Irvin Yalom

در کتاب به روشنی هفت  زخمِ روانی ی غیر قابل اجتناب در روابط انسانی و کمک های اولیه برای مداوای سرپایی هر یک از آن ها ارائه شده است.

Emotional First Aid : Healing Rejection, Guilt, Failure, and Other Everyday Hurts

Guy Winch

Jul 29, 2014 | 304 Pages
راهبردهای عملی برای مداوای شکست،طرد،گناه و دیگر زخم های روانی

نویسنده: گی وینچ

مرورگر: دب
مترجم: حسن معین

This research paper is a narrative literature review, carried out from a humanistic perspective of Psychology, presenting the historical and current context of group psychotherapy. Several authors have contributed to its development since the beginning of the 20th century, starting with the pioneering work of Joseph Pratt. The modality developed substantially after the horrors of World War II and, since then, Carl Rogers and Irvin Yalom stand out as the most prominent spokesmen of this particular way of therapy in the Humanistic Psychology. The research juxtaposes the theoretical and practical thinking regarding group psychotherapy from the perspective of the Person Centered Approach, founded by Rogers, to the theoretical and practical views fostered by the existentialist Yalom. In his individual therapy, at first, Rogers postulates a totally non-directive approach, later transitioning to a “client-centred therapy” and finally to the “Person-centred Approach”. He applies the assumptions of the later – the three core conditions – in his approach to group psychotherapy. The psychiatrist and novelist Yalom, on the other hand, disengages from psychoanalysis and embraces the existential-humanistic psychology, releasing the highly regarded treatise on group psychotherapy: "Group Psychotherapy: Theory and Practice" in the 70s, which has since been the foundation for many group psychotherapists all around the globe. Yalom interprets that the group therapeutic process occurs through a tangled interaction of human experiences, which he termed "11 therapeutic factors." It's evidenced that the knowledge necessary for the facilitation of Rogers' groups are extensions of the same concepts already formulated in his individual therapy and “Way of Being”. It's concluded that Rogers' core conditions are sine qua non premises for Yalom's therapeutic factors. Both authors consider the group a therapeutic tool with enormous potential for human development – especially when coordinated by a well-educated facilitator.

Każdy nurt psychoterapeutyczny zawiera w sobie określoną filozoficzną koncepcję człowieka. Prezentowana praca podejmuje analizy dotyczące zbieżności współczesnych nurtów psychoterapii humanistycznej, egzystencjalnej i Gestalt z antropologicznymi koncepcjami wypracowanymi przez filozofię spotkania. Przykład słynnej debaty z 1957 roku między twórcą filozofii spotkania i dialogu Martinem Buberem i przedstawicielem nurtu psychoterapii humanistycznej skoncentrowanej na osobie Carlem Rogersem uwydatnił nie tylko znaczące podobieństwa, ale i różnice pomiędzy obiema koncepcjami. Dotyczyły one m.in. asymetrii w spotkaniu i relacji terapeutycznej. W niniejszej pracy szerokim analizom zostały ponadto poddane psychoterapeutyczne koncepcje Irvina Yaloma, głównego przedstawiciela współczesnego nurtu terapii humanistyczno-egzystencjalnej, odczytywane w świetle filozofii spotkania i dialogu.

(Every psychotherapeutic stream contains a specified philosophic conception of a man. The present thesis enters into the analysis relevant to the convergence between the modern humanistic psychotherapeutic streams, existential and Gestalt and anthropological conceptions developed by the encounter philosophy. The example of the famous debate of 1957 year between Martin Buber the author of the encounter philosophy and Carl Rogers the representative of humanistic stream of psychotherapy accentuated not only significant similarities but also differences between both conceptions. They involved inter alia asymmetry in the psychotherapeutic meeting and relationship. The present thesis also introduces the broad analysis of psychotherapeutic conceptions of Irvin Yalom, the main representative of contemporary stream of humanistic-existential therapy pictured in the light of encounter philosophy.)

Exploration des paradoxes inhérents à la question du désir et de ses liens avec la sympathie, depuis les travaux de Spinoza, Hume et Smith, jusqu'à des considérations plus contemporaines sur la notion de complotisme et ce qu'elle nous enseigne plus généralement sur le nouage inconscient du commun et du singulier ou du religieux et du psychique dans la pratique psychanalytique ou psychiatrique...

This article discusses psychotherapists writing about their own dealings with mortality.  It includes a review of select literature (including, among others, Feinsilver, 1998; Sussman, 1992, 1995; and Yalom, 2008) with a focus on psychotherapists writing about dealing with the idea of his or her own future death. Themes that emerged from interviews with two existentially oriented psychotherapists are elaborated.  The article includes personal/professional reflections by the author, along with possible clinical applications for psychotherapists, health care providers, or other caring people who deal with mortality issues.

Korte beschouwing n.a.v. Irving D. Yaloms roman Het raadsel Spinoza, waarin wordt verhaald hoe de ideoloog van het naziregime Alfred Rosenberg (1893-1946) zijn leven lang gefascineerd was door de problematische genialiteit van Spinoza. De antisemiet Rosenberg was een vurig bewonderaar van Goethe, maar toen hij ontdekte dat deze zelfde Goethe, een zuivere 'Ariër', de jood Spinoza vereerd had, was hij verbijsterd.
Verschenen in De Vrijdenker 2012.

Narrow or restricted case formulation considerations can limit therapeutic effectiveness, limit the lived base of evidence guiding psychotherapy, and contribute to psychotherapist microaggressions. Notably, Person-Centered Therapy (PCT) and existential phenomenology have, in combination, actively maintained that the cultural landscapes or interconnected world horizons of historical, contextual, and sociocultural matters are inseparable from lived experience. In what can be understood as mindfulness perspectives in their own right, the non-judgmental and presence-centered emphases of PCT and existential phenomenology are suited for mindful and meditative attunement to socioculturally diverse clients. This article sets out to begin providing a basis for person-world centered case formulation themes that are mindfully and meditatively linked with a psychotherapist’s depthful ontological attunement and cultural or contextual pan-experiential attunement to clients. These interdependent forms of Humanistic Existential Psychotherapy (HEP) attunement can open onto multiculturally informed person-world centered themes that may contribute to experiential restructuring and sociocultural self-actualization. As a way to enhance HEP’s sociocultural sensitivity, existential givens, phenomenological themes, and multicultural worldview values are integratively re-visioned as Sociocultural Lifeworld Themes.

This article explores covid-19 as a social traumatic event that thoroughly disrupted our ordinary plane of existence. In doing so, it opened a window to an uncanny world, in which the virus, manifesting profuse agentic capacity, repurposes to its benefit, to travel and multiply, human bodies and various global assemblages. Covid-19 pandemic’s challenge to the social grounding structure in turn perturbs our sense of ontological security. Meditating on these aspects, the article identifies the pandemic as a liminal situation that confronts humanity with all four givens of existence: death, freedom, isolation, and meaningless (Yalom 1980, 353). Written during these unique global circumstances, the article directs its attention towards covid-19 social trauma and to several societal responses. These take the form of conspiratorial mythical thinking, communities formed around a shared existential state of vulnerability, as well as emancipation and revolutionary political acts.