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Existential psychotherapy. Integrative approach for psychotherapists and social workers

Existential psychotherapy. Integrative approach for psychotherapists and social workers

Name: Existential psychotherapy. Integrative approach for psychotherapists and social workers
Brand: Editura Universitară
SKU: 9786062819750
Price: 47.57 RON
Availability: OutOfStock

47,57 Lei

Publisher: Editura Universitară

Author: Ioana-Eva Cădariu, Loredana-Ileana Vîşcu

Edition: I

Pages: 220

Publisher year: 2025

ISBN: 978-606-28-1975-0

DOI: 10.5682/9786062819750

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Introduction/9
1. The meanings of human existence/12
2. Existential philosophers as landmarks for the path of existential psychotherapy. The attitude of openness and wonder in existential psychotherapy/25
2.1. Existential philosophers who marked the path of existential psychotherapy/26
2.2. The attitude of openness and wonder in philosophy and psychotherapy/32
3. Existential phenomenology. Basic ideas and psychotherapeutic implications /38
3.1. Being in the world: a philosophical and psychotherapeutic perspective/40
3.2. Being with others: a relational philosophy of human existence based on “care”/41
3.3. Nothingness in existential philosophy and psychotherapy/42
3.4. Anxiety (Angst)/49
3.5. Authenticity and self-identity/52
3.6. Freedom/56
3.7. Existential feelings/59
4. The specific ways of the existential psychotherapist: being human, being open, being with, bracketing/65
4.1. Being human/67
4.2. Opening /67
4.3. Being with/
4.4. Bracketing (bracketing/suspending judgments)/73
5. Existential psychotherapy: a genetic phenomenological approach (Sousa, 2015)/80
5.1. The place, characteristics and objectives of existential psychotherapy/80
5.2. The phenomenological method, the static method, the genetic method (Husserl), the experiential self and the genesis of meaning/83
5.3. The beginning of therapy/86
6. The British school of existential psychotherapy Emmy von Deurzen/92
6.1. Characteristics of existential psychotherapy in the vision of Emmy van Deurzen/93
6.2. Exploring the client’s world/96
6.3. The role of values in psychotherapeutic practice and in the work of social workers/97
6.4. Working phenomenologically with clients (Van Deurzen, Adams, 2011) /99
7. The British School of Existential Analysis – Ernesto Spinneli and Hans Cohn (Cooper, 2003)/103
7.1. Differences between van Deurzen and Spinelli’s conception/103
7.2. The hypothesis of bracketing in Spinelli’s vision and the construction of the self/104
7.3. The therapist’s position of non-knowledge in practice (being with and being for the client)/106
7.4. Living within the limits of reality Hans Cohn/107
8. American existential humanistic psychotherapy: R May, James Bugental, Irvin Yalom, Kirk Scheineder/111
8.1. Theoretical influences on American existential psychotherapy/112
8.2. Similarities and differences regarding existential anxiety between Irvin Yalom and James Bugental/113
8.3. Psychotherapeutic Intervention Plan: Focus on Internal Experiences for Social Workers and Psychotherapists /115
9. American existential humanistic psychotherapy Existential concerns: death, loneliness, freedom and the meaning of life. Perspectives given by Irvin Yalom and James Bugental/120
9.1. The first existential concern death vs. fear of death./120
9.2. Comparative presentation of death as a fundamental concern in the vision of Yalom, van Deurzen and Bugental/122
9.3. The second existential concern Loneliness vs. being or not being in a relationship/126
9.3.1. Similarities and differences between Irvin Yalom and James Bugental regarding loneliness as an existential concern or universal given /126
9.3.2. Strategies for defense against loneliness, psychotherapeutic implications/127
9.4. The third existential concern freedom vs. responsibility /132
9.4.1. Similarities and differences in Yalom and May's conception of freedom and strategies for avoiding freedom/132
9.5. The fourth existential concern the meaning of life vs. meaninglessness (Irvin Yalom and James Bugental) /137
9.5.1. Similarities and differences in the meaning of life in the conception of Irvin Yalom and James Bugental /137
9.5.2. Resistances in assuming the meaning of life/138
9.6. Embodiment as the ultimate existential given in James
Bugental/142
10. Victor Frankl's logotherapy (Cooper, 2003)/146
10.1. Influences on logotherapy /146
10.2. Logotherapy and the concepts used/149
10.3. Logotherapy techniques/153
11. R.D. Laing between acceptance and rejection /162
11.1. R.D. Laing's philosophical framework/162
11.2. R.D. Laing between myth and reality (M.Cooper, 2003)/164
11.3 The social context of mental misery: A psychotherapeutic analysis of R.D. Laing's conception of schizophrenia/166
11.4. The therapeutic relationship in R.D. Laing's conception/168
11.5. The concept of ontological insecurity in the conception of Laing and Emmy van Deurzen/170
12. Daseinanalysis or phenomenological anthropology (Cooper, 2003)/174
12.1. The development of Daseinanalysis by M. Boss /175
12.2. Daseinanalysis and the Overcoming of Psychoanalysis (Boss, 1963)/176
12.3. Dreamwork in Daseinanalysis/181
12.4. Synthetic Presentation, Similarities and Differences between Psychoanalysis and Daseinanalysis/183
13. Supervision in existential psychotherapy/188
13.1. Theoretical and conceptual foundations of humanistic psychology that influenced existential psychotherapy and supervision of humanistic existential psychotherapy/188
13.2. Existential humanistic supervision/191
13.3. Outline of existential humanistic supervision (Siva& Sousa, 2022)/196
13.4. Reflexivity in existential supervision (Vaštakė,M., Skruibis. P., & R. Kočiūnas.R, 2021)/200
14. References for a supervision model in existential psychotherapy/208
14.1. The supervision framework as a space for personal and professional development for the supervisor and the supervisee/214
14.2. The focus of supervision on supervision needs/216

A human health professional is a person concerned and trained to bring comfort, understanding, learning and transformation to the clients, the patients they work with, in the sense of better adaptation to the human condition. In the spirit of existential psychotherapy that marks the entire work, we will prefer the term client, so as not to label or diagnose, but we will not completely detach ourselves from emphasizing the role of clinical psychology.
The chapters of the book are an incursion into some of the orientations of existential psychotherapy, and we, the authors, are positioned in our attempt to present these orientations, on a position of integrative psychotherapy, especially from the perspective of technical eclecticism. Our position is to recognize the role of clinical psychology, of making a diagnosis of the client, precisely in order to identify those personality traits that would help in establishing objectives in a psychotherapeutic plan. In this picture of personality we strive to bring the contribution of existentialism to the training of psychotherapists and social workers. We recognize that the curricula for specializations in psychology, social work and all specializations that would train specialists in human health, are not so concerned with including disciplines that would form a philosophical culture, a basis for becoming in working with people and for people. Daily life, the speed at which everything around us unfolds, causes us to be concerned with a functional adaptation, without taking time for analysis and interrogations, often labeled as useless. And yet, that very time dedicated to questions creates a place where we would have the opportunity to put the spotlight on ourselves, on our experiences precisely in order to become more capable of interacting with others. We believe in intersubjectivity and in its role in our development. Perhaps precisely because philosophy is "difficult" we have left it further from the core of academic disciplines in the training of psychologists and social workers, but we want to train well-prepared graduates, to cover the eternal gap between theory and practice. And yet, how can we train specialists if we do not take care of the future specialist? How do we enable them to face the challenges of practice if they have nowhere to learn to take care of themselves? That is, we are concerned with teaching them intervention methods and techniques, if it were possible to have a manual with all the recipes for all the difficulties, but we are not focused on taking time with them and dwelling on what it means to live in an uncertain world, to accept and find their resources within themselves when everything around them is shaking. We teach them to take care of others but not themselves. We suggest bibliographies, but not to sit and look inside themselves, to see themselves and grow. This is precisely where we set out to position ourselves: for the reader to go through the material and take time for analysis, to learn to become their own teacher when they no longer have anyone to teach them, to know how to search, to know how to think, to question what is around them. And when he considers himself good enough or satisfactorily good, to turn to another, to be a support in adapting and understanding the other's world. The book is addressed to students, psychotherapists (regardless of their therapeutic orientation) and social workers. We insisted on social workers, because we consider that they are just as exposed to human pain and suffering as psychologists, psychotherapists, doctors, theologians, psychopedagogues, all those who through their profession have contact with human turmoil. Those who work in such fields encounter a loss of patience, understanding, self-exhaustion, burnout. Yes, we are concerned with identifying strategies to prevent professional burnout, we have methods and techniques, we offer them for use. How about we put the emphasis in the faculty, to make our students learn how to become professionals qualified for life, so that they do not know the disappointment of abandoning the profession prematurely? The graduate of the social work specialization is also "thrown" into a "meaningless world" and all his delight, his joy will soon end when he soon finds that he is exposed to problems that require immediate resolution. By extension, reality shows us that it is not only social work graduates who experience such tragedies. From this perspective, of teaching the student, graduate of psychology, social work, etc. how to deal with professional reality, we are on the path of Emmy van Deurzen, to remain centered in reality, to assume reality, not to deceive ourselves and to move forward, but to know what this path would be like for each of us. Until assuming our own professional path, we need to be informed, to be given relevant information and to reflect on it, and then to seek the information ourselves on our own initiative, to form a professional identity. Is the core of professional identity planted in us and we only have the mission to nourish it with the help of others at first and then we are the only ones responsible for its growth and fruition? Or is the core of our professional identity thrown away by another, have we seen what our parents, those around us, have done professionally?
We did not set out to answer the aforementioned questions, but we set out to make the reader, the student, the professional at the beginning of the journey aware of the fact that we are "responsible" for developing our potential, for fulfilling our potential, for assuming meaning in life. We considered that existential philosophy, existential psychotherapy with everything it offers us would constitute a starting point for creating and assuming professional identity. In addition to the aforementioned, a brief and often superficial review of the great names that have marked existential philosophy would also be an opportunity to awaken the taste for philosophy of students and graduates of psychology, social work, medicine, theology, etc. To become a good enough psychotherapist, be it a psychologist, social worker, theologian, doctor, psychopedagogue, requires having a philosophical culture, looking with respect in the past at those who intuited before their time what psychotherapy could become.
Thus, we better understand what "professional humility" means and that we are not "the firstborn of my generation of psychotherapists" (Petruska Clarkson) and we no longer have professional narcissism. The chapters of the book are written in an accessible language, so that difficult things are said in an understandable way, focused on revealing the meanings of existence, presenting phenomenology and basic concepts, presenting some psychotherapeutic guidelines from Europe: the British School of existential psychotherapy, the American School, logotherapy, Dasainsanaliza. The outline framework for approaching the themes is provided by Mike Cooper's work (2003) "Existential Therapies" considered a reference work. I have only mentioned the books that are on the market and within the reader's reach to further their search for existential issues by stimulating interest in existential psychotherapy.

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