Creating dialogical space in psychotherapy: meaning-generating chronotope ofma

Morioka, Masayoshi

doi:10.1017/cbo9781139030434.027

Cited by 5 publications

(3 citation statements)

References 11 publications

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“…Silence creates room for inner recapitulation, rehearsal, and imagination in dialogical relationships (Hermans & Hermans‐Konopka, ). From a Japanese perspective, Morioka () emphasized the relevance of a dialogical space in counseling and psychotherapy by discussing the concept of ma , which, in Japanese traditions, refers to the invisible in‐between space not only between things but also between people involved in communication.…”

Section: Emergence Of a Dialogical Spacementioning

confidence: 99%

Self as a Society of I‐Positions: A Dialogical Approach to Counseling

Hermans¹

2014

J Humanistic Counseling

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Building on James's (1890) idea of an extended self and Bakhtin's (1929Bakhtin's ( /1973   several centuries ago, Montaigne (1580/1603) demonstrated a striking insight into human nature when he said, "We are all framed of flaps and patches, and of so shapeless and diverse a contexture, that every piece, and every moment playeth his part. And there is as much difference found between us and our selves, as there is between our selves and others" (pp. 196-197). The first part of this sentence gives expression to an observation that, in our contemporary society, is more relevant than ever before in Gagelveld 34, 6596 CA Milsbeek, .nl).Journal of HUMANIsTIc cOUNsELING  July 2014  Volume 53 135human history: the emergence of a multiplicity of the self at the edges of fragmentation or even beyond.The second part of Montaigne's statement reflects something equally relevant for our times: the increasing difference between the several parts or facets of the self. As long as we attach to the implicit or explicit view that the self is united and coherent as it is, assuming that the self of one person is different from the selves of other people but identical to itself, we run the risk of ignoring the fact that, as part of a heterogeneous world society, the self has become more and more different from itself. For example, as a teacher at school, I am different from myself as a mother of two adopted children from Bhutan; as physically handicapped, I feel inferior when I am in a shop, but as a champion of the Paralympics I am honored and admired; or, as someone raised in a Dutch culture, I am used to responding to others in a direct and honest way, but, being married to an Iranian woman, I have learned to express respect to people. As a result of increasing technological advancements (e.g., media, transport) and intensified cultural, demographic, economical, ecological, and military interconnections, we increasingly live in a globalized world in which differences become apparent as people from a variety of social, cultural, and historical backgrounds meet each other as part of a compressed world society. Widening their horizons, individuals and groups have an increased range of identifications and disidentifications available that enlarge actual or possible differences in self and identity (for reviews, see Hermans & Dimaggio, 2007;Kinnvall, 2004). THE cEnTER cannoT HoldIn his poem "The second coming" (1920), written in the aftermath of the First World War, William Butler Yeats expressed the sensitivity of the self to the changing society in a most succinct way: "Things fall apart, the center cannot hold." With this dictum, Yeats suggested the existence of a space or circle with a center that, located in a field of tension, is pulled in different and even opposed directions by influential environmental forces. When we apply this dictum to the psychology of the self, we are a self that is subjected to a variety of decentering influences that put the coherence and unity of the self increasingly under stress (Hall, 1991)....

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Section: Emergence Of a Dialogical Spacementioning

confidence: 99%

Self as a Society of I‐Positions: A Dialogical Approach to Counseling

Hermans¹

2014

J Humanistic Counseling

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“…Between different internal and external I-positions space can be created through dialog, i.e. generating new and mutual meaning (Morioka, 2012). In the previously mentioned I-positions, a dialog could refer to a space in which the rational scientist and the intuitive dancer generate new meaning: connecting with other people.…”

Section: Radicalization As Over-positioningmentioning

confidence: 99%

Radicalization in leadership from over-positioning to trans-positioning

Loon

2020

Journal of Constructivist Psychology

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This article explores how the term radicalization might be applied to leaders in a professional and business environment, and is based on three concepts: radicalization, over-positioning, and trans-positioning. Hermans refers to the phenomenon of radicalization as 'over-positioning' in terms of dialogical self theory (DST): one I-position dominating the entire system of self. From a theoretical perspective of DST 'trans-positioning' is introduced by Van Loon as metaphorically transposing one aspect of a position repertoire to another. The argument is elaborated that trans-positioning can be used in the service of deradicalization for the purpose of opening the system and improving wellbeing.

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“…It is important to sum up the crucial advances for psychotherapy this handbook places at one’s disposal. Psychotherapy is a dialogical space, or a third area between two persons, that can be understood as the Japanese concept of ma, because it is considered as the space between one moment and another, one and more things, the quality of interpersonal relationships, the distance from one voice to another in an internal dialogue, a pause, the silence, or an opposite inclusive part of a field of meaning (Morioka, 2011). In this order of ideas, understanding the DST as a self-narrative is to say that the voices of different I- positions in dialogue giving meaning to experience, as well as the emergence of novel meanings, can lead to the emergence of new I- positions and metapositions, making these innovative moments a feature of the quality of the psychotherapy process (Gonçalves & Riberio, 2011).…”

Section: Handbook Of Dialogical Self Theory Edited By Hubert Hermansmentioning

confidence: 99%

Handbook of dialogical self theory, edited by Hubert Hermans and Thorsten Gieser

Lehmann¹

2013

Culture & Psychology

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Theories about the self are attempts to develop answers for the questions about the processes of being and becoming which debates sway from the inner and outer nature of meanings in a human's everyday life and the tensions within their emergence. However, the different paths for the construction of knowledge represent a risk; that of taking off the dynamic nature of the relationships, with objects, tools, persons, and contexts reducing them to mere static categories. This is precisely why this book is certainly an excellent labor of reconciliation with some constitutive processes of humanness, as well as scenery for contributions to the contemporary weakness of psychology. The Dialogical Self Theory (DST) is a bridging theory because its own conceptual framework is still open to considering the necessity of being in relation with other similar and contradictory theories that could contribute to its further development, and because it considers that I-positions as voices of the self are to be understood as external and internal societies (Hermans & Gieser, 2011, pp. 1-5). In this order of ideas, DST is a theory of the self and a theory of the social other (Gallagher, 2011). This book promotes the awareness of our relational nature and helps us to comprehend that even if we can interact, we do not always engage in dialogue, which is something precious, dialectic, dynamic and innovative (Hermans & Gieser, 2011). Further, we humans need to improve the quality of our dialogues with the self and others and, because of this, the handbook is a guideline to accompany different applicative fields in educational, clinical and organizational contexts, by means of a flexible self-awareness among the relationship of I-positions, third positions, meta-positions, and promoter-positions. Contributions are not just limited to pragmatic instances. This book offers and accurate documentation of innovations for basic psychology and methodology of research arenas. As well as offering innovative answers to contemporary weaknesses of psychology publications. Indeed, one aspect to highlight is that of the development of the self through space and time.

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Creating dialogical space in psychotherapy: meaning-generating chronotope ofma

Cited by 5 publications

References 11 publications

Self as a Society of I‐Positions: A Dialogical Approach to Counseling

Self as a Society of I‐Positions: A Dialogical Approach to Counseling

Radicalization in leadership from over-positioning to trans-positioning

Handbook of dialogical self theory, edited by Hubert Hermans and Thorsten Gieser

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