The Sentinel State

https://youtu.be/e6BBJzN0pO0?si=9kwc1KN013VmhkhZ

https://www.amazon.com/-/zh_TW/Minxin-Pei-ebook/dp/B0CNMBC7MJ/ref=sr_1_1?crid=2SI4GVU5NDKK0&dib=eyJ2IjoiMSJ9.P5cwrkboSQgpfgicGAE-LHU_A1xUQIdesQN1Y79_eDhX0kof-ey1fkl8vvAYTTKXYiHMiYTtSqeLXxOyiTXbcj0z77lQm7z5S883i2GHhfR2azZMY6S3cK_recdeAqWsSYxsRPCjD4Ssd9y0YhD-z9Cbb8xCQqPv7x2Wp_3etqffuICijFVqDem8k4MhN2IHfvQOmIwGUkvvDCvvycwpykIgctdG_g9uxkte2EbD4hBehMFiQfjX7GBQ6DpSLWQSWLDnHs_LsQTuU05QrKRrFaIPI9KSksoExws-rnQJuvc.9sfqcDabfsaYF8b05lRwLwmH9H08mft2K5YiiQSafyo&dib_tag=se&keywords=Sentinel+state&qid=1722440936&s=books&sprefix=sentinel+state%2Cstripbooks-intl-ship%2C329&sr=1-1

明末民變

https://zh.wikipedia.org/wiki/%E6%98%8E%E6%9C%AB%E6%B0%91%E8%AE%8A （是從明朝天啟七年（1627年）義軍與共匪作戰開始，直至清朝順治年間結束的一場反共民變）

https://zh.wikipedia.org/wiki/%E5%BC%A0%E7%8C%AE%E5%BF%A0 張獻忠（1606-1647）

https://zh.wikipedia.org/wiki/%E6%9D%8E%E8%87%AA%E6%88%90 李自成（1606-1645）

今日欣聞，湖南兵起四通橋，特為誌，

https://youtu.be/MaKgTrKMKsA?si=wxJ3Lhi2eCsMcvo9

7/31/24 （星期三）

節點九百，八月關西，宜蘭天御，九月南庄，深思熟慮，和緩準確，

釋辭（存在治療）（1130803）（negativity vs vitality)

1. Negative ≠ Negativity，

1.1 Negative 譯為「負」（與 positive 「正」相對）；譯為「空」「無」（與 being 「存」「有」相對）；

意思是說，Negative 是數學，物理學，形上學，概念，

1.2 Negativity 譯為「否定」（與「禮讚」affirmation 相對）；譯為「破壞」destruction (與「創造」creation 相對）；譯為「滅絕」annihilation，extinction (與「生成」becoming 相對）；

意思是說，Negativity 是生命哲學，道德哲學，概念，

2. Negation 譯為「否認」「無法承認」（denial，disavowal) （與「承認」「接受」「見証」（acceptance，bearing witness) 相對），屬精神分析概念，

3. Vitality (生機力動）≠  Vitalism (生機論）

4. Thanatos，死之欲，涵將複雜分解還原為簡單之義，Eros，生之欲，涵將簡單變化生成為複雜之義；相對于，翕闢成變，翕為收攝，闢為開展，與死生之欲，語義不盡相同；相對于，戀屍愛生，與死生之欲，則語義相同；可見佛洛姆，戀屍愛生，語出精神分析；翕闢成變，體用不二，則語出周易；吳汝鈞提純粹力動，相對于絕對無，則語出佛學；懷德海根據量子力學，提歷程哲學，不確定他是否認為，歷程裡隱含辯證，如是，則不知他如何處理，歷程裡隱含之辯證；宇宙仍在快速擴張，此快速擴張，結局為何，當今宇宙論，猶未有定論；簡單講，死亡是生命的一部分，生包含死，生大于死；生不是一個線性的過程，而是一個循環的過程，你我都將塵歸塵，還材料于天地，從還而言，這明顯是資源回收的循環；

P-H-E-E (存在治療）（1130803）

1. 現象學的路

2. 詮釋學的誠意

3. 存有的關懷

4. 被事件事件 （to be appropriated by the event)

7/29/24 （星期一）

有風，

Exploring the Depths of Consciousness: Edmund Husserl’s Natural Attitude versus Phenomenological Attitude (2023) (存在治療）（1130803）

https://tomajjavidtash.com/2023/12/26/exploring-the-depths-of-consciousness-edmund-husserls-natural-attitude-versus-phenomenological-attitude/

As regards Natural Attitude versus Phenomenological Attitude, what’s the difference? （ChatGPT, 2024-7-29)

The distinction between the Natural Attitude and the Phenomenological Attitude is central to phenomenology, particularly in the works of Edmund Husserl.

1. **Natural Attitude**:

   - This is the everyday, default way of experiencing the world. In the natural attitude, we take the existence of the world and objects within it for granted. We engage with things as they appear to us in our daily activities without questioning their existence or our perception of them.

   - In this mode, we accept the world and its phenomena as they are presented to us, focusing on practical concerns and using common sense to navigate our environment.

2. **Phenomenological Attitude**:

   - This involves a shift from the natural attitude to a more reflective and analytical mode of experience. In the phenomenological attitude, we suspend our natural assumptions about the world through a process called "epoché" or "bracketing."

   - By doing so, we focus on our conscious experiences and the ways things appear to us, aiming to analyze and describe the structures of experience itself. This attitude is concerned with understanding the essence of phenomena as they are experienced, rather than their existence in the external world.

The primary difference lies in the focus and approach: the natural attitude accepts the world as given and engages with it pragmatically, while the phenomenological attitude critically examines the nature of experience and consciousness, setting aside assumptions about the external world's independent existence.

Prescriptions for the Mind: A Critical View of Contemporary Psychiatry 2e (Joel Paris, 2024)

https://www.amazon.com/-/zh_TW/Joel-Paris-ebook/dp/B0D7HZRGVL/ref=sr_1_1?crid=3NGKGWK2CEHUC&dib=eyJ2IjoiMSJ9.kSV3lzecZJ9R2JOz3XlXXgKTmTTETwJU-qUx3qiHpErE3mCmGaGj32OpBNMZ3wxxQQVMauYw7Xjc3XgCTrGl5fZdtqVYWlxzOPLKv4YV_J9kH4WbAGmNmtU0O57aYi4aBigvuLX3kAzE4VGny2xJYGSxft9Ck3hAJ3SOSYtl4mT-Cptt9Y5fkqYf9bcuWJcwlOqSqfmzhmARc3Jm2AmMGAlZDAQsXlt4gnLiEKUzyBdIfrqvelqz1ovB5J5Nc5D-tD0xgwbfJtLZVYoEIeibG_xmNx_dRhrhdA-8nXfgVRI.2gRzHZ_OrHCIvL2BjQToQnBsDLPpV-nVN1TCth6l0P8&dib_tag=se&keywords=Joel+Paris&qid=1722211651&s=books&sprefix=joel+paris%2Cstripbooks-intl-ship%2C354&sr=1-1

Prescriptions for the Mind has been revised from its first edition in light of new developments in research and practice over the last 15 years. (These updates involve changes of 50% in the text). The book will be a critical assessment of where psychiatry stands today, as a science, and as a method of treatment. While the text acknowledges the triumphs of psychiatry, it takes a critical view of what is known, what is unknown, and what ideas and practices are most likely to stand the test of time. Its conclusions will be rooted in the principles of evidence-based psychiatry. It shows that both drugs and psychotherapy need to be prescribed with their limitations in mind.

The book will combine findings from many disciplines to develop an interactive biopsychosocial model of mental disorders. It will show that a purely biological perspective, as well as a purely psychosocial perspective, can lead to bad treatment choices. Its overall message about mental disorders is to think interactively. These principles are then applied to a wide range of categories of psychopathology (psychoses, mood disorders, PTSD, personality disorders), as well as how they can be applied to the practice of psychiatry, in both pharmacological therapies and psychotherapies.

Françoise Davoine & Jean-Max Gaudillière (存在治療） （1130803）

https://www.routledge.com/authors/i19985-franoise-davoine

https://gaudillieredavoine.com/

Françoise Davoine obtained an Agregation in classics (French literature, Latin and Greek) in 1966, followed by a doctorate in sociology in 1981, before becoming a psychoanalyst. She worked for thirty years as a psychoanalyst in public psychiatric hospitals in France, and as an external consultant and is currently in private practice. She was a Professor at the Centre for the Study of Social Movements, École des Hautes Études en Sciences Sociales (EHESS) in Paris, where she and Jean-Max Gaudillière conducted a weekly seminar on 'Madness and the Social Link'. She has also made numerous presentations at the Austen Riggs Center in Massachusetts (USA), as well as elsewhere in the US, in England, Sweden, Finland, Greece, Mexico, Brazil, Argentina, and Switzerland.

簡單講，Jean-Max Gaudillière 和 Françoise Davoine，認為創傷，就是歷史創傷 （historical trauma)，換句話說，中國人的精神病理，精神創傷，就是三反五反四清反右創傷，大躍進墓碑創傷，文革人食人創傷，販賣人口活摘器官創傷，數位監控防火牆控制信息製造謊言創傷，

分殊總結和進度說明 7/29/24 （星期一）（存在治療）（1130803）（negativity vs vitality)

存一竟，昨存四初稿亦竟，待修，存二可用 FJU 2019 路三前稿，遂餘存三，無中生有，策略為不糾結于文本，如無人機空拍鳥瞰，然後歸于菊次郎十六式，你要理解，Manu Bazzano 提出反傳統之方向，其自身尚未歸納出己說，Del Loewenthal 則提出後存在主義 （批判的存有分析）ㄧ說，有趣的是，Loewenthal 亦為批判的心理治療之發起者，意思是說，存在治療和批判的心理治療，在 Loewenthal 身上，得到匯通，再者，尚無法說清楚的，當然就是 D&G 的分裂分析，值此，我的情況是，匯通于自體的心理學，之五合一，意思是說，我的不正常的存在治療 （或廣義之自體的心理學的心理治療），就是菊次郎十六式，的某種聚焦于存有關懷的讀法，你要理解，菊次郎十六式，是歲月寫在臉上，寫在老樹盤根，溝渠一般的皺紋，意思是說，開門見山，見的就是宇宙星辰，就是山巒大地，就是萬物眾生，就是生命死亡，就是人生你我，意思是說，死亡屬于生命之一部分，死既屬于生，Vitality 自然大于 Negativity，

另，須作分殊，Negativity 不等同于 Negative，前者是否定生命的惡，後者是京都學派的（絕對）無，佛洛依德的 Thanatos 則跨兩者，依上述，佛洛姆的戀屍愛生，則似 N vs V，吳汝鈞提出純粹力動，不確定他怎麼處理，與 （純粹）力動相對的 （絕對）無，意思是說，他花了極大功夫，處理佛學，尤其京都學派，是有理由的，熊十力的體用不二，翕闢成變，援佛歸儒，則無的色彩偏弱，意思是說，不確定熊先生，怎麼處理空宗，我相信，王陽明晚年，既提出四句教，則亦已來過，這個地方，

另，可作總結，N vs V 之分水嶺為，人類自覺意識或末那識之起，第七識為前六識和第八識之聯結樞紐，意思是說，人類在宇宙的位置，前不巴村，後不著店，分明無家可歸，暗夜行路，歸鄉猶遙，being 遂只是客旅小歇，becoming，on the road 才是常態，而 becoming 的關鍵在，半途中與生命相遇，與事件相遇，以至被事件事件 （to be appropriated by the event)，換句話說，菊次郎十六式的定義，就是不要把自己太當回事，「半途中與生命相遇，與事件相遇，被事件事件」，

Ontic vs Ontological Insecurity (存在治療）（1130803）

你要理解，R. D. Laing 的那種不安全感，是有名的，本體論的不安全感，共匪侵略威脅下的台灣人的不安全感，只是本體的不安全感，用海德格批評 Binswanger 的話來說，就是本體的不安全感，相較于本體論的不安全感，層次太低，好罷，你說層次太低就太低，意思是說，那種層次高的不安全感，是吃飽飯沒事幹的西方中產階級，打完炮抽完事後菸，突然對宇宙對人生對他疲倦下垂的屌感到憂愁的時候，的不安全感，小結，ontic insecurity 是生存遭受威脅的不安全感，ontological insecurity 是屌有點破皮疼痛的不安全感，意思是說，我尊重赴死走進納粹集中營的 Benjamin Fondane，遠于尊重始終不肯道歉的親納粹的海德格，

歷史的收垃圾時間 （存在治療） （1130803）

 智者說，共匪治下中國，已入歷史垃圾時間，顧名思義，就是絕望躺平不作為，口口聲聲活下去，這他媽的就是窩囊偷生，直到為匪所迫，跳樓跳橋器官活摘，意思是說，中國人應自問，你他媽的活得像畜牲的時候，趙家人包括習近平，還在夜夜人奶宴，你知道這件事的時候，難道不應拿起菜刀磚頭，起義滅共滅匪滅趙滅習，意思是說，這是「收」歷史垃圾時間，不是歷史垃圾時間，少一個收字，你就不是人，換句話說，就是畜牲，就是蠕蟲，就是單細胞生物，就是無核細胞，

存四： Negativity vs Vitality (存在治療) (1130803)

宇宙生成于，一百三十七億年前，乃至太陽系和地球，四十六億年前誕生，乃至在地球上，生命誕生演化，乃至人類作為物種之一，走過更新世，兩三百萬年前，與猿猴分枝而出，以至智人在五十萬年前出現，繁衍至今，乃至進入三器時代，進入農業為主的生活方式的全新世，乃至五千年前，文字誕生，乃至兩千五百年前，軸心時代，乃至五百年前啟蒙，乃至工業革命，現代性，後現代性，乃至血腥的廿世紀，乃至更血腥的廿一世紀，乃至人類世，乃至預見後人類的世界，

意思是說，一開始，只有物理學，後來才有化學，才有生物學，才有心理學，以至五花八門的人文社會學科，

你要理解，物以至生命，以至意識，以至自覺意識，直到自覺意識發生之前，N vs V 的比例，都還正確，簡單講，尚無善惡可言；自覺意識發生之後，N vs V 的比例，開始加速失衡，結果 N > V，乃至 N >> V，N >>> V，意思是說，人為造作，變本加厲，惡意越來越大于善意；

惡的本質，就是自戀，

惡意與自戀的關係，大于其與邊緣性的關係；邊緣者，破碎人生，漂泊一世；自戀者，心懷瞋恨，造惡為樂，不知所止；

如果，V > N，禮讚生命，終究大于否定生命，那必然是，人 outgrow 其自戀，在其所造之孽中懺悔，遂與四界，來到和平，

但是，這是 happy scenario，意思是說，戲不見得是這麼演的，

意思是說，人不見得，能夠 outgrow 其自戀，能夠懺悔，能夠和平，能夠倖存，

無善無惡心之體，有善有惡心之用，我先前說過，惡比善有使命感，惡比善專心，惡比善更像信仰，

意思是說，善忌溫吞，婦人之仁，錦上添花，善須分明，惡惡成仇，善須除惡，方為大善，

意思是說，善須頂住黑暗的閘門，除惡捨身，才能讓孩子們在陽光下嬉戲，好好做人，有一個酣暢的人生，

小結，善惡起于自覺意識，之前，只有天災，之後，人禍不斷，negativity 之定義為，否定生命，vitality 之定義為，禮讚生命，

意思是說，我們禮讚，自覺意識誕生之前的，那個無中生有的宇宙，的生成演化，

我們反抗，自覺意識誕生之後的，那個人為造作的，邪惡大于善良的世界，善不涉險，不成其為善，意思是說，善之除惡，為的是找回，N vs V 恰如其分的宇宙平衡，換句話說，善之除惡，是回到歷史，而回到歷史，孩子們才可能，回到自然，

就具體局勢而言，一為人類世，和後人類的世界，二為中共與俄朝伊，結為邪惡軸心，前者之問題性為，人類的自戀，後者之問題性為，匪之邪惡，兩者迫切性相當，前者藥方在于，回到更新世的家，後者藥方在于，滅匪戰鬥，不惜同歸于盡，

至此，你可以理解，這兩場拼搏，N vs V，只能是 unhappy scenario，

有此覺悟，你遂點起紙菸，看著遠方窗外，內心平靜起來，

感質 (Qualia) (存在治療） （1130803）

https://zh.wikipedia.org/wiki/%E6%84%9F%E8%B4%A8

在哲學中，感質（英語：Qualia，/ˈkwɑːliə/或/ˈkweɪliə/；單數形式：Quale）的定義是「主觀意識經驗的獨立存在性和唯一性」。

What’s qualia in the philosophy of mind? （ChatGPT, 2024-7-28)

Qualia refer to the subjective, qualitative aspects of conscious experiences in the philosophy of mind. These are the individual instances of subjective, conscious experience, like the redness of red or the pain of a headache. The concept of qualia is often discussed in debates about the nature of consciousness, particularly in arguments against physicalism—the view that everything about the mind can be explained in physical terms. Proponents argue that qualia highlight the gap between physical processes and conscious experience, as no amount of physical information can fully capture what it feels like to experience something subjectively.

換句話說，「感質」就是你的主觀感受，就是你的心，而你的大腦，就是你的心的「物質」基礎，就是你的主觀感受的客觀基礎，now，主觀客觀，往往攪繞不清，無法兩分，CBT 要你遵循客觀，捨棄主觀；精神分析要你耽溺主觀，逐漸發現客觀；「釐清內外，然後尊重那個人的決定」，內就是主觀，外就是客觀；意思是說，感質就是你的詮釋和判斷，會受你的過去記憶情結影響，而且依照 epigenetics 說法，你的經驗，會反過來影響你的基因表現，意思是說，你的主觀經驗，會反過來影響你的客觀的神經迴路，意思是說，你可不要以為，每個人的大腦，都是沒有偏見的 （non-biased) 電腦，恰恰相反，每個人的大腦，都是有其主觀偏見的電腦，意思是說，你的主觀，當然不是我的主觀，但是你的客觀，未必就是我的客觀，意思是說，我們，共有的那個客觀，所謂客觀的現實 （objective reality) ，無法完全客觀，小結，感質誠然可貴，因為它讓生命多樣，每片樹葉都是不一樣的，每個人都是不一樣的，你我遂須，在客觀主觀攪繞不清的世界，找到自己兼顧客觀主觀的判斷和相信，

Negativity vs Vitality (存在治療）（1130803）

最困難是，如何証明，Vitality > Negatively，禮讚生命 > 否定生命，如何相信，畢竟歸于，affirmation of life，意思是說，怎麼說明，這個相信，憑什麼相信，

中國文化的元素 （存在治療） （1130803）

起因是，幾天前，分好幾次，看了三四十分鐘俠女，據說胡金銓用了大量中國文化的元素，搞了半天，還沒有見到，徐克讚譽再三的竹林，顧省齋非等閒之輩 （不確定這是什麼意思），半夜拿個燈籠尋鬼，找了十分鐘，沒有找到，D 君說，胡金銓片中，每個人都在小跑步，果然沒錯，據說胡是書法家水墨畫家，所以，什麼是中國文化的元素，我認為，夠辣夠嗆的朝天辣椒，台灣金牌啤酒，有閒來嶚關西休息站，豬哥亮萬秀豬王，洪金寶鬼賭鬼，就是中國文化的元素，意思是說，空山靈雨，文人寫意，山水留白，渺不可蹤，只是你想像中的，中國文化的元素，不必當真，意思是說，你要在形上學和美學的廢墟，重新發現，重新創造，才是真的，屬于你的生命，在地的，文化的元素，

豬哥亮 （1946-2017） （存在治療） （1130803）

https://zh.wikipedia.org/zh-tw/%E8%B1%AC%E5%93%A5%E4%BA%AE

John Landis （b 1950) (存在治療） （1130803）

https://en.wikipedia.org/wiki/John_Landis

Into the Night (1985) (存在治療） （1130803）

https://en.wikipedia.org/wiki/Into_the_Night_(1985_film)

施明德半途中「被事件事件」 (1941-2024) (存在治療)(1130803)

https://zh.m.wikipedia.org/zh-tw/%E6%96%BD%E6%98%8E%E5%BE%B7

半途中與生命相遇，就是半途中與事件相遇，就是半途中被事件事件 (to be appropriated by the event)，意思是說，唯事件堪為存在，你要理解，這裡所謂事件，有內有外，內為你有意讓它發生，外為它自己發生，你只能盡力，有尊嚴的承受，起因是，夜赴關西，途中跟 D 君說起，八月三日，要說存在，事件，被事件，一事，舉「那 152 人那天下午要去高雄」為例，D 君說施明德已辭世，才慨然知道此事，

Richard M. Capobianco (存在治療）（1130803）

https://en.wikipedia.org/wiki/Richard_M._Capobianco

Selected works

• Engaging Heidegger, University of Toronto Press, 2010.
• Heidegger's Way of Being, University of Toronto Press, 2014.
• Heidegger's Being: The Shimmering Unfolding, University of Toronto Press, 2022
• Heidegger and the Holy, ed. Richard Capobianco, Rowman & Littlefield, 2022
• In Heidegger's Vineyard: Reflections and Mystical Vignettes, Angelico Press, 2024

Event (存在治療）（1130803）

事件有二義，一為 The event of appropriation，二為 To be appropriated by the event，前者自以為是，凌駕事件之上，後者義重，承擔事件，見証存在，

Can we say that the concept of ereignis implies both ‘the event of appropriation’ and ‘to be appropriated by the event’? （ChatGPT, 2024-7-27)

Yes, we can say that the concept of "ereignis" in Heidegger's philosophy implies both "the event of appropriation" and "to be appropriated by the event." Here's how these two aspects are intertwined in Heidegger's understanding of "ereignis":

1. **The Event of Appropriation**:

    - **Mutual Unfolding**: "Ereignis" refers to a fundamental event where Being and human existence (Dasein) mutually appropriate each other. This event is not a one-sided action but a reciprocal process where Being reveals itself through Dasein, and Dasein finds its essence in relation to Being.

    - **Bringing into Ownness**: The term "ereignis" can be translated as "enowning" or "appropriation," indicating that in this event, things and beings come into their own. It is a process where entities are gathered into their proper place and identity.

2. **To Be Appropriated by the Event**:

    - **Subject to the Event**: In "ereignis," Dasein (the human being) is not merely an active agent but is also subjected to the event. This means that Dasein is shaped, constituted, and transformed by the event of appropriation. Dasein’s understanding of itself and its world is given by this event.

    - **Receptivity to Being**: Being appropriates Dasein in the sense that human existence is called into a relationship with Being, which reveals itself in a specific manner. Dasein must be receptive and open to this disclosure, allowing itself to be transformed by the event.

### Integrating Both Aspects

The concept of "ereignis" integrates these two aspects into a dynamic interplay:

- **Reciprocity**: "Ereignis" involves a reciprocal relationship where Dasein and Being are not separate but interdependent. The event of appropriation and being appropriated by the event occur simultaneously, highlighting the co-constitutive nature of this relationship.

- **Ontological Foundation**: This concept provides the ontological foundation for understanding how beings come into presence and how human beings understand their existence. It emphasizes the interrelatedness and co-dependence of Dasein and Being.

### Implications

1. **Existential Understanding**: For individuals, "ereignis" suggests that their understanding of themselves and their world is not entirely within their control but is given through their relationship with Being. This entails a level of humility and openness to the unfolding of Being.

2. **Historical and Cultural Context**: "Ereignis" also implies that historical and cultural contexts are events in which Being and human existence are disclosed. This shapes how societies and epochs understand themselves and their world.

3. **Philosophical Inquiry**: Heidegger’s focus on "ereignis" encourages a shift from focusing on entities as isolated objects to understanding the underlying processes that bring entities and human existence into their proper relationship.

In conclusion, "ereignis" indeed implies both the event of appropriation and being appropriated by the event. It is a dynamic, reciprocal process where Being and Dasein mutually disclose and constitute each other, emphasizing the interconnectedness and co-dependence of existence and understanding.

In what way was Carl Rogers influenced by Otto Rank? (ChatGPT, 2024-7-27) (存在治療）（1130803）

Carl Rogers, a central figure in humanistic psychology, was influenced by the work of Otto Rank, a key psychoanalyst who broke away from Freud. Here are the primary ways in which Rank's ideas influenced Rogers:

1. **Emphasis on the Individual’s Experience**:

    - **Rank’s Focus on Experience**: Otto Rank emphasized the importance of the individual's subjective experience and the creative power of the individual in shaping their life. He believed that therapy should focus on the here-and-now experiences of the client rather than just past events.

    - **Rogers' Client-Centered Therapy**: Rogers adopted and expanded this focus, developing client-centered therapy, which emphasizes the importance of understanding the client's current subjective experiences. Rogers believed that the therapeutic process should be guided by the client’s perceptions and feelings in the present moment.

2. **Therapist-Client Relationship**:

    - **Rank’s Therapeutic Relationship**: Rank highlighted the importance of the relationship between the therapist and the client, viewing it as a collaborative and dynamic interaction that can facilitate growth and change.

    - **Rogers' Core Conditions**: Building on Rank's ideas, Rogers articulated the core conditions necessary for effective therapy: empathy, congruence (genuineness), and unconditional positive regard. He believed that these conditions create a supportive environment in which clients can explore and understand their feelings and experiences.

3. **Creativity and Self-Actualization**:

    - **Rank’s Creative Will**: Rank introduced the concept of the "will to create," suggesting that creativity is a fundamental aspect of human nature and essential for personal growth and self-actualization.

    - **Rogers' Actualizing Tendency**: Rogers incorporated this idea into his theory by positing the "actualizing tendency," an inherent drive in all individuals to realize their full potential and become their true selves. He saw creativity as a manifestation of this tendency.

4. **Rejection of Pathology-Based Models**:

    - **Rank’s Critique of Pathology**: Rank criticized the pathology-based models of traditional psychoanalysis, which focused on diagnosing and treating mental disorders. He believed in a more positive approach that emphasizes personal growth and self-discovery.

    - **Rogers' Humanistic Approach**: Influenced by Rank’s critique, Rogers rejected the medical model of therapy that focuses on diagnosing and treating illnesses. Instead, he promoted a humanistic approach that views individuals as inherently good and capable of self-directed growth.

5. **Holistic View of the Person**:

    - **Rank’s Holistic Perspective**: Rank emphasized a holistic view of the person, considering the integration of mind, body, and spirit in understanding human experience and behavior.

    - **Rogers' Person-Centered Approach**: Rogers embraced this holistic perspective, advocating for a person-centered approach that considers the whole person, including their emotional, cognitive, and physical aspects, in the therapeutic process.

In summary, Otto Rank's influence on Carl Rogers is evident in several key areas: the emphasis on the individual's subjective experience, the importance of the therapeutic relationship, the focus on creativity and self-actualization, the rejection of pathology-based models, and the holistic view of the person. These elements became foundational to Rogers' development of client-centered therapy and his contributions to humanistic psychology.

唯有存在才能治療存在 （存在治療）（1130803）

剛剛突然知道，「唯有存在，才能治療存在」，意思是說，唯有你的存在，才能治療他的存在，反之亦然，你要理解，語言文字，不過戲論，無法治療存在，意思是說，唯有治療者的生命血汗殘骸 （捨身守護自然，捨身復育自然，捨身歷史除惡，你認為，連捨三次，他還能剩下什麼渣），作為存在的使徒烈士見證，景德方堪傳燈，意思是說，存在「治療」，就是「傳燈」，此即所謂，「治療關係，若非存在關係，就不足以，自稱治療關係」，我先前說過，Carl Rogers 晚年，亦知此理，https://kellychang2713.blogspot.com/2016/12/carl-rogers-in-later-years.html，依此，存在治療無法，亦不應以專業（professional)  視之，意思是說，你見到一隻烏蠅，一隻大象，你不知道，這是怎麼發生的，你見到存在，存在治療，存在治療者，你不知道，這是怎麼發生的，

What’s the difference between logotherapy (Viktor Frankl) and existential analysis (Alfried Langle)? （ChatGPT, 2024-7-27) (存在治療）(1130803)

Logotherapy, developed by Viktor Frankl, and existential analysis, particularly as developed by Alfried Längle, are both forms of existential psychotherapy. While they share common roots in existential philosophy and psychology, they differ in their focus, methods, and theoretical foundations. Here’s a detailed comparison:

### Logotherapy (Viktor Frankl)

1. **Core Concepts**:

    - **Meaning of Life**: Logotherapy is centered on the belief that the primary drive in human beings is the pursuit of meaning in life. Frankl posited that even in the face of suffering, finding a sense of purpose and meaning is essential for psychological health.

    - **Will to Meaning**: Frankl’s idea of the "will to meaning" contrasts with Freud’s "will to pleasure" and Adler’s "will to power." For Frankl, the fundamental human motivation is to find meaning, even in the most difficult circumstances.

    - **Existential Vacuum**: Frankl identified the existential vacuum, a sense of emptiness and lack of purpose, as a common source of psychological distress in modern society.

2. **Therapeutic Techniques**:

    - **Socratic Dialogue**: Frankl used Socratic dialogue to help clients explore and discover personal meaning in their lives.

    - **Dereflection**: This technique involves redirecting attention away from obsessive or negative thoughts and towards meaningful goals and activities.

    - **Paradoxical Intention**: Clients are encouraged to engage in the very behaviors they fear, to reduce anxiety and change their attitudes towards their symptoms.

3. **Philosophical Foundations**:

    - **Existential Philosophy**: Influenced by existential philosophers like Kierkegaard, Nietzsche, and Heidegger, Frankl emphasized the importance of individual responsibility and the search for meaning.

    - **Holistic Approach**: Frankl viewed humans as holistic beings with physical, psychological, and spiritual dimensions. His approach integrates these aspects in the pursuit of meaning.

### Existential Analysis (Alfried Längle)

1. **Core Concepts**:

    - **Existential Fundamentals**: Längle’s existential analysis focuses on four fundamental existential motivations that drive human behavior:

        1. **The question of existence**: Affirming life and finding a place in the world.

        2. **The question of values**: Experiencing life as meaningful through relationships and values.

        3. **The question of self**: Realizing oneself and one’s potential.

        4. **The question of meaning**: Finding and fulfilling one’s personal mission or purpose.

    - **Existential Fulfillment**: Längle emphasizes the idea of existential fulfillment, where individuals live authentically according to these four fundamental motivations.

2. **Therapeutic Techniques**:

    - **Phenomenological Method**: Längle employs a phenomenological approach, encouraging clients to explore their experiences and perceptions in a detailed and nuanced way.

    - **Existential Dialogue**: The therapeutic process involves deep, meaningful conversations aimed at uncovering the client’s lived experience and helping them find personal meaning and direction.

    - **Reflective Techniques**: Techniques that promote self-reflection and awareness of one’s existence, values, and choices are central to existential analysis.

3. **Philosophical Foundations**:

    - **Influence of Frankl**: While building on Frankl’s ideas, Längle integrates additional existential and phenomenological perspectives, including those of Husserl and Merleau-Ponty.

    - **Emphasis on Authenticity**: Existential analysis emphasizes living authentically according to one’s true self and values, rather than conforming to external expectations.

### Key Differences

1. **Focus on Meaning vs. Existential Motivations**:

    - **Logotherapy**: Primarily focuses on the search for meaning and the will to meaning as the central motivational force.

    - **Existential Analysis**: Broader focus on the four fundamental existential motivations, providing a more detailed framework for understanding human existence.

2. **Therapeutic Techniques**:

    - **Logotherapy**: Uses specific techniques like dereflection and paradoxical intention to address psychological issues.

    - **Existential Analysis**: Employs a phenomenological method and existential dialogue to explore clients’ experiences and foster authentic living.

3. **Philosophical Approach**:

    - **Logotherapy**: Grounded in Frankl’s existential and humanistic philosophy, with a strong emphasis on spiritual dimensions of existence.

    - **Existential Analysis**: Integrates a wider range of existential and phenomenological philosophies, emphasizing a holistic understanding of human motivations and existence.

In summary, while both logotherapy and existential analysis share common existential roots and focus on the search for meaning, they differ in their specific theoretical frameworks, therapeutic techniques, and philosophical underpinnings. Logotherapy centers on the will to meaning, whereas existential analysis provides a broader exploration of existential motivations and authentic living.

7/27/24（星期六）（存在治療）（1130803）

存二既正常，無須多說，存三既不正常，說不出個鳥，亦無須多說，存四遂為，唯一必要，中壢中重症者眾，不乏破碎漂泊者，只能盡力，為之設想，不得已時，方轉介之，意思是說，我必須「知道」我的限制，你要理解，這個知道，花了我四十年時間，意思是說，我還不知道，全聯，菸，

7/26/24 （星期五）

落雨，你要理解，什麼叫做工寮，

Since the Zollikon Seminars took place in 1959-1969, can we presume Heidegger taught Medard Boss and his associates the ‘later Heidegger’ thought? （ChatGPT, 2024-7-26) (存在治療） （1130803）

Yes, it is accurate to say that during the Zollikon Seminars (1959-1969), Martin Heidegger shared and discussed his "later" thought with Medard Boss and his associates. Heidegger's later philosophy, often distinguished from his earlier work epitomized by "Being and Time" (1927), focuses more on language, technology, and the nature of Being as it reveals itself through events and historical contexts. Here are the key aspects of his later thought that likely influenced the discussions at the Zollikon Seminars:

1. **Language as the House of Being**:

    - **Language and Disclosure**: In his later work, Heidegger emphasizes that language is the primary medium through which Being is disclosed. This idea was crucial in the seminars, where understanding patients' experiences involved attending to how they express their being-in-the-world through language.

    - **Poetic Thinking**: Heidegger’s turn to poetic thinking reflects his belief that poetry and art can reveal truths about existence that ordinary language and scientific discourse cannot.

2. **Technology and Modernity**:

    - **Critique of Technology**: Heidegger’s critique of technology, particularly in "The Question Concerning Technology," was relevant to the discussions on modern medical practices. He argued that technology enframes (Gestell) the world, reducing beings to mere resources, and this perspective would influence his views on medical and psychiatric practices.

    - **The Essence of Technology**: Heidegger’s exploration of the essence of technology and its impact on human existence likely informed the seminars’ critique of the reductionist and mechanistic approaches prevalent in psychiatry.

3. **The Turn (Kehre)**:

    - **Shift in Focus**: The "turn" (Kehre) in Heidegger’s thought marks a shift from a focus on the existential analysis of Dasein to a broader inquiry into the history of Being. This shift is evident in his discussions during the seminars, where the focus expanded to include the historical and cultural contexts that shape human existence.

    - **Historical Unfolding of Being**: Heidegger’s later thought involves the idea that Being unfolds historically, and understanding this unfolding is crucial for grasping the nature of human existence.

4. **Being and Time Revisited**:

    - **Reinterpreting Fundamental Concepts**: Heidegger revisits and reinterprets many concepts from "Being and Time" in his later work. Concepts like Being-in-the-world and temporality are deepened and expanded, which would have been central to the seminars’ discussions on the lived experiences of patients.

5. **Ereignis (The Event of Appropriation)**:

    - **Event of Appropriation**: The concept of Ereignis, or the event of appropriation, is central to Heidegger’s later philosophy. It refers to the way in which Being and human existence come into their own through mutual appropriation. This idea would influence the understanding of therapeutic encounters as events where deeper truths about a person’s existence could be revealed.

6. **Phenomenology and Hermeneutics**:

    - **Hermeneutic Phenomenology**: Heidegger’s later work places greater emphasis on hermeneutics, the art and science of interpretation. This approach was crucial in the seminars, as it guided the understanding of patients’ narratives and experiences in a more interpretive and less analytical manner.

In summary, during the Zollikon Seminars, Heidegger indeed shared his later thought with Medard Boss and his associates. This included his emphasis on language, his critique of technology, his exploration of the historical unfolding of Being, and his concept of Ereignis. These elements of Heidegger's later philosophy deeply influenced the discussions and the development of a phenomenological approach to psychiatry, as embodied in Boss’s Daseinsanalysis.

What were the main points of Zollikon Seminars? （ChatGPT, 2024-7-26) (存在治療）（1130803）

The Zollikon Seminars, conducted by Martin Heidegger between 1959 and 1969 at the invitation of Swiss psychiatrist Medard Boss, represent a significant intersection of philosophy and psychiatry. The seminars took place in Zollikon, near Zurich, and involved discussions with psychiatrists, psychotherapists, and other professionals. The main points of these seminars can be summarized as follows:

1. **Phenomenological Approach to Psychiatry**:

    - **Critique of Scientific Reductionism**: Heidegger critiques the reductionist approach in psychiatry that views mental illness purely in terms of biological or chemical imbalances. He argues for a more holistic, phenomenological approach that considers the lived experience of patients.

    - **Daseinsanalysis**: Building on his concept of Dasein (being-there), Heidegger proposes Daseinsanalysis as a form of existential analysis that focuses on understanding patients' experiences within the context of their being-in-the-world.

2. **Understanding of Human Existence**:

    - **Being-in-the-World**: Heidegger emphasizes the concept of being-in-the-world, where individuals are always already situated in a context that includes relationships, culture, and environment. This contrasts with viewing the mind and body as separate entities.

    - **Temporal and Spatial Existence**: Heidegger highlights the temporal and spatial dimensions of human existence, suggesting that understanding a patient's experience requires considering their past, present, and future, as well as their spatial relationships with their environment.

3. **Therapeutic Relationship**:

    - **Authenticity and Being-with-Others**: Heidegger discusses the importance of authenticity and the therapeutic relationship. He suggests that therapists should engage with patients authentically, recognizing them as beings-with-others (Mitsein) and respecting their unique existence.

    - **Listening and Understanding**: Emphasis is placed on the need for therapists to truly listen and understand the patient's existential concerns, rather than merely diagnosing and treating symptoms.

4. **Health and Illness**:

    - **Existential Health**: Heidegger redefines health not simply as the absence of disease but as the ability to live authentically and fulfill one's potential within one's world. Illness, then, is understood as a disruption of this ability.

    - **Existential Analysis of Symptoms**: Symptoms of mental illness are seen as expressions of underlying existential issues. For instance, anxiety is interpreted not just as a clinical symptom but as an existential condition related to one's confrontation with the uncertainties of existence.

5. **Interdisciplinary Dialogue**:

    - **Collaboration with Psychiatry**: The seminars fostered a dialogue between philosophy and psychiatry, aiming to enrich psychiatric practice with phenomenological insights. Heidegger and Boss sought to bridge the gap between philosophical understanding and clinical practice.

    - **Influence on Psychotherapy**: The ideas discussed in the seminars influenced the development of existential psychotherapy and had a lasting impact on practitioners who attended the sessions.

6. **Critique of Technology**:

    - **Technology and Modern Medicine**: Heidegger critiques the technological orientation of modern medicine, which often treats patients as objects to be managed rather than as individuals with unique existential concerns. He advocates for a more human-centered approach that respects the patient's experience.

7. **Applications to Clinical Practice**:

    - **Case Studies and Practical Applications**: The seminars included discussions of specific case studies, where Heidegger and participants applied phenomenological concepts to understand and treat patients. These practical applications helped ground the philosophical ideas in real-world clinical practice.

In summary, the Zollikon Seminars represent Heidegger’s effort to apply his existential and phenomenological philosophy to the field of psychiatry, advocating for a holistic understanding of human existence that goes beyond reductionist approaches. The main points include the emphasis on being-in-the-world, the importance of authenticity in therapeutic relationships, a redefined concept of health and illness, and the critique of technological approaches in medicine. These seminars have had a lasting influence on the development of existential psychotherapy and continue to inspire interdisciplinary dialogue between philosophy and psychiatry.

Élan vital (negativity vs vitality)

https://en.wikipedia.org/wiki/%C3%89lan_vital

https://philarchive.org/archive/TAHBVE

Élan vital (French pronunciation: [elɑ̃ vital]) is a term coined by French philosopherHenri Bergson in his 1907 book Creative Evolution, in which he addresses the question of self-organisation and spontaneous morphogenesis of things in an increasingly complex manner. Élan vital was translated in the English edition as "vital impetus", but is usually translated by his detractors as "vital force".

Now，複雜之中，必顯簡單，否則那個複雜，就是邏輯未臻成熟的複雜，唯這個簡單，已非起始的那個簡單，這個簡單，是已經複雜歷練過的簡單，所謂返老還童的赤子之心，小結，唯生命衝力，可走完「簡單 -> 複雜 -> 簡單」的旅途，死亡趨力，則只能走「複雜 -> 簡單」一途，想像力貧乏，沒有峰迴路轉的趣味，一昧破壞複雜，讓它回到初始的，原始的簡單，

Is there anything unique about Heidegger’s interpretation of Nietzsche? （ChatGPT, 2024-7-26) (存在治療）（1130803）

Heidegger’s interpretation of Nietzsche is indeed unique and has significantly influenced how Nietzsche is understood in contemporary philosophy. Here are several aspects that distinguish Heidegger's reading of Nietzsche:

1. **The Metaphysical Reading**:

    - **Nietzsche as the Last Metaphysician**: Heidegger famously interprets Nietzsche as the "last metaphysician" of the Western philosophical tradition. He argues that Nietzsche’s proclamation of the "death of God" and his philosophy of the "will to power" represent the culmination of metaphysical thinking that began with Plato. According to Heidegger, Nietzsche’s thought completes the trajectory of metaphysics, which is characterized by the dominance of being as presence and the forgetfulness of Being as such.

2. **Will to Power and Eternal Recurrence**:

    - **Will to Power as Ontological Principle**: Heidegger sees Nietzsche’s concept of the will to power not just as a psychological or ethical principle but as an ontological one. He interprets it as Nietzsche’s attempt to articulate the fundamental dynamic of all beings, a driving force that underlies existence itself.

    - **Eternal Recurrence as Metaphysical Insight**: Heidegger also gives special attention to Nietzsche’s idea of eternal recurrence. He interprets it as a metaphysical doctrine that reveals the nature of time and existence, challenging traditional linear notions of history and suggesting a cyclical understanding of time.

3. **Critique of Nihilism**:

    - **Nihilism as Metaphysical Destiny**: Heidegger’s interpretation of Nietzsche includes a profound engagement with the theme of nihilism. He sees Nietzsche’s diagnosis of European nihilism as an essential insight into the fate of Western metaphysics. For Heidegger, Nietzsche identifies the underlying nihilism of Western thought, where the highest values devalue themselves, leading to a collapse of meaning and purpose.

    - **Overcoming Nihilism**: Heidegger, however, believes that Nietzsche’s proposed solution—affirming life through the will to power and the eternal recurrence—remains trapped within the metaphysical framework. Heidegger seeks a more radical overcoming of nihilism by returning to a more fundamental engagement with the question of Being.

4. **The Question of Being**:

    - **Reclaiming the Question of Being**: Heidegger uses his engagement with Nietzsche to further his own philosophical project of rethinking the question of Being. He believes that Nietzsche’s philosophy, despite its radical nature, still operates within the confines of traditional metaphysics and thus fails to address the deeper issue of Being as such.

    - **Nietzsche and the History of Being**: For Heidegger, Nietzsche’s thought marks a significant moment in the history of Being—a history characterized by the gradual forgetting of Being. Heidegger sees his own work as a continuation and deepening of Nietzsche’s critique, aiming to recover a more original understanding of Being.

5. **Nietzsche’s Influence on Heidegger’s Later Thought**:

    - **Turn towards Art and Poetry**: In his later work, Heidegger increasingly turns to art and poetry as ways to disclose Being. He is influenced by Nietzsche’s appreciation for the aesthetic dimensions of existence but seeks to move beyond Nietzsche’s framework by exploring how art and poetry can reveal the truth of Being.

    - **Critical Engagement**: Heidegger’s reading of Nietzsche is both appreciative and critical. He acknowledges Nietzsche’s profound insights into the nature of existence and the crisis of modernity while also critiquing what he sees as Nietzsche’s entrapment within the metaphysical tradition he sought to overcome.

In summary, Heidegger’s interpretation of Nietzsche is unique because it places Nietzsche within the broader context of the history of Western metaphysics, emphasizing the ontological and metaphysical dimensions of Nietzsche’s thought. Heidegger’s engagement with Nietzsche is a crucial part of his own philosophical project, as it helps him articulate his critique of metaphysics and develop his ideas about the question of Being.

How to make sense of the statement that the subject is “decentered and subject to”, and if thus, how is freedom possible? （ChatGPT, 2024-7-26) (存在治療） （1130803）

The statement that the subject is “decentered and subject to” reflects contemporary philosophical views that challenge the traditional notion of a stable, autonomous self. This view is prominent in post-structuralist thought, which sees the subject as shaped by external forces, such as language, culture, and power structures, rather than being an independent, self-determined agent. Understanding this perspective can indeed raise questions about the possibility of freedom. Here’s how to make sense of it and reconcile it with the notion of freedom:

1. **Decentered Subject**:

    - **Post-Structuralism**: Philosophers like Michel Foucault, Jacques Derrida, and Gilles Deleuze argue that the subject is not a coherent, autonomous entity but is instead constituted by external discourses and power relations. This means that identity and agency are fluid and contingent, shaped by historical, social, and linguistic contexts.

    - **Psychoanalysis**: Influences from psychoanalysis, particularly from Jacques Lacan, suggest that the subject is split and decentered by the unconscious, desires, and language. The subject is never fully in control of itself but is always mediated by these external factors.

2. **Subject to External Forces**:

    - **Language and Discourse**: According to this view, language and discourse play a central role in forming the subject. The way we think, speak, and understand the world is framed by the structures of language, which precede and exceed individual consciousness.

    - **Power Structures**: Foucault emphasizes how power relations permeate all aspects of life, influencing how subjects are formed and how they act. Power is not merely repressive but productive, creating norms and behaviors.

3. **Reconceptualizing Freedom**:

    - **Freedom as Practice**: Instead of viewing freedom as absolute autonomy, it can be understood as a practice that involves navigating and negotiating the constraints imposed by external forces. This means recognizing the limitations and working within or against them to assert agency.

    - **Transformative Agency**: Even within constrained conditions, subjects can exercise agency by challenging and transforming the structures that shape them. This can be seen in acts of resistance, subversion, and creative expression.

    - **Relational Autonomy**: Freedom can also be reconceived as relational rather than isolated. Subjects are embedded in social contexts, and freedom involves the capacity to form meaningful relationships and engage in collective action.

4. **Examples and Applications**:

    - **Social Movements**: Social movements often illustrate how decentered subjects can assert freedom by challenging dominant discourses and power structures. For example, feminist and LGBTQ+ movements critique and transform the norms that constrain identities and behaviors.

    - **Critical Theory**: Critical theory provides tools for understanding how subjects can achieve freedom by critiquing and transforming the ideological forces that shape their existence. This involves both understanding the constraints and imagining alternative possibilities.

In summary, the statement that the subject is “decentered and subject to” highlights the complexities of identity and agency in contemporary thought. Freedom, in this context, is not about absolute autonomy but about the capacity to navigate, negotiate, and transform the external forces that shape us. It involves a dynamic and relational understanding of agency, where subjects can exercise freedom through critical engagement, resistance, and collective action within the constraints of their socio-historical contexts.

The Lyrical in Epic Time：Modern Chinese Intellectuals and Artists Through the 1949 Crisis (David Der-wei Wang, 2015) (存在治療）（1130803）

https://cup.columbia.edu/book/the-lyrical-in-epic-time/9780231170468

Now, is the concept of ereignis (event) still relevant in the 21st century? (ChatGPT, 2024-7-25) (存在治療） （1130803）

Yes, the concept of "ereignis" (event) remains relevant in the 21st century for several reasons. Here’s how the idea continues to resonate and find application in contemporary thought:

1. **Global Crises and Transformations**:

    - **Pandemics**: The COVID-19 pandemic is a recent example of a global event that has radically transformed societies, economies, and individual lives. It underscores the unpredictability and profound impact of events that can reshape our understanding of normality.

    - **Climate Change**: Ongoing climate change represents a series of interconnected events with far-reaching consequences, demanding new ways of thinking about our relationship with the environment and our future.

2. **Technological Advancements**:

    - **Digital Revolution**: The rapid advancement of digital technologies, including artificial intelligence, big data, and the Internet of Things, has fundamentally altered how we live, work, and interact. These technological shifts can be seen as events that continuously reshape human existence.

    - **Biotechnology**: Developments in biotechnology, such as CRISPR and genetic engineering, pose profound ethical and existential questions, acting as events that challenge our understanding of life and identity.

3. **Political and Social Movements**:

    - **Globalization and Migration**: The increasing interconnectedness of the world through globalization and the movement of people across borders have created complex social and political events that redefine cultural and national identities.

    - **Social Justice Movements**: Movements such as Black Lives Matter, #MeToo, and climate activism represent events that catalyze social change, challenging existing power structures and advocating for justice and equality.

4. **Philosophical and Theoretical Relevance**:

    - **Continued Academic Interest**: The concept of the event remains a significant area of study in philosophy, political theory, and cultural studies. Scholars continue to explore its implications for understanding change, agency, and the structure of reality.

    - **Interdisciplinary Applications**: The idea of the event has found applications across disciplines, including sociology, anthropology, and literary studies, where it helps analyze how significant occurrences shape and transform societies and narratives.

5. **Existential and Ontological Questions**:

    - **Human Experience**: Events, whether personal or collective, continue to shape our existential and ontological understanding of the world. The suddenness and transformative potential of events force us to confront the nature of existence, identity, and meaning.

    - **Future Uncertainties**: The 21st century is marked by uncertainties and rapid changes, making the concept of the event particularly relevant for grappling with the unknown and the emergent.

6. **Political and Ethical Considerations**:

    - **Democracy and Authoritarianism**: The rise and fall of political regimes, the erosion of democratic norms, and the resurgence of authoritarianism are events that have profound implications for global stability and human rights.

    - **Ethical Dilemmas**: Events such as technological breakthroughs and environmental crises raise ethical questions about responsibility, sustainability, and the future of humanity.

In summary, the concept of "ereignis" (event) remains highly relevant in the 21st century as we navigate a world characterized by rapid change, technological advancement, global crises, and profound social transformations. It continues to provide a valuable framework for understanding the unpredictable and transformative nature of events that shape human existence and societal structures.

Well, “the conceptual resonances between their philosophies and Heidegger's ideas suggest parallel developments within the broader context of 20th-century thought”, can we say that the broader context was the existential situation they, and we, faced in common? So, what’s that common broader context, which inspired them three to use the concept of ereignis (event)? （ChatGPT, 2024-7-25) (存在治療）（1130803）

Yes, the broader context that inspired Heidegger, Badiou, and Deleuze to develop and use the concept of the event (or Ereignis) includes several existential, historical, and philosophical dimensions shared by the 20th century. This context is marked by profound upheavals and transformations that significantly influenced their thinking. Here are some key aspects of this broader context:

1. **Historical and Political Turmoil**:

    - **World Wars**: The experiences and aftermath of World War I and World War II had a profound impact on the 20th-century philosophical landscape. The devastation and existential crises caused by these wars forced philosophers to grapple with questions of meaning, existence, and historical change.

    - **Totalitarianism and Ideologies**: The rise and fall of totalitarian regimes, including Nazism and Stalinism, challenged philosophers to rethink the nature of human existence, freedom, and political structures. Heidegger's own controversial involvement with the Nazi regime adds a complex layer to this context.

    - **Cold War**: The geopolitical tensions and existential threats posed by the Cold War also contributed to a sense of urgency and a reexamination of historical and existential conditions.

2. **Technological and Scientific Advances**:

    - **Industrialization and Technology**: The rapid industrialization and technological advancements of the 20th century altered human life and perception of reality. Heidegger, in particular, was concerned with the implications of technology on Being and human existence.

    - **Scientific Discoveries**: Developments in science, particularly in physics (e.g., relativity and quantum mechanics), challenged traditional notions of reality and contributed to new philosophical inquiries into the nature of being and becoming.

3. **Philosophical Movements**:

    - **Existentialism**: Existentialist thinkers like Jean-Paul Sartre, Simone de Beauvoir, and Albert Camus explored themes of freedom, absurdity, and the human condition, which resonated with the broader existential questions of the time.

    - **Phenomenology**: Building on the work of Edmund Husserl, phenomenology influenced Heidegger’s early work and provided a methodological foundation for examining human experience and consciousness.

    - **Structuralism and Post-Structuralism**: Thinkers like Michel Foucault, Jacques Derrida, and Roland Barthes challenged traditional structures and binaries, influencing Deleuze and Badiou’s approaches to philosophy, particularly in their critique of fixed identities and stable structures.

4. **Crises of Meaning and Representation**:

    - **Nihilism and the Crisis of Values**: The 20th century saw a widespread sense of nihilism and a crisis of traditional values, exacerbated by the horrors of war and the disillusionment with progress and reason. Nietzsche’s declaration of the “death of God” and his influence on subsequent thinkers highlighted the need for a revaluation of values.

    - **Language and Representation**: The limits of language and representation became central concerns, with philosophers exploring how language shapes and constrains our understanding of reality. Heidegger’s focus on language as the “house of Being” and Deleuze’s interest in semiotics and signs are part of this broader inquiry.

5. **Radical Transformation and Change**:

    - **Events as Breaks with Continuity**: The notion of the event as a radical break with continuity and the emergence of new possibilities reflects a shared concern with how transformative moments redefine existence and understanding. This is evident in Heidegger’s "Ereignis," Badiou’s events that create new truths, and Deleuze’s emphasis on becoming and differentiation.

In summary, the common broader context that inspired Heidegger, Badiou, and Deleuze to use the concept of the event includes the historical and political upheavals, technological and scientific advancements, philosophical movements, crises of meaning and representation, and a shared concern with radical transformation and change. These elements collectively shaped their existential inquiries and philosophical developments, leading to their unique yet resonant conceptualizations of the event.

Since “Contributions to Philosophy (Of the Event) (German: Beiträge zur Philosophie (Vom Ereignis)) was composed privately between 1936 and 1938, but not available to the public until it was published in Germany in 1989.” How do we make sense the puzzle that Badiou and Deleuze were influenced by the concept of ereignis, if they could possibly know about it in the 1970s? (ChatGPT, 2024-7-25) (存在治療） （1130803）

The puzzle of how Alain Badiou and Gilles Deleuze could have been influenced by Heidegger's concept of "Ereignis," given that "Contributions to Philosophy (Of the Event)" was composed privately between 1936 and 1938 and not published until 1989, can be addressed by considering several factors:

1. **Indirect Influence and Interpretation**:

    - **Heidegger’s Broader Influence**: Heidegger’s overall philosophy and ideas on Being and time were widely known and influential well before the publication of "Contributions to Philosophy." Concepts like "Being and Time" (1927) and the idea of "being-in-the-world" were already part of the philosophical discourse.

    - **Secondary Sources and Commentary**: Scholars and philosophers often discuss and interpret Heidegger’s unpublished works and ideas through lectures, private communications, and secondary sources. It's possible that the core ideas of "Ereignis" were circulated and discussed in academic circles before the official publication.

2. **Heidegger’s Published Works and Lectures**:

    - **Later Works and Lectures**: Heidegger's later works, such as "The Question Concerning Technology" and "The Origin of the Work of Art," also touch upon themes related to "Ereignis," such as revealing, concealing, and the nature of Being. These works were published and could have indirectly influenced Badiou and Deleuze.

    - **Philosophical Context**: The broader philosophical context of existentialism, phenomenology, and post-structuralism, which both Badiou and Deleuze were part of, was deeply engaged with Heidegger’s ideas. Discussions and interpretations of Heidegger's unpublished ideas were likely part of this intellectual milieu.

3. **Conceptual Resonances**:

    - **Parallel Developments**: Badiou and Deleuze might have developed concepts similar to "Ereignis" independently or through other influences. The idea of the event as a fundamental rupture or transformation is not unique to Heidegger and can be found in various philosophical traditions.

    - **Philosophical Synergies**: There are synergies between Heidegger’s focus on the event of appropriation and Badiou's and Deleuze’s ideas on events and becoming. These synergies could arise from a shared engagement with the problem of change, being, and transformation in the 20th-century philosophical landscape.

4. **Academic Dissemination**:

    - **Private Discussions and Academic Networks**: Philosophers often share unpublished ideas through private discussions, conferences, and correspondence. Badiou and Deleuze could have been exposed to the concept of "Ereignis" through such informal channels.

In summary, while Heidegger’s "Contributions to Philosophy (Of the Event)" was not publicly available until 1989, Badiou and Deleuze could have been influenced by Heidegger’s broader philosophical ideas and the intellectual environment of their time. The dissemination of Heidegger’s unpublished ideas through secondary sources, lectures, and academic networks likely contributed to their awareness and incorporation of similar themes in their own work. Additionally, the conceptual resonances between their philosophies and Heidegger's ideas suggest parallel developments within the broader context of 20th-century thought.

Did Heidegger’s ereignis influence Deleuze too? (ChatGPT, 2024-7-25) (1130803)

Yes, Heidegger's concept of "Ereignis" did influence Gilles Deleuze, although Deleuze developed his own unique philosophical ideas. The influence is more indirect and nuanced, given that Deleuze’s philosophy is distinct from Heidegger’s in many ways. Here are some key points to understand the relationship between Heidegger’s "Ereignis" and Deleuze’s thought:

1. **Concept of the Event**:

   - **Heidegger's Ereignis**: As previously mentioned, Heidegger’s "Ereignis" refers to the event of appropriation where Being and Dasein reveal and constitute each other in a dynamic, ongoing process.

   - **Deleuze’s Event**: Deleuze’s concept of the event, while different, shares a concern with the nature of change, becoming, and the unfolding of reality. For Deleuze, events are processes of differentiation and becoming that disrupt established structures and create new possibilities.

2. **Process Philosophy**:

   - **Heidegger’s Influence**: Heidegger’s focus on the dynamic interplay of revealing and concealing in "Ereignis" can be seen as a precursor to Deleuze’s process-oriented thinking. Both philosophers emphasize the fluid and unfolding nature of reality.

   - **Deleuze’s Becoming**: Deleuze takes this further with his emphasis on "becoming" and the continuous process of differentiation. He focuses on how entities transform and evolve through processes that defy static categorization.

3. **Critique of Metaphysics**:

   - **Heidegger’s Critique**: Heidegger’s critique of traditional metaphysics and his exploration of Being’s historicity and temporality influence the broader philosophical milieu in which Deleuze operates.

   - **Deleuze’s Approach**: Deleuze also critiques traditional metaphysical concepts, but he does so by developing concepts like "difference" and "repetition," and by focusing on immanence and the multiplicity of being. His approach is more aligned with a radical empiricism and a rejection of hierarchical ontologies.

4. **Ontology and Difference**:

   - **Heidegger’s Ontology**: Heidegger’s ontology in "Ereignis" is concerned with the fundamental structures of Being and how they reveal themselves through history and human existence.

   - **Deleuze’s Difference**: Deleuze’s ontology, while influenced by Heidegger’s ideas, focuses on difference and multiplicity rather than on Being per se. Deleuze’s concept of difference is about the creative processes that produce new forms and structures.

5. **Interpreting Heidegger**:

   - **Deleuze’s Reading**: Deleuze’s interpretation of Heidegger is mediated through his own philosophical lens. He selectively appropriates elements of Heidegger’s thought to develop his own concepts, such as the event and becoming.

   - **Influence and Divergence**: While Deleuze acknowledges the influence of Heidegger, he diverges significantly in his emphasis on creativity, immanence, and the virtual.

In summary, while Heidegger’s concept of "Ereignis" did influence Gilles Deleuze, the influence is more nuanced and indirect. Deleuze builds upon and transforms Heideggerian ideas, particularly those related to the event and the dynamic nature of reality, to develop his own distinctive philosophical system focused on difference, becoming, and the continuous processes of change and creation.

Was Alain Badiou’s “Being and Event” inspired by Heidegger? (ChatGPT, 2024-7-25) (1130803)

Alain Badiou’s "Being and Event" is indeed influenced by Heidegger, but it also represents a significant departure from Heidegger’s philosophy. Here’s a detailed look at the relationship between Badiou’s work and Heidegger’s ideas:

1. **Heidegger's Influence**: 

    - **Ontological Focus**: Like Heidegger, Badiou is deeply concerned with the nature of Being. Heidegger's question of Being ("Seinsfrage") forms a backdrop for Badiou’s own inquiries.

    - **Event**: Badiou’s concept of the "event" has resonances with Heidegger’s "Ereignis," although Badiou develops it in a distinct direction. For Heidegger, Ereignis is about the mutual appropriation of Being and Dasein, where the event allows for the revelation and concealment of Being. Badiou, however, views the event as something that disrupts the order of being, introducing radical novelty and change.

2. **Philosophical Departures**:

    - **Mathematics and Ontology**: Badiou grounds his ontology in set theory and mathematics, which is a significant departure from Heidegger’s phenomenological and existential approach. Badiou argues that mathematics, specifically set theory, provides the best framework for understanding the multiplicity of being.

    - **Politics and Truth**: Badiou emphasizes the role of events in the production of truth, particularly in politics, art, science, and love. His events are occurrences that break with the established order and create new possibilities. This is different from Heidegger's focus on the historical unfolding of Being.

    - **Subjectivity**: For Badiou, the subject is constituted through its fidelity to an event, whereas Heidegger’s notion of Dasein involves a more continuous engagement with Being.

3. **Critique and Dialogue**: 

    - **Engagement with Heidegger**: Badiou critically engages with Heidegger’s thought, acknowledging its influence while also positioning his own work in contrast to Heidegger’s. Badiou’s emphasis on the transformative power of events contrasts with Heidegger’s more contemplative approach to the question of Being.

    - **Break with Historicism**: Badiou seeks to break from what he sees as the historicism in Heidegger's thought, proposing instead a more militant and radical conception of change and transformation.

In summary, while Alain Badiou’s "Being and Event" is influenced by Heidegger’s philosophy, particularly in its concern with the nature of Being and the role of events, it also marks a significant departure through its mathematical ontology, focus on radical change, and the creation of truth through events. Badiou's work can be seen as both a continuation of and a challenge to Heideggerian thought.

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We should not forget Heidegger brought up the concept of ereignis during World War II, with his ambiguous relationship with the Nazis and his study of Nietzsche in those years. （ChatGPT, 2024-7-25) (1130803)

Indeed, Heidegger's concept of "Ereignis" must be understood within the broader historical and philosophical context of his life, particularly during World War II and his controversial relationship with the Nazi regime. This period profoundly influenced his thinking and the development of his ideas. Here are some key points to consider:

1. **Historical Context**: Heidegger developed the concept of Ereignis during a time of significant turmoil and change. World War II and the rise of the Nazi regime were defining moments in history, influencing many thinkers and their philosophies.

2. **Heidegger's Ambiguity**: Heidegger's relationship with the Nazis remains a complex and controversial topic. He was a member of the Nazi Party and held the position of Rector at the University of Freiburg, where he delivered his infamous Rectoral Address in 1933. His later disillusionment with the regime and his silence on the atrocities committed by the Nazis further complicate his legacy.

3. **Nietzsche's Influence**: During the war years, Heidegger engaged deeply with the works of Friedrich Nietzsche, particularly Nietzsche's ideas about power, nihilism, and the revaluation of values. Heidegger's study of Nietzsche influenced his thoughts on technology, metaphysics, and the nature of being, which are related to his concept of Ereignis.

4. **Ereignis and Crisis**: The concept of Ereignis can be seen as Heidegger's response to the crisis of his time. It reflects a search for a more fundamental understanding of being and existence in the face of historical upheaval and technological dominance. Ereignis represents a way of thinking about how beings and Being itself come into their own through historical events, including the catastrophic events of the war.

5. **Philosophical Implications**: Understanding Ereignis in this context highlights its existential and ontological dimensions. It suggests that through the overwhelming and often destructive events of history, there is still a possibility for a deeper understanding of Being. This does not excuse Heidegger's political actions but provides insight into how he conceptualized the relationship between historical events and the unfolding of Being.

In summary, Heidegger's development of the concept of Ereignis during World War II is deeply intertwined with his ambiguous political involvement and his philosophical engagement with Nietzsche. This context is crucial for understanding the existential and ontological depths of Ereignis, as well as the broader implications of Heidegger's thought during a time of immense historical significance.

Well, mutual appropriation is wonderful indeed, but the natural or historical event, like fate itself, is more likely to overpower and crush the individual being, (ChatGPT, 2024-7-25) (存在治療） （1130803）

You bring up an important point regarding the potential overwhelming nature of events, which can indeed seem to overpower individual existence. In the context of Heidegger's "Ereignis," it's important to balance this understanding with his philosophical intent.

1. **Fate and Overpowering Events**: Heidegger acknowledges the powerful influence of historical and natural events, which can indeed seem to dominate and shape individual existence. Events such as historical upheavals, natural disasters, or personal crises can have a profound impact on Dasein (human existence), often feeling overwhelming or overpowering.

2. **Authenticity and Resoluteness**: Despite the overpowering nature of such events, Heidegger also emphasizes the importance of authenticity and resoluteness. For Heidegger, Dasein has the potential to respond to these events authentically, by embracing its own being-towards-death and making meaningful choices in the face of such overwhelming forces. This is part of what it means to come into one's own in the process of Ereignis.

3. **Mutual Appropriation Revisited**: While natural or historical events can overpower individual beings, the concept of mutual appropriation in Ereignis does not negate this reality. Instead, it highlights that through these events, both Being and Dasein find their expression. The events that seem to crush the individual also bring forth new possibilities for understanding and being.

4. **Existential Challenge**: The overpowering nature of events poses an existential challenge to Dasein. Heidegger's philosophy encourages confronting this challenge not by seeing oneself merely as a passive victim, but by engaging with the event in a way that reveals deeper truths about existence and being.

In summary, while natural or historical events can indeed be overpowering, Heidegger's concept of Ereignis provides a framework for understanding these events as part of the dynamic interplay between Being and Dasein. This interplay includes the potential for authentic responses and deeper existential insights, even in the face of seemingly crushing events.

‘Ereignis is more accurately understood as the event of appropriation where Being and Dasein reveal and constitute each other in an ongoing, dynamic process” Does “the event of appropriation” implies mainly “to be appropriated by the event”? （ChatGPT, 2024-7-25) (存在治療） （1130803）

"The event of appropriation" in Heidegger's concept of "Ereignis" indeed implies a more profound and mutual relationship than simply "to be appropriated by the event." Here’s a detailed clarification:

1. **Mutual Appropriation**: Ereignis is about the mutual appropriation of Being and Dasein. It’s not a one-sided appropriation where Dasein (the human existence) is merely appropriated by the event. Instead, both Being and Dasein come into their own through this process. They mutually reveal and constitute each other.

2. **Interrelated Unfolding**: The event of appropriation means that in this event, both Being and Dasein find their proper place and essence. It’s an interrelated unfolding where Dasein experiences and understands Being, and Being reveals itself through Dasein's existence.

3. **Dynamic Interaction**: The term suggests a dynamic interaction rather than a passive reception. It’s about how existence (Dasein) and the essence of Being engage in a continuous interplay, influencing and shaping each other.

4. **Ontological Grounding**: Ereignis provides the ontological grounding where this mutual appropriation happens. It’s the fundamental process that allows for the disclosure of truth and meaning in the world, where Dasein and Being are co-constitutive.

In essence, while "to be appropriated by the event" captures a part of the dynamic, it doesn’t fully convey the reciprocal and constitutive nature of Ereignis. Heidegger’s concept is about an ongoing, dynamic process where Being and Dasein are in a relationship of mutual appropriation, each finding its essence through the other.

Can we say that when Heidegger said ereignis he meant “subject to the event”？ (ChatGPT, 2024-7-25) （存在治療） （1130803）

When Heidegger uses the term "Ereignis," translating it simply as "subject to the event" might not fully capture the depth and nuance of what he intended. "Ereignis" is a more complex and nuanced concept in Heidegger's later philosophy, involving a fundamental process of mutual appropriation and unfolding of Being and Dasein.

Here's a closer look at why "subject to the event" might be an oversimplification:

1. **Mutual Appropriation**: Ereignis is about the mutual appropriation of Being and Dasein, where both come into their own. It's not just about being subject to an event but about an ontological happening where Being and human existence are interrelated in a fundamental way.

2. **Beyond Subject-Object Dualism**: Heidegger's Ereignis aims to transcend the traditional subject-object dichotomy. It is not merely about a subject experiencing an event but about a more profound interplay where existence itself is constituted.

3. **Dynamic Process**: Ereignis involves a dynamic process of revealing and concealing, where truth and meaning emerge. This process is more intricate than just being subject to an event; it's about the continuous unfolding of Being.

4. **Temporal and Historical Dimensions**: Ereignis encompasses the historical and temporal unfolding of Being. It’s about how different epochs of understanding and existence reveal themselves over time, influencing our experience and perception.

5. **Authentic Existence**: The term also implies coming into one's own most authentic possibilities. It's about how individuals and Being itself come into their proper essence through this process.

In summary, while "subject to the event" captures a part of the meaning, it misses the ontological depth and the mutual, dynamic, and historical aspects of Ereignis as Heidegger conceptualizes it. Ereignis is more accurately understood as the event of appropriation where Being and Dasein reveal and constitute each other in an ongoing, dynamic process.

subject to (主體性決定于）（存在治療）（1130803）

subject to 

1. unconscious (Freud)

2. language (Saussure) (signification chains) 

3. dual drives (Eros vs Thanatos) 

4. Greed (Capitalism) 

5. 絞肉機 (CCP) 

6. the other (Levinas) 

7. event (the lyrical in epic times) (pure immanence) (post-structuralism) (process philosophy) (becoming > being) (becoming is being)

What does Heidegger mean by ereignis? (ChatGPT, 2024-7-25) (存在治療）（1130803）

Martin Heidegger's concept of "Ereignis," often translated as "event," "appropriation," or "enowning," is a central but complex idea in his later philosophy. The term is meant to capture a fundamental process or happening that goes beyond mere occurrence. Here's an overview of what Heidegger means by "Ereignis":

1. **Event of Appropriation**: Ereignis is about the event in which Being (Sein) and human existence (Dasein) come into their own. It signifies the process through which things and beings come into presence and reveal themselves in their essence.

2. **Beyond Subject-Object Dualism**: Heidegger uses Ereignis to move beyond the traditional subject-object dichotomy. It represents a more primordial relationship where Dasein and Being are intertwined and mutually co-constitutive.

3. **Revealing and Concealing**: In Ereignis, there is a dynamic interplay of revealing (aletheia) and concealing. Things are shown or revealed to us in particular ways, while simultaneously hiding other aspects of their nature. This interplay is essential to how we understand and interact with the world.

4. **Temporal and Historical Context**: Ereignis is also deeply connected to time and history. It emphasizes the historical unfolding of Being and the way in which different epochs of understanding shape our experience of the world.

5. **Authenticity and Ownmost Possibilities**: The term "enowning" suggests a process by which individuals come into their own most authentic possibilities. It’s about being owned or appropriated by one’s true potential or essence.

In essence, Ereignis is a foundational event where Being and Dasein are brought into their proper relationship, allowing for the manifestation of meaning and truth in the world. It's a concept that encapsulates Heidegger's attempt to think about existence, presence, and truth in a holistic and dynamic way, beyond the constraints of traditional metaphysical categories.