From this perspective, ipseity manifests itself as the very possibility of experiencing freedom. It appears as an opening to (Bezugssinn) that which addresses us (Gehaltssinn) and actually realizes itself again and again (Volzugssinn) as the manifestation of itself and the appearance of the world.
Acknowledgments
The Crisis: The Natural Sciences and the Unthought Debt
On the Care Path
On Healing
In other words, in order for a patient to be cured, it is necessary that he either undergo a change at the hands of the person who is able to practice the art of healing, or if the patient himself is a doctor and thus able to provide treatment, to become the object of his own treatment. In other words, for care to prove effective, the healing method must be in harmony with the patient's nature rather than seeking to replace it as the basis of health.
The Man of Psychotherapies
On the one hand, the interpretation of the "soul" (psyche), which predetermines the course of this research, is based on an ontology that has remained the same since Greek antiquity and which envisages human life in terms of an essential category of production. (poiesis): a category implying a relationship to the creator, the demiurge. It is therefore clear that any form of change can only be understood by reducing it to the stability of the entity in question.
A Gaze Fixed on the Self?
This way of conceiving the human understands human existence in terms of the production of objects and the way we experience the objects produced – as things that stand on their own and are available to us. This is how psychotherapy "parishes" are created - the kind that fueled the holy wars of the 1970s and 1980s.
The Theory and the Philosophers
It is worth noting that what is meant here by nature is the unity of the whole. Moreover, many Olympic champions came from Croton, the headquarters of the Pythagorean school (Riedweg 2005).
The Theoretical Way of Life and the Care of Self
The difference between men appears and takes shape from a different concern for the soul. This is why we can understand the nature of the soul only through its care.
Theoretical Knowledge and the Essence of Movement In chapter 8 of Metaphysics book 9, Aristotle offers what is arguably one of the most In chapter 8 of Metaphysics book 9, Aristotle offers what is arguably one of the most
The care of the soul therefore coincides with the discovery of the two fundamental possibilities of the soul, the discovery of the double path along which the soul moves” (Patočka p. The ancient physiologists, the first to think about the being of nature, developed their considerations of fear that the sun, the rotation of the planets, and the whole sky might suddenly cease to be.
Above and Below the Moon
Hence the movement of the stars, which is always already completed, which is not thought or simply perceived, but rather experienced through fear and understood as always-being-there (as a presence), even when out of sight disappears. The principle of motion, the basis of all divine things and of the sublunary world, thus coincides with substantiality (ousia), which structures in advance the mode of being of God, the world and things (Marx 1961).
Different Men, Different Forms of Knowledge
From what has been said, Aristotle concludes in the 4th chapter of the 5th book of the Metaphysics - the original and fundamental feeling of nature (physis) is the substantiality (ousia) of those things which contain the source of motion as such. . By accepting "as his point of departure" the wide variety of attitudes exhibited by the human soul, Aristotle refocuses his research on the primordial mobility of life (kinesis tou biou), the articulation of which produces all the various dispositions.
Movement and Desire
Thematizing the question of the frailty of human life inevitably extends the care of the self—which in Alcibiades concerns the stages of development before adulthood—to one's whole life and regulates it according to forms of knowledge other than theoretical. knowledge. This unique accessibility (dynamism) of the log to become a table is therefore a presence that is already at work.
Care and Movement
Following this tradition, cybernetics 2400 years later conceived of the living organism as a techno-computational artifact that produces itself according to the notion of self-organization. In doing so, it unwittingly inherited - through neo-Kantianism - the concept of attachment to the concept of sustainability and durability.
Degrees of Movement
Hence the transition from one thing to another, while the sameness of a living being persists in its being. Movement (kinesis) corresponding to change (metabole) is an efficient way of being—the permanent presence of a substrate (ousia, energeia)—that represents a transition from something that is no longer present (apousia) to something that is coming. into presence (parousia) in a different and opposite way from the initial conditions.
Creatures, Technology, and Scientific Psychology
The Finitude of the Created Entity
In other words, the production perspective remained the ontological horizon within which the new interpretation of the subject was rooted. It follows that the only way to approach the knowledge of objects is to concern ourselves only with “the concepts and principles of the intellect insofar as they refer to the objects that can present themselves to our senses.” 66).
Action, Embodiment, and the Transcendental PerspectivePerspective
This is the axis of Fichte's philosophy: the absolute position of the self as something active. As the basis of all changes, the subject has knowledge about the world and about himself as a subject capable of acting on the world.
Human Agency and Natural Epistemology
For example, if a stone becomes warm in the sunlight, the perception of the heat of the stone and the heat of the sunlight will always be found together in our sensation. This co-existence of the perception of sunlight and the perception of the stone will appear as a datum whenever the sunlight and the stone are placed opposite each other.
The Unexpected Debt and Experimentation
Twelve of the 154 members were engineers: 6 of them bore the title of "Mechanic", while the other 6 were lieutenants - probably in the artillery and engineering corps. The most characteristic aspect of the new epistemological position that found its sharpest representative in Helmholtz was the centrality assigned to experiments.
The Physiological Basis of Technological Development
The intensity of the effort of will, in which we try to bring the muscles into action. The tension of the muscles, that is, the force with which they try to act.
Experimental Epistemology
In the light of this new idea a priori and through consistent experimentation, Magnus builds on the work on the "integrative action of the nervous system". Dusser de Barenne tried to demonstrate that the a priori should be grasped more at sensory-motor organization and integration.
The Cognitive Turn
At the same time, these methods paved the way for the immediate transformation that led to the development of cognitive sciences and technologies, especially with McCulloch. Cahiers du CREA 7:7–140 Dupuy JP (2009) On the origins of cognitive science: the mechanization of the mind.
Nemo psychologus nisi physiologus”
- The Transcendental Neurosciences
- The Working Hypothesis of Neurophenomenology and the Absolute Position of the Iand the Absolute Position of the I
- Narrativist Therapies and the Ontology of Presence
- The Transcendental Body of Medicine and Psychology The reverse understanding of life just outlined, based on the notion of the The reverse understanding of life just outlined, based on the notion of the
- First and Third Person: The Outcome of a Debate and the End of Psychology
Certainly, in light of this view, the fundamental question of the nature of the subject loses its meaning. With the celebrated decade of the brain, the problem of consciousness returned to the center of the scientific stage.
A New Beginning: Formal Indication, Non- rationalist Psychology, and
The Accesses to Oneself
Phenomenology and the Positive Feature of Psychology Psychology is a form of conceptual knowledge pertaining to psychic phenomena. Psychology is a form of conceptual knowledge pertaining to psychic phenomena
The problem is framed according to two perspectives, from which two different conceptions of the psychic sphere arise. In other words, sense data is distinct from the events and objects that elicit it: the world exists independently of the subjective sphere.
The Unfulfilled Positum
If the experience of the self occurs on each subsequent occasion, and if the current situation is part of that occurrence, the nature of the experience is that of actual involvement, which cannot be reduced to self-referential experience. The experience of the self resonates with the way the world allows itself to be grasped, but one loses itself in the other, precisely because one is the other.
Between the Psyche and Facts
This is required by the very nature of psychology as a discipline that focuses on the individual generation of sense. But philosophical knowledge can only become truly relevant and fruitful for his own positive science when, within the problematic that arises from such a positive consideration of the ontic contexts within his field, he comes to the basic concepts of his science and also questions the suitability. of traditional fundamental concepts with regard to the beings which are the theme of his science” (GA 9, p. 53).
Psychology as a Positive Science and Its Method
How can we scientifically understand the self and the world of the self without any presuppositions or theories. To scientifically understand the experience of the self before its transformation into a theoretical object, it is crucial to understand it on the basis of actual life.
The Structure of Experience
What all this means is that experience cannot be reduced to an object of consciousness, and that consciousness is not the site of the experience of the self and the world. Therefore, the world of the self - the domain of one's experiences - cannot be confused with a self with an inner world.
The Mystery of Sense
From this point of view, the object is not separate from the subject that knows it, but is rather a part of the relationship as the direction of the individual's behavior and turning towards something: directing in accordance with the given tendencies with the given goal and, at the same time, being oriented according to the given motives. How should we understand the famous "not yet" of life, which, by being formed at every subsequent opportunity, has the power to distinguish the world and define itself.
Formal Indication and the Prereflective Sphere
We look at the table not as an object of perception, but in terms of its meaningfulness in relation to the world that surrounds it. Thus, I will "see" the desk in my study in light of my concern that I will not find the annotation I am looking for, i.e. as an untidy surface where I keep my papers and notes.
Ipseity and Historicity
His verbis insignem locum depromsit Heideggerus ex libro XI Confessionum, quae recentiores ex Augustino textui praebuit: In te, anime, tempora metior; metior, hic tempus metior. In te, anima mea, metior tempora. In te, inquam, tempora metior.
The Natural-Scientific Access to the World of the Self
Since none of the attempts at healing, alleviating the symptoms have worked, it is clear that my worsening problems need to be looked at from another angle. 3 weeks ago, at the end of dinner, my wife had to turn her body and head very close to me.
Theoretically Oriented Psychotherapies
Because the determination of the subject arises from the distinction between its immediate experiences – according to (scientific). But what testifies to the fact that the reconstructed consciousness corresponds to that of the lived experience prior to the analysis.
Self-Intimacy and Individuation
The Domain of the Proper and Situations
The world, understood as the basic category of content sensation, varies constantly in relation to the way in which I carry out my handling of it. Within the domain of the right, the manifestations of the world and the different forms of expression of the self are thus intertwined, in accordance with the peculiar rhythm of each person's mode of experience.2 The meeting between actual life and the meaningful sphere offered by a particular event co-determines the way in which the underlying experience that precedes and orients effective experience takes shape and thus the coherence of life.
Everyday Life
It is the ever-present domain of rights in the light of which one lives. Even the content of the most banal experiences presents itself in everyday existence according to a certain "how", that is, within a factual context of manifestation and therefore in the light of possible motivations and tendencies.
Ipseity and Individuation
Therefore, in each case, what appears coincides with both the appearance of lived experience and the appearance of the world. We carry the traces of these events as a living text that must be interpreted again and again in the light of the world.
The Phenomenon
In this respect, becoming history is the way in which our connection to our past is preserved in accordance with the presentation of our being - there in the light of different fields of possibility. As we shall see, phenomenalization, understood as mobility, as the possibility of acting, corresponds to the mode of being of the body.
Vantage Points, Passages, and Crossroads
This primacy assigned to the development of the body as an entity within the world, whose transformations also indicate the stages of maturation of the self, is the underlying approach embedded in the genetic code of evolutionary psychology. It conceives of development in relation to the embodied being as an entity belonging to the world, instead of taking the form of a body - mine, your or their body - in the light of individual experience.
The Prominent and the Unprominent: Life’s Relation to Itself in the Light of This or Thatto Itself in the Light of This or That
The presence of the keys is part of a distant background that remains unthematically present without addressing me because I am preoccupied with what the doctor told me or with some other matter. So there is no need for the inventions that Freud and his followers have made to account for forgetting, if we understand this phenomenon in terms of the transformation of the presence of a thing - from thematic and immediate to non-thematic - within my concrete horizon.
Trauma and Nachträglichkeit
On the other hand, as Boss (1977) explains, “another type of forgetting is when I lose track of the name of someone I know and cannot remember it. Forgetting here may simply be due to the fact that the more a particular experience is avoided, the less aware the person is of avoiding it.
Life’s Relation to Itself: Symptoms
This will lead to the resurfacing of the feeling of existential loneliness, the emptiness that the new relationship is supposed to alleviate. 15 The treatment of the symptom therefore also has a starting point in the patient's experience of the mechanisms behind this gap.
Life’s Relation with Itself: Memory and the Living Appropriation of the PastAppropriation of the Past
The difference between memory and living appropriation of the past becomes particularly pronounced in the case of re-reading a text. This being-there gives itself a story within which it lives through the way in which it takes responsibility for its own past based on the events it encounters.
Trajectories and Turning Points
The experience of the encounter with oneself, which takes shape through the horizon of the senses that arises from being face to face with a situation, is a historical phenomenon. In this respect, the interpretation of the existing situation (die verstehende, die hermeneutic intuition) carries with it a certain origin, while at the same time it is oriented towards a set of references with which we encounter each event.
Personal Stories and Psychotherapy
The Theoretical Approach to Personal Stories
The most interesting aspect of this approach is the way in which the patient opens up to his own story according to the prescriptions of a theoretically oriented therapist. How the staging of the patient's relationship with his own past is carried out, according to the theoretical motivations of the therapist who establishes it.
Therapeutic Care and the Theoretical Relationship
Each theory thus establishes a new mode of relating to the patient's experience of himself—a new technology of the self—based on the notion of knowledge that lies at its foundation. Each theory sets the parameters for what can be considered change (and for its stabilization), which therefore consists of consolidating the theoretical relationship with one's own past experiences.
The Access to Other People’s Stories and the Possibility of Therapeutic CarePossibility of Therapeutic Care
However, grasping the experience of another does not mean building a bridge between two interiors on the basis of affective identification with the lived experience of the other. It is obvious, then, that the therapeutic relationship as a unique way of relating to another is inextricably linked to the way in which your experience is conceptualized.6.
The Therapeutic Method and Relationship
The sequence of clues provided by the story woven by the patient and which in most cases culminates in the symptom cannot refer the listener to well-defined conditions, since the experiential origins of the condition in which the patient finds himself will inevitably escape. it. The symptom emerges through the establishment of a mechanism that keeps the meaning of the lived experience separate from its appropriation; and it is precisely this divide that reinforces the disorder.
Therapeutic Care and Unappropriated Narratives
Equally unrelated to this transformation of the patient's life is her reworking of her personal life. The patient also misses the fact that she gave up her studies and work on her own with her first pregnancy.
Orienting Assertions
The re-enactment and appropriation of meaning that emerges along the meaningful paths outlined by the formal indication suggest new possible outcomes for the patient's current situation. This re-experiencing through re-enactment is not simply about remembering something of the past; it cannot be grasped through introspection, but emerges anew through the remobilization of the conditions that created it and which find completion in reactualization.
Formal Indication and the Therapist as Re-enactor
The practice of therapeutic care, then, corresponds to a way of comparing oneself with respect to the meaning of the experience under consideration. To understand the experience as it takes shape, it is necessary to re-actualize it by "walking along" with the application of the lived experience of the other person according to its proper meaning, that is, according to its meaning of application.
The Therapeutic Approach to the Other’s Relation with the Ongoing Situation: The Care of Self
The second approach operates within the framework of the actualization of the lived experience according to the goals of the living experience and without betraying its essence. In other words, the hermeneutic understanding of the way in which the electrician sees the table corresponds to a commitment to the application of that lived experience according to the meaning appropriate to him.
The Therapeutic Enactment of Formal Indication
A meaningful new element comes into play that will lie at the origin of the patient's symptomatology. This means that “the sense of the content of . experience” is “methodically articulated and thus traced to a sense of reference.
Methodological Turning Points
Interpretive understanding It is about "exploring together with the patient [...] the sphere of meaning that has been revealed, in such a way as to 'test' the given experiential accounts [...] all the way to their pre-reflective sources [they are - the original giving of performance/content sense/. In: The Standard Edition of the Complete Psychological Works of Sigmund Freud, Volume XIII.
Traces of Oneself and Healing
Experiencing and Narrating
The viewer is not a hostage to the one-sided meaning that blinds the hero, because he receives it from μῦθος (that is, from the plot of the story) in an enriched and integrated form. Thus a tension emerges between the way in which life creates form (the meaning of experience) in relation to the content it encounters and its linguistic expression: lived meaning is expressed verbally - and therefore articulated according to dimensions unknown to actual experience – as he becomes removed from life.
The Therapeutic Effect of Words
Together with the patient, it then follows the track back to the dimension of enactment which is formally indicated. As we have seen, this methodological movement of following its tracks coincides with the movement that leads to the transformation of discourse and the renewal of sense.
Words and Healing
We have seen how healing practice implies a way of understanding, a specific form of listening, but also to ask for the directions suggested by the patient's story – in other words, a hermeneutic. Therefore, if emotions correspond to movements from a specific context, one produces the possible new forms of effective involvement in each case.
