意思是說，正常的存在治療，已不足以相應，我們當代的生活經驗，所以，才有不正常的存在治療，找尋那個足以相應，
The idea that "the end of phenomenology" might imply "the end of normative existential therapy" is a complex question, but the short answer is not necessarily. While normative existential therapy is indeed heavily based on phenomenology, especially in its focus on subjective experience, the end of phenomenology as a dominant philosophical method does not automatically mean the end of existential therapy as a practice or as a theoretical framework.
### Key Points to Consider:
1. **Adaptation and Evolution of Existential Therapy**: Existential therapy, like any therapeutic approach, can evolve and adapt in response to new philosophical developments. While traditional existential therapy has relied on phenomenology to explore issues of meaning, choice, and authenticity from the first-person perspective, therapists and theorists can integrate new insights from post-phenomenological thought, other philosophical traditions, or empirical research into the practice.
2. **Continued Relevance of Existential Themes**: The core themes of existential therapy—such as the search for meaning, the confrontation with anxiety and death, the responsibility of choice, and the quest for authenticity—remain relevant regardless of the status of phenomenology as a philosophical method. These existential concerns are deeply rooted in human experience and can be addressed through various theoretical lenses, not just phenomenology.
3. **Post-Phenomenological Approaches in Therapy**: Even if phenomenology were to be seen as limited or outdated in certain respects, existential therapy could potentially incorporate post-phenomenological approaches that emphasize the body, materiality, social context, or even non-human perspectives. For instance, therapists might draw on new materialist or embodied cognition theories to deepen their understanding of a client's experience.
4. **Phenomenology's End as a Philosophical Dominant, Not a Practical One**: When philosophers talk about "the end of phenomenology," they are often referring to the limitations of phenomenology as a dominant academic and philosophical framework. However, this does not necessarily translate into the practical or clinical realm, where phenomenological methods may still be effective and valuable for understanding clients' experiences and fostering therapeutic change.
5. **Normative Existential Therapy's Philosophical Flexibility**: Normative existential therapy is not rigidly bound to a single philosophical foundation. While it has its roots in phenomenology, it is also influenced by existential philosophy more broadly, which includes thinkers like Nietzsche, Kierkegaard, and Heidegger, who each approached existential questions differently. The therapeutic approach can, therefore, remain flexible and incorporate new philosophical insights as they emerge.
### Conclusion:
While the "end of phenomenology" as a dominant philosophical method may prompt existential therapists to reconsider some of their theoretical assumptions or to integrate new perspectives, it does not necessarily mean the end of normative existential therapy. The core existential concerns that drive the therapy—issues of meaning, choice, and existence—remain central to the human condition and can be explored through a variety of philosophical and practical approaches, including but not limited to phenomenology. Existential therapy is likely to continue evolving, drawing on a broader range of philosophical and empirical resources to address the complexities of modern life.
