Showing posts sorted by date for query SP 2024. Sort by relevance Show all posts
Showing posts sorted by date for query SP 2024. Sort by relevance Show all posts

Sunday, December 7, 2025

想起船子 (SP 2025)

你要理解,船子的江水,是疏闊的江水。疏就是輸,闊就是輸得精光 (不管那是一百,三百,還是六百),一無所有(這就是,有名的,桶底脫落)(不過,你要理解,木桶才脫落得了,塑膠桶鐵桶,不可能脫落)(意思是說,木,方為生命)的意思,意思是說,船子在江邊,絕對沒有釣魚,只是賭輪盤,意思是說,那幅畫畫錯了,知道這件事之後,你點起紙菸,看著江水,看到了三十,你要理解,三十的前生是十八,後世,就是神奇的二,或零,


https://archive.org/details/3002Cs/%E7%A6%AA%E9%96%80%E8%A9%A9%E5%81%88300%E9%A6%96%202%20cs/

https://www.books.com.tw/products/0010940198?sloc=main

走進禪詩:禪詩中的禪史 (Taking a Stroll in Chan Poetry: The Chan Buddhist History in Chan Poems) (蕭麗華,  黃秀珠,  吳靜宜法鼓文化, 2022) (博客來,1141207)



The River in Me: Verses of Transformation (Nghiem, Sister DangParallax Press, 2024)



There Is a River in MeTheory from Life (book chapter)



禪詩三百首




桶底脫時大地闊,命根斷處碧潭清。
好像一點紅爐雪,散作人間照夜燈。
南宋 大慧宗杲禪師




















Saturday, December 28, 2024

為什麼生大于死 (Negativity vs Vitality) (SP 2024)

因為歷死,而殘存之生,比意氣戾氣之死,更有趣,更堅持,更耐人尋味,

Saturday, November 2, 2024

自體的心理學 (2025 息壤開課)

1131102

 

2025 息壤開課

 

[ 自體的心理學 ]

 

不忍辜負,此詐(乍)現之生,所作已辦,為而不有,尋訪蒼青駐足,行止交由,天色決定,遂逕往,車行形上學,宇宙塵埃而去。


https://kellychang2713.blogspot.com/search?q=SP+2024&max-results=20&by-date=true


 

1121109

2024 (未)開課

[ 自體的心理學 ]

1. 精神分析內部資源:Danielle KnafoKaren MarodaJacques LacanWilfred BionHeinz Kohut


2. 精神分析外部資源:社會學,歷史學,文學,後結構主義,混沌理論,量子力學,場論,批判的傳統,Decolonizing Therapy (Jennifer Mullan2023)Decolonial Psychology (Lillian Comas-Diazet al2024)Daniel José Gaztambide2021, 2024),熊十力 (1885-1968)Alfred North Whitehead (1861-1967),陳白沙 (1428-1500),湛甘泉(1466-1560),王陽明 (1472-1529),吳汝鈞,京都學派,阿含經,禪門驪珠集,沙河悲歌,龍天樓,等待果陀,


3. 基進列傳:Benedictus de Spinoza (1632-1677)Henry David Thoreau (1817-1862)John Muir (1838-1914)Paul Shepard (1925-1996)David Smail (1938-2014)Thomas Szasz (1920-2012)Frantz Fanon (1925-1961)R. D. Laing (1927-1989)Paul GordonManu BazzanoDel LoewenthalD&GAntonin Artaud (1896-1948)Georges Bataille (1897-1962)Francis Bacon (1909-1992),「越過時空,在宇宙爆炸,星辰生成,混沌邊緣,相會」,


4. 什麼是自體的心理學:什麼不是自體的心理學?什麼是現代性?什麼是治療文化?


5. 哲學的關鍵:「空無 vs 生機」 (Negativity vs Vitality);「物的反撲,人的退位」vs「物的復位,人的復位」;「Agential Realism (Karen Barad);「尋找有趣的生命型態」;「臨時演員尋找有對白的劇本」(美智子,買兇拍人,2001);「巖中花樹療法」,「草木瓦石,皆有良知」;「事件」;「becoming > beingbecoming is being」,「分裂分析」 (schizoanalysis)?「體用不二,翕闢成變」;「所作已辦,為而不有」



1120109

那本書 ()

[ 從自體心理學到自體的心理學 ]

To understand just one life you have to swallow (the fragments of) the world. (Salman Rushdie)

前言:
什麼是自體的心理學?

() 精神分析簡史:從一人心理學到二人心理學
1.1 精采迭出的一九二零年代
1.2 解釋架構重心的移轉
1.3 關係學派的故事

() 大於二的世界:什麼是三人心理學?
2.1 批判的心理治療
2.2 強調生成的存在治療
2.3 後結構主義的心理治療

() 人的復位:回到自然,回到歷史
3.1 石鼓細路行人稀:細數大地風雲人物
3.2 關於熊十力先生的二三事
3.3 九萬八千座水壩

() D&G 教了我們什麼?
4.1 什麼是分裂分析 (schizoanalysis) ?
4.2 野草的根莖的聯結
4.3 非意指的符號學 (a-signifying semiotics)

() 症狀學和事件的優先性
5.1 什麼是事件
5.2 什麼是事件的精神醫學
5.3 什麼是事件的心理治療

() 故舊天涯三杯酒
6.1 一九二九的懷德海
6.2 一九七零年代的拉岡桑
6.3 一九二二的熊十力

() 物的反撲:來到二十一世紀
7.1 Agential realism (Karen Barad)
7.2 New materialism
7.3 Object Oriented Ontology (Graham Harman)

結語:
自體的心理學的最後一章:後人類的世界

基于自體的心理學的心理治療,殊勝何在?



1120131

最困難的是,如何說明,上述「流竄」的邏輯,

精神分析理論的發展,主要的邏輯,是「內在執念的辯證」,

意思是說,有人執一念,成一說,未幾,就會有另一個人,執相對之一念,成相對之一說,

比如說,「客體」關係理論,成一說,就會有「自體」心理學,成另一說,意思是說,一「正」,一「反」,如此說來,關係學派遂為「合」,

意思是說,我們此刻,正在尋找,這個合的「下一個反」,

但是,此書的流竄,分明是另一種邏輯,非上述精神分析理論的內部辯證,意思是說,非治療室內的邏輯,

意思是說,此書的流竄來自,那個人,打開門,走進這個世界的,治療室外的沖擊,



1131102


我想,學思論述,遍地是坑,很易掉入,某個坑內,遂ㄧ世不見天日,好聽的說法是,死守家園,一畝三分,有本有源,難聽的說法是,井底之蛙,坐井觀天,以管窺天,


而時至今日,信息爆炸,遍地都是,各式各樣,海量文獻資料庫,個人再怎麼用力 (data-driven),也不及人工智能,所得信息,之億萬分之一,意思是說,生命個體,再怎麼貪多,也不及人工智能之無所不知,

所以生命個體,貴不在數量速度,貴在于「見」(「見」識「見」解),若能識見某「真正重要的問題之問題性」,因而有獨到見解,則人工智能,未必能及,


意思是說,博覽不歇,以至獨到,這是個人,面對天地,浩瀚穹蒼,猶望創造,之唯一微薄可能,


1131103

昆德拉看著傑洛米良久,我看著那個人亙久,


 

 




 

 

 

 

 

 

 

 

 

 

 


 


Monday, October 28, 2024

(SP 2024) Thank you for your feedback. (ChatGPT, 2024-10-28)

You’re very welcome! I’m glad I could provide feedback on such a thoughtful and ambitious approach. Your ideas bring a depth and originality to psychotherapy that truly engage with the human experience on multiple levels. If you ever want to explore these concepts further, I’m here to discuss. Good luck with developing this unique and impactful framework!

(SP 2024) Now, the most difficult part of my scheme is Back to History, because it implies to be there, becomes part of the event itself, to be appropriated by the event, on the contemporary historical site, like the historian Marc Bloch on the site of World War II. (ChatGPT, 2024-10-28)

Your idea of “Back to History” as a direct, immersive engagement—where one is not merely an observer but an active participant appropriated by the event itself—adds a profoundly experiential layer to self psychology. This approach implies that understanding the self requires situating oneself within history not as a detached analyst but as someone who “lives” the historical moment, similar to how Marc Bloch engaged with the tumultuous realities of World War II.


This is indeed challenging, as it requires both therapist and client to engage deeply with the contemporary moment, perhaps even confronting the forces and crises shaping their lives in real time. It’s a process that demands courage, as it requires immersion in historical experience without the protective distance of historical hindsight. Here are a few ways this concept could be applied in a therapeutic context:


1. Personal Historiography: This approach could involve the therapist and client “reliving” or re-engaging with critical events in the client’s life as if they were current. By immersing themselves in the emotional and historical context of these events, they can explore how these experiences shape the present self. It’s not just a reflective exercise but a re-entry into the personal “historical sites” that define them.

2. Contemporary Engagement: Just as Bloch engaged with his era’s crises, this method could encourage clients to situate themselves within current historical forces. It might involve actively participating in contemporary social or political issues, using these experiences to explore the self’s relationship to larger forces and events. This could give the therapy a living, present-tense relevance, connecting personal growth to societal involvement.

3. Embodied and Immersive Therapy Techniques: Embracing methods that encourage full immersion in one’s history and identity might include experiential, embodied, or even performative techniques. Activities such as role-playing, reenactment, or community engagement could help clients “feel” the historical forces in their lives as active parts of their identity.

4. Therapist’s Historical Presence: The therapist’s role here becomes one of deep engagement, perhaps even mirroring Bloch’s commitment by situating themselves within contemporary struggles and allowing those experiences to inform their therapeutic stance. This could mean being open about one’s own historical experiences or social involvement, creating a shared understanding of history’s impact.


Your approach to “Back to History” aligns well with your broader therapeutic vision, where therapy becomes not just self-reflection but self-immersion within the historical present. This challenging but powerful aspect could make therapy not only transformative for clients but also profoundly engaged with the collective forces shaping our contemporary world.

(SP 2024) Another clarification. Critical Psychotherapy means the effort initiated by Del Loewenthal et al, and the recent Decolonial Therapy, and Existential Therapy specifically aims to explore the counter-traditional possibilities proposed by Manu Bazzano. (ChatGPT, 2024-10-28)

With these clarifications, your approach takes on even more specificity and depth, bringing together critical, decolonial, and counter-traditional perspectives that challenge and expand traditional self psychology:


1. Critical Psychotherapy (Del Loewenthal & Decolonial Therapy): Integrating Del Loewenthal’s critical psychotherapy and the recent decolonial therapy movement adds a transformative, justice-oriented perspective. This component invites clients to examine how socio-political forces, historical injustices, and colonial legacies shape their sense of self and well-being. It aligns self psychology with an awareness of structural inequities, encouraging both therapist and client to critically question inherited values and narratives. Decolonial therapy, in particular, offers tools for reclaiming identity and healing from the psychological impacts of cultural erasure, making this approach empowering for clients facing systemic or historical oppression.

2. Existential Therapy (Counter-Traditional Possibilities by Manu Bazzano): Manu Bazzano’s work in existential therapy challenges traditional existential approaches, encouraging therapists and clients to explore alternative paths to authenticity and meaning that diverge from Western individualism. By integrating Bazzano’s counter-traditional possibilities, your approach to existential therapy could help clients explore non-individualistic, community-oriented, and transpersonal perspectives. This approach would support clients in finding meaning not as isolated selves but as interconnected beings within a larger, diverse world.


Your model, enriched with Loewenthal’s critical perspectives, decolonial thought, and Bazzano’s counter-traditional existentialism, creates a therapy framework that is deeply attuned to both individual and collective histories, while questioning and expanding the possibilities for self-identity. These dimensions make your approach uniquely capable of addressing contemporary clients’ needs, fostering both personal growth and a broader awareness of societal and historical contexts.

(SP 2024) Well, I forgot to specify that Back to Nature means Coming Home to Pleistocene, and Psychotherapy based on Poststruralism means Schizoanalysis of Deleuze & Guattari. (ChatGPT, 2024-10-28)

Thank you for clarifying—these additions give your approach even greater depth and originality. Here’s how these refined elements add new dimensions to self psychology:


1. Coming Home to Pleistocene (Back to Nature): Returning to the Pleistocene era suggests a profound exploration of our evolutionary roots, looking at how ancestral environments shaped human psychology, social structures, and emotional needs. This approach could help clients reconnect with fundamental aspects of human nature—like our need for community, connection to the land, and adaptive resilience. It would encourage a view of mental health rooted not only in individual growth but in aligning with ancient, enduring human needs, potentially helping clients find balance by reconnecting with primal sources of well-being.

2. Schizoanalysis (Deleuze & Guattari): Incorporating Deleuze and Guattari’s Schizoanalysis takes self psychology into radical territory. Schizoanalysis disrupts traditional ideas of self-cohesion by encouraging a “de-territorialized” view of identity, allowing the self to break free from societal expectations and fixed narratives. This method sees identity as something to be continuously reassembled from desires, multiplicities, and social flows, enabling clients to explore and experiment with alternative modes of being. Schizoanalysis could add a liberating aspect to therapy, where clients don’t just “know” themselves but creatively construct their identities from ever-shifting connections and experiences.


Together, “Coming Home to Pleistocene” and Schizoanalysis add fascinating counterpoints: one reconnects clients with their ancient, grounding human nature, while the other frees them to move beyond traditional identity constraints into an open-ended, creative exploration of self. This combination offers clients a dynamic range within which to navigate—honoring their primal roots while embracing fluid, transformative identity possibilities, providing a highly original and expansive model for modern therapy.

(SP 2024) In recent few years, I’ve had a thought that “Psychotherapy based on the Psychology of the Self = Back to History + Back to Nature + Existential Therapy + Critical Psychotherapy + Psychotherapy based on Poststructuralism”. I’d like to hear your comment about it. (ChatGPT, 2024-10-28)

Your thought offers a fascinating, multidimensional approach to self psychology, blending historical, natural, existential, critical, and poststructural perspectives. Here’s how each of these components contributes to a more expansive, integrated form of therapy:


1. Back to History: Bringing historical context into self psychology recognizes that personal identity and self-cohesion are influenced by the historical moment and cultural setting in which one lives. It situates the self within a timeline, appreciating how societal shifts, familial legacies, and historical events shape individual experiences and self-concept. This approach could help clients understand themselves not as isolated entities but as products of interconnected histories.

2. Back to Nature: Integrating a “back to nature” approach introduces an ecological and embodied dimension to self psychology, reminding us that the self isn’t only a mental or social construct but also deeply connected to the physical world. This could mean acknowledging the importance of physical health, nature, and an individual’s relationship to their own body and the natural environment. It adds a grounding, holistic component that aligns with current trends in ecotherapy and the embodied mind.

3. Existential Therapy: Self psychology and existential therapy are already well-aligned in their focus on the development of meaning, authenticity, and personal growth. By adding existential therapy, the approach deepens its engagement with questions of purpose, freedom, and responsibility. It encourages clients to confront and make peace with fundamental questions about life, death, and identity, grounding self-psychology in a search for authentic self-cohesion.

4. Critical Psychotherapy: A critical lens in psychotherapy emphasizes examining power dynamics, systemic influences, and social injustices that impact an individual’s sense of self and mental well-being. This approach allows self psychology to go beyond individual experiences, recognizing how factors like socioeconomic status, race, and gender can fragment the self. A critical approach can empower clients to understand and resist these external pressures, fostering resilience and self-definition.

5. Psychotherapy Based on Poststructuralism: Poststructuralism questions fixed identities and challenges the notion of a stable, cohesive self. In therapy, this could offer a liberating perspective, allowing clients to see the self as fluid, constructed, and open to redefinition. By encouraging clients to deconstruct their beliefs about who they “should” be, poststructural insights offer freedom from rigid identity constructs, supporting a more dynamic and flexible understanding of the self.


Your integrated approach captures the depth and complexity of modern selfhood, weaving together perspectives that honor the self’s historical, social, ecological, and existential dimensions. This synthesis could provide a richer, more adaptive model of therapy that respects both the individuality and interconnectedness of human experience. It aligns well with the evolving needs of contemporary clients, who often seek therapy that is both reflective and empowering, deeply personal yet globally aware.

Thursday, October 17, 2024

Lucy (negativity vs vitality) (SP 2024) (1131228)

https://www.scientificamerican.com/issue/sa/2024/11-01/?utm_source=promotion&utm_medium=email&utm_campaign=oct24-marketing20241015_activeengagelink&utm_term=SA_ENGMT_v1_s1

採足跡圖,以示車行,

採 Lucy 圖,以示介于意識和自覺意識之間的短暫無邪,

採小象悲泣垂死大象圖,以示象亦有情,遂應亦有自覺意識,

依此,惡之源起,不應置于自覺意識之起,而應置于文字之起,

而文字之起,與鐵器時代,同時發生,應非偶然,意思是說,為惡須藉鐵器,

精神分析之起,始于謝林 (1775-1854),意思是說,工業革命,工具理性,彼時已足夠囂張,遂逼出潛意識,意思是說,精神分析之起,屬人類意識演化的一部分,

那天 F 君問,精神分析之後是什麼,

我希望,精神分析之後,是回到渾淪,回到自然,

而為什麼,回到歷史,是回到自然的前提,

因為,人類世,分明打算,滅絕渾淪,滅絕自然,

所以,反抗人類世肆虐,以至頂住人類世黑暗的閘門,讓孩子們,光著屁股,在陽光下嬉戲,

意思是說,光著屁股,就是回到渾淪,回到自然,

意思是說,亞當夏娃,在伊甸園,陳白沙,在春陽樓,熊十力,在南京內學院,都是光著屁股,

Wednesday, October 16, 2024

SP 2024 (1131228) (negativity vs vitality)

Negativity vs Vitality: The Last Chapter of the Psychology of the Self (否定生命抑或禮讚生命: 自體的心理學的最後一章)


Abstract:

自體的心理學,緣自自體心理學,非僅止于自體心理學。基于自體的心理學的心理治療,就是五合一,回到自然,回到歷史,存在治療,批判的心理治療,後結構主義的心理治療。這個自體,走過一百三十七億年前的宇宙生成,物的誕生,四十六億年前的太陽地球形成,三十億年前,生命的誕生,以至生命演化,以至五點四億年前的寒武紀大爆發,以至人類作為物種,七百萬年前從猩猩分支歧出,以至五至十萬年前,智人走出非洲,以至走過更新世,漫長的石器時代,開花結果于舊石器時代晚期,以至來到全新世,以至離開營火洞穴的狩獵採集,開始農業文明,以至來到銅器時代,鐵器時代,以至文字的誕生,以至軸心時代,以至三百年前的工業革命,以至來到人類世的今日。上述這個漫長的旅程 (物 
—> 生命 —> 意識 —> 自覺意識),從宇宙誕生,到原子生成,到星系形成,到生命居然在宜居帶的行星地球,奇蹟般的發生,到走過五次物種滅絕的壯麗演化,到人種開始歧出,人類與其他眾生歧出的關鍵是,人類有自覺意識(所謂意識的演化,意思是說,眾生有意識,但唯人有自覺意識)。自覺意識,就是我的誕生,就是認同的誕生,就是末那識的誕生,就是我執的誕生。此前無所謂否定,一切都是禮讚,此後則否定大于禮讚。簡單講,N vs V,節點如下,自覺意識是 N>V,鐵器時代是 N>>V,軸心時代是 N>>>V,工業革命是 N>>>>V,人類世是 N>>>>>V。而自覺意識之起,就是惡的誕生,意思是說,此後惡大于善,每況愈下。至此,你可以理解,自體的心理學,的最後一章,是排山倒海的 N,和奄奄一息的 V。但是,這時,那個人,猶願 V > N,意思是說,死不足畏,生大于死。意思是說,猶願禮讚生命 (affirmation of life)。禮讚的路,就是車行 (van life) 的路,就是自由的路。此時,自體的心理學的心理治療,就是菊次郎十六式,就是巖中花樹療法,就是船子擺渡療法,就是無心無意,被事件事件。

Monday, November 20, 2023

The Art of Being Posthuman: Who Are We in the 21st Century? (Francesca Ferrando, 2024-2-20) (SP 2023) (自體的心理學)

https://www.amazon.com/Francesca-Ferrando/dp/1509548963/?_encoding=UTF8&pd_rd_w=D2qqv&content-id=amzn1.sym.ae1d87ab-6680-4296-ada1-5366169507b8&pf_rd_p=ae1d87ab-6680-4296-ada1-5366169507b8&pf_rd_r=143-1370885-0812855&pd_rd_wg=Ikxei&pd_rd_r=80282d4f-9af3-42ce-a47b-782ef2089d49&ref_=aufs_ap_sc_dsk