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Traces of Oneself and Healing

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The Foundations of Phenomenological Psychotherapy

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Abstract

Deriving from the new methodological approach of formal indication is the general principle that guides what we refer to as phenomenological psychotherapy. It consists in an interpretative understanding faithfully focusing on the actual occurrence of living experience, as this manifests itself to the individual, with no theoretical mediation. Then, this chapter focuses on the definition of the margins, themes, and disclosures offered by phenomenological psychotherapy while developing a radical critique of theoretically founded psychotherapies. The close engagement with the hot topics in psychotherapy research—the therapeutic relationship, intimacy, alliance, the individual differences, the effectiveness of therapeutic discourse, the common factors, empathy, and compassion—and with the answers that theoretical forms of psychotherapy have to offer with regard to these topics enables us to deconstruct the reflexive approach to therapeutic care.

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Notes

  1. 1.

    What we mean by mythos is “the composition of facts,” which Ricoeur quite rightly interprets as the connection between facts (p. 59 vol 1) and which together with the mimesis praxeos—the imitation of action—constitutes the cornerstone of tragedy.

  2. 2.

    We have previously mentioned how a certain way of telling one’s story to oneself may itself be the source of a pathology.

  3. 3.

    “In an emotional situation, being-there is always already conducted before oneself, is always already ‘found’, in the form not of self-perception but of an attuned manner of finding oneself disposed (gestimmtes sich befinden)” (GA 2 1977, §29).

  4. 4.

    Desire, which rests on the original desire to live, is therefore a principle of movement.

  5. 5.

    It would be interesting to explore the birth and development of moral acting from this perspective.

  6. 6.

    According to Aristotle, the irrational soul is made up of two parts: a vegetative part and a desiderative one, which unlike the former is capable of listening to reason. Listening and obeying to reason—as Aristotle explains—are here understood in the sense in which “we speak of ‘paying heed’ to one’s father and friends, not in the sense of the term ‘rational’ in mathematics” (Et. Nic. I,13 1102 b—1103 a 5).

  7. 7.

    A prototype for this may be found in the satirical “recipe” for conscience that Schopenhauer proposes when criticizing the popular understanding of the phenomenon: “Many a man would be astonished if he saw how his conscience, which seems to him such an imposing affair, is really made up. It probably consists of one-fifth fear of men, one-fifth fear of the gods, one-fifth prejudice, one-fifth vanity, and one-fifth habit; so that he is essentially no better than the Englishman who said quite frankly, ‘I cannot afford to keep a conscience’” (Schopenhauer. On the Basis of Morality. §13, p. 127). This very prototype still constitutes the foundation of the contemporary view of conscience that considers the multiple states of the self and their coherence as the basis of the sense of personal integration. Putnam (1988), for instance, writes: “States appear to be the fundamental unit of organization of consciousness and are detectable from the first moments following birth” (p. 25). See also Bromberg (1998).

  8. 8.

    What is also connected to this summoning is the acknowledgment of being exposed and of the lack of distinction between experiencing and that which is experienced—of that “es gibt” which prevents any solipsistic deviation. This is what inspired Heidegger’s musings on nothingness and indebtedness in Being and Time—awakening as the assumption of the fact of being guilty.

  9. 9.

    It is important to note the close connection between this passage and the Gorgias. Socrates tells Gorgias that he who wishes to test a soul as to rectitude of life or the reverse must possess three qualities: “knowledge (epistemen), goodwill (eunoian), and frankness (parrhesian)” (487a). In relation to these references, it would be interesting to explore the relationship between parrhesia and reasonableness (phronesis), one of the key concepts in the Nicomachean Ethics.

  10. 10.

    The alliance refers to the quality and strength of the collaborative relationship between client and therapist. It is typically measured as an agreement on the therapeutic goals, a consensus on treatment tasks, and a relationship bond (Bordin 1976; Horvath and Greenberg 1994; Horvath and Luborsky 1993; Horvath and Bedi 2002; Horvath and Symonds 1991; Martin et al. 2000).

  11. 11.

    These common factors were investigated by Lambert (1986, 1992), who ranked their importance by examining the relation between client progress and a range of variables. These variables typically included extra-therapeutic factors (e.g., spontaneous remission, fortuitous events, social support) (40%); expectancy, hope, and placebo effect (15%); specific therapy techniques (e.g., biofeedback, hypnosis, systematic desensitization) (15%); and common factors (empathy, warmth, acceptance, etc.) (30%). Wampold (2001a, b) further revealed that the differences among models accounted for only 1% of the variance outcome.

  12. 12.

    The term derives from a seminal paper (1936) by Rosenzweig that used a quotation from Alice’s Adventures in Wonderland to refer to the equivalence in outcomes. The quotation is from Chap. 3. A number of characters become wet, and, in order to dry themselves, the Dodo bird decides to issue a competition: everyone was to run around the lake until they were dry. Nobody cared to measure how far each person had run, nor how long. When they asked the Dodo who had won, he thought long and hard and then said, “Everybody has won and all must have prizes!”

  13. 13.

    “In order to establish wheter the actualization is original or not, the proximity or distance of a sense context from the origin must be determined. This decision is called dijudication. The criterion for this decision lies in the origin itself” (Kisiel 1993, p. 129).

  14. 14.

    “Ideally, therapists should select for each patient the therapy that accords, or can be brought to accord, with the patient’s personal characteristics and view of the problem” (Frank and Frank (1991) p. xv).

  15. 15.

    By sophism we mean the art of speaking and persuading by using fictitious arguments that only apparently apply to the thing under discussion.

  16. 16.

    As Ricoeur notes, only respect justifies sympathy (1954).

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Authors and Affiliations

  1. IPRA, Rome, Italy

    Giampiero Arciero

  2. Department of Psychiatry, University Hospital of Geneva, Department of Psychiatry, Genève, Switzerland

    Giampiero Arciero & Guido Bondolfi

  3. Liaison Psychiatry, Department of Psychiatry, University Hospital of Geneva, Department of Psychiatry, Genève, Switzerland

    Viridiana Mazzola

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Arciero, G., Bondolfi, G., Mazzola, V. (2018). Traces of Oneself and Healing. In: The Foundations of Phenomenological Psychotherapy. Springer, Cham. https://doi.org/10.1007/978-3-319-78087-0_7

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