AX murderers,dragons, spiders and webs: Therapeutic metaphors in couple therapy

Using metaphors in psychotherapy is not a new practice. Metaphor has long occupied the interests of theorists and practitioners of psychoanalysis. Recently, influenced by the work of Erikson, metaphors have been utilized by non-analytic therapists. This paper explores the historical background of metaphors, examines the components of metaphors, explores metaphors and the social construction of reality, and presents a discussion of the use of metaphor in couple therapy.     

SCIENCE AND RELIGION AS LANGUAGES: UNDERSTANDING THE SCIENCE–RELIGION RELATIONSHIP USING METAPHORS,ANALOGIES, AND MODELS

Many scholars often use the terms “metaphors,” “analogies,” and “models” interchangeably and inadvertently overlook the uniqueness of each word. According to recent cognitive studies, the three terms involve distinct cognitive processes using features from a familiar concept and applying them to an abstract, complicated concept. In the field of science and religion, there have been various objects or ideas used as metaphors, analogies, or models to describe the science–religion relationship. Although these heuristic tools provided some understanding of the complex interaction, they failed to address the broad nature of science and religion as well as the multifarious relationship between the two in a sociocultural context. Unlike the previous candidates, the concept of language, including the notions of linguistic worldview, linguistic identity, dialects, power, and bilingualism, offers a unique and comprehensive window through which science, religion, and the relationship between the two are seen with clarity.     

心理治疗中隐喻的使用、疗效检验及作用机制

隐喻是用一种具体、熟悉的概念去表达和理解一种抽象、不熟悉的概念的语言形式和认知方式,因其在心理治疗中可以有效传递治疗信息而被治疗师们广泛使用。早期的隐喻理论阐述了隐喻具有高创造性和增强长时记忆的认知加工优势,虽然不同心理治疗流派在治疗过程中对使用来访者还是治疗师产生的隐喻各有侧重,但它们都认为隐喻可以通过高创造性的内容、形成更优的长时记忆以及带来高度的认知卷入来帮助咨访双方有效加工、传递和保存治疗信息。精神分析流派强调治疗性隐喻在无意识水平上的意义交换产生的顿悟过程,认知行为疗法既强调隐喻可以促进认知图式的重构,也强调其组块性和形象性产生的记忆功能,接纳与承诺疗法认为隐喻传递信息时具有非评判、非分析、直觉经验的方式有利于促进个体发生改变,后现代疗法中强调让来访者重新叙述自己的人生故事或者发展出一种形象性或象征性表达,让来访者产生更具有功能的观点和看法。因此治疗性隐喻具备了跨越不同心理治疗理论取向的广泛认同基础。在实证研究上,大多数研究聚焦于探索在某种治疗方法中加入隐喻是否会有更佳的治疗效果,其中使用CBT作为框架的研究最为集中,有些研究发现隐喻干预在缓解心理症状方面优于常规干预,也有研究发现隐喻干预和非隐喻干预都可以有效缓解被试的心理痛苦,因此虽然没有获得十分一致的结论,但这些研究总体上证明了在心理治疗中使用隐喻是有效的。随着研究的深入,对治疗性隐喻起效的心理神经机制进行探索的实证研究也有效观测到了隐喻理论中提出的认知加工优势,包括隐喻的高创造性可以诱发顿悟（并伴随杏仁核、海马、梭状回等特异性神经网络的显著激活）、带来更佳的治疗效果,隐喻内容更容易被记住、有助于治疗持续发挥作用,以及隐喻可以增加来访者的认知卷入程度进而带来更大程度的认知改变。综上,无论从理论构建还是实证证据上,治疗性隐喻都是一种具有独特认知加工优势的认知工具和治疗信息传递途径。未来研究可以从更加科学的设置对照组、增加隐喻特异性的效果衡量指标以及探索其他可能的心理机制三个方面来进一步观察在治疗性隐喻的独特优势。最后,对在心理治疗实践中更好的使用隐喻以及研发嵌入隐喻的低成本高效益的社会心理健康服务方案提供了建议。     

Compulsive "helpfulness": or, how I learned to stop working so hard and love the group

Compulsive helpfulness, an anxiety-laden need by the therapist to feel helpful, akin to the notion of rescuing others, is a potential pitfall in developing an effective psychotherapy group. It can be regarded variously: (1) as a reaction formation against feelings of boredom and frustration stimulated by such phenomena as group resistance or the enactment of inauthentic relationships in the group; (2) as a therapist style driven by a transferential reaction to be regarded as competent and worthy; (3) as an induced countertransference enactment tied to group members' frustration and passivity about their own interpersonal inadequacies; (4) and as a manic defense against despair over the feeling that one's loving has not done any good. In this essay, the author explores his struggle to identify and come to terms with compulsive helpfulness as a dominant theme in the early stages of his tenure as leader of a psychotherapy group.     

Understanding and appreciating metaphors

We consider three theories that have dominated discussions of metaphor. One view is that metaphors make comparisons, the basis for the comparison being the features (or categories) that the terms of the metaphor share. The second view is that metaphors involve an anomaly. The third view is that metaphors are ‘interactive’, producing a new way of seeing the terms. We propose a new theory—the domains-interaction view—that draws on elements of all three earlier views, but borrows especially from the interaction view. We consider the implications of our theory for three questions: What are metaphors? How are they understood? What makes a good metaphor? We argue that metaphors correlate two systems of concepts from different domains. The best metaphors involve two diverse domains (more distance between domains making for better metaphors) and close correspondence between the terms within those domains. We call the degree of correspondence within-domain similarity. Metaphors are interpreted in several stages: the terms of the metaphor are encoded; the domains involved are inferred; the structures to be seen as parallel are found; the correspondences between these structures are ‘mapped’ or constructed; the terms of the metaphor are compared. If the terms are not seen to match or occupy analogous roles in their different domains, then the metaphor may be reinterpreted. The evidence on all this is tentative but supports our view. We review two studies (Tourangeau and Sternberg, 1981) that support the hypothesis that distance within domain relates negatively to aptness, whereas distance between domains relates positively. Several studies on comprehension tend to disconfirm the comparison theory's notion that the tenor and vehicle necessarily share features. Tenor and vehicle also appear to have asymmetrical roles in the interpretive process.     

The synergy of memory, affects and metaphor

Recently, the concept of metaphor has been revitalized as a result of the convergence of interest in this subject from a variety of disciplines including neurobiology, linguistics and cognitive science. Metaphor is now viewed as an emergent property of mind. Metaphor is rooted in the body in two senses: metaphor is used to organize bodily sensation cognitively, especially affects, and secondly, metaphor is rooted in the body as it rests on the border between mind and brain. Metaphor is therefore viewed as a developmentally early, primitive mental function related to synesthesia. There is a significant distinction between frozen or foreclosed metaphors and open and generative metaphors. The foreclosed metaphor will dominate the perception of others in cases of trauma and can be understood as an explanation of transference repetition. Clinical examples of foreclosed metaphors are illustrated by vignettes of patients who have suffered traumas. Examples taken from two artists are used to illustrate instances in which the artist's own unassimilated experiences appear as generative metaphors.     

Bohm's Metaphors, Causality, and the Quantum Potential

David Bohm's interpretation of quantum mechanics yields a quantum potential, Q. In his early work, the effects of Q are understood in causal terms as acting through a real (quantum) field which pushes particles around. In his later work (with Basil Hiley), the causal understanding of Q appears to have been abandoned. The purpose of this paper is to understand how the use of certain metaphors leads Bohm away from a causal treatment of Q, and to evaluate the use of those metaphors.     

From Copenhagen to the consulting room: Pauli and Jung in Copenhagen

In this paper the city of Copenhagen is used as a starting point to highlight some critical historical events, both concerning the exchange of ideas between the physicist Wolfgang Pauli and C.G. Jung and the history of psychotherapy in Scandinavia. Pauli's years in Copenhagen under the influence of Niels Bohr and his philosophy prepared him mentally to receiveC.G. Jung's ideas. The paper also recounts the one occasion that Jung was in Scandinavia, attending the 9th conference of the General Medical Society for Psychotherapy in Copenhagen, just before going to New York in 1937 to give his final seminars on Pauli's dreams. The reason for focusing on these particular events is that they also constitute part of the history of the reception of psychodynamic psychology in Sweden and Scandinavia.     

From perceptual rags to metaphoric riches--bodily, social, and cultural constraints on sociocognitive metaphors: comment on Landau, Meier, and Keefer (2010)

What leads people to describe some of their interpersonal relationships as "close" and "warm" and others as "distant" and "cold"? Landau, Meier, and Keefer (2010) proposed that conceptual metaphors facilitate social cognition by allowing people to use knowledge from a relatively concrete (source) domain (e.g., physical distance) in understanding a different, usually more abstract (target) concept (e.g., love). We concur that such a notion of metaphors can greatly enrich the field of social cognition. At the same time, we believe it is important to devote greater theoretical attention to the nature of metaphorical representations in social cognition. We believe that Landau et al. place too much emphasis on sociocognitive metaphors as top-down knowledge structures and pay too little attention to the constraints that shape metaphors from the bottom up. In the present contribution, we highlight important bottom-up constraints, imposed through bodily constraints and social scaffolds. Sociocognitive metaphors do not exist just for mental representation but for action as well. We discuss the relevance of grounding sociocognitive metaphors for broader motivational purposes.     

Forget the virtual: Bergson,actualism, and the refraction of reality

In this essay I critique a particular reading of Bergson that places an excessive weight on the concept of the ‘virtual’. Driven by the popularity of Deleuze’s use of the virtual, this image of Bergson (seen especially through his text of 1896, Matter and Memory, where the idea is introduced) generates an imbalance that fails to recognise the importance of concepts of actuality, like space or psychology, in his other works. In fact, I argue that the virtual is not the key concept for Bergsonism and that there is a good deal of evidence in Bergson’s other writings, especially those connected with his actualist notion of ‘refraction’, to think of him as a perspectivist philosopher. Moreover, it will be seen that Virtualism resides within an economy of reflection that is subsumed within the broader paradigm of Actualist refraction. Taking these optical metaphors seriously, the virtual becomes a perspectival image seen from an actual position, or rather, an interacting set of actual positions. This interaction is termed ‘virtualization’, denoting the substitution of a substantive conception with a processual one. In the first two parts of the essay, I direct my remarks more towards Deleuzian readings of the actual rather than Deleuze himself (Deleuze is so open about the biases he brings to his reading of Bergson as to be beyond criticism). In the second two sections, I pursue a philosophical argument for the probity of a non-Virtualist position as such within philosophy, based upon the concept of refraction. This is done not only because it is important that we remain open to other readings of Bergson that are not so heavily mediated in one direction, but also in view of the power of refraction as a new concept for reconciling actual modes such as molar identity, the present, and extension, with their virtual opposites.     

Hypnosis and inhibition as viewed by heidenhain and pavlov

About 1880, Rudolf Heidenhain, then Professor of Physiology and Histology at the University of Breslau, experimentally studied hypnotic phenomena. Heidenhain explained hypnosis physiologically, in terms of cortical inhibition. Subsequently, I. P. Pavlov, who in 1877 and again in 1884 was Heidenhain’s student at Breslau, encountered hypnotic phenomena during conditional reflex experiments. In 1910, Pavlov described hypnotic states and explained them (as had Heidenhain three decades earlier), in terms of partial inhibition of the cortex. As the concepts of inhibition and excitation are cornerstones of Pavlov’s theory of higher nervous activity, it is of historical interest to search for influences that led Pavlov to incorporate the concept of inhibition into his theory. It is most likely that Pavlov first encountered the concept of central inhibition in the 1860s when reading I. M. Sechenov’sThe Reflexes of the Brain (1863/1866) and that the importance of the concept was augmented by Heidenhain’s use of it in explaining hypnotic phenomena.     

Believing in Make-Believe: Looking at Theater as a Metaphor for Psychotherapy

In this essay, I explore the theatrical dimensions of psychotherapy. I argue that many of the historical, practice-related, and conceptual connections between theater and therapy often are only alluded to in the literature, but rarely made explicit. In doing so, however, it seems apparent that, as a metaphor for psychotherapy, theater perhaps offers a more appropriate fit than those narrative and conversational metaphors that have been employed so far. Proposing that theater is, in fact, the metaphor on which psychotherapy bases itself, I briefly examine some of its implications for how therapy might be conceptualized and performed. I conclude by inviting other therapists to consider — by openly acknowledging theater as a metaphor for psychotherapy — if they might then become more engaging, creative, and imaginative in their work.     

Expressions of existential philosophy in different therapeutic schools

Therapeutic schools vary greatly in their conceptualization of authenticity, a concept that grew out of existential philosophy. On one end of the spectrum, the real person is seen as one living in harmony with his or her environment and achieving fulfillment through relationships. An opposite view regards the person who has successfully adapted to his or her social environment as inauthentic. A basic dilemma which characterizes the therapeutic process is whether to put the emphasis on the client self acceptance or on adaptation to society. This article discusses authenticity from a philosophical point of view and reviews the attitudes toward the concept from various schools of therapy. Although existential psychotherapy is the only school that uses the concept of authenticity, one can find clues to the conflict between encouraging the client's own individuality and motivating him or her toward social adaptation in almost every therapeutic school. Authenticity is therefore an important subject to be dealt with in therapy. Moreover, the attitude toward authenticity is often influenced by the therapist's personal values and therapeutic orientation.     

Archetypes, complexes and self-organization

There has always been confusion and disagreement about the nature of the terms archetype and complex in Jungian circles, not to mention non-Jungian ones. Another ongoing concern is whether Jung's concept of the archetype and complex can be justified in terms of current scientific research, most notably that of neurophysiologists and others interested in the brain and consciousness. This paper proposes a theory of the formation of complexes, namely, that they are created through self-organization within the brain/mind. Self-organization is a process typical of large complex systems, and is generally accepted to operate within the brain and to be important in its functioning. Examples of self-organization in biology are related to the psychic processes that form the complexes. It is then natural to define the archetype in terms of the complex, and the authors propose a definition of the archetype as an equivalence class of complexes. On this view, the archetype is an emergent property of the activity of the brain/mind, and is, appropriately, defined at the level at which it emerges. This definition is in line with the original development of Jung's ideas, in that he derived the concept of the archetype from his earlier discovery of the feeling-toned complex.     

Aptness in metaphor

We propose that in understanding a metaphor, an individual sees a concept from one class or domain in terms of its similarity in two different respects to a concept from another class or domain. The two kinds of similarity are within-domain similarity, or the degree to which two concepts occupy similar positions with respect to their own class or domain; and between-domain similarity, or the degree to which the classes or domains occupied by the concepts are themselves similar. To test this dual notion of similarity, we obtained ratings of the aptness of 64 metaphors from one group of subjects and ratings of their comprehensibility from another group of subjects. The terms of the metaphors had been scaled (based on the ratings of pretest subjects) to give measures of distance both within and between domains. Aptness of metaphors related positively to betweendomain distance, negatively to within-domain distance, and not at all to overall distance. Metaphors are thus perceived as more apt to the extent that their terms occupy similar positions within domains that are not very similar to each other. Comprehensibility also related to aptness. In a second experiment, subjects ranked a set of terms as possible completions for metaphors. For both groups of subjects in this experiment, the rank of an alternative's within-domain distance correlated with its relative popularity. Quantitative models, patterned after a model proposed by D. Rumelhart and A. A. Abrahamson (Cognitive Psychology, 1973, 5, 1–28) for analogical reasoning, afforded significant prediction of the choices of the group of subjects in which all the possible completions of a metaphor were from a single domain. The same models did not predict the choices of a group of subjects in which the possible completions of the metaphors were from different domains.     

The moral power of suggestion: A history of suggestion in Japan, 1900–1930

In Japan, as in the west, suggestion theory was the predominant theory of hypnosis, and suggestive therapy was one of the most important, if not the most important, form of psychotherapy in the early 20th century. While the use of suggestion was met with objections on both scientific and moral grounds in the west, it was seen in a more positive light and has had a significant influence on the development of psychotherapy in Japan. With regard to the contexts of suggestion, suggestive power, suggestibility, and the effects of suggestion, this study will examine the distinctive conceptions and practices of suggestion developed by analogy with existing ideas about interpersonal influence, particularly with the concept of kanka (assimilative transformation) in Japan. They provide an interesting comparison to the western ideas of suggestion, helping us understand the historical and cultural particularity of western dynamic psychiatry and psychotherapy, particularly their presumptions about interpersonal influence.     

The Shadow of the Group in the Dawn of the 21st Century: The Journey from Varniai

The future of group psychotherapy is seen in the context of social and historical links which demonstrate a pervasive ambivalence about groups, leading to idealisation, fear, and attack on the group. The author's personal history, paralleled by literary references, forms a backdrop to the debate. The concept of the Anti-Group is presented as a binding principle that in its therapeutic application represents the hope of recognition and transformation.