Existential–humanistic therapy.
... Existentialism proceeds, as they say in Asia, with "big mind" in its meditation on ultimate and nuanced themes. It entails, as we shall see, four seminal conditions or stances: the cultivation of presence, the activation of presence through struggle, the working through of resistance through encounter, and the eventual consolidation of meaning (Schneider, 2003). The existential approach to psychotherapy evolves out of these basic assumptions. ...
... The provision of a working "space"-a therapeutic pause-assists the psychotherapist in understanding, even as it helps the client listen more deeply to the inchoate self. "Vivification" (Schneider, 2003; in press) of the client's world is one of the central aspects of existential psychotherapy. To the extent that one can "see" more clearly the world one has created, the obstacles that have arisen, and the potential strengths or resources necessary to overcome them, one can proceed in the work of healing. ...
... The following case illustration, reported by Schneider (2003), both reflects his existentialintegrative orientation to therapy and elaborates existential therapy's integrative lineage (Schneider & May, 1995;Schneider, in press). A case study reported by Mendelowitz, one in which the author evaluates profession no less than client, may be found in Case Studies in Psychotherapy, the companion volume to the present book. ...
“How should we live?” someone asked me in a letter.
I had meant to ask him the same question.
Again, and as ever,
as may be seen above,
the most pressing questions
are naïve ones.
—Wislawa Szymborska,
The Century’s Decline
... The leadership context is highly ambivalent, thus rich in conflict. Every I-position, and here lies the catalyzing link with existential psychology, has its own life-patterns (Schneider 2019;Schneider and Krug 2010) or hyper-generalized sign fields (Valsiner 2014(Valsiner , 2019. These define the essence of a leader and create sign manifolds (a local sign-world with many thematically similar kinds of signs). ...
... This specific assessment pattern is not possible without Einfühlung and Trust, and Einfühlung and trust would not catalyze the follower's becoming or development if there is no phenomenological democratic assessment of the deeply personal needs (see Fig. 4). This is something similarly pointed out in existential-humanistic therapy (Schneider and Krug 2010;Schneider 2019). ...
The paper is a novel extension of the Dialogical Self Theory (DST) to organizational psychology. In organizations there are rich conflicts and ambiguous situations in which joint meaning making is indispensable for future trajectories of the follower, the leader and the organization itself. This negotiation process is influenced by power imbalances within the organization, mostly between leader and follower. In their multiple emerging fields and their interrelatedness these agents have to find a way of neutralizing the tension of highly ambiguous situations in order to account for the discovery of commonly adaptive, future trajectories. I introduce the concept of the Existential-Humanistic Leadership style (EHL) that through the emergence of existential I-positions and sign-manifolds neutralizes previous power imbalances. The Trajectory Equifinality Approach (TEA) of Tatsuya Sato is used for elaboration of the ongoing dialogical processes. The TEA-modelling shows that an existential-humanistic leader tries to unite opposite trajectories within one dynamically adaptive system through phenomenological/democratic attunement towards the follower and through the assessment of follower’s needs for development. These two conditions of EHL make it more likely that a leader externalizes existential I-positions which create local sign-worlds where leader and follower meet as human beings in absence of prior role asymmetry. Central concepts of existential psychology, DST and cultural semiosis are combined in a microgenetic and phenomenological research design. Based on the partnership model of Valsiner, Bibace, & LaPushin, a co-constructive interview guide has been created, in which a scenario-completion task is established and worked through with the participant. The Trajectory Equifinality Model of a football trainer is used for generalization of the generic structure of an existential-humanistic leader-system being a crucial condition for leading in and through curvilinearity.
... International literature lists HPT as one of the major psychotherapy approaches next to cognitive-behavioural, psychodynamic and systemic psychotherapy (e.g., Lambert, 2013). Like other psychotherapy approaches HPT is a broad and diverse psychotherapeutic approach embracing various subapproaches, for example client / per son-centered psychotherapy (Rogers, 1961), constructivist psychotherapy (Neimeyer, 1995), emotion-focused psychotherapy (Greenberg et al., 1998), existential meaning mak ing psychotherapy (Schneider & Krug, 2010), focusing-oriented psychotherapy (Gendlin, 1981), gestalt psychotherapy (Perls et al., 1994) and transpersonal psychotherapy (Wilber et al., 1986; selection suggested by Angus et al., 2015). Schneider and Längle (2012, p. 428) summarized the common assumptions of HPT as follows: "Humanism is concerned with such existential themes as meaning, mortality, freedom, limitation, values, creativity, and spirituality as these arise in personal, interpersonal, social, and cultural contexts. ...
Background
Achieving positive outcomes in comparative RCTs examining psychotherapy interventions may be moderated by other factors than treatments alone, namely allegiance and treatment quality (bona fide, adherence). Using the study sample of a recent comprehensive review on humanistic interventions by the German Scientific Board of Psychotherapy, we assumed that higher allegiance towards non-humanistic approaches and lower treatment quality in the humanistic intervention arm would result in worse outcomes for the humanistic groups.
Method
We included studies in which a humanistic psychotherapy (sub-)approach was compared to another type of psychotherapy. Data was extracted independently by the authors. A priori defined meta-regression analyses were performed with allegiance and treatment quality as main moderators and study quality (risk of bias), type of active control, humanistic psychotherapy and target population (children/adolescents; adults) as exploratory.
Results
The majority of studies showed non-allegiance towards humanistic intervention arms; only about half of the humanistic interventions were bona fide treatments demonstrating high percentages of potential biases in these comparative intervention studies. However, allegiance and bona fide were significant moderators only for two (allegiance) resp. one (bona fide) of five outcome comparison. Type of active control (cognitive behavioural therapy) and disorder group (anxiety disorders) emerged as further moderators.
Conclusion
We found no clear evidence for allegiance or treatment quality impacting upon treatment outcome in this re-examination. Allegiance and treatment quality were not as relevant for outcomes in this meta-analysis of RCTs as expected.
... Lik planten som naeres av optimale lys-, temperatur-og jordforhold får mennesket naering av vekstfremmende relasjoner i kulturen (Maslow, 1968, s. 161-162). Den personsentrerte teorien er også inspirert av eksistensialistisk filosofi (Ivey et al., 2012;Kvalsund, 2003), som bygger på antakelsen om at tilvaerelsen i seg selv er meningsløs, og at mennesket følgelig må skape mening i eget liv (Ivey et al., 2012;Schneider & Krug, 2010). I veiledningspraksis innebaerer den personsentrerte teoriens tilknytning til humanisme og eksistensialisme at veilederen i prinsippet har en urokkelig tro på individets evne til å ville og gjøre det gode for seg selv og andre, og at veisøkeren har et grunnleggende ansvar for eget liv og egne valg (Ivey et al., 2012). ...
Denne studien utforsker hvordan studenter opplever muligheten til å bygge relasjoner til medstudenter og undervisere i nettbasert veilederutdanning. Forskningskonteksten er et karriereveiledningsemne som ble nettbasert under Covid-19. Resultatene av en fenomenologisk-hermeneutisk analyse av to fokusgruppeintervju med til sammen seks deltakere og 11 refleksjonslogger, indikerer at relasjonsbygging er mulig, spesielt i praktisk veiledningsarbeid i små grupper. Uformell relasjonsbygging oppleves som utfordrende, da studenter savner fysiske sosiale rom i pausene. Tilbaketrekningen fra skjermen i pauser brukes imidlertid til bearbeiding og læring. Til sist viser funnene at undervisere spiller en viktig rolle i å skape en kultur for relasjonsbygging. Resultatene diskuteres i lys av Carl Rogers’ personsentrerte teori.
... Eksistensialis tidak memandang kematian secara negatif tetapi berpendapat bahwa kesadaran akan kematian sebagai kondisi dasar manusia memberikan arti penting bagi kehidupan. Karakteristik manusia yang membedakan adalah kemampuan untuk memahami realitas masa depan dan kematian yang tak terhindarkan (Schneider & Krug, 2010). Penting untuk memikirkan kematian jika kita ingin berpikir secara signifikan tentang kehidupan. ...
This study explores the influence of culture and ethics in group counseling using Existential Therapy, utilizing a Systematic Literature Review (SLR) to evaluate 50 key articles. Findings reveal that participants' cultural backgrounds and the ethical norms held by both participants and therapists significantly affect the dynamics and outcomes of therapy. Culture shapes how participants interpret existential issues, while ethics ensure the integrity of the therapeutic process. The results suggest that a more culturally and ethically sensitive counseling approach can enhance the quality and effectiveness of group existential therapy. This research underscores the need for more contextual ethical guidelines and increased cultural awareness among counseling professionals to provide more inclusive and effective services.
... Therapy frames this in the words of rectifying experience. But therapy only becomes necessary when the person is stuck in a given maladaptive life pattern (Schneider, 2019;Schneider & Krug, 2010). A person who doesn't need therapy is able to actualize the life pattern by themselves, or with the help of a partner. ...
In the present paper, I enlarge William Stern’s value theory and link it to his teachings about signs and symbols. People come with dynamic self-value (which is derived from their needs and goal hierarchies), which they radiate into different action spheres, within which they make use of specific signs and tools. Therefore, by altering their psychic systems, the action spheres and tools combine to create a specific service value for each person. In the second part, I criticize Stern’s value theory for not emphasizing social-historical features in his general theoretical framework. This is compared to Vygotsky, for example, who emphasized that action spheres come with a particular cultural-historical situation, so that we get a glimpse not only into a person’s self-value but also into the social conditions under which they act.
... Music therapy can be used to challenge negative thoughts, develop coping skills, and promote positive self-talk through songwriting, lyrics analysis, and musical improvisation. (3) Humanistic and Existential Theories (Schneider & Krug, 2017): ...
This chapter discusses the importance of music therapy and therapeutic music as two different concepts, with an emphasis on the latter in reviewing its role in healthcare. Both instrumental and vocal music is considered in the promotion of young and older people's mental health. The paper explores related theories and empirical research suggestions in search of best practices in reinforcing the therapeutic function of music. Strategies for designing music education are surveyed with piano lessons as an example. The resulting suggestions of this exploration may serve as a general guide for musicians (including pianists) and helping professionals (such as clinical psychologists and social workers) who may not qualify as music therapists but are interested in using music to aid health and human services.
【Citation: Chen, Sheying; Zheng, Lin; & Chen, Yanjiao (2024). Mental health and music therapy: An interdisciplinary exploration. In: Chen, S., & Wei, L. (eds.). Interdisciplinary Research on Healthcare and Social Work: Chinese and Cross-Cultural Perspectives. New York: Springer Nature.】
... Clients are encouraged to reflect on their lives, values, and what truly matters to them. This reflection can lead to a deeper understanding of themselves and their place in the world, which can mitigate death anxiety (Schneider & Krug, 2010).Existential therapy promotes living authentically by aligning one's actions with deeply held values and beliefs. This alignment can provide a sense of coherence and reduce existential dread (Cooper, 2003).Existential therapy techniques can be particularly useful in helping clients find meaning and cope with the anxiety associated with death. ...
The intricate relationship between Fear of death, or death anxiety and Psychological Well-Being, is indeed a profound and universal experience. The fear stems from the realization of one's own moral component so as to battle during one's own journey in search of meaning.In sofar during the twisted competition so called as the life which is full of enormous challenges such as terror, the prominent death fear can lead somebody towards the nether regions such as depression, phobias, traumas and more. By synthesizing insights from existentialist philosophy, psychoanalytic theory, and contemporary psychological research, this article aims to explore the theoretical underpinnings of death anxiety, its psychological impacts, and effective coping strategies. The piece of writing highlights the complex interplay between existential concerns and mental health, emphasizing the need for integrated therapeutic approaches. By putting this effort on having some insights on death anxiety, it is expected to provide a better understanding about the broader concept in various dimensions with the purpose of supporting individuals in managing their fears and enhancing their psychological resilience and overall well-being.
... Bunların içerisinde dönüşüm, kendin olma ve değişim gibi kavramları barındırır. Bu bağlamda, kişiler arası ilişkileri daha üst düzeye ve hatta derinleştirmesi bireyin mümkün olur, insanlarla tutarlı ilişkiler geliştirirler ve yaşamlarını farklı boyutlarda sürdürebilirler, içten duygular sergileyip kolayca empati geliştirebilirler (Schneider & Krug, 2010). Yapılan çalışmalar ve tartışmalar açıkça kişiler arası iletişimin temelinde kendini tanımanın önemli bir gelişim evresi olduğunu göstermektedir. ...
... This means that our inquiry about the Dialogical Self Theory of Taoistic Dynamics has not yet been put into sufficient practice, empirically. For sure, we have some evidence in some works such as in Glasser (2000), Schneider (2019), Yalom (2013) who work with other overlying theories but that can be combined with out approach for the fruitfulness of our scientific endeavor. Also, our fictitious examples are not as fictitious as they appear in the very beginning. ...
In the present paper, I relate the Dialogical Self Theory with the philosophy of Taoism. For that purpose, I instance the premises of Taoism such as that human being use open ideograms (signs and symbols) that grow constantly in their meaning, that the meaning of life can be only unraveled if the unity of opposites is integrated in one’s worldview and that the human being listens to his natural intuition and does not force himself to do things (wuwei = effortless action which has its origins in Laozi’s TaoTeChing). When those premises are applied to the Dialogical Self Theory, psychologists can help people to develop a harmonious self because the self is operationalized as an open system that is constantly in flux of meaning. Hidden I-positions might be shifted to the foreground while helping the human being to listen to a multitude of positions and to not act in a rigid fashion. In order for scientists and practitioners to use the insights of what I call the Dialogical Self of Taoistic Dynamics, I propose an open interview guide that could help people to realize their harmonious pluralistic self.
... In other words, the other person must become Thou. Schneider and Krug (2017) describe the aim of existential-humanistic (E-H) psychotherapy as the endeavor to deeply understand the subjective experience of each client and their suffering and doing so while avoiding diagnostic or other theoretical presuppositions: "the E-H practitioner attempts to stay as open as possible to the living, evolving person who may or may not conform to present categorization" (p. 22). ...
Martin Buber was untrained in psychology, yet his teaching provides helpful guidance for a psychological science of suffering. His ideas deserve attention at three distinct levels. For each of these, his ideas align with research findings, but also push beyond them. At the individual level, Buber’s radical approach to relationships disrupts typical social cognitive cycles of suffering and can thereby build a defense against suffering. At the community level, he provides guidance that can help create a society that cares for people who suffer. At the dyadic level, Buber’s guidance also matters. His ideas point toward a therapeutic dyad that can help address suffering when the individual and community responses are not sufficient. Specifically, he guides us toward a holistic view of the person that transcends labels and also toward ineffable human relations. Here again, his ideas align with empirical research, but push beyond. Buber’s unique take on relationships has much to offer scholars seeking to understand and alleviate suffering. Some might perceive Buber as ignoring evil. That possible criticism and others deserve consideration. Nonetheless, readiness to adjust theory in response to Buber and other psychological outsiders may be valuable when developing a psychology of suffering.
... Este enfoque relativamente reciente en la literatura y práctica clínica que ha sido diseñado desde diversas miradas y autores afines a la filosofía existencial (Cooper, 2003;van Deurzen, 2009) toma por ejes teóricos principales distintos fenómenos y condiciones que son transversales a todos los seres humanos, abordados a través de una actitud respetuosa y desprejuiciada en su acercamiento. Dentro de estos fenómenos podemos encontrar experiencias transversales al ser humano como son la búsqueda de un significado o sentido en la vida y en el mundo; la libertad y la responsabilidad; el vacío existencial; el tiempo y la muerte; la angustia, entre otros (Castro & Chacón, 2011;Längle, 2008;May, 1963;Schneider, 2010;Yalom, 1984). Emilio Romero (2003) comprende al ser humano también desde una mirada existencial, como un ser constituido por ocho dimensiones: la dimensión ontológica, la social, la de la praxis, la corporal, la motivacional, la espacio-temporal, y la axiológica, relevando otros factores que enriquecen la concepción del mismo. ...
El presente artículo revisará el consumo problemático de sustancias psicoactivas, abordado desde dos modelos que muestran similitud entre sus principios epistemológicos y antropológicos: la Fenomenología Existencial y el Modelo de Reducción de Daños. Ambos modelos han sido planteados en sus propias áreas de intervención como alternativas a los enfoques tradicionales que se aproximan a este fenómeno, demostrando ser estrategias innovadoras pues abandonan algunos de los principios clásicos de los tratamientos para drogodependencias, como son la directividad, la verticalidad y la imposición de objetivos predeterminados, entre otros. En esta línea, la horizontalidad, la co-construcción de sentidos y la mirada despatologizante que muestran estos dos modelos permitirían una regulación del consumo con mayor agencia y responsabilidad, en tanto mantienen una actitud respetuosa, exploratoria y desprejuiciada sobre las personas que presentan este problema. De allí que en este artículo se pretenda exponer la complementariedad que ambos modelos tienen, y así también sus alcances.
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This article will review the problematic use of psychoactive substances, approached from two models that show similarities between their epistemological and anthropological principles: Existential Phenomenology and the Harm Reduction Model. Both models have been proposed, in their own areas of intervention, as alternatives to the traditional approaches that approach this phenomenon, proving to be innovative strategies since they abandon some of the classic principles of drug addiction treatment, such as directivity, verticality and the imposition of predetermined objectives, among others. In this line, the horizontality, the co-construction of meanings and the depathologizing look that these two models shows, would allow a regulation of consumption with greater agency and responsibility, while maintaining a respectful, exploratory and unprejudiced attitude towards the people who present this issue. Hence, this article intends to expose the complementarity that both models have, and thus also their scope.
... Izvajanje klasične psihoanalize in »molčečega terapevta« lahko povežemo z manj organiziranimi terapevtskimi srečanji, ki so značilna za manj vestne psihoterapevte. Podobno se odzivajo tudi eksistencialni in humanistični psihoterapevti, ki odnos s klientom ter cilje terapije gradijo z radovednostjo in raziskovanjem klientove resnice (Milivojević, 2011;Rogers, 1961;Schneider in Krug, 2010;Vešligaj-Damiš, 2011;Žorž, 2011). Srečanja eksistencialnih in humanističnih psihoterapevtov so prav tako manj organizirana. ...
The master's thesis focuses on the relationship between the therapist's personality traits, his objectivist or constructivist attitudes, psychological flexibility, and the therapist’s choice for a psychotherapeutic approach. The research was conducted on a sample of 92 psychotherapy students and certified psychotherapists, who were divided into five groups according to the chosen psychotherapeutic approach. The results showed that the therapists’ choices for psychoanalysis, psychoanalytic, and psychodynamic psychotherapy, behavioural and cognitive therapy, existential and humanistic psychotherapy, systemic psychotherapy, and integrative psychotherapy are statistically significantly correlated with therapists’ personality traits and their attitudes. The study also found statistically significant correlations between therapist’ attitudes and their psychological flexibility. The correlations between therapists’ choice for a psychotherapeutic approach and psychological flexibility were rare and weak. Logistic regression models revealed some significant predictors for the therapist’s choice for a therapeutic approach. The negative predictor for the therapist’s choice for psychoanalysis, psychoanalytic, and psychodynamic psychotherapy is conscientiousness. The negative predictor for the therapist’s choice for existential and humanistic psychotherapy is conscientiousness, and the positive predictors are openness and constructivism. The negative predictor for the therapist’s choice for systemic psychotherapy is agreeableness, and the positive predictors are extraversion and constructivism. The negative predictor for the therapist’s choice for integrative psychotherapy is extraversion, and the positive predictors are openness and conscientiousness. Research results open up new questions and research possibilities, and point to the existence of lesser-known psychological constructs that are related to psychotherapeutic approaches. This type of research opens up opportunities for the development of career counselling for future psychotherapists in Slovenia.
... This book provides a substantive yet straightforward framework for showing how clinicians can cultivate an attuned and responsive presence both inside and outside the therapy room. The model for presence presented in the book, while rooted in humanistic theory (Greenberg, 2007(Greenberg, , 2015May & Yalom, 2005;Rogers, 1957Rogers, , 1980Schneider & Krug, 2010), is appropriate as a transtheoretical model for therapists with various theoretical orientations to enhance their practice with clients. As the book's authors astutely point out, "all therapeutic approaches, whether humanistic, analytical, cognitive, or behavioral, involve a direct human relationship" (p. 7). ...
Reviews the book, Therapeutic Presence: A Mindful Approach to Effective Therapeutic Relationships by Shari Geller and Leslie Greenberg (see record 2022-97786-000). According to the reviewer, Therapeutic Presence is an excellent resource for clinicians aiming to practice psychotherapy from a humanistic perspective. Two prominent humanistic psychologists co-authored this book. It is accessible in a way that well-established professionals, early career, and graduate student therapists may benefit from reading. In addition to presenting an extensive overview of theory, the text offers extensive updates to research on therapeutic presence since the first edition. A model and scale are presented, and skills and exercises for cultivating therapeutic presence among individual therapists and graduate students in therapist training programs are also presented. This book fills the need for an extensive resource on an often-under-discussed topic that is pivotal to humanistic psychotherapists: what contributes to cultivating a strong therapeutic relationship with clients that enhances therapeutic effectiveness?
... Existential therapy explores the most fundamental issues of human existence with the client (Yalom, 2020), and it is the patient's relationships that heal and provide a safe space for the patient (Schneider, 2019). In order to be effective, the existential therapist must explore the personal philosophy of the patient and his or her view of life (Schneider & Krug, 2010). ...
Suicide is a worldwide public health issue and concerns about rising suicide rates are growing significantly in many countries. Psychotherapy is often expected to address this problem in clients. Existential therapy may be a particularly effective prevention technique to address suicide related concerns. Existential concerns common among suicidal patients include meaninglessness, isolation, freedom and responsibility. Previous work in existential therapy has given considerable attention to meaninglessness and meaning in life, but discussions on other existential concerns have been limited. This article presents a case for the relevance of existential therapy for working with people presenting with issues relating to suicidality and offers recommendations for clinicians hoping to foster discussions with clients pertaining to existential concerns.
... 1. cognitive distortions 2.coping 3. Approaches Integrative 4. Existential-Humanistic psychology 5. Existential-Integrative psychology 6. existential-humanistic therapy 7.multicultural and international influences, and spirituality. 8. self-inquiry, struggle, and responsibility 9. spontaneity, optimism, and practicality نصیری هانیس ، صادقی و غالمرضایی ( Schneider & Krug, 2017 ;Schneider, 2003 ) . Fein, & Klein, 2011) ) . ...
... I want to add the following to the Lang example: The new dirty clothes' chest as sign is folded between past and future which is a phenomenological characteristic (Pfeiffer, 1952;Schneider, 2019;Schneider & Krug, 2010). When a follower has a dispute with his/her boss, the conflict does only irregularly start from the outset; it is mostly folded between (other) conflicts preceding that conflict unfolding in that moment. ...
Leadership is an intricate social role. When seen from a semiotic perspective, the leader in his/her role is always able to integrate important aspects of his/her workworld into the construction process of a sign or a tool. However, a follower has also an important perspective and can contribute to the tool/sign-making process. I argue that the realized multi-perspectivity does justice to the whole realm of challenges and complexities encountered at the workplace which will facilitate the use of the tool/sign. I am drawing upon autoethnographies from very ordinary work roles in which semiotic resources, tools, and signs, are used in personally meaningful ways that support work-related issues. In particular, I focus on the minimal sharing act by the leader—by giving a banana in the morning to the workers—showing in that context how a semiotic resource switches between different modes for different purposes. Here, I am arguing that the use of a semiotic resource can only be understood by getting a glimpse into the ecological unit of person and environment within a past to future axis. In the second part of the article, I am drawing upon the Zone of Proximal Leadership by analogy with the Zone of Proximal Development. Semiotic resources play a key role in mediating a jump from a not desired present to a desired future state. Besides accounting for directionality, a social field as well as the genetic focus, I am instancing that semiotic resources at the workplace must be always co-constructed by a concrete agent/follower who realizes important aspects of his/her workworld into the tool/construction process. The co-constructed sign/tool of a follower is then more likely to be used in the day-to-day work as it can account for the most central points the follower encounters every day at work. In addition, I show that accounting for the directionality of the follower does not negate the perspective of the leader. Here, a leader must assume responsibility while asking himself/herself constantly which effect the semiotic resource unfolds for different employees. The leader might realize that the meaning of his/her actions might vary between himself/herself and the follower which should be an appeal for him/her to enter a dialogue with the follower. This, in the end, is a first step to adjust a resource and to prevent frustrations or misunderstandings at the workplace that mirror themselves in the adaptive-non-adaptive use of a tool or sign.
... Existential questioning -Encourages the client to confront issues of value, meaning, purpose, choice, and the painful realities of human existence, including guilt, suffering and death (Bradford, 2007;Crumbaugh, 1968;Frankl, 1955Frankl, , 1967Frankl, , 1984Frankl, /1946May, 1953;May, Angel, & Ellenberger, 1958;Scalzo, 2018;Schneider & Krug, 2010). ...
La psicología humanista y el psicoanálisis suelen ser representados como dos corrientes teóricas contrapuestas e irreconciliables. Ambos enfoques se presentan en forma dicotómica, reproduciéndose un relato equivocado acerca de la relación que la segunda y la tercera fuerza han mantenido a lo largo de su historia. Este relato tiende a omitir los numerosos lazos genealógicos que emparentan a estas dos tradiciones a través del intercambio personal y académico entre los fundadores del movimiento humanista norteamericano (Maslow, Rogers, May, Perls, etc.) y algunos destacados representantes del psicoanálisis post-freudiano (Adler, Rank, Horney, Sullivan, etc.). En este artículo se presenta un breve repaso por los principales vínculos que conectan a la segunda y la tercera fuerza de la psicología, demostrando que las bases conceptuales y clínicas de la psicología humanista se forjaron, en gran medida, a partir de la recepción de un conjunto de ideas provenientes del campo del psicoanálisis post-clásico.
In the following work, the interested reader will find a synthesis of my dominating positions. Hence, I strive for an integration between Critical Personalistic, Taoistic, and DST positions showing what researchers and practitioners can gain when working with the DST within an applied research focus.
Central assumptions in psychodynamic psychotherapy are that motivation can be unconscious and that people tend to repeat patterns of ways of being. Interpersonal relationships are important both as a starting point for what creates psychological pain and as an opportunity for recovery. Early established patterns that align with how we experience ourselves persist because they are maintained in current relationships. Bad experiences in the past thus live on not only as memories but also as patterns of the past being actualized anew in the present. Patterns can emerge through the way in which the patient addresses the therapist and in the way in which they about situations and relationships. The therapist participates in the conversation with exploratory questions, comments and suggestions for possible connections. Improvement can take place through a combination of insight into patterns established in childhood and the past and how these are repeated in the present and into new relational experiences both in therapy and in life. Becoming aware of some central relational patterns and attempts to do something different can contribute to change in the direction of more genuine and meaningful relationships, even after the end of therapy. In the article, this model is used to understand the fictional patient Nadine. Possible ways of working with Nadine, as well as possible changes during and after therapy, are described.
Keywords: psychodynamic psychotherapy, relational patterns, therapeutic interventions, change processes
Existential psychotherapy is a pluralistic tradition with a background in existential philosophy and humanistic, experiential and psychodynamic therapy traditions. A basic premise is that psychological difficulties arise when we encounter difficulties in dealing with emotional pain that is at once specific to our own individual lives, and at the same time related to common human concerns. This may be due to a lack of the inner tools to deal with emotions or of access to the kind of contact with others that can make the pain bearable. It may also have to do with being constrained by self-interpretations that lead us to believe that emotions, needs and passions can harm or destroy. The aim of existential therapy is to help enable the patient to be present in their own life, such as it is, with curiosity, humility and awe, and to constructively engage with both the possibilities and the limitations that inevitably are there.
Keywords: existential psychotherapy, therapy traditions, emotional pain, therapeutic aims
In the present paper I investigate the phenomenon of mindfulness from a cultural-psychological perspective. During the past years mindfulness has been primarily treated as an independent (intervention) variable trying to evidence its effectiveness in relation to psychotherapy as well as to specific work outcomes such as a decrease in stress symptoms at work. Yet, what has been rather missing within the literature is the microgenetic analysis of mindfulness – thus the factors that lead to the need for mindfulness-based interventions as well as the social consequences that follow over the course of a more mindfulness-centered life. Arguing with E.E. Boesch, I show based on an autoethnography that the need for mindfulness emerges when there are conflicts with one’s fantasms (private needs, goals, wants, wishes) or with a specific myth in one’s community (you should work hard in order to become a good citizen). I conclude with the findings that mindfulness has the power to alter one’s fantasms hierachy as well as the stance towards a specific myth in one’s community. This is further evidenced by analyzing the glass bead game of H. Hesse and which role mindfulness plays in there – a transformative role for individuals and groups.
Almost one-fifth of women living in Ireland remain childless. While this trend reflects changing views towards mothering and womanhood, inquiry to date has predominantly concerned itself with the “why” of choosing to be childless, leading to a dearth of research on the lived experience of this phenomenon. The aim of this research study was to address this imbalance and to explore the lived experience of women living in Ireland who choose to be childless. To do this, a hermeneutic phenomenological research approach was taken. The evocative lived experiences of 15 voluntarily childless women living in Ireland were borrowed. Data analysis identified the common yet divergent human experiences of being fearful, being decisive, being judged, and being free. The original findings of this study consider fear as a positive factor in influencing the decision-making process around procreation for the participants of this study. While voluntarily childless women are often portrayed as wishing to avoid responsibility, the participants in this study experienced a sense of moral responsibility as well as freedom and self-expansion in choosing to forego motherhood. Consideration is also given to how best to respond psychotherapeutically to women who choose to be childless.
The present manuscript proposes an extension of the psychoanalytical method catathymic imagery (also guided affective imagery) based upon Boeschian Cultural Psychology for the organizational domain. Employees need to appropriate their job-related environment in a meaningful way. However, this endeavor is often more complex than it seems. Regularly, employees introject foreign goals and needs within their Self and appropriate their job-related action field in a foreign manner. This leads to repressed personal needs and goals which is called the amorphian inner in Boeschian Cultural Psychology. Yet, this amorphian inner is often a vague feeling or a shadowy intuition, and employees have a hard time to structure it, accordingly. It is in this regard that I propose the FOCI method—the fully objectified catathymic imagery. Here, practitioner and psychologist negotiate the meaning of a painting for instance while being able to rely on visual and acoustic stimuli for that negotiation—in contrast to catathymic imagery where the acoustic focus is pre-dominant. I instance the FOCI method by an autoethnography and show how the method could help people to make a shadowy intuition structured and differentiated which encourages them afterwards to re-appropriate their job-related environment in a personally meaningful way. Questions remain whether FOCI outperforms simple catathymic imagery.
Este libro presenta una aproximación a la psicología clínica desde una perspectiva humanista mediante la delimitación de algunos postulados fundacionales y, dentro de ellos, de conceptos y orientaciones que incidan en la práctica del clínico. Sin embargo, dado que esta investigación no es exhaustiva en la literatura, pues no agota todos los momentos en la producción científica, ni considera a todos los autores y enfoques posibles, lo aquí expuesto debe entenderse como un insumo básico, orientador, de carácter relativo, perfectible y falsable.
Propone conceptualizaciones y lógicas que describen, en cierta medida, fenómenos que pueden aparecer en algún grado en el escenario clínico, y pueden, por tanto, ayudar al psicólogo a ampliar su perspectiva frente una totalidad compleja. Desde luego, sin reivindicar la cosificación y reduccionismos de lo operativo, asunto con el que lecturas contemporáneas del humanismo psicológico difieren, sino que puede ayudar a conciliar una historia de la clínica general con la clínica de enfoque humanista, que en algunas mentalidades es irresoluble.
La presente obra evidencia la necesidad de volver a las fuentes del enfoque humanista en psicología, para rastrear la forma en que desde allí se ha aportado a
la construcción de la clínica, al tiempo que se pueda delimitar y clarificar el alcance y perspectivas futuras de la misma, para presentar nuevas investigaciones a los problemas actuales.
Se pretende con esto construir una orientación para la reflexión y práctica en los
entornos clínicos, procurando una conciliación entre los procesos clínicos tradicionales e institucionales y los énfasis en la situación terapéutica que realiza
el psicólogo humanista, puesto que, si bien las finalidades clasificatorias no son
originarias del humanismo, las dinámicas actuales de la aplicación de la
psicología precisan de ciertos insumos para realizar una lectura psicopatológica diferenciada, y una comprensión y tratamiento de casos clínicos afines al diálogo
interdisciplinar.
Desde luego, ante la diversidad de enfoques humanistas, tanto conceptuales
como terapéuticos, se han delimitado los elementos centrales del libro a las referencias conceptuales de Abraham Maslow, Carl Rogers, Friedrich Perls y Rollo
May, incluso no toda su producción, sino de sus obras más insignes.
Primera edición, Medellín, Colombia: © Fundación Universitaria María Cano Agosto de 2022 ISBN: 978-958-53419-7-5 Tobón R., Javier y Correa R., Cristian Psicología clínica. Una perspectiva humanista/Javier Tobón R., Cristian Correa R.-1a. ed.-Medellín: Fondo Editorial Maria Cano, 2022 286p.; il.; Formato Cerrado: 21x29,7 cm-Formato Abierto: 42x29,7cm.
Background
Contemporary psychological research and practice in Western Societies oppose pathologising perspectives about same‐sex attraction. Nonetheless, recent research indicates gay men may still experience unhelpful incidents in talking therapy in relation to their sexual/affectional orientation. Research focusing on how self‐identified gay men (SIGM) experience these unhelpful incidents, however, remains sparse.
Aim
The objective of the present study is to offer insight into the phenomenon of unhelpful experiences of SIGM clients in relation to their sexual/affectional orientation.
Method
The data were collected through individual, semi‐structured interviews of six SIGM (aged 25–57), describing how they currently experience these unhelpful incidents. This study employed Interpretative Phenomenological Analysis (IPA) to capture the lived experiences and sense‐making of the participants.
Findings
The following three Master Themes were identified: (1) Making Sense of Disconnection, (2) A Rejecting Therapy for a Gay Individual, and (3) Understanding the Impact of Unhelpful Incidents Outside Therapy. The unhelpful experiences of SIGM clients appeared to be largely coloured by the sense of disconnection they felt from their therapists. These followed an experience of therapy that they felt did not acknowledge or embrace their individual gay identity. Participants relayed how these experiences impacted their lives outside therapy. Despite the significant and lasting negative impact, however, all imparted a sense of managing to move on to some extent.
Conclusions
The present research could encourage therapists and researchers to continue pursuing and embracing helpful ways of working therapeutically with SIGM and other sexual, gender and intersecting identities.
Mental health problems often involve clusters of symptoms that include subjective (conscious) experiences as well as behavioral and/or physiological responses. Because the bodily responses are readily measured objectively, these have come to be emphasized when developing treatments and assessing their effectiveness. On the other hand, the subjective experience of the patient reported during a clinical interview is often viewed as a weak correlate of psychopathology. To the extent that subjective symptoms are related to the underlying problem, it is often assumed that they will be taken care of if the more objective behavioral and physiological symptoms are properly treated. Decades of research on anxiety disorders, however, show that behavioral and physiological symptoms do not correlate as strongly with subjective experiences as is typically assumed. Further, the treatments developed using more objective symptoms as a marker of psychopathology have mostly been disappointing in effectiveness. Given that “mental” disorders are named for, and defined by, their subjective mental qualities, it is perhaps not surprising, in retrospect, that treatments that have sidelined mental qualities have not been especially effective. These negative attitudes about subjective experience took root in psychiatry and allied fields decades ago when there were few avenues for scientifically studying subjective experience. Today, however, cognitive neuroscience research on consciousness is thriving, and offers a viable and novel scientific approach that could help achieve a deeper understanding of mental disorders and their treatment.
Assessment is a critical aspect of treatment planning, and while there exist standards for facilitating music therapy assessments in a variety of clinical settings, no such standards exist for music therapists in hospice and palliative care. This gap in knowledge, which limits music therapists’ ability to provide patients and caregivers best practices promoting supported movement through the dying process, becomes particularly problematic when assessing patients who are imminently dying with a 24–72 hour prognosis. To further develop and define assessment and clinical decision-making processes used by music therapists in hospice and palliative care, the authors used a constructivist grounded theory and situational analysis methodology to analyze interviews of 15 hospice music therapists. The resulting theoretical model describes an ongoing process of assessment and clinical decision-making shaped by participants’ individual epistemologies. Epistemologies were comprised of 5 ways of knowing, which were termed experiential, personal, musical, ethical, and integral, and provided participants critical foundations for their practice. The results support a development of a model for reflective practice as well as continued research on epistemological foundations of clinical practice.
The purpose of this study is to offer a systematic phenomenological approach to
explore existential anxiety, typically defined as the experience of becoming aware of the
universal concerns including death, meaninglessness, freedom and loneliness. It focuses on
in-depth exploration of Transformative Life Experiences (TLE), events which often induce
radical and profound reorganization of one’s life. Data was collected through in-depth interviews with 150 adults who self-identified and accounted for a TLE in their lives. Data analysis was guided by a hermeneutic phenomenology paradigm that postulates that people account for their experience within the four lifeworld existentials of temporality, spatiality, corporality (embodiment), and relationality.
A heuristic model was developed as an attempt to bridge the gap between the
theoretical notion of existential anxiety and how it is subjectively experienced by
interviewees. Implications of the model for further research and practice are discussed,
particularly the ability to identify a dominant universal concern, even when implicit, based on an exploration of one's subjective account of TLE.
This survey aims to investigate, analyze, and compare the state‐of‐the‐art chatbots' feasibility and defects for psychotherapy. The survey points out a series of tasks necessary for future psychotherapy chatbots. We searched about 1200 related literature in public databases and selected five typical and state‐of‐the‐art psychotherapy chatbots. Most of the state‐of‐the‐art psychotherapy chatbots use retrieval‐based methods to generate dialogs. Some psychotherapy chatbots incorporate psychological theories, such as cognitive behavior therapy, to solve unique psychological problems. The assessments show that chatbots can preliminarily recognize specific kinds of negative emotions and give relatively appropriate responses. The randomized controlled trials prove that psychotherapy chatbots are useful for some people with a mental health condition. Compared with real psychologists, psychotherapy chatbots have some advantages, such as accessibility without the limitation on time or location. However, some critical technical obstacles limit the usage of psychotherapy chatbots. The limitations require a series of necessary tasks for more effective and safer psychotherapy chatbots, such as collecting standard, valid, real, and rich corpora. In conclusion, current psychotherapy chatbots can hardly replace human psychologists in the short term, but they can improve human psychologists' effectiveness and efficiency as an auxiliary tool.
The purpose of this article is to capture and illuminate a trauma-focused presence in psychotherapy treatment. The goal is to highlight an integrative approach that centers on the trauma survivor’s battle with freedom and limitation. Both the expansive and the constrictive tendencies of many traumatized clients are exemplified, focusing on the dichotomous or polarized positions that clients present. Key factors of evidence-based therapeutic relationships that can guide therapist stances and engagement efforts are explored. This approach moves away from an overemphasis on and strict adherence to the medical model framework and toward a contextual standard grounded in a humanistic blanket and characterized by a person-centered and relationally driven therapeutic approach. The trauma therapist chiefly fosters engagement and makes space or pathways for an assortment of therapeutic interventions that are congruent with the client’s theory of change and take shape organically. Developing intrapersonal and interpersonal presence are primary focal points that correlate with the importance of personal and interactive processes in successful psychotherapy outcome research. Meaning making is at the core of a trauma-focused presence and takes place through client and therapist dialogue.
Supervisees in the clinical phase of their counselor training may experience anxiety related to evaluation and competence. Recent literature has suggested that the integration of relational-cultural theory (RCT) concepts in supervision can be used to reframe supervisee anxiety and promote professional growth. Creative arts approaches have been employed in group supervision to increase supervisee self-awareness, improve case conceptualization skills, and foster group cohesion. To date, no research exists on the use of mask-making in RCT-based group supervision. In this article, the author proposes integrating RCT concepts with a mask-making intervention in group supervision to address supervisee anxiety. Limitations and implications for counselor educators and supervisors are discussed.
The aim of existential‐humanistic (EH) as well as existential‐integrative (EI) therapy is to “set clients free”. EH/EI theorists take an ahistorical approach; that is, the past is integral only insofar as it is alive, within the person, in the present moment. Whereas discussions can help clients to assimilate a specifiable event, such as an abuse memory, experiential awareness can help clients to assimilate the life stance, such as the sense of dissolution that both echoes and transcends the event. EH/EI theorists aim to help clients to become more present to themselves and others, and to help them experience the ways in which they both mobilize and block themselves from fuller presence. They also aim to help clients take responsibility for the construction of their current lives, and to help them choose or actualize ways of being in their outside lives based on facing, not avoiding, the existential givens such as finiteness, ambiguity, and anxiety.
Although one could argue that the first form of a phenomenological approach to dialogue and therapy was introduced by Socrates somewhere around 300 bce with his “dialectic inquiry,” modern existential and phenomenological traditions in psychiatry and psychology arrived in the 1920s in France and in the 1930s and 1940s in some other southern European countries. Developed mainly by psychiatrists and a few psychologists, the initial period aimed to produce an alternative perspective to the dominant mechanistic and somatic viewpoint over psychopathology. Following the work of Karl Jaspers, Binswanger, E. Straus, von Gebsattel, and Boss, southern existential pioneers wanted to include the subjective personal experience of the person who suffers in its diagnosis and understanding. In Italy there are different and heterogeneous groups linked to phenomenological‐existential psychology, some focused on philosophy and existential psychology, others on Viktor E. Frankl's Existential Analysis and Logotherapy, and others on phenomenological psychopathology.
This chapter reflects the farther reaches and leading edges of contemporary existential‐humanistic and existential‐integrative psychotherapy. It includes multicultural, Asian, and transpersonal‐spiritual trends. Although historically existential‐humanistic therapy has struggled with multiculturalism, many recent developments have begun addressing this limitation. The chapter highlights some important innovations in considering relationships and identity, self‐actualization, and social justice. In order for existential‐humanistic psychology to be relevant across diverse cultures, as well as being informed by such engagement, it is necessary for it to become aware of the individualistic bias and begin moving beyond it. Many recognize that there are significant roots of humanistic and existential thought within Confucianism, Buddhism, and Taoism, the three primary philosophies that have deeply impacted Chinese culture. This is why there has been so much interest in cross‐cultural dialogue and the development of existential‐humanistic psychology within China. The chapter describes the resonances between Confucianism, Taoism, Zhi‐Mian Psychology, and core tenets of existential‐humanistic psychology.
GyneGals is based on the principles of supportive‐expressive group therapy; it encourages open and honest discussion of difficult topics and feelings, including discussion of existential concerns. This chapter focuses on Irvin Yalom's teaching, his process interventions, and his leadership style. Yalom's didactic teaching was extraordinary. Topics ranged from ways to illuminate unrecognized existential issues to interpersonal process work and dream work. But even more impactful was when he taught by example. That happened when Irv sensed the group had an unaddressed interpersonal issue. Yalom consistently embodied his values and principles in the supervision group. Meaning‐Centered Therapy is an existential therapeutic approach that is rooted in and expands on Viktor Frankl's Logotherapy and Existential Analysis, which is a philosophical, phenomenological, and anthropological approach to psychotherapy. Through exploring the dialects and existential aspects of the human condition, people can find their similarities, as well as their unique meaning and purposes in life.
Extending early work on the limits of hypothesis testing, I propose that psychological explanations for behavior draw their intelligibility from tautology. A reliance on tautology is born of the impossibility for ostensively defining the explanans (e.g., the state of mind presumably giving rise to action). Thus, one makes psychological sense by explaining a given behavior in terms of a “miniaturized” form of itself. Further, because each definition of a mental term relies on another mental term for its meaning, we enter a condition of unbridled diffusion of definition. We may thus account for psychological explanations far removed from simple or transparent tautology. Through extended definitional sequences, we find that any given behavior can be explained by virtually any randomly drawn motive or trait. This includes otherwise counter-intuitive or paradoxical explanations. These developments bear importantly on the grounding assumptions for psychological research, mental and diagnostic testing, and psychotherapy.
This article introduces and provides initial qualitative support for the effectiveness of the personal hero technique (PHT), a second-order change strategy rooted in humanistic-existential psychology that builds on and practically applies the emerging heroism science literature. Specifically, I ask clients to identify a hero/heroine. Then I ask them to identify five characteristics that they admire in that person, five ways in which they see themselves as similar to that person, and five things they can do to become more like that person. During debriefing, I engage in dialogue with the clients regarding how they may apply insights gleaned from the exercise in the interest of promoting self-reflection and developmental maturation/transformation as well as other-awareness and relational connectedness. In this article, I survey the theoretical/philosophical basis of the PHT and its connections to humanistic-existential principles and other extant heroism literature. Then I describe how to implement the PHT as well as discuss its effectiveness using two case illustrations. Finally, I provide suggestions for future research on the PHT in a variety of contexts.
Existential psychotherapy derives from the philosophical and literary writings of such thinkers as Soren Kierkegaard, Friedrich Nietzsche, Martin Heidegger, and Jean Paul Sartre; and from the phenomenological formulations of investigators such as Edmund Husserl, Maurice Merleau-Ponty, and William James (Cooper, 2003; May, Ellenberger, & Angel, 1958). Phenomenology is the art and science of discovering intimate “lived” experience. While the phenomenological basis of existential psychotherapy varies some throughout the world, here our focus will be on the American perspective, which has partly drawn on humanistic psychology (Cooper, 2003).
Existential psychotherapy
is one of the longest-established forms of psychological intervention, but the scope and nature of the intervention remains unclear. To deepen an understanding of the nature of existential psychotherapy
, an international survey was conducted of existential practitioners, asking them to identify the authors and texts that had most influenced their practice. Responses were received from practitioners in 48 different countries, with 1085 identifying the authors that had most influenced their practice, and 853 identifying the most influential texts
. The six authors identified as most influential were Frankl (16.6 %), Yalom (15.5 %), Spinelli (10.6 %), van Deurzen (10.0 %), Längle (8.7 %), and May (5.9 %). The first four authors were also responsible for the six most influential texts
: Man’s Search for Meaning (Frankl, 9.4 %),
Existential Psychotherapy
(Yalom, 9.2 %), Practising
Existential Psychotherapy
(Spinelli, 3.5 %), The Doctor and the Soul (Frankl, 3.5 %), Everyday Mysteries (van Deurzen, 3.4 %), and Existential Counselling & Psychotherapy in Practice (van Deurzen, 3.2 %). These findings help to develop a greater understanding of the theoretical and practical influences on existential psychotherapy
today.
Existential themes and meaning in life are often embedded in all types of psychotherapy, but can be difficult to handle in a systematic way. This article presents a method of assessing and exploring sources of personal meaning with a client during a 1-hour session. The method is rooted in existential theory as well in contemporary empirical psychology on sources of meaning. The Sources of Meaning Card Method comprises three stages. (a) From a total of 26 cards with printed statements concerning possible sources of meaning, the clients are asked to select 3 to 5 cards of most important personal content. (b) With each of these cards, a semistructured conversation is initiated with regard to the statement?s meaning, personal significance, actual importance, threats, and possibilities for personal change. (c) The therapist summarizes the client?s priorities, decisions, and essential parts of the conversation at the end of the session. The method is presented in four language versions.
This article follows and expands upon the description of an intervention that attained promising results with depressed and anxious patients in a feasibility study run in a U.K. primary care setting. This protocol for short-term existential therapy will also represent the primary reference for training and supervision of an ongoing pilot. The therapeutic approach described here aims to address in a constructive way the issues raised by the topical criticism around the application of the medical model in psychology. At the same time, this article will address the theoretical issues emerging, while trying to describe in a pragmatic way, how to apply an existential and phenomenological approach to low-intensity short-term psychological therapy. This short-term intervention aims to promote a proactive and creative engagement with clients with their personal difficulties and to attain recovery as a result of a greater sense of empowered resilience.
All human beings experience life’s givens or the ultimate concerns of death, isolation, freedom, and meaninglessness. Whether there is awareness or not, these givens influence how individuals interact and relate to self, others, and the world. Failure to understand these existential concerns can lead an individual to behave inauthentically in relation to her core values. This article will illuminate the role of existential psychotherapy in revealing the effect of life’s givens on an individual’s lived experience. First, this article will ground existential therapy within its philosophical roots. Second, it will highlight the use of the phenomenological method in existential psychotherapy as a means of building a strong therapeutic alliance between therapist and client. Attention to the client’s lived experience in a value-free way will provide space for the client to work through his or her existential anxiety toward authenticity. The client, in feeling deeply understood will be able to respond more authentically to the therapeutic relationship and by extension to others in his or her world. A framework for understanding how life’s givens can manifest across the physical, personal, social, and spiritual life dimensions are presented. This framework is used to conceptualize a case study of a client struggling with existential issues.
Objective:
The study explored how former trauma clients experienced the inclusion of skill training in their treatment, their ways of relating to and using these skills, and how this changed over time.
Method:
Semi-structured qualitative in-depth interviews were conducted with 13 clients within three months of their completion of treatment, and again 11-13 months later.
Results:
Analysis of the material resulted in three main themes: (1) Being ready to find new ways to deal with trauma-related problems as a motivational starting point at intake, (2) Finding new agency through skills and understanding, and (3) One year on-Meeting the everyday world in a new way. An overreaching theme was the significant effort clients put into their treatments.
Conclusions:
The results show how skills over time became integrated and were linked to profound changes, including changes in emotional processing and an increased sense of agency. An experiential interrelationship between understanding and action was found, that supports the practice of coupling skill training with psychoeducation in trauma-specific treatment.
This article offers an existential-integrative framework to working with anorexia nervosa within an equine-facilitated psychotherapy setting. The discussion provides an overview of how existential-integrative theories can be blended into equine-facilitated psychotherapy and offers an existential-integrative perspective of anorexia nervosa. A case study illustrates the theories behind this blended approach in praxis.
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