Psychoanalysis

Thinking for Clinicians: Philosophical Resources for by Donna M. Orange

By Donna M. Orange

Pondering for Clinicians offers analysts of all orientations with the instruments and context for operating significantly inside of psychoanalytic conception and perform. It does this via targeted chapters on a few of the philosophers whose paintings is principally proper for modern idea and scientific writing: Emmanuel Levinas, Martin Buber, Ludwig Wittgenstein, Maurice Merleau-Ponty, and Hans-Georg Gadamer. Orange offers the old historical past for his or her rules, besides scientific vignettes to help contextualize their theories, additional grounding them in real-world event. With a hermeneutic sensibility firmly in brain, considering for Clinicians rewards because it demanding situations and may be a useful reference for clinicians who search a greater realizing of the philosophical bases of up to date psychoanalytic idea.

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Extra info for Thinking for Clinicians: Philosophical Resources for Contemporary Psychoanalysis and the Humanistic Psychotherapies

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Only when I, “without forfeiting anything” of my own experience, stretch toward—Buber would say “turn toward”—the other can I begin to understand the multiple possible meanings for the patient. Perhaps his parents, thrilled to have a child after losing everyone in the Holocaust, were endlessly and anxiously fascinated by him. Or perhaps his parents were emotionally absent, or inconsistent, to the extent that the child—later my patient—could never understand why the parents showed interest in their first child but not in him.

Ey constitute the bulk of our everyday being-in-the-world, to borrow Heidegger’s language (1927/1962). But for Buber these everyday I-It interactions miss the meeting with the ἀ ou or You. ”* In addition, he described the specifically modern approach as “an analytical, reductive and deriving [deducing] look between man and man” (Buber & Friedman, 1988, p. 70), reductive because * Here is his account of clinical reductionism: “Consider, for example, the relation of doctor and patient. It is essential that this should be a real human relation experienced with the spirit by the one who is addressed; but as soon as the helper is touched by the desire—in however subtle a form—to dominate or to enjoy his patient, or to treat the latter’s wish to be dominated or enjoyed by him other than as a wrong condition needing to be cured, the danger of a falsification arises, beside which all quackery appears peripheral” (Buber, 1947/2002, p.

Almost any Wittgensteinian text can be read in this way, keeping in mind that often—as at the end of a clinical session— there will be no clear resolution of the matter under consideration. “You must bear in mind that the language-game is so to say something unpredictable. I mean: it is not based on grounds. It is not reasonable (or unreasonable). It is there—like our life” (Wittgenstein, 1953, 554; 1969). Doing philosophy is working on oneself, clearing up confusions that result from the temptation to take words as always having the same meanings.

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