The appearance of homeostasis, for example, is now more profitably understood as the presence of one among many potential attractor states, or potential and identifiable configurations of the elements of a system.
And there is no stepping outside a particular system for observation purposes—we can never disengage ourselves from the systems in which we remain relentlessly embedded (von Foerster 1981).
In what way might this sensibility shape our understanding of our patients prospectively, inform what we might do in the present and the future for our patients. This book reflects the beginning stages of addressing this question.
In contemporary psychoanalysis and psychotherapy, this attitude is no more powerfully witnessed than in the development of contemporary relational theory; the simultaneous, mutual, and reciprocal influences of multiple subjective beings are the medium of emotional life, of working through problems, and of positive development.
意思是說，關係學派和混沌理論，理應有涉，
我不確定，迄今，有那個關係學派的作者，論及此，
相形之下，互為主體理論和混沌理論，的關係，太溫吞了，
互為主體理論，像是兩個人，穿著正式整齊得體，以為互相在發生一些事情，
關係學派，像是兩個人，撕下對方身上正式整齊得體的穿著，迫不及待要發生一些事情，
前者，不像混沌的世界，後者，比較像混沌的世界，
This perspective, of which there are innumerable facets and emphases, has altered profoundly our more traditional presumptions about the individual person, the emergence (and dissociation) of affect and emotional meaning, and the nature of relationships.
解離是否等同創生 （emergence)，
關係學派，這麼喜歡解離，理由是否在此，
The more explicit paradigm shift of the last thirty years, from objectivism to perspectivalism (Mitchell 1988, 1993, 1996, 1997, 2000; Orange 1992, 1993, 2001, 2002, 2003, 2008), from Cartesianism to contextualism (Atwood & Stolorow 1984; Stolorow 2007; Stolorow & Atwood 1979, 1992; Stolorow, Atwood, & Orange 2002; Stolorow, Brandchaft, & Atwood 1987), has been concretized and extended in vital ways by the complexity sensibility with which this book is centrally concerned.
混沌，不等於，perspectivalism，contextualism，這些詞，都太文縐縐了，
We have moved from the notion of teaching the patient (Freud 1919), to learning from the patient (Casement 1992; Ferenczi 1928; Kohut 1984), and now to learning from the dynamic, fluid, and unpredictable systems of which each of us is but a component.
Some of these complexity attitudes are found in other psychoanalytic paradigms as well, such as intersubjective systems theory (Bonn 2010; Sperry 2011; Stolorow, Atwood & Orange 1998, 2002; Sucharov 1994, 2002; Trop, Burke & Trop 2002); self-and motivational systems theory (Lichtenberg, Lachmann &; Fosshage 1992, 1996, 2011); developmental systems self psychology (Shane 2006; Shane, Shane &; Gales 1997); specificity theory (Bacal 2006, Bacal & Carlton 2010, Bacal 2011); and relational theory (Ghent 2002; Harris 2005; Mitchell 2000; Pickles 2006; Piers 2005; Seligman 2005; Thelen 2005; VanDerHeide 2011; Weisel-Barth 2006), lending support to the crucial and essential role attitudes play in the healing relationship.
這部分回答了上述問題，
The following attitudes—by no means an exhaustive list—are addressed and elaborated in the following chapters and infiltrate the spirit of the clinical narratives.
十個混沌的「態度」，
族繁不及備載，
類推，心學的態度，後結構主義的態度，做生意的態度，寫 paper 拿 SCI 點數的態度，
意思是說，態度決定你的下場，決定你的命運，態度很重要，
我決定，長大以後，一定要有正確的態度，這樣才能有一個幸福美滿的人生，
