Some thoughts on the existential lens in group psychotherapy

Existential psychotherapy provides a useful perspective, or lens through which to view the practice of group psychotherapy. The field encompasses a variety of theoretical and practical points of view, many not usually thought of as existential. Some relate to the therapist, some to the enterprise of psychotherapy, and some to conceptions of psychic or external reality. This paper identifies several of these vertices, emphasizing especially (1) the importance of relationship in psychotherapy, (2) the problem of meaning (3) addressing existential concerns, especially the centrality of death as a problem in living, and (4) the task of the therapist. Attention is paid to the historical development of these ideas. The work of Martin Buber, Otto Rank, Wilfred Bion, and Viktor Frankl is especially emphasized, although proto-existential concepts from other waters are also noted. The heart of the paper deals with the application of these vertices to group psychotherapy. Extensive attention will be given to the differing viewpoints of Hugh Mullan and Irvin Yalom. Practical applications in group psychotherapy, including clinical vignettes, are offered.This paper was originally delivered, in somewhat different form, at the National Group Psychotherapy Institute of the Washington School of Psychiatry on April 23, 1995. It was dedicated to Hugh Mullan, who had been one of my teachers at the school two decades earlier.     

Book Reviews

Book reviewed in this article: Barron's How to Prepare for College Entrance Examinations Samuel C. Brownstein and Mitchel Weiner. Third edition. College Entrance Examinations Louis K. Wechsler, Martin Blum, and Sidney Friedman. How to Pass High on College Entrance Tests David R. Turner and Alison Peters. The Investigation of Psychotherapy : Commentaries and Readings edited by Arnold P. Goldstein and Sanford J. Dean. Normality: Theoretical and Clinical Concepts of Mental Health by Daniel Offer and Melvin Sabshin. Alcoholism: Group Psychotherapy and Rehabilitation by Hugh Mullan and Iris Sangiuliano. Principles of Personnel Testing by C. H. Lawshe and Michael J. Balma. Second edition. Guidance-Personnel Work: Future Tense edited by Margaret Ruth Smith.     

THE EARLY LATIN DIONYSIUS: ERIUGENA AND HUGH OF ST. VICTOR

This essay sketches how Eriugena and Hugh of St. Victor interpreted the Areopagite, emphasizing key passages for each. Eriugena's translation of the CD and his Expositiones on The Celestial Hierarchy exerted a tremendous influence on subsequent Latin readers, including Hugh, and even survived the condemnation of his masterwork, the Periphyseon. The Victorine, whose own Augustinian inclinations were largely untouched by his encounter with the Areopagite, nevertheless exerted a distinctive influence by (falsely) attributing to Dionysius the view that in our pursuit of God, “love surpasses knowledge.” Together, despite their stark differences, they bequeathed a lively Dionysian tradition to the high medieval authors, scholastics and mystics alike.     

A survey of the life of Hugh MacColl (1837-1909)

The Scottish logician Hugh MacColl is well known for his innovative contributions to modal and nonclassical logics. However, until now little biographical information has been available about his academic and cultural background, his personal and professional situation, and his position in the scientific community of the Victorian era. The present article reports on a number of recent findings.     

The effects of a microcounselling programme with social work students: A preliminary look at cognitive issues

Microcounselling has featured widely as a systematic approach to improving the interviewing and counselling skills of a range of professional groups (Dickson, 1981). Reviews of research largely attest to its effectiveness in this regard (Baker & Daniels, 1989). The outcome criteria upon which such conclusions have been based have, however, been essentially behavioral and proximal. In an earlier study (Dickson & Mullan, 1990), only limited evidence for the generalisability of outcomes was forthcoming. This paper extends that work by presenting a preliminary investigation of the impact of microcounselling on some of the cognitive processes which are thought to mediate skilled performance. As part of a more extensive evaluation (Dickson & Mullan, 1990), a pre-experimental single group pretest-posttest design was used to assess the extent to which measures of locus of control (Rotter, 1966), evinced by a group of social work students, would change following a microcounselling intervention. Despite predictions of a move towards greater internality of control, no significant pre-post training differences emerged. This result is discussed within the context of the limitations of the design and, in keeping with the preliminary nature of the study, a number of areas for further investigation are indicated.     

Rabbi and Magister: Overlapping intellectual models of the twelfth-century renaissance

Elka Klein’s writings have illuminated reciprocal and distinctive characteristics of the social and intellectual lives of Jewry in Iberia and by comparison Northern Europe during the High Middle Ages. This article honors her insights, by comparing the development of biblical hermeneutics at the Abbey of St. Victor in Paris and in the writings of Abraham ibn Ezra. Hugh of St. Victor’s introduction to the study of Scripture, Didascalicon, provides a program for the individual student to integrate all branches of human knowledge into the search for Divine Wisdom that may be found only in Scripture. The innovation in Hugh’s program is the emphasis on the “literal” or “historical” sense of Scripture as the solid basis for the development of theological study. Grammar and rhetoric were stepping stones that led the young theologians to higher levels of Divine Wisdom. The introduction to Abraham ibn Ezra’s commentary on the Pentateuch constitutes a parallel point of orientation for twelfth-century Jewish readers. A close reading of ibn Ezra’s prologue maps the hermeneutical approaches that different communities – Christian, rabbinic Jewish, and Karaite – utilized in their expositions of the Pentateuch. After critiquing each community, ibn Ezra offers his own approach that builds an overall framework for correct interpretation on the foundation of grammar and the rabbinic oral tradition. From this perspective, the article demonstrates that during this period Jews and Christians, both in Iberia and Northern Europe, focused on harmonizing reason and revelation. Both communities used grammar as the primary criterion for evaluating the accumulation of traditional sources. Both approaches intended to develop students, who were capable of understanding that “reason is the angel that mediates between God and humanity.”     

Now Streaming: On Unconscious Communications in the Analytic Process

ABSTRACT

In this article, I illustrate the concept of unconscious communication by means of a clinical example in which a patient was able to recover the memory of a key adolescence experience as the result of the interplay of unconscious messages transmitted between himself and his analyst. When the patient spotted the analyst driving an old, beat-up family car, this triggered an unconscious memory of this painful adolescent episode, one that epitomized and stood for his troubled and disappointing relationship with his father. This memory, which was expressed nonverbally, in turn, evoked a memory in the analyst from his own adolescence that put him in touch with the patient‘s traumatic, adolescent experience, material that had come up previously in the analysis but had not been adequately dealt with or worked through. By grasping the meaning of the interplay of these unconscious messages, the analyst was able to help the patient get in touch with, better understand, and work through, an experience that had an enduring impact on his future life.     

Of exile and Halakhah: Fourteenth-century Spanish Halakhic literature and the works of the French exiles Aaron ha-Kohen and Jeruham b. Meshulam

This article discusses the halakhic works of two authors who shared the experience of exile and displacement. Both authors, R. Aaron ha-Kohen of Lunel and R. Jeruham b. Meshulam, wrote halakhic compendia after leaving their homes in Southern France and settling in Spanish territory after the expulsion of 1306. The article suggests that there is a connection between a scholar's experience of being displaced and his desire to devote his time to assembling, restructuring and giving order to the law. R. Aaron ha-Kohen authored a work that was a collection of opinions, a compilation to consult regularly, one that can best be described as a portable library for the wanderer and the homebound person alike. Aaron in his introduction explicitly links his motivation for composing such a work to his personal experience of exile. R. Jeruham b. Meshulam composed a handbook or guide for the practicing judge of Castile. His primary motivation was to correct a situation he found in his new home – the lack of qualified judges in issuing legal decisions. Jeruham, as well, describes at length his exile experience in his introduction and indicates that his motivation to write such a work emerges from it. One can suggest that behind the émigré's diligence in ordering the law lay an attempt to recapture a lost world and to recreate on paper or parchment what was forever lost.     

论威廉·詹姆斯对胡塞尔现象学的影响

詹姆斯在描述宗教经验时所采用的现象学方法;对心理主义的的拒斥;在诸如意识流、意向性、实在、自我等具体内容上在现象学领域所做的虽是无意但却是开创性的探索都表明詹姆斯的哲学思想对胡塞尔现象学有启发和影响的意义。     

Why did freud choose medical school?

Abstract

After demonstrating the unsatisfactory nature of the reasons Freud gave us for his choice of medical school, the author shows how it is possible to throw new light on it on the basis of his letters to his adolescent friend Emil Fluss. This relationship played a crucial role in forcing Freud to come out of his isolation and the defensive dissection of his feelings that he used to practice, and thus experience an intimate relationship as a better source of self-knowledge and growth. This is the context in which his choice of medical school took place, which can consequently be conceptualized in terms of his unconscious—and self-concealed—pursuit of a growth-promoting and self-healing agency and experience. It thus was an interpersonal event which compelled him to deviate from his original purpose, i.e. the study of law or the humanities, and take up the “unconscious plan” to soften his defensive apparatus. This is consequently the new meaning we can attach to the experience of “rest and full satisfaction” he made in Brücke's laboratory between 1876 and 1882. What he defines as the “triumph” of his life thus also acquires a new meaning: the possibility to take up again his original interest in psychology not on an exclusively defensive basis any more, but eventually in a constructive way. Such a personal itinerary also represented one of Freud's most convincing experiences of the power of the unconscious, as he formulated it in his book on dreams—and as he articulated it in the new field of psychoanalysis. Since, in the author's opinion, the attempt at self-cure lies at the root of our own choice of our profession, this must have been also Freud's case, at a much earlier time than what is traditionally referred to as his self-analysis. At variance with what Freud himself used to claim, the study of his life remains one of the best keys to the understanding of his intellectual legacy.     

WORSHIPPING AN UNKNOWN GOD

This paper examines the religious tradition of ‘negative theology’, and argues that it is doubtful whether it leaves room for belief in God at all. Three theologians belonging in different degrees to this tradition are discussed, namely John Scotus Eriugena, Anselm of Canterbury and Nicolas of Cusa, and it is argued that all three, in maintaining the ineffability of God, reach positions that are in effect forms of agnosticism. There is a paradox here: if God is inconceivable, is it not self‐refuting to talk about him at all, even to state his inconceivability? The final part of the paper examines the work of the nineteenth‐century poet Arthur Hugh Clough, two of whose poems, Hymnos Aumnos, and Qui Laborat Orat, explore the paradox of talking about the inconceivable Godhead. Clough gives eloquent expression to the idea that leaving God unnamed is not equivalent to disowning him. There is room for a devout agnosticism.     

The real person of the analyst and his role in the process of psychoanalytic cure

This paper focuses on the real relationship with the analyst in the psychoanalytic situation as an aspect of the therapeutic process that leads to change. The role of free association, clarification, and interpretation of the transference are taken for granted as major activities of the analyst, and the real relationship with him is seen as a complementary but important ingredient for change. In particular, his emotional availability determines the climate of analysis. The concepts of neutrality, anonymity, and abstinence, though of importance as guideposts in the conduct of an analysis, have conceptual limitations that not infrequently bind the analyst in a stance that is not useful for the progress of the analysis. On occasion, confirmation by the analyst of the verity of an experience in the patient's early life facilitates the analytic process. This occurs particularly in situations of early trauma, but at times may include chronically traumatic early life experiences. An important motivating force in analysis is the patient's unconscious wish to find the ideal parent absent in early life experience, a wish that is experienced and ultimately analyzed. This is to be distinguished from a defensive idealized transference. Psychoanalytic developmental psychology contributes to our understanding of how the real person of the analyst, his emotional availability, his responsiveness at particular times, his attitude toward action and progressive change in the patient, affect the therapeutic process that leads to change.     

Death,Myth and Reality in C.S. Lewis

C.S. Lewis's life and writings were profoundly shaped by his childhood experience of his mother's death. It is significant that the young hero's dying mother is mentioned at the very beginning of the first book of the Narnia sequence (seeThe Magician's Nephew.)., which in more general terms offers a mythopoeic version of the Christian interpretation of death. Lewis had a keen awareness of the power of myth (he would not have denied that the Christian gospel is myth). However, it was in the experience of the death of his wife (recounted inA Grief Observed) that he felt confronted by reality in a way that shook his faith to its foundations. This article will explore the tension between myth and reality in Lewis's attempts to write, as a Christian, of the experience of death.     

On being dropped and picked up: adopted children and their internal objects

The field of adoption has changed over the past years from one where there were babies available for many adoptive couples to one where increasingly the children who are needing adoption are those who have already suffered deprivations and difficulties in their families of origin, with disrupted attachments and a consequent traumatizing effect of their early history on their internal worlds. Professionals working with these children, who have in effect been 'dropped', face the difficult task not only of placing them appropriately but of supporting their adoptive families. With the new experience of a secure base the original trauma may be reworked, and the new framework tested by these damaged and consequently often damaging children as they replay their feelings of being unwanted and unwantable. In describing once-weekly work with a 6-year-old adopted boy, I suggest that the primary disillusion of his neonatal experience caused an internal catastrophe which was then reworked in his adoptive placement. This child did not experience what Winnicott (1971) called 'gradual disillusion' in terms of his belief that he creates the needed breast, and thus integration of love and hate of the primary object, but remained in a state of hyper-vigilance because of the deficits in his internal world. These deficits have been able partially to be addressed in psychotherapy treatment.     

Disjunctivism and skepticism

Disjunctivism is the view that perceptual experience is either constituted by fact in the world or mere appearance. This view is said to be able to guarantee our cognitive contact with the world, and thus remove a crucial “prop” upon which skepticism depends. This paper has two aims. First, it aims to show that disjunctivism is a solution to Cartesian skepticism. Cartesian skepticism is an epistemological thesis, not an ontological one. Therefore, if there is an external world, we may well undergo a veridical experience, and thus we can take advantage of disjunctivism to adopt an anti-evidential-skepticism strategy to counter Cartesian skepticism. Second, this paper argues that disjunctivism fails to solve Pyrrhonian skepticism. To counter Pyrrhonian skepticism, one has to give reasons both for his belief and for his believing. But disjunctivism can only account the former, that is, the reason for the content of perceptual belief. Given that one’s experience in good case and bad case is subjectively indistinguishable, one cannot just use his experience to justify his believing. This shows that disjunctivism cannot meet the requirement to provide an adequate account for reflective knowledge.     

Einstein,his theories,and his aesthetic considerations

This article deals with the question whether aesthetic considerations affected Einstein in formulating both his theories of relativity. The opinions of philosophers and historians alike are divided on this matter. Thus, Gerald Holton supports the view that Einstein employed aesthetic considerations in formulating his theory of special relativity whereas Jim Shelton opposes it, one of his reasons being that Einstein did not mention such considerations. The other theory, namely, that of general relativity, is discussed by John D. Norton. He asserts that the successful completion of this theory was due to Einstein's adherence to mathematical simplicity resulting from experience, as Einstein himself stated, and not from an aesthetic drive, to which he did not refer. The present work attempts to overcome this deficiency indirectly by investigating Einstein's aesthetic awareness and its consequences for his work. It is found that this awareness was imbedded in his perception of nature and is linked to the criteria (such as simplicity) that guided him in formulating his theories. The conclusion thus reached is that aesthetic considerations did play a role in Einstein's endeavour, contrary to the assertions of Shelton and Norton.     

On Leaving Home and the Flight From Trauma

This paper is both autobiographical and clinical—a psychoanalyst's reflections about important transitional moments in his life. Examples of such moments are the cultural blind spot regarding the affect of the Holocaust experience on the hundreds of thousands of survivors who immigrated to Israel after World War II and his own professional disavowal of that experience and his eventual finding of “shared home” in listening to the trauma discourse of Holocaust survivors and to that of other severely traumatized patients. This paper also highlights the importance for the immigrant analyst of presenting the cultural perspective stemming from his own tradition and background, and the one acquired in his new home, side by side and in dialogue with each other. Finally, the author examines how being a trauma survivor and an immigrant informs his work as a psychoanalyst.     

Malcolm on Memory

Malcolm argues that memory takes a variety of forms and that philosophers go astray because they attempt to reduce this variety to a single form. We may grant that memory takes a variety of forms. It does not follow that these forms are of equal philosophical significance. In telling you my name, I do not have to recall it. I have repeated it innumerable times. If asked again, I simply repeat it once again. This is what Bergson called “habit memory”. But Proust, in tasting a madeleine cake, did recall the past. His childhood returned vividly to his mind. But since his experience was in the present and his childhood was in the past, how could the one be an experience of the other? Here, it seems, we do have a philosophical problem.