Re-Visioning Person-Centred Therapy: Theory and Practice of a Radical Paradigm edited by Manu Bazzano Read more here Chapter 8
Person-centred Approach as Discursivity and Person-centred Therapy as Heterotopic Practice Pavlos Zarogiannis Introduction: Person-centred Approach as Discursivity and Person-centred Therapy as Heterotopic Practice At the time of its appearance, 1940-1960, the person-centred approach (PCA) was a new, genuine model in the psychotherapeutic world. It was considered to be quite radical because it proposed a different anthropological model and, accordingly, an alternative view for psychotherapy, person-centred therapy (PCT). The radicalism of the PCA though, as every radicalism and originality, isn’t an intrinsic quality that lasts forever. The fate of radicalisms is usually either decay and eventually oblivion, or integration and normalization. What once were alternative, avant-garde movements, radical ideas and theories become gradually common practices and generally accepted regularities. An unfortunate progress which, according to some scholars, characterizes advanced capitalism, because, thus, it manages to renew, enhance, maintain and develop itself further. The PCA is herein certainly not an exception, and if it wants to avoid the danger of giving in completely to the dominant neoliberal, neopositivist paradigm of our time and still remain radical, it needs revision and redefinition. However, a redefinition and revision only of its content, i.e. of its central terms, isn’t enough and doesn’t protect the PCA from decay, oblivion or the complete integration in a western-type social normativity. What is primarily needed, is a revision and redefinition of PCA as such. PCA should re-invent itself. Pavlos Zarogiannis Chapter 10 Experiencing and the Person-Centred Approach Nikolaos Kypriotakis Abstract: Experiencing and the Person-Centred Approach Combining both informal and formal language, which alternatively interrupt each other, the following text demonstrates (my) creation of meaning, regarding (emergent) phenomena and me (a so-called “person”), based upon poetic metaphors and memories. In this way, some of Eugene Gendlin’s “Philosophy of the Implicit” radicalism (in terms of the Person-Centred Approach) is presented, along with his notion of experiencing (in juxtaposition with Roger’s experience) and his understanding of the person-centred concept of congruence. Under the overarching perspective of Experiential Phenomenology, a latent critique unfolds -of the special “weight” of dominant or preferred, already constructed, schemas of meaning-formation (e.g. in Existential psychotherapy) and of the “ontological”, regarding Gendlin’s view of language (beyond postmodernism) and the hermeneutic interactions between language (or symbolization in general) and experiencing. Is this a new, not naïve kind of (psychological) empiricism? Nikolaos Kypriotakis There is a poem that is very important for understanding better this article: “In Cassis the shingle, the fishes the rocks under the magnifying glass the sea salt and the sky made me forget the human importance they invited me to turn my back to the chaos of our activities they showed me eternity in the small waves of the harbor which are repeated without being repeated…” Alfred Wols (Nikos Kypriotakis’ translation from French) “A Cassis les pierres, les poisons les rochers vue à la loupe le sel de la mer et le ciel m’ont fait oublier l’ importance humaine m’ont inviter à tourner le dos au chaos de nos agissements m’ont montré l’ éternité dans les petits vagues du port qui se répètent sans se répèter…” Alfred Wols (Alfred Otto Wolfgang Schulze) (in Read,1959, p. 255) Read, E. H. (1959). A Concise History of Modern Painting. New York: Frederick A. Praeger. Chapter 13 Living from the ‘Formative Tendency’: ‘cosmic congruence’ Judy Moore Abstract: Living from the ‘Formative Tendency’: ‘cosmic congruence’ Rogers describes the ‘formative tendency’ as ‘an evolutionary tendency toward greater order, greater interrelatedness, greater complexity’, which, in human beings involves ‘an awareness and sensing below the level of consciousness, to a conscious awareness of the organism and the external world, to a transcendent awareness of the unity of the cosmic system including people’. How can we consciously bring ourselves to live in alignment with this directional force, allowing ourselves to experience a greater sense of connectedness with our world and the rest of humanity? A very clear answer is offered through the work of Peter Campbell and Ed McMahon, Jesuit priests deeply versed in Christian theology, but also taught and influenced by both Carl Rogers and Eugene Gendlin. Their work demonstrates how developing the physiological identification of feelings that we know as ‘congruence’ into an ever-deepening bodily knowing makes alignment with what Rogers terms the ‘formative tendency’ accessible to all. Building on person-centred roots, they have developed a teachable practice known as Bio-Spiritual Focusing which can bring us to a deeper humanity through ‘our common human body’s unique way of felt knowing and being connected in the world and the universe around us’. Judy Moore The contents of the book are listed below: Introduction Manu Bazzano Tribute to Fedor Vasilyuk Tatiana Karyagina and Fedor Shankov Part I Some Kinds of Love: Person-centred Therapy and the Relational Dimension
Part II The Politics of Experience
Part III Person-centred Therapy and Spirituality
Part IV Person-centred Learning and Training
Part V Challenging some Aspects of Person-centred Practice
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