治療者手上根本沒有牌這個說法有點怪意思是說他不過觀棋不在局中你認為這是可能的嗎如果這是可能的那他跟局中輸家又有甚麼關係這有點像香港街頭的記者用鏡頭紀錄血腥的鎮壓他告訴自己說我只是記者這個革命與我無關直到他被流彈打爆他才知道這件事跟他畢竟有關所以手上沒有牌到底是甚麼意思是指沒有形下的牌但是有形上的牌嗎我沒有辦法幫你付租還債但我要教你釣魚因為授人以魚不如授人以漁這個比方我先前調侃過還記得那兩把雨傘的故事罷所以我到底想說甚麼當我說治療者手上無牌我是想說治療者輕裝旅行沒有輜重看似無用實乃大用脫落一生無話可說你說這和治療到底還有甚麼關係我說因為他無失無得無來無去無悲無喜所以命運會疼惜他和他所目睹的一切講到這裡治療者像少林寺那有名的夢遺大師我都不信我自己了
Wednesday, October 16, 2019
治療者手上有甚麼牌
昨天我說治療者手上沒有一副好牌往往是一副爛牌注定要輸好牌是錦上添花說吉祥話爛牌是雪中送炭杯水車薪而個案的處境通常坎陷難局身不由己我們鼓勵人的時候會說沒有過不去的坎但實情是有些坎的確過不去這就是昨天發生的事相對於個案面對的坎治療者手上的牌只是其中微薄的一條試著撐持的線與此同時其他諸多拉扯的線仍在發生家族治療結構學派的 Salvador Minuchin 說治療者像是南極冰原上往極點雪橇馳行的探險家日落之際停下來定位想知道終日南行到底跑了多遠才發現自己比日出時更北因為腳下冰原北漂的速度大於自己南行的速度這是系統思維的說明治療者抵不過個案所面對的系統的局的拉扯昨天我說治療者只能有牌品把牌打完儘管輸得精光但這不是葡京的財去人安樂的瀟灑這只是無法放棄明知無法戰勝命運
翻臉跟翻書一樣
這就是有名的靈活的鬥爭方法學我先前說過邊緣性人格違常者必須見到另一個比他更邊緣性者才會知道甚麼是邊緣性才會跟對方說你他媽的長大以後再來找我土匪的本質就是邊緣性所以土匪必須見到另一個比他更土匪者才會知道甚麼是土匪才會跟對方說你他媽的真是土匪上述起因是因為剛剛想到土匪的世界觀和土匪的管理學的方法學水滸傳草草讓晁蓋糊里糊塗中箭身亡然後糊里糊塗讓宋江當CEO是一個方便的無法超越歷史的世界觀的侷限的寫法因為老宋出身小吏耍一點棍棒健身但骨骼不對沒有武功沒有酒量但好與江湖人物杯觥交错而且借錢不打欠條所以亡命之徒都喜歡找他蹭飯他跨兩個世界知道衙門是甚麼也知道江湖是甚麼他知道官家的海外帳戶怎麼運作也知道冤假錯案是中國人的宿命中國監獄裡沒有人有罪他跨兩個世界所以你必須假設宋江日子過得有點人格分裂但施耐庵最大敗筆在讓宋江帶領江湖跟朝廷求個招安了事結果一百零八條好漢除了魯智深坐化算是超越以上兩難畢竟沒有被收編其他我看中年以後都無法自圓其說包括狡詐的忠義的老宋自己我的意思是說江湖有義何須有忠而朝廷他媽的甚麼都有有天網有意識型態有衙門有豺狼有勞改營有生摘器官有御用文人有大外宣拿忠愚民無義可言以上明顯離題其實我是要說中共是土匪是邊緣性對付中共宋江不是答案
Cf
https://kknews.cc/zh-tw/history/pe444j.html
趙紫陽百歲冥誕出3卷本記傳 透露曾向15大寫信為六四平反
http://www.rfi.fr/tw/%E4%B8%AD%E5%9C%8B/20191014-%E8%B6%99%E7%B4%AB%E9%99%BD%E7%99%BE%E6%AD%B2%E5%86%A5%E8%AA%95%E5%87%BA3%E5%8D%B7%E6%9C%AC%E8%A8%98%E5%82%B3-%E9%80%8F%E9%9C%B2%E6%9B%BE%E5%90%9115%E5%A4%A7%E5%AF%AB%E4%BF%A1%E7%82%BA%E5%85%AD%E5%9B%9B%E5%B9%B3%E5%8F%8D
https://www.storm.mg/article/1814568
https://www.kingstone.com.tw/new/basic/2017820618573?zone=book
Tuesday, October 15, 2019
獄中手紀
我先前說過二十世紀唯一的文學發生在監獄其他都是戲論獄中的書寫條件甚差燈光昏暗熄燈後甚麼都不能做只能失眠看著天花板的壁癌引經據典門都沒有你只有片斷的回憶可用紙筆簡陋林昭是用甚麼寫她的兩萬字血書是針罷那就是她的筆你認為寫一個「黨」要刺幾下指尖才寫得完監獄是失去自由的地方你的時間屬於獄卒你勞役終日伙食極差豬狗不如你瘦到摸著肚子可以觸到自己的脊椎你渾身痠痛咳個不停你全身發癢用力搔著陰囊是唯一的娛樂你看著那扇小小的鐵窗外的一角天空你知道你會死在這裡這時你開始書寫我們無須假設這只能是絕望的書寫我剛剛說過你唯一的憑藉是營養不良的神經元的殘存的回憶你想起你的童年你那幾次回味無窮的性愛你曾讀過的忘不了的那幾句話你閉上眼試著讓自己以為自己在另一個地方你想起食物你想起你難忘的人你張開眼隨即後悔你張開了眼因為你還在這裡上述說明我們不應要求獄中手紀長篇大論論證嚴謹我們應該珍惜那每一個字的作為曾經發生和存在的證據
中美贸易谈判中方又反悔了？/王剑每日财经观察
https://www.youtube.com/watch?v=kj0Hz2N24LM
我知道這顯然是苛求了老王很小心地只談財經絕不妄議中央所以這次中共再度食言被老王說成普世的外交談判的詭計但他沒有說契約精神的誠信基礎是甚麼這就是中共從頭到尾沒有的那一點點文明得以成立的東西
西門町和無人村
很年輕的時候大概1975前後我曾夢想長住西門町的小套房過著上述三和諸君的精神生活但其實那時對形上世界完全無知所以那是 ontic 不是 ontological 的西門町有點像老威在底層世界的書寫基本上是社會學的人類學的歷史角落的四十年後偶聞台灣的無人村覺得可以考慮
三和果然大神
我不知道三和諸神現在散落何方我是把他們當成罕見的中國的波西米亞的意思是說流浪居然有聚落可言所以我們來寫一個劇本罷帶著一本斷簡殘篇的海德格的三和大神工作三兩天休息四五天三個月刷一次牙五年洗一次澡找不到動物可以一起發生性愛所以超越了性愛知道電腦遊戲怎麼玩但覺得那實在有點無聊沒有行李睡在公園或行人道反正沒有冬天換句話說我心目中那是讀海德格的唯一姿勢我是說在中國所以中國的悲劇在三和不再
5:49 AM
務實的 (Pragmatism) 是美國人的特色剛剛突然知道海德格的書寫是在德文的世界裡拆解德文這個拆解是文字的句法的也是義理的這點說明透過翻譯讀他以至讀存有分析的無望意思是說存有分析是歐洲的心學尤其是中歐的森林裡的西歐南歐北歐恐怕都接不上去遑論亞洲剛剛也突然知道關係學派相對於英國客體關係理論是務實的所以從玩精神分析者喜歡深不可測來講會有點像繼承了沙利文的人際關係的方式來看關係意思是說不夠深但比較自由比較好操作中文的世界不是務實的也不是深不可測的那中文的世界的殊勝何在
Monday, October 14, 2019
Secret Empires: How the American Political Class Hides Corruption and Enriches Family and Friends (Peter Schweizer, Harper, 2018)
Peter Schweizer has been fighting corruption―and winning―for years. In Throw Them All Out, he exposed insider trading by members of Congress, leading to the passage of the STOCK Act. In Extortion, he uncovered how politicians use mafia-like tactics to enrich themselves. And in Clinton Cash, he revealed the Clintons’ massive money machine and sparked an FBI investigation.
Now he explains how a new corruption has taken hold, involving larger sums of money than ever before. Stuffing tens of thousands of dollars into a freezer has morphed into multibillion-dollar equity deals done in the dark corners of the world.
An American bank opening in China would be prohibited by US law from hiring a slew of family members of top Chinese politicians. However, a Chinese bank opening in America can hire anyone it wants. It can even invite the friends and families of American politicians to invest in can’t-lose deals.
President Donald Trump’s children have made front pages across the world for their dicey transactions. However, the media has barely looked into questionable deals made by those close to Barack Obama, Joe Biden, John Kerry, Mitch McConnell, and lesser-known politicians who have been in the game longer.
In many parts of the world, the children of powerful political figures go into business and profit handsomely, not necessarily because they are good at it, but because people want to curry favor with their influential parents. This is a relatively new phenomenon in the United States. But for relatives of some prominent political families, we may already be talking about hundreds of millions of dollars.
Deeply researched and packed with shocking revelations, Secret Empires identifies public servants who cannot be trusted and provides a path toward a more accountable government. (amazon)
the CCP earnestly believe that every one has a price, and can be bought, and they earnestly believe lying is okay, and they don't have to keep their words, whatsoever
Daseinsanalysis - 存在是甚麼
看了老周面面俱到的評論後我突然知道存在不是分析不是盤算不是預知不是面面俱到的誰都不得罪的高級理性存在是發生事件(event of appropriation)是讓血流出來是悲劇(不是欣賞別人演悲劇給你看)是身上帶著遺書出門是一個決定是一個立場是非理性的奮不顧身是絕望是絕望的時候不放棄
周周侃：香港如何“自行解决”（上）川普卖港？林郑首提出兵，港警被割喉，驻港部队有动作
https://www.youtube.com/watch?v=wZVnugvJXBs
老周對已經發生的多起被自殺
一語帶過只說未經證實
沒有譴責真假港警暴力肆虐
只說要溫馴不要反抗以免觸怒大陸五毛情緒
簡單講是一個滑頭的面面俱到基本上怕惹惱中共的講法
並沒有站在港人的立場來體會港人存在的難局 (existential angst)
24
10/14 8:36 AM, cloudy, tired; 2:00 PM, SPH PGY; Heidegger, slippery; try Making Sense of Heidegger: A Paradigm Shift (Thomas Sheehan, 2014), because Sheehan tried to deal with Heidegger as a whole, maybe for the first time; Sheehan also wrote a chapter "The Turn" in Martin Heidegger (Key Concepts) (Bret Davis, 2014); 8:43 AM, ER one alcoholic, s/p violence; 12:40 noon, one ER, 毒咖啡包, psychotic; 5:09 PM, four ER so far, two adm; five consult, CM;
Daseinsanalysis
How does the psychology of self read Daseinsanalysis ? (SP 2020)
key words: hermeneutics of facticity; being-in-the-world; die Kehre; the history of beyng; Ereignis - the event of appropriation; dwelling; gellassenheit; 回到歷史; 回到自然
處理不了海德格遑論存有分析
How did Binswanger, Boss, and Holzhey-Kunz read Heidegger - A comparative study
https://drive.google.com/drive/folders/1w2dxmmc0wFXEhI26ImW7o2Hl7SQ8bmO3?usp=sharing
key words: hermeneutics of facticity; being-in-the-world; die Kehre; the history of beyng; Ereignis - the event of appropriation; dwelling; gellassenheit; 回到歷史; 回到自然
處理不了海德格遑論存有分析
How did Binswanger, Boss, and Holzhey-Kunz read Heidegger - A comparative study
https://drive.google.com/drive/folders/1w2dxmmc0wFXEhI26ImW7o2Hl7SQ8bmO3?usp=sharing
Sunday, October 13, 2019
die Kehre
Heidegger's later works, beginning by 1930 and largely established by the early 1940s,[4] seem to many commentators (e.g. William J. Richardson[59]) to at least reflect a shift of focus, if not indeed a major change in his philosophical outlook, which is known as "the turn" (die Kehre).[60] One way this has been understood is as a shift from "dwelling" (Wohnen) to "doing", from a prioritization of an essential belonging ("dwelling") in the world to a fixation on more superficial activities ("doing"). Focusing on technical "doing" at the expense of "dwelling" is typified by a "will to power" kind of dominion over the world as a mere object.
This ontological "turn" can be seen as a shift in priority from Being and Time to Time and Being (accessible via scribd) -- namely, from dwelling (being) in the world to doing (time) in the world.
Heidegger's later works include Vom Wesen der Wahrheit ("On the Essence of Truth", 1930), Der Ursprung des Kunstwerkes ("The Origin of the Work of Art", 1935), Einführung in die Metaphysik ("Introduction to Metaphysics", 1935), Bauen Wohnen Denken ("Building Dwelling Thinking", 1951), and Die Frage nach der Technik ("The Question Concerning Technology", 1954) and Was heisst Denken? (What Is Called Thinking? 1954).
Also Beiträge zur Philosophie (Vom Ereignis) (Contributions to Philosophy (From Enowning)), composed in the years 1936–38 but not published until 1989, on the centennial of Heidegger's birth.
https://en.wikipedia.org/wiki/Martin_Heidegger#Later_works:_The_Turn
This ontological "turn" can be seen as a shift in priority from Being and Time to Time and Being (accessible via scribd) -- namely, from dwelling (being) in the world to doing (time) in the world.
Heidegger's later works include Vom Wesen der Wahrheit ("On the Essence of Truth", 1930), Der Ursprung des Kunstwerkes ("The Origin of the Work of Art", 1935), Einführung in die Metaphysik ("Introduction to Metaphysics", 1935), Bauen Wohnen Denken ("Building Dwelling Thinking", 1951), and Die Frage nach der Technik ("The Question Concerning Technology", 1954) and Was heisst Denken? (What Is Called Thinking? 1954).
Also Beiträge zur Philosophie (Vom Ereignis) (Contributions to Philosophy (From Enowning)), composed in the years 1936–38 but not published until 1989, on the centennial of Heidegger's birth.
https://en.wikipedia.org/wiki/Martin_Heidegger#Later_works:_The_Turn
換句話說 the turn (die Kehre) 的原因是 fundamental
ontology 撞牆 (hit the wall) 講不下去了這點很好理解形上不能孤懸講形上者遲早必須回到形下反之亦然所以 the turn 的關鍵是 event of
appropriation (ereignis) 就是 being 和 Dasein 的 mutual
appropriation 意思是說 Dasein 需要人來彰顯之而人能夠彰顯的緣由正是 Dasein 上述說明 die Kehre 是非形上學的所以歷史和歷史中的人可以進場了
我先前的理解是 die Kehre 後海德格的文字以詩呈現比如說林中路被稱為非哲學的作品但以前段所述關鍵在 die Kehre 後海德格不欲形上學了
所以留下一個疑問 die Kehre 到底後海德格有沒有辦法回到想不想回到他開始在存有和時間裡欲構建的
fundamental ontology
還有一個疑問通常的講法是 Medard Boss 學的海德格是後期的海德格 (die Kehre 之後) 我不確定這樣講是否恰當
甘露 (b 1988)
https://zh.wikipedia.org/wiki/%E7%94%98%E9%9C%B2_(%E4%B8%AD%E5%9B%BD%E6%BC%94%E5%91%98)
所以你可以理解在棋王裡演過王一生的梁家輝為甚麼必須昧著良心反港親共因為大家都是出來混口飯吃的戲子
ontic vs. ontological
前者的例子是中產白領剪指甲剪到肉哭著去找媽媽媽媽說孩子你去找律師把指甲剪公司告死
後者的例子是藍領勞動者操作車床一不留神夾斷三根手指被送去急診嚼著檳榔看著密醫拿骨鉗夾掉碎骨勉強縫合起來好像一隻螃蟹看著自己斷了幾隻腳
意思是說前者被放大所以很嚴重後者很嚴重所以被縮小
大就是比生命大 (larger than life)
意思是說大小很重要嚼檳榔很重要
當然媽媽和律師也很重要
what HK people face is angst and anguish, not fear or anxiety
https://en.wikipedia.org/wiki/Angst
But Angst in the sense of Kierkegaard and Heidegger is totally different from the mood of fearfulness or timidness. Generally speaking it is not a mood in the usual sense which can be equated with other moods like despair or gaiety or serenity etc. Kierkegaard claims also for Angst an object, although this object is of a totally different nature than all objects of fear. He names the object of Angst either ‘freedom’ (ibid. p 42) or ‘the nothing’ (ibid. p. 61). When Kierkegaard speaks of freedom as the object of Angst, he has in mind neither social nor political nor psychic freedom, but the freedom which belongs to the human condition and is therefore independent of the ontic circumstances we live in. Whereas we can be deprived of social or political freedom and can feel psychologically unfree, the ontological freedom Kierkegaard has in mind cannot be taken away from us and we cannot renounce it either, but we are, as Sartre has put it with his famous formula, ‘condemned’ to it (Sartre, 2008: pp 506; 574).
Now we are able to give an adequate account of the difference between fear and Angst:
Fear is an ontic emotion which has as its objects all sorts of concrete dangers which may threaten our life or our well-being, whereas Angst is an ontological emotion* which has as its object only one and the same danger which marks us as human beings: freedom, respectively the nothing. (p. 19)
*no, it is not emotion, it is FATE
Alice Holzhey-Kunz (2016) Why The Distinction Between Ontic and Ontological Trauma Matters For Existential Therapists. Existential Analysis 27(1):16-27.
Presentation, London 14-17 May, 2015 World Congress for Existential Therapy
But Angst in the sense of Kierkegaard and Heidegger is totally different from the mood of fearfulness or timidness. Generally speaking it is not a mood in the usual sense which can be equated with other moods like despair or gaiety or serenity etc. Kierkegaard claims also for Angst an object, although this object is of a totally different nature than all objects of fear. He names the object of Angst either ‘freedom’ (ibid. p 42) or ‘the nothing’ (ibid. p. 61). When Kierkegaard speaks of freedom as the object of Angst, he has in mind neither social nor political nor psychic freedom, but the freedom which belongs to the human condition and is therefore independent of the ontic circumstances we live in. Whereas we can be deprived of social or political freedom and can feel psychologically unfree, the ontological freedom Kierkegaard has in mind cannot be taken away from us and we cannot renounce it either, but we are, as Sartre has put it with his famous formula, ‘condemned’ to it (Sartre, 2008: pp 506; 574).
Now we are able to give an adequate account of the difference between fear and Angst:
Fear is an ontic emotion which has as its objects all sorts of concrete dangers which may threaten our life or our well-being, whereas Angst is an ontological emotion* which has as its object only one and the same danger which marks us as human beings: freedom, respectively the nothing. (p. 19)
*no, it is not emotion, it is FATE
Alice Holzhey-Kunz (2016) Why The Distinction Between Ontic and Ontological Trauma Matters For Existential Therapists. Existential Analysis 27(1):16-27.
Presentation, London 14-17 May, 2015 World Congress for Existential Therapy
ontic和ontological的差別
這是通俗的說法 Binswanger 誤讀了海德格把 ontological 讀成了 ontic 所以他的 philosophical anthropology 畢竟已經不是哲學只是人類學
存在治療的路數中存有分析是最海德格的這點說明存有分析是最哲學的
英國學派強調現象學基本上還是在 ontic 轉到不了 ontological
美國學派強調直接的經驗有恐怖驚悚片 adrenaline rush 和 thrill-seeker 的精神
Logotherapy 在 Frnakl 筆下猶有集中營看夕陽的美學
到了 Alfried
Laengle 則已把存在心理學化處理
now 這就是問題的關鍵存在不是情緒不是創傷不是發展心理學不是人格心理學不是變態心理學不是精神病理學不是心理動力不是精神分析不是一般意義的心理治療
那存在治療是甚麼
存在治療是陪著一個人一起看到了存在
或 ontically 陪著一個人一起 ontologically 看到了存在
或從每日 (quotidian) 瑣碎中讀出歷史的不返
比如說兩個外交家 1914 某日拂曉一起看著巴黎的街燈燈熄
其中一人對另一人說他們還不知道他們熟悉的世界已經熄滅
比如說 Virginia Woolf 1924 年說 ‘on or
about December 1910 human character changed’
所以存在治療需擅長在蝴蝶飛舞中看到遙遠的風暴
然後一起面對風暴
我相信資治通鑑二十六史裡一定重複有過這樣的瞬間
我相信易經講的就是這種本事
越說越像命理先生兜售天機
這樣對存在治療會不會要求太江湖術士
因為存在儘管可以有所感慨在先
但關鍵是並沒有逃避撲面而來的毀滅
所以存在治療的治療二字很有問題
我們從來都沒有辦法治療存在
只能存在得有擔當有骨氣跪久了站起來遛遛一點
Saturday, October 12, 2019
Farsighted: How We Make the Decisions That Matter the Most (Steven Johnson, Riverhead Books, 2018)
The hardest choices are also the most consequential. So why do we know so little about how to get them right?
Big, life-altering decisions matter so much more than the decisions we make every day, and they're also the most difficult: where to live, whom to marry, what to believe, whether to start a company, how to end a war. There's no one-size-fits-all approach for addressing these kinds of conundrums.
Steven Johnson's classic Where Good Ideas Come From inspired creative people all over the world with new ways of thinking about innovation. In Farsighted, he uncovers powerful tools for honing the important skill of complex decision-making. While you can't model a once-in-a-lifetime choice, you can model the deliberative tactics of expert decision-makers. These experts aren't just the master strategists running major companies or negotiating high-level diplomacy. They're the novelists who draw out the complexity of their characters' inner lives, the city officials who secure long-term water supplies, and the scientists who reckon with future challenges most of us haven't even imagined. The smartest decision-makers don't go with their guts. Their success relies on having a future-oriented approach and the ability to consider all their options in a creative, productive way.
Through compelling stories that reveal surprising insights, Johnson explains how we can most effectively approach the choices that can chart the course of a life, an organization, or a civilization. Farsighted will help you imagine your possible futures and appreciate the subtle intelligence of the choices that shaped our broader social history. (amazon)
Big, life-altering decisions matter so much more than the decisions we make every day, and they're also the most difficult: where to live, whom to marry, what to believe, whether to start a company, how to end a war. There's no one-size-fits-all approach for addressing these kinds of conundrums.
Steven Johnson's classic Where Good Ideas Come From inspired creative people all over the world with new ways of thinking about innovation. In Farsighted, he uncovers powerful tools for honing the important skill of complex decision-making. While you can't model a once-in-a-lifetime choice, you can model the deliberative tactics of expert decision-makers. These experts aren't just the master strategists running major companies or negotiating high-level diplomacy. They're the novelists who draw out the complexity of their characters' inner lives, the city officials who secure long-term water supplies, and the scientists who reckon with future challenges most of us haven't even imagined. The smartest decision-makers don't go with their guts. Their success relies on having a future-oriented approach and the ability to consider all their options in a creative, productive way.
Through compelling stories that reveal surprising insights, Johnson explains how we can most effectively approach the choices that can chart the course of a life, an organization, or a civilization. Farsighted will help you imagine your possible futures and appreciate the subtle intelligence of the choices that shaped our broader social history. (amazon)
Dialogues on the search for meaning in Existential Therapy (SEA Dialogues Book 1) (Ernesto Spinelli (Author), Gianfranco Buffardi (Author), Paola Pomponi (Editor), Society for Existential Analysis, 2019-5-25)
Join two esteemed existential thinkers in dialogue as they discuss life stages, therapist humility, causes and interconnection, how to ask questions, death, spatiality, figure/ground, identity, art and how this all relates to existential therapy.
Prompted by a conversation that started at a dinner party, Ernesto Spinelli and Gianfranco Buffardi take up a series of ten wide-ranging discussions that they share with the reader. This features an introduction and afterword by editor, therapist and dinner-party host Paola Pomponi.
Paola comments,
"Existential Therapy employs debate and dialogue through posing questions rather than formulating statements. The basic issue that brings therapist and client together, is the tension meaning/meaninglessness, because humans have a need of making sense of their experiences.
What is the meaning of life?
If the question could be rated it would probably rank as one of the most frequently asked questions. Finding the answer triggers one of the most creative processes one can experience, and, at times, perhaps one of the most frustrating.
Reading through the Dialogues, exchanged by two influential Existential therapists, we encounter meaning's many possible dwellings. Arts, science, nature, despair and loss may all offer their own meaning. There are times however, when meaning eludes us and life becomes grey and unbearable. Learning the resilience to shift from meaning to meaninglessness may be the secret of life's continuous reshaping and renewing. Perhaps the meaning of life resides in the very pursuit of it." (amazon) (kindle 2019-10-12)
Prompted by a conversation that started at a dinner party, Ernesto Spinelli and Gianfranco Buffardi take up a series of ten wide-ranging discussions that they share with the reader. This features an introduction and afterword by editor, therapist and dinner-party host Paola Pomponi.
Paola comments,
"Existential Therapy employs debate and dialogue through posing questions rather than formulating statements. The basic issue that brings therapist and client together, is the tension meaning/meaninglessness, because humans have a need of making sense of their experiences.
What is the meaning of life?
If the question could be rated it would probably rank as one of the most frequently asked questions. Finding the answer triggers one of the most creative processes one can experience, and, at times, perhaps one of the most frustrating.
Reading through the Dialogues, exchanged by two influential Existential therapists, we encounter meaning's many possible dwellings. Arts, science, nature, despair and loss may all offer their own meaning. There are times however, when meaning eludes us and life becomes grey and unbearable. Learning the resilience to shift from meaning to meaninglessness may be the secret of life's continuous reshaping and renewing. Perhaps the meaning of life resides in the very pursuit of it." (amazon) (kindle 2019-10-12)
常用的片語
每個時空每個地區每個文明都有它常用的片語
我的意思是說你要學習皺眉聽到
和學習微笑聽到它的背面
我先前說過看大陸電視連續劇要讀出那些沒有出現的角色和情節
這件事必須發生在讀了那些反覆發生很多次的角色和情節後
你才會恍然大悟
所以有趣的劇本頭十分鐘很重要
精彩的劇本第一集也很重要
比如說愛的多米諾
戴骨順是一個堅持民族原創的玩具設計師
單親爸爸很會燒飯喜歡花叢有幽閉恐懼
二話不說就把房子抵押拯救公司財務危機
比如說老貓酒吧的老貓
這個角色比老戴真實因為他沒有負擔
不須證明他是主角
因為他的確不是主角
我先前說過看港片要看配角
配角演的是自己
主角演的就是常用的片語
上述這個例子顯然是劇作家有趣的想像
尤其原創和玩具
因為中國沒有這兩種自由的玩意
講了半天還沒有講到常用的片語
前兩天北京熊貓尖叫「犯我中華者雖遠必誅」
要全世界「淹沒在中國人民的海洋」
中國經濟「體量很大」中共「不能倒」中國「不能亂」
從文學創作的角度常用的詞彙片語說明作者江郎才盡自我山寨
作者珍惜他的隱喻
若無其事地把那個隱喻
遺落在自然的角落
讓讀者驚喜地找到
比如說海明威一個乾淨明亮的地方
在那個深夜的酒吧放了一株盆栽
我的意思是說
我們的存在
需要影子來證明光線
After Psychotherapy: Essays and Thoughts on Existential Therapy (Miles Groth, You Can Help Publishing, 2017)
The seven essays were written between 1989 and 2007 and published in peer-reviewed journals between 1995 and 2008, with the exception of "Eros in Existential Analysis," which was given as an invited lecture at the annual International Human Science Research Conference at Ramapo College. All have been revised for this collection. The concluding chapter contains a series of notes on therapeutic phenomenology from 2015-2016 on the existential approach to therapy. (amazon) (kindle 2018-12-16)
About the Author
Originally trained as a psychoanalyst, and now an existential therapist practising in Manhattan, New York, Professor Groth sets out an historical perspective that few contemporary therapists would be aware of. Influenced by Martin Heidegger, Medard Boss, Thomas Szasz, and R.D. Laing, Professor Groth confronts the significant challenges of a psychotherapy that has largely lost its way due to having succumbed to medicalisation, psychiatric and behavioural reductionism. He reveals the original core ideas of existential therapy, and makes suggestions about how, with integrity, it might survive and flourish into the future. Professor Groth has lectured and presented seminars for psychiatrists and clinical psychologists in Australia, Canada, Hungary and the United States. Since 1994, he has been on the faculty of the Department of Psychology at Wagner College in New York where he is full professor. (amazon)
Resituating Humanistic Psychology: Finding Meaning in an Age of Medicalization, Digitization, and Identity Politics (Patrick M. Whitehead, Miles Groth, Lexington Books, 2019-5-20)
In Resituating Humanistic Psychology, Patrick Whitehead and Miles Groth urge psychologists to return to the aims and goals of psychology as it first emerged. Illustrating how the field has veered from its initial conception, Whitehead and Groth trace its growth from the late 1800s to the humanistic revolution of the 1960s to the current period of social unrest. Whitehead and Groth touch on Wilhelm Wundt’s and William James’s vision for the field; the lasting changes made to clinical psychology, methods of investigation, and psychology of learning in the 1960s; and the effects of isolation, extreme connectivity, and social politics on psychology today. This book is recommended for scholars and students of psychology, history, and philosophy. (amazon)
The History of Beyng (Studies in Continental Thought) (Martin Heidegger (Author), William McNeill (Translator), Jeffrey Powell (Translator), Indiana University Press, 2015)
The History of Beyng belongs to a series of Martin Heidegger's reflections from the 1930s that concern how to think about being not merely as a series of occurrences, but as essentially historical or fundamentally as an event. Beginning with Contributions to Philosophy (Of the Event), these texts are important for their meditations on the oblivion and abandonment of being, politics, and race, and for their incisive critique of power, force, and violence. Originally published in 1998 as volume 69 of Heidegger's Complete Works, this English translation opens new avenues for understanding the trajectory of Heidegger's thinking during this crucial time. (amazon) (kindle 2019-10-12)
https://en.wiktionary.org/wiki/beyng (beyng verb)
https://ndpr.nd.edu/news/the-history-of-beyng/
https://en.wiktionary.org/wiki/beyng (beyng verb)
https://ndpr.nd.edu/news/the-history-of-beyng/
Ontology--The Hermeneutics of Facticity (Studies in Continental Thought) (Martin Heidegger (Author), van Buren, John (Translator), Indiana University Press, 2008)
First published in 1988 as volume 63 of his Collected Works, Ontology―The Hermeneutics of Facticity is the text of Heidegger's lecture course at the University of Freiburg during the summer of 1923. In these lectures, Heidegger reviews and makes critical appropriations of the hermeneutic tradition from Plate, Aristotle, and Augustine to Schleiermacher and Dilthey in order to reformulate the question of being on the basis of facticity and the everyday world. Specific themes deal with the history of ontology, the development of phenomenology and its relation to Hegelian dialectic, traditional theological and philosophical concepts of man, the present situation of philosophy, and influences of Aristotle, Luther, Kierkegaard, and Husserl on Heidegger's own thinking. Students of Heidegger will find initial breakthroughs in his unique elaboration of the meaning of human experience and the "question of being," which received mature expression in Being and Time. (amazon) (kindle 2019-10-12)
Friday, October 11, 2019
Dušan Gavrić (The Peacemaker, 1997)
https://en.wikipedia.org/wiki/The_Peacemaker_(1997_film)
now, you have to be moved, by his piano-playing, to know what existential is
now, you have to be moved, by his piano-playing, to know what existential is
Hermeneutic Tool (Alice Holzhey‐Kunz, 2019)
The Concept of the Individual “World‐project” as a Hermeneutic Tool
Daseinsanalytic research is therefore the investigation of the individual world‐project of someone labelled with a psychiatric diagnosis. Two major advantages of exploring the underlying world‐project in mental illness should be indicated. First, this allows for a view of the neurotic or psychotic individual in its wholeness. Second, it enables the Daseinsanalyst to look for a hidden meaning in the manifestly meaningless symptoms from which the patient is suffering. If it is true that everything any person feels, thinks, or does has its meaning as part of his own individual world‐project, then the same holds true for the feelings, thoughts, and doings of a mentally ill person. Therefore, their hidden meaning can be discovered as soon as light is shed on the underlying world‐project of someone suffering from a mental illness (Binswanger 2004, p. 202).
Placing a hermeneutic tool in the hand of the Daseinsanalytic psychiatrist is a big advantage compared with traditional psychiatric descriptions, which usually do nothing other than look for the patient’s mental deficiencies in comparison with mentally healthy people. It is noticeable that the interpretation of symptoms based on this concept is totally different from the psychoanalytic one. Whereas Freud and his followers look for an infantile or psychogenetic meaning by relating the symptoms to repressed childhood experiences, Binswanger looks for their “ontological” meaning by relating them to the specific world‐project, which is, according to Binswanger, an ultimate given that even underlies the psychoanalytic “unconscious.”
Critical Perspectives
When Binswanger calls the world‐project a “transcendental form,” he reveals how he has read and adopted the ontology of Dasein given in Being and Time, namely not as an existential ontology, but as a transcendental one in the tradition of Kant and Husserl (see Binswanger 2004, p. 194). In other words: he has missed the existential turn that makes this work a masterpiece.
I will explain the difference later when describing my own Daseinsanalytic approach to psychic suffering. Here I will just mention two highly problematic consequences of this misinterpretation: first, mental illness is given a deterministic aspect that gives psychotherapeutic treatment few prospects of success, although Binswanger himself seemed unaware of this consequence. Second, the world‐project itself – as a transcendental a priori – is no longer hermeneutically explicable. The predominant question now concerns the specific structure of the world‐project underlying mental illness. This means that the Daseinsanalytic investigation of the world‐project starts as a hermeneutic one, but then returns to the traditional psychiatric discourse, looking for “deviations from the norm” and judging the mentally ill person’s world‐projects as “restricted,” “impoverished,” “simplified,” and “depleted” Binswanger 2004, pp. 205, 209).
van Deurzen, Emmy. The Wiley World Handbook of Existential Therapy (pp. 57-58). Wiley. 2019, Kindle edition.
Daseinsanalytic research is therefore the investigation of the individual world‐project of someone labelled with a psychiatric diagnosis. Two major advantages of exploring the underlying world‐project in mental illness should be indicated. First, this allows for a view of the neurotic or psychotic individual in its wholeness. Second, it enables the Daseinsanalyst to look for a hidden meaning in the manifestly meaningless symptoms from which the patient is suffering. If it is true that everything any person feels, thinks, or does has its meaning as part of his own individual world‐project, then the same holds true for the feelings, thoughts, and doings of a mentally ill person. Therefore, their hidden meaning can be discovered as soon as light is shed on the underlying world‐project of someone suffering from a mental illness (Binswanger 2004, p. 202).
Placing a hermeneutic tool in the hand of the Daseinsanalytic psychiatrist is a big advantage compared with traditional psychiatric descriptions, which usually do nothing other than look for the patient’s mental deficiencies in comparison with mentally healthy people. It is noticeable that the interpretation of symptoms based on this concept is totally different from the psychoanalytic one. Whereas Freud and his followers look for an infantile or psychogenetic meaning by relating the symptoms to repressed childhood experiences, Binswanger looks for their “ontological” meaning by relating them to the specific world‐project, which is, according to Binswanger, an ultimate given that even underlies the psychoanalytic “unconscious.”
Critical Perspectives
When Binswanger calls the world‐project a “transcendental form,” he reveals how he has read and adopted the ontology of Dasein given in Being and Time, namely not as an existential ontology, but as a transcendental one in the tradition of Kant and Husserl (see Binswanger 2004, p. 194). In other words: he has missed the existential turn that makes this work a masterpiece.
I will explain the difference later when describing my own Daseinsanalytic approach to psychic suffering. Here I will just mention two highly problematic consequences of this misinterpretation: first, mental illness is given a deterministic aspect that gives psychotherapeutic treatment few prospects of success, although Binswanger himself seemed unaware of this consequence. Second, the world‐project itself – as a transcendental a priori – is no longer hermeneutically explicable. The predominant question now concerns the specific structure of the world‐project underlying mental illness. This means that the Daseinsanalytic investigation of the world‐project starts as a hermeneutic one, but then returns to the traditional psychiatric discourse, looking for “deviations from the norm” and judging the mentally ill person’s world‐projects as “restricted,” “impoverished,” “simplified,” and “depleted” Binswanger 2004, pp. 205, 209).
van Deurzen, Emmy. The Wiley World Handbook of Existential Therapy (pp. 57-58). Wiley. 2019, Kindle edition.
所以詮釋學的循環得以成立的前提是無法歸約
在雙方的互動中兩個人都沒有預設回得了家
事實上雙方都回不到家
但他們對家卻第一次可以有一種喜劇的理解
AI
In every story where someone is granted three wishes, the third wish is always to undo the first two wishes.
Russell, Stuart. Human Compatible: AI and the Problem of Control (p. 11). Penguin Publishing Group. 2019, Kindle edition.
Russell, Stuart. Human Compatible: AI and the Problem of Control (p. 11). Penguin Publishing Group. 2019, Kindle edition.
24
10/11 6:47 AM, sunny, autumn; 8:30 AM, clinic; A7, Shu F/T, not sure when; facticity of life, phenomenologico-hermeneutically (Peter Trawny, 2019, Chap 1), now, this is basically in accord with existential therapy;
Thursday, October 10, 2019
讀劇本要讀出那些從來沒有出現過的角色
我先前說過大陸電視連續劇裡沒有六十歲上下曾親身經歷目睹文革的父親因為父親不能不是有罪的
我先前說過母親包括岳母是永恆的強勢干涉成年兒女的一切從家族治療的系統來理解母親的強勢恰恰說明了父親的缺席
我先前也說過大陸沒有契約精神誰套路深誰贏沒有法治所以律師是假的法官是假的法院是假的而城管警察當然就是黑道流氓這是大陸城市生活唯一的真實但我看了數千部連續劇沒有見過城管窮凶惡極肆虐百姓的真實情節倒是見過不少人可恥賣萌親熱地喊警察叔叔不要忘記叔叔就是你爸爸的弟弟
我先前說過大陸電視連續劇的劇本裡沒有歷史但也沒有真實的空間你一定會看到男女主角帥哥美女豪車馳騁在空蕩無人的大馬路所以你知道官二代富二代他媽的好爽他們擁有這個亮麗嶄新用人民血汗堆起來的城市但你看得到炫富的情節你不會看到仇富因為仇富仇官都是煽顛都要殺頭
我剛剛想到大陸電視連續劇的劇本裡沒有宗教沒有信仰沒有和尚沒有尼姑沒有神父沒有修女沒有牧師沒有鬼沒有神沒有禱告沒有懺悔沒有救贖
而且沒有污染的天空大地河川湖泊
當然也沒有恐怖的公廁
從寫實主義的立場來說是不及格的
你可以說它是超寫實主義或魔幻寫實的
因為它不存在於現實
常見的戲碼
(一) 個案近日自殺意念衝動甚強甚至已經牛刀小試未果治療者聽了心驚膽跳跟個案說下次再遇到這麼危險的時候「你一定要告訴我」 now 問題出在告訴我這三個字是事前嗎是及時嗎是即時嗎是事後嗎治療者沒有明說這點說明我們的語言的不準確雖然這個不準確是必要的因為唯其不準確才有想像再者你怎麼告訴我這表示我必須留聯絡方式給你不管那是 e-mail 手機還是 line 所以這裡隱含一個承諾一個邀請承諾對方隨時可以找到自己邀請對方今晚半夜三點試試看上帝下班了沒有我們總結一下以上說明治療者必須面對他自己的焦慮當他的個案涉險自毀的時候二十年前我開始服高血壓藥是有理由的
(二) 個案要求治療者抱她 「I need a hug」注意是 need 不是 want 也不是 desire 所以這是一個成長的需要多年前沒有被滿足的需要一個讓人不忍拒絕的飢餓的需要而且 hug 是一個動作所以語言無效無效的原因是她要的不是語言你說甚麼都沒用都滅不了火雖然這時這場火還沒有燎原但你已心動你有點不知所措所以你開始複雜的詮釋說明這個需要來自多麼遙遠的地方你詮釋得自己都感動起來但是她一雙無邪的大眼無助地看著你你心裡想這分明是一個孩子你怎麼可以拒絕一個孩子我們小結一下以上說明治療者必須面對他自己的動心和勃起當他的個案用成年的身體說童年的無邪
(三) 自關員: 個案屢次自殺通報 卻屢次拒訪
(四) 自關員: 個案生活現實上巨大困難 協助連結資源 仍然無解 個案抱怨自關員沒有用 自關員被迫一再提具體建議 個案一一yes, but 雙方在現實困局中 動彈不得
(三) 自關員: 個案屢次自殺通報 卻屢次拒訪
(四) 自關員: 個案生活現實上巨大困難 協助連結資源 仍然無解 個案抱怨自關員沒有用 自關員被迫一再提具體建議 個案一一yes, but 雙方在現實困局中 動彈不得
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