Psychotherapy

Considérant que les personnes trans doivent avoir l'autorisation d'un·e psychologue pour avoir accès aux dispositifs médicaux de changements de sexe, le lien thérapeutique se construit à travers une dynamique relationnelle qui érige le clinicien en tant que gatekeeper et qui oblige le patient à développer des stratégies pour avoir accès aux services et aux soins qu'il nécessite. En effet, plusieurs personnes trans rapportent des interactions avec professionnels de la santé qui manquent de connaissances sur leurs besoins et expériences spécifiques en tant que population marginalisée et qui parfois les discriminent explicitement ou implicitement. En conséquence, un grand nombre de personnes trans évite le plus possible d'aller chercher des soins auprès du système de santé (MacKinnon, Tarasoff & Kia, 2016). Depuis les trois dernières décennies, des clinicien·ne·s et chercheur·e·s se sont penché·e·s sur la question de la transphobie clinique 1 en psychothérapie dans le but de développer une approche « transpositive » 2 (Coleman et al., 2011; Lev, 2009; Thornhill & Klein, 2010; Vanderleest & Galper, 2009). En m'appuyant sur cet héritage théorique, je vais travailler sur la thématique de l'alliance thérapeutique entre les patients trans et les psychologues dans le but de développer des outils qui permettraient d'améliorer et de renforcer cette alliance.

Aim: With disabled patients, clinicians are often mechanistically oriented, limiting goals to bodily improvements of perceived deficits back to species-typical functioning. Psychological goals, when present at all, are often pessimistically narrow, or phenomenologically shallow. Recent research on fourth wave psychotherapies helps broaden clinical concepts of healing and treatment beyond mere deficit remediation, and helps match clinical goals with the richness of human flourishing and the layered complexity of the patient’s evolving experience of meaning.

Method: This article draws from first-hand accounts of the experience of disability and adjustment to impairment, along with a synthesis of recent theoretical and experimental work in clinical psychology and psychotherapy, to present recommendations for more accurate and ethical notions of rehabilitation for clinical practice.

Results: We explain the clinical value of “flourishing”: the psychological, social, cultural, existential, moral, spiritual and religious dimensions of the patient in the context of their dynamic narrative existence in meaningful relationship and ritual formation. This approach allows clinicians to personalize and humanize caregiving in line with human strengths, move beyond an aim of mere recovery, more accurately characterize perceived impairments, goals of care, and successful treatment outcomes. These more capacious and experientially-attuned clinical concepts and aims help the clinician accompany and empower patients by understanding what is at stake throughout the illness experience.

Conclusions: This flourishing model helps to reimagine the clinician-patient relationship, and the methods and entire purpose of rehabilitation medicine, and clinical medicine more broadly. The condition of blindness is presented as an illustrative case.

This 'Summary Table' is part of the Preprint publication: `Metapsychology and Psychology, Metapsychiatry and Psychiatry, Metapsychotherapy and Psychotherapy -
A new theory of psyche, mental disorders and their psychotherapy - especially schizophrenia'
and provides a summary of the remarks made in the aforementioned preprint publication.

In part METAPSYCHOLOGY I develop a general classification of everything that is psychically relevant.
• First, I hypothesize that everything that is psychically relevant can best be expressed in language and can be differentiated in analogy to basic language patterns. This 'differentiation' can include everything that is psychically relevant.
• Second, I assign three principal meanings to each item which is a psychical Relevant: absolute, relative or nothing. That is what I call the 'dimensions' of the psychical Relevant.
Since the respective Absolute is the determining factor for every psychical Relevant - as well as for every human being (!) - it is the focal point of this study.

In the part PSYCHOLOGY, this general classification is transferred to the person.

În Icoana Învierii, numită și icoana ”Pogorârii la Iad”, Hristos calcă peste porțile iadului sfărâmate în cruce pentru a trage în Sus, de încheieturile mâinilor, pe Adam și pe Eva. Este o tragere puternică, în care se simte vigoare și hotărârea gestului, iar pe chipul proto-părinților se citește suferința. În jurul ușilor sfărâmate stau răspândite balamalele porților. O privire mai atentă le poate vedea ca instrumente de tortură și de supiciu. Ca și cum Adam și Eva sun trași la Sine prin aceste instrumente ale suferinței.

Depressive disorders are common, cause considerable disability, and do not always respond to standard therapy (psychotherapy, antidepressants). Anthroposophic treatment for depression differs from ordinary treatment in the use of artistic and physical therapies and special medication. We studied clinical outcomes of anthroposophic therapy for depression. 97 outpatients from 42 medical practices in Germany participated in a prospective cohort study. Patients were aged 20-69 years and were referred to anthroposophic therapies (art, eurythmy movement exercises, or rhythmical massage) or started physician-provided anthroposophic therapy (counselling, medication) for depression: depressed mood, at least two of six further depressive symptoms, minimum duration six months, Center for Epidemiological Studies Depression Scale, German version (CES-D, range 0-60 points) of at least 24 points. Outcomes were CES-D (primary outcome) and SF-36 after 3, 6, 12, 18, 24, and 48 months. Data were colle...

In part METAPSYCHOTHERAPY basic assumptions (such as philosophies resp. worldviews and religions), which are the foundations of current psychological and psychiatric theories, are critically examined as to their psychological and psychotherapeutic relevance and functionality. In addition, I develop a specific theory and psychotherapy which include also subjective and spiritual factors. Thus, the theory and therapy of mental disorders are substantially expanded. Although different ideologies and worldviews are of great importance to the psyche and psychological theory formation, this is hardly reflected from academic side.

In part PSYCHOTHERAPY I examine the most well-known psychotherapeutic schools of thought.
In chapter `Primary Psychotherapy´ I introduce a theory which is free of ideology and which I believe to be the best against mental disorders.

The paper deals with the inadequacy of the Freudian hermeneutic paradigm of interpretation which was very effective at the beginning of the last century because it was thought to reveal the truth and bring it to the patient's awareness through the interpretation of his unconscious processes. The individual in the 21ST century is looking to shape a new narrative for his life, authentic identity, and meaningful and valuable life. The paper  offer an approach that combines dynamic psychotherapy with positive coaching psychology based upon brain research, studies of happiness and coaching techniques.

Unity of mind, body, soul, spirit is necessary for our thriving, for actualising our potentials, for being an exemplar, for living a truly human life.
We all bear the potential 'megalopsychia', to be an exemplar. As part of our being humans we can equally flourish physically, mentally, and spiritually. In order to actualise our true selves, those of us engaged with the life of mind need to explore the life of body and vice versa. Because we cannot excel in one field if we ignore another dimension of our existence.

Introduction: In the field of empirical research on psychodynamic groups psychotherapies, nowadays important results have been made on outcomes and processes. Studies focus on dream functions in group process are still slight. The study explores expressions and functions of dream in the psychotherapeutic process of different typologies of institutional groups.
Method: Six psychotherapeutic groups of patients with severe psychopathologies were monitored for six months through protocols of the observers. The groups with some homogeneous criteria in the setting, differ in the diagnosis (personality disorders and psychotic disorders/only psychotic disorders). The observation protocols were categorized through a content analysis according to some thematic categories (interpersonal relationship; mechanism of defense; maintenance of setting; presence of dreams). From the protocols 20 dreams narration emerged which were analyzed using Hall & Van de Castle Coding system.
Results: The monosymptomatic groups of psychotic patients do not produce dreams narrations. The chance to dream the psychotherapeutic group and to invest it in terms of representation and affects appears where the group process has elaborative capability.
Conclusions: The results seem to confirm in the context of group Bion’s hypothesis on difficulty in the psychotic condition to approach to the dream as product of mental function. Some theoretical implications on the potential of dream work, as indicator of group process, will be discussed.

Previous scholarly studies have discussed the use of Zen Buddhism
within the person-centred approach of Carl Rogers, demonstrating the feasible influence of Buddhism over Rogers’s theories. The present research delves into the convergence and divergence of person-centred therapy and the Mahāyāna (one of the current mainstreams of Buddhism) philosophy explicated within the Vimalakīrti Nirdeśa Sūtra (a significant Mahāyāna canon); in particular, the bodhisattva spirit and four immeasurables, including loving-kindness, compassion, empathetic joy, and equanimity. Findings indicate that Carl Rogers’s counselling principles and practices comply with the Buddhist teachings of phenomenal vision, actualising tendency, and innate eagerness to alleviate suffering. This discussion also analyses ideas that have
seldom been examined in person-centred principles, such as bodhisattva
altruism, mind purity in nature and impurity caused by bewilderment,
compassion fatigue, causes of suffering, and counselling techniques.
Mahāyāna wisdom potentially offers references to the Rogerian family of
theories, which also sheds light on the use of Buddhist-influenced non-medical interventions.