Andrew Samuels (Chap 10, in Del Loewenthal, 2015, kindle location 3894/6943) 提出 trickster-therapist 一詞 來說明他理想中(批判的)治療者的狀態 Trickster 屬榮格的原型 (archetype) 之一 這點可以說明為什麼 Samuels 想到這個詞 有趣的是 希臘神話裡的 Trickster正是 Hermes 而 Hermes 正是詮釋學的起源 他是那個有名的 boundary-crosser (Lewis Hyde, 1998) Samuels 對他的描述是
What attracts me to the Trickster-Therapist is their very lack of a coherent psychological project. In fact, they lack ambition to do good. If they do good it is often by accident. This is how I have come to think of healing and cure in psychotherapy. There can be little or no cleaning up of our Trickster-Therapist. Primitivity and amorality make Tricksters what they are.
The Greek Trickster god was Hermes, who was responsible for trade and commerce, maintenance and penetration of boundaries, and carrying the messages of the gods, as well as carrying out practical jokes and mockery of the powerful.
Can this coarsely energetic figure be refashioned so as to speak to therapists ? (Andrew Samuels (2015) Chap 10, in Del Loewenthal, 2015, kindle location 3894/6943)
我以前說過治療者是植物的存在他把自己種在荒原他不能動 (意思是說他的不動是不能動) 顯然談不上穿梭跨越邊界 既然他不能動 所以這種方式看待治療者是以石面人 (The Great Stone Face, Nathaniel Hawthorne, 1850) 為原型 這明顯是辛苦的 仍存一線希望感動天地的原型
結合上述兩者的是九叔 跨陰陽兩界 可以收妖抓鬼 但又住在小鎮 喝咖啡不知道加奶 對徒弟小氣巴拉 偶而被女鬼看上 吃了黃泥 就可以說鬼話 與鬼差討價還價
你說 這算不算批判的心理治療者
https://en.wikipedia.org/wiki/Trickster
https://en.wikipedia.org/wiki/Jungian_archetypes
https://en.wikipedia.org/wiki/The_Great_Stone_Face_(Hawthorne)
