SEVEN PAPERS ON EXISTENTIAL ANALYSIS ... - Wagner College

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Notes [1]. In medicine the notion of a “functional” disturbance denotes a condition “not organic in origin; a disorder with no known detectable organic basis to explain the symptoms.” This definition in an entry taken from the 26 th edition (1995) of Steadman’s Medical Dictionary (Baltimore: Williams and Wilkins, p. 693) refers the practitioner to neurosis, a term that is now all but absent from psychiatry (Diagnostic and Statistical Manual of Mental Disorders, Fourth Edition, Text Revision [2000]). In turn, the second definition of neurosis in Steadman’s is “a functional nervous disease, or one for which there is no evident lesion” (p. 1205). [2]. Steadman’s (1995) lists thirty-two neuroses. [3]. The connections between a legal case and a case treated in medical or other therapeutic practice (casus) are fascinating and more than a matter of linguistic coincidence. The legal use of the word ‘case’ predates the medical. The latter, however, has the sense of something that happens to someone, which is the essential meaning of the word. Both sorts of case refer to a singular set of circumstances unique to a particular person, even though the named crime or illness (diagnosis) is said to be the same for many people. However, the delineation of a legal case has recourse to a body of law, while a case treated by a psychotherapist is defined by choosing from a selection of diagnostic features or symptoms, that is, patterns of behavior observed to have occurred in many individuals and now conforming to a diagnostic entity. A striking coincidence of the meaning of the two kinds of case is the age-old association between illness and guilt for having done something perceived to be wrong by the individual, her family or society. Moreover, both legal counsel and a counselors (psychotherapists) may be said to manage their cases and advocate for their clients, and both are concerned with what is considered to be acceptable behavior in their clients. Finally, both patients and potential litigants consult an expert for advice. It is therefore not surprising that we eventually adopted the term client in place of patient when psychotherapy became seemingly autonomous from its origins in medicine. [4]. Physical change is occurring continually in an individual’s body as a result of environmental conditions and internal physiological processes. Many relevant stimuli responsible for such changes have been identified and some can be measured. Psychological change, however, is qualitative, although some psychologists claim to be able to measure psychological change using various psychometric instruments. Whether this is possible in principle remains an open question. [5]. The major theoretical problem for behavior modification theory has always been the meaning of so-called intervening variables (which are not observable) in a world of independent and dependent variables (which must be observable). [6]. The popularity of pharmacotherapy as a form of treatment of psychological disorders may sooner or later make the present discussion moot—but that is the theme of another essay. [7]. I retain the term client for the paying individual in existential analysis, since it is, after all, a formal arrangement in which one person (the client) consults another (the therapist) for a fee. [8]. One of the most eloquent accounts of this approach may be found in a collection of accounts of the therapeutic venture by Ernesto Spinelli, Tales of Un-knowing. Eight Stories of
Existential Therapy (New York: New York University Press, 1997). The reader may note that Spinelli has abandoned use of the term ‘case’. [9]. The term ‘exister’ is Walter Lowrie’s translation of Kierkegaard’s Existierende in his Concluding Unscientific Postscript to Philosophical Fragments: A Mimical-Pathetical-Dialectical Compilation, An Existential Contribution [Afsluttende uvidenskabelig Efterskrift til de philosophiske Smuler. Mimisk-pathetisk-dialektisk Sammenskrift] (1846). For Kierkegaard, the exister is “the existing thinker,” the one “who is thinking existence.” See Agnes Heller, “Living with Kierkegaard,” in Enrahonar 29, 1998, pp. 73-74. Heidegger acknowledges the influence of Kierkegaard’s ontic (existentiell) account of existence in a note to the opening section of the second major division of Sein und Zeit published. See Being and Time (New York: Harper and Row, 1962), p. 494. As we know, for Heidegger, the trail leads back via Kierkegaard to Augustine. See Martin Heidegger, The Phenomenology of Religious Experience (Indianapolis: Indiana University Press, 2004), especially the course “Augustine and Neo-Platonism” [1921]. Augustine’s starting point could be that of anyone entering into existential analysis: Quaestio mihi factum sum: I have become a question to myself. [10]. See Martin Heidegger, Plato's Sophist ( Bloomington: Indiana University Press, 1997), based on a lecture course at the Marburg University, Winter Semester 1924-25; The Essence of Truth. On Plato’s Cave Allegory and the Theaetetus (New York: Continuum, 2002), based on a lecture course at Freiburg University, Winter Semester 1930-21; and "Plato's Doctrine of Truth," a lecture from 1940, in William Barrett and Henry D. Aiken (eds.), Philosophy in the Twentieth Century. An Anthology, Vol. 3 (New York: Random House, 1982), pp. 251-270. [11]. For Binswanger, see Being-in-the-World (New York: Basic Books, 1963). Evidence of the intellectual partnership between Boss and Heidegger is now available in Zollikon Seminars: Protocols–Seminars–Letters (Evanston: Northwestern University Press, 2001). See the forthcoming complete bibliography of Boss’s work in Medard Boss and Miles Groth, “An International Bibliography of the Writings of Medard Boss 1929-2002,” Review of Existential Psychology and Psychiatry (2007), and the author’s “Medard Boss and Martin Heidegger. The Existential Analyst as ‘a Western Kind of rishi’”, also in the Review of Existential Psychology and Psychiatry (2007). [12]. The classic review of these important figures is Herbert Spiegelberg’s Phenomenology in Psychology and Psychiatry, A Historical Introduction (Evanston: Northwestern University Press, 1972). The reader may also consult the author’s “Existential Psychotherapy Today,” in the Review of Existential Psychology and Psychiatry 25(1-3), 2000, pp. 7-27 (esp. 13-15). An interesting historical note: In the spring of 1946, Heidegger himself was treated for several weeks by Viktor von Gebsattel (1883-1974) in his clinic. See Rüdiger Safranski, Martin Heidegger. Between Good and Evil (Cambridge: Harvard University Press, 1998), p. 351. Regrettably, only three brief texts by von Gebsattel have been translated into English. See J.V. Welie, “Viktor Emil von Gebsattel on the Doctor-Patient Relationship,” in Theoretical Medicine and Bioethics 16(1), 1995, pp. 41-58, which is followed (pp. 59-82) by a translation of Gebsattel’s last paper, “Meaning of Medical Practice.” In my view Gebsattel is perhaps the psychiatrist who comes closest to Heidegger’s way of thinking. He was the advisor on psychology and psychiatry to the Görres Gesellschaft, a Catholic studies organization that accepted Heidegger’s first published paper, “The Problem of Reality in Modern Philosophy” (1912). See "Das Realitätsproblem in der modernen Philosophie," now in the Heidegger Gesamtausgae 1 (Early Writings), pp. 1-15. First translated in 1973, it is now available in Heidegger’s Supplements. From the Earliest Essays to Being and Time and Beyond , edited by John van Buren (Albany: SUNY Press,1002), pp. 39-48. Gebsattel’s Catholicism, his aesthetic sensibility, and his concept of the “doctor-patient” relationship in its third “personal” stage made him the ideal therapist for Heidegger. Gebsattel’s views presages my own view of the therapeutic relationship as a partnership. See von Gebsattel (1995), p, 71. Gebsattel’s other
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SEVEN PAPERS ON EXISTENTIAL ANALYSI
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psychotherapy. In 1960, Benjamin Wo
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Frankl, V. (1958). On Logotherapy a
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Ungersma, A. (1961). The Search for
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our work may parallel that of our c
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current revival of existential psyc
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Cannon. 12 James Lantz 13 has writt
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World War II, in 1951, Kuhn 47 had
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Of course, Freud never found any ev
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the DSM-IV of the etiology and trea
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few who have persevered through suc
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III. Existential Therapy on Heidegg
Page 25 and 26: and underlying presuppositions? Wha
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Page 29 and 30: Existential Pathology and Therapy L
Page 31 and 32: The therapist's existence passes un
Page 33 and 34: 15. See Part II of Heidegger's Die
Page 35 and 36: My gaze thus remains fixed on a per
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: a role to play (“B”) while she
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
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