�那裡 是生命的原鄉

105-12-29

KC

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為什麼要講心理治療?

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那裡 是生命的原鄉

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先說結論

• 人是歷史的 (The self is historical)，心理治療發生在歷史的灰燼中 (in the ashes of history)。
• 歷史的書寫，乃至心理治療的敘事，必來自某個與過去連結的，傷痕的發願的瞬間。
• 從人文學的傳統迴溯心理治療，這個歷史的敘事的迴溯將體現於現象-詮釋-存在(P-H-E)觀點。
• 如何用精神分析讀此歷史的敘事? 個別動力心理治療的兩大基石為客體關係理論和自體理論。
• 放牛吃草，一切自然就好。

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• 從人文學的傳統迴溯心理治療，這個迴溯將體現於現象詮釋存在(P-H-E)觀點。

我嘗謂此，人文精神的憩息之所。

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P-H-E: Phenomenological-Hermeneutical-Existential

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�Geisteswissenschaften�

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• Psychotherapy as a Human Science, by Daniel Burston, Roger Frie, Duquesne University Press, 2006

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• Truth, Method, and the Limits of Reason (Descartes, Pascal)
• Reason, the Unconscious, and History (Kant, Hegel, and Marx)
• Angst, Authenticity, and Ressentiment (Kierkegaard, Nietzshce)
• Psychology as a Human Science (Dilthey, Husserl)
• Psychology of the Unconscious (Freud, Jung)
• Phenomenology and Human Experience (Scheler, Jaspers, Heidegger)
• Modes of Relatedness (Buber, Binswanger, Boss)
• Recognition and the Limits of Reciprocity (Sartre, Lacan, Laing)
• Psychoanalysis and Intersubjectivity (Sullivan, Fromm, Merleau-Ponty, Benjamin, Stolorow)

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• 現象學的關鍵在   主客有感   遂主客皆泯

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verstehen

• “standing before, residing before, holding oneself at an equal height with what one finds before oneself, and being strong enough to abide it” (GA 15: 334-5, Four Seminars, 40-1)

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Heidegger's Way of Being, by Richard M. Capobianoco, University of Toronto Press, 2014 (kindle location 189/2523)

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• Tyrel Garrett (2015) A Phenomenological Reflection on Kurosawa’s Ikiru in Light of the Early Heidegger’s Concept of ‘‘Distance’’, The Humanistic Psychologist, 43: 310–316

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• Zollikon Seminars: Protocols - Conversations – Letters, by Martin Heidegger, Franz Mayr (Translator), Northwestern University Press, 2001

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• I approve of the first aspiration (to purify Daseinsanalysis of natural-scientism) and disapprove of the second aspiration (to preserve Daseinsanalysis as part of medicine), because in my view the second contradicts the first. (Stadlen, 2005)

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• I am fortunate to be able to refer to the address by Professor Friedrich-Wilhelm von Herrmann, ‘Medard Boss und die Zollikoner Seminare Martin Heideggers’15, to participants in the 5th Forum of the International Federation of Daseinsanalysis at a gala dinner in the Vienna Rathaus on 3 October 2003, the eve of the centenary of Medard Boss’s birth.

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• Professor von Herrmann, a colleague of Heidegger’s in Freiburg, was entrusted by him decades ago with the task of editing the vast, today still appearing, Heidegger Gesamtausgabe (Collected Edition).

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• Professor von Herrmann’s address is a particularly faithful, succinct, and pellucid summary of the book Zollikoner Seminare. It will surely be of great value as a map or guide to students of that work.

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Medard Boss and the Zollikon Seminars�of Martin Heidegger (von Herrmann, 2005)

• 1.The thinking physician

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• 2.The Zollikon Seminar topics and the principle of their choice

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• 3.The hermeneutic-phenomenological method

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• Towards the end of his preface to the (original German) edition of the Zollikon Seminars, Medard Boss formulated the hermeneutic-phenomenological basic attitude as a ‘yielding to loving all that reveals itself to him/her from the openness of his/her world and addresses itself to him/her as that which is’ (S. XVI (1st edn), S. XVIII (2nd edn), p. xxi).

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• https://www.nspc.org.uk/�
• Van Deurzen, E. (ed) World Handbook of Existential Therapy, Wiley, 2017

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• Everyday Mysteries: A Handbook of Existential Psychotherapy, by Emmy van Deurzen, Routledge; 2 ed, 2010

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• Existential Therapies, by Mick Cooper, SAGE; 2 ed, Dec 19, 2016

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• Existential Therapy: Legacy, Vibrancy and Dialogue, ed. by Laura Barnett, Greg Madison, Routledge, 2012

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• Existential Counselling and Psychotherapy, by Darren Langdridge, SAGE, 2012

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• Daseinsanalysis, by Alice Holzhey-Kunz, Free Association Books, 2014

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• Heidegger and Boss's Daseinsanalysis and an Integration with Taoism: A Comparative and Counseling Perspective, by Jacob Glazier, LAP LAMBERT Academic Publishing, 2011 (pdf)

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• Living Your Own Life: Existential Analysis in Action, ed. by Silvia Langle, Christopher Wurm, Karnac Books, 2016

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• 個別動力心理治療的兩大基石為客體關係理論和自體理論。

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The Two Dimensions of Psychotherapy

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• Heinz Kohut: The Making of a Psychoanalyst, by Charles Strozier, Farrar Straus Giroux, 2001

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• Heinz Kohut (1971, 1977, 1984) put the 'self' at the centre of both his theoretical and his technical writing. 

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• And, it is fair to say, no other author writing from a depth psychological perspective has focused on the vicissitudes of the self more than has Kohut.

Paul Brinich, Christopher Shelley (2002) The Self And Personality Structure

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• The primacy of self-experience (self state)

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• Therefore phenomenological in essence

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• What does it mean to be … ?

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��self vs. ego�

• Paradoxically, Kohut explicitly avoided a definition of the self, fearing that any such definition would lead to the kind of reification that has dogged Freud's (or Strachey's) 'ego'.

Brinich & Shelley, 2002

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• What difference does the self make for the theory and practice of counselling and psychotherapy?

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• Some may be surprised that there isn‘t consensus on this issue.

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• In psychology the self has emerged only slowly. 

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• This is despite the fact that the birth of psychology as a discipline in the late nineteenth century, best exemplified in the work of William James, included an elaborate analysis of the self. 

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• Its glory was short lived and its decline followed. 

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• Derided as hopelessly subjectivistic, frowned on and tainted as capricious, psychology generally cast the self aside.

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• Late nineteenth-century conceptions of good science required strict discipline and control, both of which the evasive self, saturated in Romanticism, defied. 

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• Therefore its expulsion ensued and suddenly the self was nowhere to be seen.

• In academic psychology it had all but disappeared.

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• In the associated and emerging schools of psychotherapy, the self was explicitly absent (though perhaps assumed to exist) as it was in classical psychoanalysis; or expunged and erased, as it was in behaviourism.

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• the self was implicitly present (though perhaps not acknowledged) as it was in object relations theories

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• Those schools that embraced the self occupied marginal positions, bucking the trend of strict, functional objectivism.

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• The third force argued that this overemphasison objective behaviour distorted the human subject by denying phenomenology, a perspective the self had always contained.

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• While third force psychology did not come to dominate, it did encourage the development of new subdisciplines particularly the expansion and proliferation of counselling psychology.
• During the 1960s the self came back in vogue.
• Today it would appear that most non-medical models of therapy subscribe to some theoretical notion of self. 

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Heinz Kohut 未竟的夢

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• Self Psychology and the Humanities: Reflections on a New Psychoanalytic Approach, by Heinz Kohut, ed. by Charles B. Strozier, W. W. Norton & Company, 1980

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• I am confining my reflections to the populations of the densely settled, more or less highly industrialized democracies of the Western world. … however, that it is my impression that soon --- as evaluated from a broad historical perspective --- the psychological problems that may now be felt only in our Western democracies will also begin to be felt by populations under totalitarian regimes and in undeveloped areas whose social organizations differ from ours.

Heinz Kohut (1977) The Restoration of the Self, Kindle location 4400/6107

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• A German Generation: An Experiential History of the Twentieth Century, by Thomas A. Kohut, Yale University Press, 2013

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Psychoanalysis as Psychohistory or Why Psychotherapists Cannot Afford to Ignore Culture

• The influence of history on the psyche is as at least as significant as the influence of the psyche on history.

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Thomas A. Kohut (2003). Annual of Psychoanalysis, 31:225-236

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Dear Thomas,

這篇文章正確的篇名應為 Psychoanalysis as Psychohistory or Why Psychotherapists Cannot Afford to Ignore History

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• I have sought to illustrate how history flowed through these 62 Germans psychologically, as their effort to overcome historically determined losses inside the family and in German society led them first to the youth movement, then to National Socialism, and ultimately even to the Holocaust (although most of the interviewees bear only indirect responsibility for that), a historical event that reverberates psychologically in me down to the present day.

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• We need to recognize that the inner world is shaped through experience of the outer world, that human beings are historical, and that we cannot deeply or truly know the psyche if we ignore the creative (destructive) power of history.
• And we also need to recognize that the inner world shapes the outer world, that psychological human beings make history, and that we cannot deeply or truly know either the past or the present if we ignore the creative (impotent and useless) power of the psyche.

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• The mutual influence of history and psyche, so obvious to Freud and the generation that founded psychoanalysis in this country, is in danger of being forgotten today as analysts turn their eyes away from society, culture, and history to rivet their gaze on the clinical situation.

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• Just as theory exposes the clinician to a large number of patients and to the knowledge and experience of colleagues past and present who have worked with them, so knowledge of history and culture exposes the psychoanalyst to the vast psychological universe beyond the consulting room, the world where people actually live out their lives.

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• It can hardly be an accident that those who have contributed the most to psychoanalysis were steeped in the European, classical, humanistic tradition.
• Widely read and deeply learned, they not only “applied” analysis to society, culture, and history; even more they learned from society, culture, and history.

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• Certainly the psychoanalytic contributions of my father are unthinkable without his knowledge of art, literature, and history. Indeed, I almost never recall him reading psychoanalytic literature.
• Instead he studied Thomas Mann and Franz Kafka, Eugene O’Neill and James Joyce, Pablo Picasso and Alban Berg, Franz Jägerstätter (1907-1943) and Hans (1918-1943) and Sophie Scholl (1921-1943).

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• Psychoanalysis should be regarded once again not only as a form of therapy but also as belonging to the general attempt to understand human beings, an attempt that is at once individual and cultural, inextricably psychological and historical.

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• The consulting room does not exist in isolation but is inherently part of the world.
• Becoming more conscious of the connection between the consulting room and the world will not only have clinical and cultural benefits, but it will also enable psychoanalysis to assume its rightful place among the human sciences, studying the flow of history through psychological human beings.

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以自體心理學為基調的心理治療�a treacherous way indeed

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• 以己為器用，承載著另一個人的內在世界，而對此承載之困難，復有後設之思考。

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以己為器用，承載著另一個人的歷史

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The Therapist (René Magritte 1937)

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Therapist, take care of thyself !

• Structure

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• Tempo

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• Balance

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• Integrity

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• 溫和的 理性的 堅定的

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• 更乾淨 更寬廣 更寧靜 更無畏 更深思自覺 的存在 … 才可能 面對 和承載 更巨大的混亂 和痛苦 …

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輔大心理所自體心理學講座�Feb-June, 2017

• 1. Heinz Kohut: Life and Work (1)
• 2. Heinz Kohut: Life and Work (2)
• 3. Kindred Spirits I: W.R.D. Fairbairn
• 4. Kindred Spirits II: Harry Guntrip
• 5. Kindred Spirits III: Michael Balint
• 6. Kindred Spirits IV: John Bolwby
• 7. Tracing Back I: Sandor Ferenczi
• 8. Tracing Back II: Otto Rank
• 9. Further Dialogue: Relational Psychoanalysis
• 10. Further Dialogue: Arthur Schopenhauer
• 11. New Development I: Intersubjectivity Theory (Robert Stolorow, George Atwood)
• 12. New Development II: Specificity Theory (Howard Bacal) �

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• 13. New Development III: Psychoanalytic Complexity (Robert Galatzer-Levy, 2016)
• 14. New Development IV: Beatrice Beebe
• 15. New Development V: Bernard Brandchaft
• 16. New Development VI: Arnold Goldberg (2015)
• 17. New Development VII: Donna Orange (2015)
• 18. The Self And Personality Structure
• 19. Narcissism 30 years later
• 20. Self (psychology) and history
• 21. 文革五十年後 / China Watch / Taiwan Watch
• 22. Drums faraway: march toward critical psychotherapy
• 23. Coda: Self psychology-imbibed psychotherapy

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• Healing, at best, is not what the healer does, but what he is; that what really matters are not the schools of psychotherapy, but the psychotherapists themselves. 

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• The Psychotherapist as Healer, by T. Byram Karasu, Jason Aronson, 2001

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• Life Witness: Evolution of the Psychotherapist, by T. Byram Karasu, Jason Aronson, 2013

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• A young therapist, during the training evolution phase, can become an expert clinician by transcending his own school of therapy.

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• Within five to ten years of practice, the so-called experiential evolution phase, the therapist begins to appropriate techniques from other schools of psychotherapy, and by shifting paradigms, synchronizes himself with the patient’s mind.
• It is from this synchronization that all his techniques begin to evolve.
• This is the essence of the “transtheoretical paradigm”.

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• In ancient Greece, “psyche” meant soul --- the principle of life.

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• While psychotherapy, even with this transtheoretical embrace, benefited our psychological issues, it was also making us something less.

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• The therapist who has transcended his own school of psychotherapy now must transcend the field of psychotherapy itself.

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• Furthermore, if he wants to address the patient’s existential issues as well, the therapist first has to come to terms with those issues himself.

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• This formative evolution phase of a therapist encompasses a broad education especially in philosophy and spirituality --- secular values distilled from all religions.

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• He must find the meaning and purpose of his life, cultivate an authenticity, and become someone whose presence is itself therapeutic.

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• All “therapeutic messages” will then naturally emanate from within the therapist’s very self.

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��Zen and the Art of Motorcycle Maintenance: An Inquiry into Values (ZAMM)�Robert M Pirsig (1974)�

• We are in an area of the Central Plains filled with thousands of duck hunting sloughs, heading northwest from Minneapolis toward the Dakotas. This highway is an old concrete two-laner that hasn’t had much traffic since a four-laner went in parallel to it several years ago. 

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• I’m happy to be riding back into this country. It is a kind of nowhere, famous for nothing at all and has an appeal because of just that. 

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• ... He grabs the back of my helmet and hollers up, "I’ve seen lots of those, Dad!“

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• "Oh!" I holler back. Then I nod. At age eleven you don’t get very impressed with red-winged blackbirds. 

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• You have to get older for that. For me this is all mixed with memories that he doesn’t have. Cold mornings long ago when the marsh grass had turned brown and cattails were waving in the northwest wind. The pungent smell then was from muck stirred up by hip boots while we were getting in position for the sun to come up and the duck season to open. Or winters when the sloughs were frozen over and dead and I could walk across the ice and snow between the dead cattails and see nothing but grey skies and dead things and cold.

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• The blackbirds were gone then. But now in July they’re back and everything is at its alivest and every foot of these sloughs is humming and cricking and buzzing and chirping, a whole community of millions of living things living out their lives in a kind of benign continuum. 

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• You see things vacationing on a motorcycle in a way that is completely different from any other. In a car you’re always in a compartment, and because you’re used to it you don’t realize that through that car window everything you see is just more TV. You’re a passive observer and it is all moving by you boringly in a frame. 

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• On a cycle the frame is gone. You’re completely in contact with it all. You’re in the scene, not just watching it anymore, and the sense of presence is overwhelming. That concrete whizzing by five inches below your foot is the real thing, the same stuff you walk on, it’s right there, so blurred you can’t focus on it, yet you can put your foot down and touch it anytime, and the whole thing, the whole experience, is never removed from immediate consciousness.

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(林茂榮 2005)�http://mawrong.myweb.hinet.net/2006-oil.html

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• 放牛吃草，非製造業，非服務業，屬畜牧業之高級動物輔助低級動物療法。意思是說，人以為是，他帶牛吃草，但其實是，牛帶人回到自然，看它吃草。治療以年為單位，每年收費一百元，注意，是人付給牛，不是牛付給人。一般短期療程十次，吃十年草，才可略見療效。較嚴重個案，需廿至卅次。喪心病狂個案，則需六十至八十次

。移動極慢，窮而不忙，牛有信心，走失不了，不須警覺，自然放心，昏昏睡去，人牛皆然。乍看，遂常以為是惺忪的牛在守護睡夢的人。

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�王陽明 (1472-1529)�

• 先生游南鎮，一友指巖中花樹問曰：「天下無心外之物，如此花樹，在深山中自開自落，於我心亦何相關？」先生曰：「你未看此花時，此花與汝心同歸於寂。你來看此花時，則此花顏色一時明白起來。便知此花不在你的心外。」(傳習錄下)

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��在人類世(anthropocene)人與自然的關係有可能回到上述嗎?�

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�虛雲和尚 (1840-1959)�

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Oct 11, 5:34 AM

• 起身三刻天已微明白沙所謂自然乃一客觀存在不依人之意志流轉萬古周流本自然(枕上漫筆)莫非先生早知Holocene萬年夜半龜山月能開萬頃秋(龜山夜月)我亦曾見此景惟身陷土石流如何奢談心學自然已壞人亦已壞兩壞之中猶有心學乎復甦兩壞談何容易心學之意義應在忍不妄為遂讓萬物有機會恢復盎然生機上述與心理治療有關題為陳白沙與心理治療近年離都市叢林而居竟日見天見地見山見樹見草見犬見貓見蛇見蟲見鳥見蛙見蚊見蠅見螳螂見蚱蜢見跳蚤此際見白沙方能識之白沙與陽明路數際遇不同白沙不仕與道家更近是否狂禪由其詩文尚看不出陽明官大學問大事功大雖豪邁恐涉世過深畢竟洒脫不了

http://kellychang2713.blogspot.tw/2016/10/534-am.html

�

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�只在身下放了塊青石板�

• 六十年後時間慢了十五個鐘樹上養了一隻熟讀宋明理學的野猴這時去里斯本的火車快要開了老友雷馬克說過所有歸鄉的列車都開往里斯本我先前也說過南行不是往南方行那個人洗完2016-10-10五千碗遂點起紙菸看著窗外的山想起象山李侗白沙越吃越餓鐵路便當1973-1977失業Zizek萬年Holocene二百年Anthropocene就搞成光景如是已然不見南鎮不見岩中不見花樹白沙所謂自然乃一客觀存在不依人之意志流轉唯自然已壞人亦已壞兩壞之燼猶有心學乎心學之意義應在忍不妄為遂讓萬物有機會恢復盎然生機上述與心理治療有關題為陳白沙與心理治療近年離都市叢林而居竟日見天見地見山見樹此際見白沙方得識之中國二千年以儒家為正宗官學吃儒家這行飯是成功人仕活得腦滿腸肥死得浮腫堂皇道釋則屬大地邊緣人物活得青菜豆腐死得隨隨便便宋明心學略分儒道二路對前者心學不過錦上添花道釋不過裝飾雅趣我的意思是說真正心學唯道釋一途因為心學形上學也不棄形下何來形上且依上述閱其生平大紀對學案遂有撿擇憑藉其中俠義落魄者須致意再三如見故人如見隔世好兄弟

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reference

• von Herrmann, F.-W. (2003). Medard Boss und die Zollikoner Seminare Martin Heideggers. Address to 5th Forum of the International Federation of Daseinsanalysis, Vienna, 3 October 2003.
• von Herrmann, F.-W. (2005 [2003]). Medard Boss and the Zollikon Seminars of Martin Heidegger. (Translated by Salomé Hangartner, edited by Anthony Stadlen.) Existential Analysis, 16.1.
• Stadlen, A. (2005). “Medical Daseinsanalysis”. Existential Analysis, 16.1.
• Milton, Martin, et al., (2003). The Existential-Phenomenological Paradigm. Existential Analysis, 14.1.
• Zollikon Seminars: Protocols - Conversations – Letters, by Martin Heidegger, Franz Mayr (Translator), Northwestern University Press, 2001
• Tyrel Garrett (2015). A Phenomenological Reflection on Kurosawa’s Ikiru in Light of the Early Heidegger’s Concept of ‘‘Distance’’, The Humanistic Psychologist, 43: 310–316
• Psychotherapy as a Human Science, by Daniel Burston, Roger Frie, Duquesne University Press, 2006
• Zen and the Art of Motorcycle Maintenance: An Inquiry Into Values, by Robert M. Pirsig, William Morrow & Co., 1974
• Existential Therapies, by Mick Cooper, SAGE; 2 ed, Dec 12, 2016
• Existential Foundations of Medicine and Psychology, by Medard Boss, Jason Aronson, 1977
• Psychoanalysis & Daseinsanalysis, by Medard Boss, Basic Books, 1963

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