Psychic Complexity and Human Existence: A Phenomenological Approach

Brooke, Roger

doi:10.1111/j.1465-5922.1991.00505.x

Cited by 7 publications

(7 citation statements)

References 3 publications

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“…There is increasing awareness that psychology research must move beyond taken-for-granted assumptions about cognition, perception, reasoning, and the self arising out of the WEIRD (Western, educated, industrial, rich, and democratic) contexts within which much previous research has been conducted (Henrich et al, 2010), especially as transnational migration and globalization destabilize the presumption of fixed relationships between space, nations, cultures, and identities (Bhatia, 2007). These historical trends are consistent with viewing psychology as a human science, avoiding reductionist depictions of experience, meaning, and values by accounting for life as inextricably situated in the broader world (Brooke, 2016;Burston & Frie, 2006;Fischer, 1977;Giorgi, 2014;Laubscher, 2016).…”

Section: What Is Ethnography?mentioning

confidence: 79%

Ethnography in psychological research.

Fein¹,

Yahalom²

2023

APA Handbook of Research Methods in Psychology: Research Designs: Quantitative, Qualitative, Neuropsychological, and Biological

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Section: What Is Ethnography?mentioning

confidence: 79%

Ethnography in psychological research.

Fein¹,

Yahalom²

2023

APA Handbook of Research Methods in Psychology: Research Designs: Quantitative, Qualitative, Neuropsychological, and Biological

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“…Plaut (1956Plaut ( /1974 acknowledged this in his concept of "incarnation", and Samuels (1989) in the term "embodied countertransference". In analysis our bodies become the "location" at which the mind of the other is registered (Brooke, 1991b) for "the analyst's body is not entirely his or her own and what it says to him or her is not a message for him or her alone" (Samuels, 1989, p. 164). This ambiguity in the "possession" of the body gestures towards experience and activity in an interpersonal archetypal field.…”

Section: Jungian Analysis/analytic Psychology -Chris Miltonmentioning

confidence: 99%

Reflexive theory

Tudor¹,

Cockburn²,

Daniels³

et al. 2013

ata

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Abstract Western – and Northern – psychology and psychotherapy stand accused of an over emphasis on the individual, ego, and self (“the Self”), autonomy, and self-development. These criticisms have been made from other intellectual, cultural, social, spiritual and wisdom traditions, but may also be found in critical and radical traditions within Western thought. In this article, exponents of ten different theoretical orientations within or modalities of psychotherapy reflect on one or two key aspects of their respective theories which, together, offer a holistic conception of the person; account for family/social/cultural context; provide an understanding of the human trend to homonomy (or belonging) alongside autonomy; articulate a relational understanding of human development, attachment to and engagement with others; and emphasise spirit, group, and community. As such, these psychotherapies – and critiques of Western psychotherapy – offer a wider vision of the scope and practice of psychotherapy and its relevance in and to Aotearoa New Zealand. Whakarāpopoto E tū ana te whakapae, e kaha rawa ana te whakapau wā ki te takitahi a te whakaora hinengaro o te Uru me te Raki i te takitahi, te whakaī, me te whaiaro (“te Whaiaro”), tino rangatiratanga, me te whanaketanga whaiaro. I ara ake ana ēnei kūrakuraku i ētahi atu tikanga hinengaro, ahurea, hapori, wairua, me te mātauranga, engari ka kitea anō hoki i roto i ngā tikanga arohaeheanga rerekē hoki o te whakaarohanga Taiuru. Kei tēnei kōrero, ko ngā tauira o ngā ariā tekau āhua mau ki roto, ki te āhua rānei o te kaiwhakaora hinengaro e whakaata ana i tētahi, ētahi tirohanga rānei o ā rātou ake aria, ā, ngātahi e tuku ariā tapeke ana o te tangata; whakaaturanga horopaki whānau/hāpori; whakarato moohiotanga o te ia o te tangata ki te whakaōrite (whai tūrangawaewae rānei) i te taha o te tino rangatiratanga. Ki te whakapapa mātauranga whakapā ki te ira tangata, tōna whakapiri ki me te whakapiri ki ētahi atu hoki, ā, ka whakatāpua wairua, rōpū, hāpori hoki. Koia rā, ko ēnei kaiwhakaora hinengaro – paearu kaiwhakaora hinengaro o te Uru – e tuku tirohanga whānui ana o te matapae me te mahi a te kaiwhakaora hinengaro me ana whakapaanga katoa i Aotearoa nei.

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“…From this perspective, the Self, rather than being reified as an inflated, all-inclusive, whole version of the ego, may instead be characterized as a space of openness within which that Otherness that arouses, provokes, touches, invites, wounds and, in brief, affects may manifest, thus making possible the productive chiasmic encounter mentioned above. As we know from Jung's word association tests, when Other, in the shape of the complex, breaks into the Same of the ego-syntonic consciousness, it does so through 'feeling-toned' affect and this penetration occurs simultaneously throughout the lived-body/psyche with no priority given either body or psyche (see Brooke 1991b).…”

Section: Pathos and The Othermentioning

confidence: 99%

Entertaining the stranger

Saban

2011

J Analytical Psychology

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This paper attempts to address the problematic of the other in analytical psychology. Despite the important contributions of Papadopoulos (1991Papadopoulos ( , 2002 and Huskinson (2000Huskinson ( , 2002 this question has not received the attention it warrants. Read in the light of Levinas' writings on otherness, Jung's tendency to characterize the self as unitary, autonomous and undivided may be seen as a defence against or even an erasure of otherness. However, a Derridean revisioning of this approach suggests that the ambiguities and paradoxes which Jung insisted were intrinsic to his intuitions about the self-concept have the potential to evoke a remarkably subtle vision of Selfhood manifesting within the very tensions generated between Same and Other. In conclusion, this experience of Selfhood is amplified in the light of some of the insights of contemporary German philosopher Waldenfels, with particular attention to the role of pathos in the encounter with alterity.

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Psychic Complexity and Human Existence: A Phenomenological Approach

Cited by 7 publications

References 3 publications

Ethnography in psychological research.

Ethnography in psychological research.

Reflexive theory

Entertaining the stranger

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