SEVEN PAPERS ON EXISTENTIAL ANALYSIS ... - Wagner College

More documents

Recommendations

Info

New York: Jason Aronson, p. 112. On the medicalization of everyday life, including psychiatric "care," see Ivan Illich, Medical Nemesis. The Expropriation of Health (New York: Random House, 1976) and Thomas Szasz, The Myth of Psychotherapy (Syracuse: University of Syracuse Press, 1978). 27. The Japanese understand this change in things when they write about pathos that things have: mono no aware. 28. A great deal of attention has been given to the body in psychotherapy, and rightly so. The Gestalt therapists, for example, have contributed a great deal in this area, yet they have dealt only with the body one has. The existential body has eluded Gestalt therapists, because, like all traditional psychologists, they begin with the so-called subjective experiences of the patient's body. The patient's body is understood as a res extensa for the subject (a res cogitans) who is out of touch with his body. The goal of Gestalt psychotherapy is to reunite the psychological subject with its primary objects, the patient's body. But since these do not occur separated from each other, there is nothing to reunite. See, for example, the classic statement in the field, Fritz Perls, Ralph E. Hefferline and Paul Goodman, Gestalt Therapy. Excitement and Growth in the Human Personality (New York:Dell, 1951). 29. The problem of the highly sexualized nature of the body for many patients has plagued psychotherapists since Freud. Briefly, only when the body of the patient has become objectified, does the sexual quality of the body become exaggerated. Nonetheless, the importance of sexuality of the body one is remains paramount. 30. Freud recognized that the patient does not need to be changed, and this is why he cautioned against encouraging the patient to make important decisions during psychoanalysis. He did not see, however, that it is not enough for the patient to understand what he is. Freud assumed that patients came to him to be helped, as they properly do when they visit a physician (as Freud was by training). The idea of the psychotherapist as a "helper" and a member of the "helping professions" (including nursing and social work) new pervades the field. 31. The autism and negativism of "schizophrenia" may be conceptualized as an extreme form of world loss, as Binswanger realized a long time ago. Being-in-the-World. Selected Papers of Ludzoig Binswanger (New York: Basic Books, 1963), p. 338. See also Henri Ellenberger, "A Clinical Introduction to Psychiatric Phenomenology and Existential Analysis," in Rollo May et al. (eds), Existence. A New Dimension in Psychiatry and Psychology (New York: Basic Books, 1958), pp. 121- 123. 32. The meaning of the personal past is crucial for existential psychology. Remembering and reading history are not the same sort of thing, however, even though they are often thought to be. What I return to in memory is newly revised each time I return to it, because I return to it as a different person. My existence has changed, albeit often in hardly detectable ways. The continuity of personality is one of the grand illusions of psychology. Thus what I recall, let us say, at age 10 of an event that happened the summer before is not what I recall at age 20 of the same event. My personal past is to what a camcorder records as lived time is to what a clock ticks off. I look with disbelief at the figures moving across the screen as a videotape plays back images recorded 20 years earlier. This is because my memory has changed my past during the intervening years, so that it no longer corresponds to what is in the archive, which the outsider takes to be "what really happened." When I try to fix the past as if it were a documented history which I might later read, I work against what memory does. I construct a mythic past (usually in connection with a communal history) that controverts what my memory newly recreates in forming my personal past, which, again, is something different each time I remember an event.
My gaze thus remains fixed on a personal myth, and I do not look in the direction of others and their existence. I can the easily invent an "inner world" to house the myth, and most of are encouraged to do so. In losing sight of the existence of others, though, it can only happen that others lose sight of my existence, since validation is forestalled. At the extreme, this myth becomes a highly organized delusion (schizophrenia). 33. Pedro Lain Entraglo, The Therapy of the Word in Classical Antiquity (1970 [1958]), edited and translated by L. J. Rather and John M. Sharpe. New Haven: Yale University Press. On the gaze, touch and tone of voice, see John Heron, "The Phenomenology of Social Encounter: The Gaze," in Philosophy and Phenomenological Research 31, 1970-7I, pp. 243-264. 34. For this reason, people experience physical illness and pain (the same injury, for example) differently, depending upon the status of their existence. 35. As Freud recognized, the therapist's interpretations may serve to provide the patient with words he has lacked which express his existence.
Page 1 and 2: SEVEN PAPERS ON EXISTENTIAL ANALYSI
Page 3 and 4: psychotherapy. In 1960, Benjamin Wo
Page 5 and 6: Frankl, V. (1958). On Logotherapy a
Page 7 and 8: Ungersma, A. (1961). The Search for
Page 9 and 10: our work may parallel that of our c
Page 11 and 12: current revival of existential psyc
Page 13 and 14: Cannon. 12 James Lantz 13 has writt
Page 15 and 16: World War II, in 1951, Kuhn 47 had
Page 17 and 18: Of course, Freud never found any ev
Page 19 and 20: the DSM-IV of the etiology and trea
Page 21 and 22: few who have persevered through suc
Page 23 and 24: III. Existential Therapy on Heidegg
Page 25 and 26: and underlying presuppositions? Wha
Page 27 and 28: I would like to characterize the ex
Page 29 and 30: Existential Pathology and Therapy L
Page 31 and 32: The therapist's existence passes un
Page 33: 15. See Part II of Heidegger's Die
Page 37 and 38: tantamount to saying that I do not
Page 39 and 40: eyes. That reflection gives me the
Page 41 and 42: consciousness is not a unified powe
Page 43 and 44: is the source of all possibilities.
Page 45 and 46: consciousness is therefore always i
Page 47 and 48: existence, that I exist, which othe
Page 49 and 50: takes its place as part of the proj
Page 51 and 52: 8. When I brush up against the body
Page 53 and 54: they do exist. Recognition, as the
Page 55 and 56: the names applied to them designate
Page 57 and 58: the death of a parent or child, bei
Page 59 and 60: Certainly, some ways of comporting
Page 61 and 62: hopelessness), extreme anxiety, or
Page 63 and 64: In contrast to these technical reco
Page 65 and 66: VI. Authenticity in Existential Ana
Page 67 and 68: structures, which were in effect pe
Page 69 and 70: a result, their feelings and behavi
Page 71 and 72: I will forego discussion of the wor
Page 73 and 74: As Erich Fromm pointed out many yea
Page 75 and 76: a role to play (“B”) while she
Page 77 and 78: Existential Therapy (New York: New
Page 79 and 80: VII. “Eros in Existential Analysi
Page 81 and 82: conditions of sex are complementary
Page 83 and 84: to be the god of “sexual desire a
Page 85 and 86:
“Why not?” In this way, he bega
Page 87 and 88:
theme of “important events” eng
Page 89 and 90:
the first time. Evidently, this was
show all

SEVEN PAPERS ON EXISTENTIAL ANALYSIS ... - Wagner College

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?