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Re-Visioning Person-Centred Therapy:
Theory and Practice of a Radical Paradigm
edited by Manu Bazzano

Read more here

http://www.manubazzano.com/

Chapter 8
Person-centred Approach as Discursivity and Person-centred Therapy as Heterotopic Practice
Pavlos Zarogiannis

Introduction:
Person-centred Approach as Discursivity and Person-centred Therapy as Heterotopic Practice

At the time of its appearance, 1940-1960, the person-centred approach (PCA) was a new, genuine model in the psychotherapeutic world. It was considered to be quite radical because it proposed a different anthropological model and, accordingly, an alternative view for psychotherapy, person-centred therapy (PCT).
The radicalism of the PCA though, as every radicalism and originality, isn’t an intrinsic quality that lasts forever. The fate of radicalisms is usually either decay and eventually oblivion, or integration and normalization. What once were alternative, avant-garde movements, radical ideas and theories become gradually common practices and generally accepted regularities. An unfortunate progress which, according to some scholars, characterizes advanced capitalism, because, thus, it manages to renew, enhance, maintain and develop itself further.
The PCA is herein certainly not an exception, and if it wants to avoid the danger of giving in completely to the dominant neoliberal, neopositivist paradigm of our time and still remain radical, it needs revision and redefinition. However, a redefinition and revision only of its content, i.e. of its central terms, isn’t enough and doesn’t protect the PCA from decay, oblivion or the complete integration in a western-type social normativity.
What is primarily needed, is a revision and redefinition of PCA as such. PCA should re-invent itself.

Pavlos Zarogiannis

 

Chapter 10
Experiencing and the Person-Centred Approach
Nikolaos Kypriotakis

Abstract:
Experiencing and the Person-Centred Approach

Combining both informal and formal language, which alternatively interrupt each other, the following text demonstrates (my) creation of meaning, regarding (emergent) phenomena and me (a so-called “person”), based upon poetic metaphors and memories. In this way, some of Eugene Gendlin’s “Philosophy of the Implicit” radicalism (in terms of the Person-Centred Approach) is presented, along with his notion of experiencing (in juxtaposition with Roger’s experience) and his understanding of the person-centred concept of congruence. Under the overarching perspective of Experiential Phenomenology, a latent critique unfolds -of the special “weight” of dominant or preferred, already constructed, schemas of meaning-formation (e.g. in Existential psychotherapy) and of the “ontological”, regarding Gendlin’s view of language (beyond postmodernism) and the hermeneutic interactions between language (or symbolization in general) and experiencing. Is this a new, not naïve kind of (psychological) empiricism?

Nikolaos Kypriotakis

There is a poem that is very important for understanding better this article:

“In Cassis the shingle, the fishes
the rocks under the magnifying glass
the sea salt and the sky
made me forget the human importance
they invited me to turn my back
to the chaos of our activities
they showed me eternity
in the small waves of the harbor
which are repeated
without being repeated…”

Alfred Wols
(Nikos Kypriotakis’ translation from French)

“A Cassis les pierres, les poisons
les rochers vue à la loupe
le sel de la mer et le ciel
m’ont fait oublier l’ importance humaine
m’ont inviter à tourner le dos
au chaos de nos agissements
m’ont montré l’ éternité
dans les petits vagues du port
qui se répètent
sans se répèter…”

Alfred Wols (Alfred Otto Wolfgang Schulze)
(in Read,1959, p. 255)

Read, E. H. (1959). A Concise History of Modern Painting. New York: Frederick A. Praeger.

 

 

Chapter 13
Living from the ‘Formative Tendency’: ‘cosmic congruence’
Judy Moore

Abstract:
Living from the ‘Formative Tendency’: ‘cosmic congruence’

Rogers describes the ‘formative tendency’ as ‘an evolutionary tendency toward greater order, greater interrelatedness, greater complexity’, which, in human beings involves ‘an awareness and sensing below the level of consciousness, to a conscious awareness of the organism and the external world, to a transcendent awareness of the unity of the cosmic system including people’. How can we consciously bring ourselves to live in alignment with this directional force, allowing ourselves to experience a greater sense of connectedness with our world and the rest of humanity? A very clear answer is offered through the work of Peter Campbell and Ed McMahon, Jesuit priests deeply versed in Christian theology, but also taught and influenced by both Carl Rogers and Eugene Gendlin. Their work demonstrates how developing the physiological identification of feelings that we know as ‘congruence’ into an ever-deepening bodily knowing makes alignment with what Rogers terms the ‘formative tendency’ accessible to all. Building on person-centred roots, they have developed a teachable practice known as Bio-Spiritual Focusing which can bring us to a deeper humanity through ‘our common human body’s unique way of felt knowing and being connected in the world and the universe around us’.

Judy Moore

 

The contents of the book are listed below:

Introduction Manu Bazzano

Tribute to Fedor Vasilyuk Tatiana Karyagina and Fedor Shankov

Part I Some Kinds of Love: Person-centred Therapy and the Relational Dimension

Chapter 1 Therapy as an Accident Waiting to Happen Julie Webb
Chapter 2 The Psychotherapeutic Encounter as a Political Act of Micro-Multitude Claudio Rud
Chapter 3 Beauty and the Cyborg Manu Bazzano
Chapter 4 Walking backwards towards the Future: Reclaiming the Radical Roots – and Future – of Person-centred Therapy Keith Tutor
Chapter 5 Ethics and the Person-centered Approach: A Dialogue with Radical Alterity Emanuel Meireles Vieira and Francisco Pablo Huascar Aragão Pinheiro

Part II The Politics of Experience

  • Chapter 6 Dialectics of Person and Experiencing Tatiana Karyagina and Fedor Vasilyuk
  • Chapter 7 Actualizing tendency, Organismic Wisdom and Understanding the World
    Salvador Moreno-López
  • Chapter 8 Person-centred Approach as Discursivity and Person-centred Therapy as Heterotopic Practice Pavlos Zarogiannis
  • Chapter 9 Client-Centered: An Ethical Therapy Bert Rice and Kathryn A. Moon
  • Chapter 10 Experiencing and the Person-Centred Approach Nikolaos Kypriotakis
  • Chapter 11 Experiential-existential Psychotherapy: Deepening Existence, Engaging with LifeSiebrecht Vanhooren

Part III Person-centred Therapy and Spirituality

  • Chapter 12 From the Scientific to the Mystical in the Work of Carl Rogers Michael Sivori
  • Chapter 13 Living from the ‘Formative Tendency’: ‘cosmic congruence’ Judy Moore
  • Chapter 14 “A kind of liking which has strength” Does person-centred therapy facilitate through love?Peter F. Schmid

Part IV Person-centred Learning and Training

  • Chapter 15 Enter Centre Stage, the Case Study… Deborah A. Lee
  • Chapter 16 Sheep of Tomorrow Manu Bazzano
  • Chapter 17 What Do I Know and How Do I Know it? Theories of Knowledge and the Person-Centred Approach Dot Clark
  • Chapter 18 The Empathor’s New Clothes: When Person-Centered Practices and Evidence-Based Claims CollideBlake Griffin Edwards

Part V Challenging some Aspects of Person-centred Practice

  • Chapter 19 Challenging Snoopervision: How can person-centered practitioners offer new alternatives to the fracturing of the person in the supervision relationship? Zoë Krupka
  • Chapter 20 Revisioning Person-centred Research Jo Hilton and Seamus Prior
  • Chapter 21 Psychopathology and the Future of Person-centred Therapy Andrew Schiller
  • Chapter 22 Presence: The Fourth Condition Sarton Weinraub
  • Chapter 23 A Place in Which Everything Can Go Darran Biles
  • Chapter 24 A person-centred Political Critique of Current Discourses in Post-traumatic Stress Disorder and Post-traumatic Growth Deborah A. Lee

More Books by Manu Bazzano

link amazon.co.uk

Visit his website here

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