pretends being a waiter, who plays at being a waiter in Sartre's L'Être et le Néant.
And then I realized there was such a thing as statements - and those modes of behavior that may be neither true nor false, but performative.

All of this was born of that feeling out of place in the world, in this body in which I animate.


I got better doing this Zen stuff.


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Depression: The First Noble Truth Gives Rise to the Other Three

And yes, it's noble because it's empty. And because practice is involved. And that's good context for this article on depression in the NY Times Magazine.

This radical idea — the scientists were suggesting that depressive disorder came with a net mental benefit — has a long intellectual history. Aristotle was there first, stating in the fourth century B.C. “that all men who have attained excellence in philosophy, in poetry, in art and in politics, even Socrates and Plato, had a melancholic habitus; indeed some suffered even from melancholic disease.” This belief was revived during the Renaissance, leading Milton to exclaim, in his poem “Il Penseroso”: “Hail divinest Melancholy/Whose saintly visage is too bright/To hit the sense of human sight.” The Romantic poets took the veneration of sadness to its logical extreme and described suffering as a prerequisite for the literary life. As Keats wrote, “Do you not see how necessary a World of Pains and troubles is to school an intelligence and make it a soul?”

But Andrews and Thomson weren’t interested in ancient aphorisms or poetic apologias. Their daunting challenge was to show how rumination might lead to improved outcomes, especially when it comes to solving life’s most difficult dilemmas. Their first speculations focused on the core features of depression, like the inability of depressed subjects to experience pleasure or their lack of interest in food, sex and social interactions. According to Andrews and Thomson, these awful symptoms came with a productive side effect, because they reduced the possibility of becoming distracted from the pressing problem.

The capacity for intense focus, they note, relies in large part on a brain area called the left ventrolateral prefrontal cortex (VLPFC), which is located a few inches behind the forehead. While this area has been associated with a wide variety of mental talents, like conceptual knowledge and verb conjugation, it seems to be especially important for maintaining attention. Experiments show that neurons in the VLPFC must fire continuously to keep us on task so that we don’t become sidetracked by irrelevant information. Furthermore, deficits in the VLPFC have been associated with attention-deficit disorder.

Several studies found an increase in brain activity (as measured indirectly by blood flow) in the VLPFC of depressed patients. Most recently, a paper to be published next month by neuroscientists in China found a spike in “functional connectivity” between the lateral prefrontal cortex and other parts of the brain in depressed patients, with more severe depressions leading to more prefrontal activity. One explanation for this finding is that the hyperactive VLPFC underlies rumination, allowing people to stay focused on their problem. (Andrews and Thomson argue that this relentless fixation also explains the cognitive deficits of depressed subjects, as they are too busy thinking about their real-life problems to bother with an artificial lab exercise; their VLPFC can’t be bothered to care.) Human attention is a scarce resource — the neural effects of depression make sure the resource is efficiently allocated.

But the reliance on the VLPFC doesn’t just lead us to fixate on our depressing situation; it also leads to an extremely analytical style of thinking. That’s because rumination is largely rooted in working memory, a kind of mental scratchpad that allows us to “work” with all the information stuck in consciousness. When people rely on working memory — and it doesn’t matter if they’re doing long division or contemplating a relationship gone wrong — they tend to think in a more deliberate fashion, breaking down their complex problems into their simpler parts.

The bad news is that this deliberate thought process is slow, tiresome and prone to distraction; the prefrontal cortex soon grows exhausted and gives out. Andrews and Thomson see depression as a way of bolstering our feeble analytical skills, making it easier to pay continuous attention to a difficult dilemma. The downcast mood and activation of the VLPFC are part of a “coordinated system” that, Andrews and Thomson say, exists “for the specific purpose of effectively analyzing the complex life problem that triggered the depression.” If depression didn’t exist — if we didn’t react to stress and trauma with endless ruminations — then we would be less likely to solve our predicaments. Wisdom isn’t cheap, and we pay for it with pain.

There is a caveat to this, though:

Andrews and Thomson respond to such criticisms by acknowledging that depression is a vast continuum, a catch-all term for a spectrum of symptoms. While the analytic-rumination hypothesis might explain those patients reacting to an “acute stressor,” it can’t account for those whose suffering has no discernible cause or whose sadness refuses to lift for years at a time. “To say that depression can be useful doesn’t mean it’s always going to be useful,” Thomson says. “Sometimes, the symptoms can spiral out of control. The problem, though, is that as a society, we’ve come to see depression as something that must always be avoided or medicated away. We’ve been so eager to remove the stigma from depression that we’ve ended up stigmatizing sadness.”

For Thomson, this new theory of depression has directly affected his medical practice. “That’s the litmus test for me,” he says. “Do these ideas help me treat my patients better?” In recent years, Thomson has cut back on antidepressant prescriptions, because, he says, he now believes that the drugs can sometimes interfere with genuine recovery, making it harder for people to resolve their social dilemmas. “I remember one patient who came in and said she needed to reduce her dosage,” he says. “I asked her if the antidepressants were working, and she said something I’ll never forget. ‘Yes, they’re working great,’ she told me. ‘I feel so much better. But I’m still married to the same alcoholic son of a bitch. It’s just now he’s tolerable.’ ”

The point is the woman was depressed for a reason; her pain was about something. While the drugs made her feel better, no real progress was ever made. Thomson’s skepticism about antidepressants is bolstered by recent studies questioning their benefits, at least for patients with moderate depression. Consider a 2005 paper led by Steven Hollon, a psychologist at Vanderbilt University: he found that people on antidepressants had a 76 percent chance of relapse within a year when the drugs were discontinued. In contrast, patients given a form of cognitive talk therapy had a relapse rate of 31 percent. And Hollon’s data aren’t unusual: several studies found that patients treated with medication were approximately twice as likely to relapse as patients treated with cognitive behavior therapy...


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