https://www.oxfordbibliographies.com/display/document/obo-9780190221911/obo-9780190221911-0016.xml
https://globalsocialtheory.org/topics/new-materialism/
https://www.tandfonline.com/doi/abs/10.1080/0969725X.2019.1684704
https://philosophyofmovementblog.com/2019/11/19/what-is-new-materialism/
https://www.dukeupress.edu/new-materialisms
https://www.researchgate.net/publication/320016117_New_Materialism
我先前說過，心誠可貴，但是物優先於心，至少並轡齊驅，意思是說，心無法孤懸，物始終低鳴，而且，你要理解，物是他者 （the other)，物非客體 （object)，意思是說，你可以消融客體，你無法消融他者，因為他者，作為物的存在，是外於你的客觀的存在，意思是說，在物面前，就像面對大山大河大海，無盡蒼穹，你只能俯首，依此，所謂物的反撲，其實可謂，物的歸位，意思是說，唯其物得其歸位，人作為宇宙中，渺小有限的存在，方可歸位，比如說，黃宗羲臨終，為求速朽，囑咐門生家人，將其身下置ㄧ青石板，意思是說，區區理學，非恆常也，那塊青石板，才是永恆的，弔詭的是，唯其青石板上躺著速朽的黃宗羲，此青石板方得其恆常，意思是說，徒有青石板，只是死物，唯其對應速朽心學，方顯物性，意思是說，物性由心顯，反之亦然，此心物互依，讓人對心物，皆肅然起敬，這個敬，就是 new materialism 真髓，意思是說，人自以為是 （larger than life) (人類自以為是萬物之靈，其實人類是毀滅萬物的，邪惡的罪魁禍首，跟他媽的「靈」，沒有半毛錢關係) 太久了，還物一個公道，讓人也因此，回到自己的恰當的位置，意思是說，「敬」的定義，就是回到恰當的位置，
Objects of Our Desire: Exploring Our Intimate Connections with the Things Around Us (Salman Akhtar, 2005)
https://www.nature.com/articles/d41586-023-02896-9?utm_source=Nature+Briefing&utm_campaign=72405c2fa3-briefing-dy-20230920&utm_medium=email&utm_term=0_c9dfd39373-72405c2fa3-44968593
生命發生在，途中 （on the road) 相遇，心物相遇，己他相遇，意識與潛意識相遇，生之欲與死之欲相遇，日夜 (from dusk till dawn) 相遇，四季相遇，四界 （a la Heidegger) 相遇，等等，
https://www.tandfonline.com/doi/abs/10.1080/10503307.2022.2110020
This study qualitatively examined client’s definition and experiences of failed psychotherapy.
Thirteen clients were interviewed by phone regarding their experience of failed psychotherapy. Data were analyzed using consensual qualitative research (CQR).
Participants defined failed psychotherapy as negatively affecting clients, involving problems in the psychotherapy relationship, and not meeting clients’ goals. When describing specific experiences of failed psychotherapy, participants gradually recognized the failure themselves, but the recognition was sometimes facilitated by others. Pre-termination, the failed psychotherapy yielded negative effects (worsened symptoms/functioning, deteriorating relationship, not addressing clients’ concerns). Participants perceived therapists’ contributions as involving action (insensitive/inappropriate responses to participants’ concerns about psychotherapy) and inaction (not managing psychotherapy effectively). They perceived their own contributions as their difficulty voicing their concerns or asserting themselves. Post-termination effects were negative cognitively/affectively (heightened distress), behaviorally (disinterest in seeking mental health services), and interpersonally (relationship difficulties in later psychotherapy); the failed psychotherapy also helped participants pursue their needs in psychotherapy.
Failed psychotherapy consisted of problems in the relationship and the treatment not meeting client’s goals. Such psychotherapy worsened clients’ functioning, further damaged an already tenuous psychotherapy relationship, and both therapists and clients contributed to the failure. After termination, failed psychotherapy yielded cognitive/affective, behavioral, and interpersonal effects.
https://www.tandfonline.com/doi/full/10.1080/09515070.2022.2142383
https://www.tandfonline.com/toc/ccpq20/35/4
ABSTRACT
Despite the consistent positive outcome findings and psychotherapists’ best intentions in their efforts to help their clients, psychotherapy simply does not work in all cases. There are a variety of reasons why there may be treatment failures in psychotherapy that may be observed at multiple levels: (a) the treatment in question (e.g. the choice of intervention for a given presenting concern), (b) the individuals involved (e.g. therapist and client factors), and (c) the system in which the work of therapists is nested (e.g. the governance of the profession, jurisdictional laws, among others). The field has not fully developed adequate procedures and mechanisms for addressing treatment failures, which is at the core an ethical imperative. Although psychotherapy has made many strides over the last few decades to improve research rigour and to promote evidence-based practices, it is a profession that is continually growing. By embracing the opportunity to learn from therapeutic failures the profession will continue to refine its practices and ultimately better serve clients.
因為他有理論，意思是說，「居然」有理論，「竟然」有理論，所以「當然」失敗、「果然」失敗，
有趣的是，他知道這件事，但是他沒有辦法，沒有理論，意思是說，沒有理論，他就找不到路，
所以，治療者，渾身都是理論，比如說，怎麼刷牙，怎麼打炮，怎麼養大一個孩子，怎麼去家樂福買牛奶，
意思是說，治療者，怕犯錯，怕做得不對，怕做得不好，
意思是說，理論是他的臍帶，須臾不離的護身符，殊不知，最好的理論，是有漏洞的理論，最好的 survival kit，不是理論，而是幾個「準確的概念」，
https://youtu.be/mqA5NODRnQI?si=EUY9DYQE64lXtBrx
It's time to come out from under your rock and face the music - China is collapsing. If that comes as a shock to you, I have two recommendations. First, it might be time to refresh your news feed. Second, the Chinese have concealed this fairly well, so watch this video to get up to speed.
Whether you look at it from a domestic, international, heck, or even extraterrestrial point of view, the Chinese system is riddled with issues that are becoming increasingly apparent. Between economic issues, a crumbling political system, awful demographics, and a long list of other problems, China's collapse should no longer surprise anyone.
Now that you've been warned, you need to ask yourself: are you ready? Between disruptions to global supply chains and a myriad of other issues, the world better be prepared to manage the fallout.
https://youtu.be/r0T0OlJh2fg?si=C0r5EuBdWkgFfl-c
https://zh.wikipedia.org/zh-tw/%E6%88%B4%E7%85%8C
1957年整風運動，任新華社高級記者，因提出反對中國共產黨黨內特權，發表《反對神話和特權》，被打為右派分子，[1]後被發配到東北林場勞改。1978年被平反，重返新華社[2][3]。2007年反右運動50周年接受自由亞洲電台訪問時，直斥毛澤東騙了中國、也騙了他。著有《胡耀邦與平反冤假錯案》、《九死一生：我的右派歷程》、《直面人生》。
https://tw.aboluowang.com/2016/0220/695452.html
宣武醫院拒輸血
據蘋果日報報導，戴煌的女兒表示，昨日下午4時13分父親去世，此前他因肺炎心衰在宣武醫院治療內科治療，後來因病情惡化大量內出血，有四、五天未得到輸血，「醫生也盡了最大努力，但沒有血輸父親就非常危險，最後沒有辦法，家屬只能在網上發出求助的信息。」
在家屬向社會發出求助O型血的信息後，很快就有朋友聯絡來捐血，家人於是就去醫院血液科要捐血申請單，但血液科沒有給申請單，表示有血液。她不滿「既然有血液，為甚麼四、五天沒有給父親輸血？我們不知道為甚麼！」
https://book.douban.com/subject/1326280/
申請寺廟設立登記，其寺廟建築物應符合下列要件：
（一）屬建築法第五條所稱供公眾使用之建築物。
（二）整幢供宗教使用，並取得使用執照主要用途為寺廟者。
（三）有供奉神佛像供人膜拜，從事宗教活動事實。
三、寺廟登記事項如下：
（一）名稱。
（二）所在地。
（三）主祀神佛。
（四）宗教別。
（五）負責人姓名。
（六）負責人產生方式。
（七）寺廟圖記及負責人印鑑式。
（八）財產。
（九）法物。
（十）組織成員。
（十一）章程。
https://religion.moi.gov.tw/WindowApply/Index?ci=0&cid=11
https://www.storm.mg/lifestyle/568858?page=1
https://vocus.cc/article/5ec68c82fd8978000175569c
https://www.chinatimes.com/hottopic/20200212002154-260804?chdtv
https://light4uliu.pixnet.net/blog/post/50451500
關鍵是慎選，宗教派別，主祀神佛，供奉以供膜拜，意思是說，廟公的工作是，開門關門，打掃乾淨，聘解籤師，坐在那裡解惑，
陰陽路，畢氏龍娣，就是廟祝，
阿怡為男友所棄，自暴自棄，沉迷賭博，那天，靈渡寺求籤，首遇龍婆，之後，因龍婆之子畢彼特，在賭船炒倫敦金，與阿怡識，以致龍婆設壇，助阿怡連贏五把，最後一把，則與賭場護院，鎮山保鏢，雙方冥界大戰，幸好阿怡甫離世婆婆相佑，骰盅打不開，賭場認賠千萬港幣，阿怡從此戒賭，之後，為避匪，港版國安法，移民台灣，這個故事，告訴我們，營宮廟心理所身心診所者，幾無例外，會被要求介入，陰陽兩界，幽冥事務，以致驚動宇宙秩序，打擾甚至改變，既有緣起流轉鏈，廟公，聽住，汝須造作，遂必如魯智深，必如畢氏龍娣，不可不清，不可不淨，不可不戒，不可不捨，
香港鬼比人多，幸好九叔龍婆，威震兩界，多年來，相安無事，至於人鬼相戀，精盡人亡，則是港人，家常便飯，
台灣有人無鬼，只有歹人，裝神弄鬼，可惜業餘，裝得不像，
大陸有鬼無人，億萬戾鬼，假扮為人，裝模作樣，不過的確，裝得很像，
主祀神佛，宗教派別，代表法力，
所謂，法力無邊，就是，什麼都搞得定，吃得下，這就是正宗少林，上等神明，
所謂，法力平庸，就是，簡單的搞得定，複雜一點的就吃不下，這就是雜牌少林，小神小佛，
所謂，法力闕如，就是，複雜的，簡單的，都搞不定，吃不下，這就是冒牌少林，神棍撞騙，
https://en.wikipedia.org/wiki/The_Old_Man_%26_the_Gun
羅伯瑞福，始自 The Sting，和虎豹小霸王，終於此作，毋寧是恰當的，意思是說，這是懷念之作，
其間，他還拍過一部，獨自海上漂流，的單人作，那部我始終看不完，
https://youtu.be/fMpGNfq2MV8?si=N3qANjx96r3D35kC
你要理解，西部片 (Western) 的場景是，墾荒家庭，荒野務農，一般小鎮 (那種火車經過，有車站的例外)，只有短短一條街，小酒館，鐵匠鋪，理髮鋪，小旅館，警察「局」，當然，無法無天，局不成局，
然後，有一天，賞金獵人，騎著馬，風塵僕僕，來到小鎮，
意思是說，務農者，農牧生活，那是全新世生活；獵人者，游牧生活，那是更新世生活，雖然，他採集的不是樹上的果子，而是有價碼的逃犯，
意思是說，你要理解，西部片，「幾乎」曾是，我們「回到更新世」的，最後的機會，
為什麼，只是幾乎，因為賞金獵人 (bounty hunter)，為賞金而獵，獵的是人；這個局，已非印第安人，獵的是獸，以獸為食，
而且，鐵路，切割了大地，改變了一切，意思是說，西部已經，無路可西，不復西部，
意思是說，西部片，必然懷舊 (nostalgia)，而無舊可懷，
賞金獵人，獵的是法外之徒，憑的是槍法，短槍長槍皆然，尤其近身左輪，賞金獵人，喝兩杯之後，往往玩撲克賭錢，我沒有見過他讀書，或玩手機，他在「城裡」逗留的時間很短，意思是說，他多半時候，露宿天地，那個部份，符合更新世生活型態，那匹沉默的馬，是他最好的朋友，我沒有見過他煮咖啡，那時顯然沒有即溶或濾掛咖啡，也沒有行動電源和咖啡機，
以上說明，交通工具，經濟型態，科技玩意 (gadgets)，決定了我們今日，如何回到更新世，
今日更新世，關鍵已非獵 (hunter) 或採集 (gatherer)，關鍵在，長年露宿天地，偶而進城補給，旋即離去，
意思是說，更新世，關鍵是回到蠻荒，或荒野，
所謂蠻荒，或荒野，就是文明未及之處，
你要理解，文明具侵略擴張性，文明之所以未及，必因天險，或「為文明所棄」，但是即使天險，都往往阻擋不了，文明侵略擴張，為文明所棄，遂是最好的狀況，
為文明所棄，的意思是說，文明覺得你「沒有用」，
意思是說，回到更新世，就是「回到沒有用的地方，做沒有用的人，過沒有用的生活」，
上述是關於西部片，那麼偵探小說呢，
偵探小說，必須發生在城市，而且必須是那種，疏離到極致的城市，這點說明，乍看之下，與更新世無關，其實畢竟，還是有關，意思是說，那個城市，就是蠻荒，就是荒野，那個偵探，就是獵人，所以 Matthew Scudder ，長年住在街角，便宜旅館，等同住在，為文明所棄之處，
以上說明，回到更新世，是全新世萬年，尤其是，近七十年，人類世，以降，我們越來越強的渴望，這點說明，van life 作為 a way of life，近十幾年，何以發生，尤其是在北美洲，
在台灣，如何回到更新世，非西部片，非偵探小說，非北美洲 van lifer，意思是說，必須另有創意，比如說，豬哥亮跑路十八年，我認為是台灣更新世佳例，單憑這一筆，豬哥亮就可以進孔廟忠烈祠，名留青史，你能想像，豬哥亮深夜，在孔廟忠烈祠，跟那些嚴肅的鬼，飲杯坐莊玩大家樂，是多麼有趣的情景嗎，
意思是說，荒野三更，你要仔細，聽到遠方，孔廟忠烈祠，傳來的笑聲，
做夢，夢到這個片語，
比如說，where I am，the flea is，所以我是跳蚤的載體，比如說，The Thing (John Carpenter ，1982），那隻狗就是外星人的載體，比如說，2019 年秋，共匪製毒，就是用武漢人的身體，作為投毒的載體，
載體似宿主，似青旅，被載者，過客也，未必寄生，
意思是說，治療者就是載體，病人就是跳蚤，你要讓跳蚤「住」（dwell) 在你身上，久之，那隻跳蚤，才能恢復元氣，「今天下午去高雄」，找他的家，
載體，得魚忘筌，所以可棄，意思是說，治療者可棄，聽清楚，不是可歌可泣的「泣」，是棄之如敝屣的「棄」，
互為主體，意思是說，互為對方的載體，互為對方的跳蚤，
跳蚤，喜歡住在幽密叢林，人類身體，只剩頭和陰囊，有足夠毛髮，所以搔頭搔陰囊，是治療者，基本動作，
The Chinese telecom firm Huawei (the same firm that was caught modifying equipment on behalf of the Chinese government) has released a new phone with a seven-nanometer chip. After some digging, it appears that this breakthrough is not as significant as I initially thought - and it comes down to what the Chinese have access to. They are using a process called deep ultraviolet (DUV) lithography, and while it gets the job done, its days are numbered in the cutting-edge field. Further, the unofficially reported yield rate Huawei achieved is nowhere near the industry standard. The other process of creating these chips - extreme ultraviolet (EUV) lithography - is still only accessible to the Chinese via subsidies, poaching, and theft. So, I won't be classifying the release of this phone as a "significant" breakthrough. If the Chinese head down this path, it's quite illuminating as to how far they're willing to go for the sake of saving face. Should China keep this up, it's just one more way they risk harming their position on the global stage. |
https://en.wikipedia.org/wiki/Bruno_Latour
Latour, B. (1996). On interobjectivity. Mind, Culture and Activity, 3(4), 228–245.
https://en.wikipedia.org/wiki/Fathali_M._Moghaddam
Moghaddam, F. (2003) Interobjectivity and culture. Culture and Psychology, 9(3), 221–232.
https://nosubject.com/Surplus-Enjoyment
https://en.wikipedia.org/wiki/Jouissance
https://www.bloomsbury.com/us/surplusenjoyment-9781350226265/
https://youtu.be/DUQtcB6Hqhc?si=jeDFVWqMHYyTp-R0
https://problemi.si/issues/p2017-1/01problemi_international_2017_1_zizek.pdf
https://www.degruyter.com/document/doi/10.1515/9783839410578-014/html
https://www.theguardian.com/education/2016/dec/29/john-shotter-obituary
https://www.taosinstitute.net/about-us/people/in-memoriam/john-shotter
https://ijcp.files.wordpress.com/2017/01/biling-english-7.pdf
我最驚訝的是，他 2012 年的那個 Chapter，
Chapter 3. From inter-subjectivity, via inter-objectivity, to intra-objectivity: from a determinate world of separate things to an indeterminate world of inseparable flowing processes (JOHN SHOTTER)
Shotter 引述 Karen Barad，你要理解，Agential Realism 的 Agential ，指的是「物」，不是人，
See also
https://www.tandfonline.com/doi/full/10.1080/13642537.2018.1459766
This paper considers the socio-political perspectives of Sartre, de Beauvoir and Fanon and their relationship to existential psychotherapy practice. It argues that their existential analyses of oppression must play a greater part in informing existential psychotherapeutic practice and pedagogy. In this current neo-liberal political age, in which therapy is increasingly being utilised as a form of psychological coercion and mystification, an understanding of the structures and systems of alienation and oppression that construct experience must translate to a broadening therapeutic concern beyond individual to social change. The author suggests that engaging with a politics of alienation and actively responding to the oppressive social conditions which generate distress and marginalisation should be intrinsic to existential psychotherapy practitioners and their representing institutions.
https://www.tandfonline.com/doi/full/10.1080/13642537.2018.1459768
Since Freud’s exposition of the nature of perversion in his seminal work, Three Essays on the Theory of Sexuality there has been a multitude of rich and varied explorations of human sexual fantasies and behaviours that are considered as perversions within the psychoanalytic literature. However, with more recent societal shifts towards the acceptance of sexual orientations and practices which would previously been categorized as deviant, perversion has become a pejorative term seen as stigmatizing and debasing those whose sexual preferences do not conform to the traditional norm. In this paper I argue that certain psychoanalytic concepts of perversion retain utility in how we might think about and help individuals whose sexual desires and practices cause distress to themselves and/or others, particularly in the realm of intimate relationships. Historical and contemporary theories about the nature and origins of perverse fantasies and behaviour are presented and explored, focusing on how perversion may be conceptualized as a defence against early anxieties and disturbances in the mother–infant relationship. Such ideas inform a psychoanalytic approach to the treatment of perversions, particularly in consideration of transference and countertransference dynamics. The ideas in this paper are based on my work at the Portman Clinic in London, UK.
https://www.tandfonline.com/doi/full/10.1080/13642537.2018.1495243
This study explored professionals’ perceptions of providing psychological therapy in prisons. Eight professionals, affiliated with counselling as well as counselling, clinical and forensic psychology, were interviewed. A social constructionist paradigm was used to understand how social and discursive practices shaped professionals’ accounts, allowing for critical engagement with taken-for-granted practices. Participants’ accounts were analysed using a social constructionist informed thematic analysis. Four themes were constructed: (a) performing therapy, (b) humanising the client, (c) frames inside frames and (d) a challenging but rewarding experience. The findings of this investigation indicated that therapy provision was interwoven with the socio-political ideals governing prison, which created a conflict between therapeutic values and penal values. This conflict has important implications for establishing and maintaining ethical and deontological practices in prison, particularly surrounding the dynamics power. The study indicated it is important for professionals to monitor and manage potential stigma and discrimination within therapy or service delivery. The results also found that working in prisons is a complex experience, which requires careful consideration for enhancing professional development for the prison therapist.
https://www.tandfonline.com/doi/full/10.1080/13642537.2020.1766530
This paper suggests that to approach another person confident that we are in possession of ‘universally applicable’ concepts and ideas is to begin in the wrong place both with that person and our ideas. It is to begin as someone who is well armed, well trained and perhaps too focused on succeeding by finding what she is looking for. Looking carefully at the particular, looking like a foreigner who has never seen what is before her is contrasted with looking like someone who is concerned with conquest and domination. In particular, this paper takes a sceptical view of the claim or assumption that psychoanalysis is ‘universally applicable’ and that a training in psychoanalysis prepares a practitioner to engage thoughtfully and honestly with race and culture. It argues that although psychoanalysis tends to treat race and culture as if they are marginal and optional, in its theorising, its practice and history psychoanalysis betrays the fact that race, culture and the treatment of what is regarded as foreign are central and fundamental to it.
https://www.tandfonline.com/doi/full/10.1080/13642537.2021.1923051
Analysis of single cases represents an essential strategy for developing our understanding of paradoxical outcome and illusory mental health. Based on findings from both practice-based and randomized controlled outcome studies, 35-40% of clients fail to improve over the course of psychotherapy.We examined the prevalence of failure cases in the Single Case Archive, a database that includes more than 3000 psychotherapy case studies from a variety of ISI-ranked journals. We found that only 4% of these studies describe any form of failure in treatment. Thematic analysis of the titles and abstracts of failure case studies revealed that the majority did not focus on investigating the nature or meaning of failure but were primarily interested in other theoretical and practical matters. We propose a number of explanations for this apparent publication bias in case study research and discuss implications for further research.
https://en.wikipedia.org/wiki/Fran%C3%A7ois_Tosquelles
Francesc Tosquelles (Reus, August 22, 1912 – Granges-sur-Lot, September 25, 1994), also known as François Tosquelles due to having lived in France for many years, was a Catalan psychiatrist.[1] During the Spanish Civil War, he fought on the Republican side for the Workers' Party of Marxist Unification.[2] During World War II, he was the doctor at the psychiatric hospital of Saint-Alban-sur-Limagnole, Lozère, France. He is credited as one of the creators of institutional psychotherapy, an influential movement in the second half of the 20th century. His 1948 doctoral thesis for the University of Paris was titled 'The Psychopathology of Lived Experience' - "Part gestalt psychology, part phenomenology, part neurobiology, part psychoanalysis, it revived the Hippocratic notion of the medic–philosopher – iatros philosophos." After experiencing military occupations throughout his lifetime (German in France, Spanish in Catalonia, Francoist in Spain, and Stalinist in the Spanish communist parties), he concluded that "occupation" was not simply a historical reality but created a psychic structure in the individual, and that to achieve freedom, one must proceed by "disoccupation".
The Martinican doctor and later revolutionary activist Frantz Fanon was one of his students, who then used his techniques to some degree of success while living in Blida, Algeria, in the mid-1950s.
After experiencing military occupations throughout his lifetime (German in France, Spanish in Catalonia, Francoist in Spain, and Stalinist in the Spanish communist parties), he concluded that "occupation" was not simply a historical reality but created a psychic structure in the individual, and that to achieve freedom, one must proceed by "disoccupation".
https://en.wikipedia.org/wiki/Franz_Alexander
Alexander stated:[11]
The concept provoked much controversy, provoking opposition from figures as disparate as Kurt R. Eissler, Edward Glover, and Jacques Lacan, who later said 'I did not hesitate to attack it myself in the most categorical way ... at the 1950 Congress of Psychiatry, but, it is the construction of a man of great talent'.[12]
By the sixties, Alexander's conception was in retreat, and at the close of the following decade an analyst could ask rhetorically 'Who talks about Franz Alexander today — except those who want to put down his "corrective emotional experience" or to deny, as the Kohutians are at constant pains to do, that they are offering more of the same?'.[13] Ongoing developments in object relations theoryand the rise of self psychology would however lead to a revival of interest in the idea.
It was championed again by Moberly (1985). In the latter's view, corrective emotional experience represents essentially what is therapeutic in analysis'.[14] Even those with continuing reservations about the idea conceded that 'when Alexander was writing ... it was pertinent for him to be drawing attention to the therapeutic value of the emotional experience of patients in analysis'.[15]
In the twenty-first century, the term has passed into common psychodynamic parlance. Thus notions of testing the relationship in cognitive therapy are seen as 'not dissimilar to the notion of the "corrective emotional experience" in psychodynamic therapy'; elucidation in existential therapy as opening up 'new experiences with the therapist, thus providing a corrective interpersonal experience'.[16]
