Journal articles: 'Existential phenomenological psychology'

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Columbus, Peter J. "Existential-Phenomenological Perspectives in Psychology." Sport Psychologist 6, no. 1 (March 1992): 101–2. http://dx.doi.org/10.1123/tsp.6.1.101.

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Zieske, Christopher. "A Brief History and Overview of Existential-Phenomenological Psychology." American Journal of Undergraduate Research 17, no. 2 (September 30, 2020): 45–58. http://dx.doi.org/10.33697/ajur.2020.020.

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This article surveys the background and theory of the existential-phenomenological approach to psychology, with a particular focus on its reception in the United States. The article begins with a discussion of what exactly existential-phenomenological psychology is, including the theories underlying this approach and its basic practices. The article then discusses how the approach developed, including its roots in the philosophies of existentialism and phenomenology, its first appearances in Europe, its globalization, and finally its arrival in the U.S. The article then discusses struggles that the existential-phenomenological movement in psychology is currently facing and the concerns of those involved in the movement for its future. Finally, the article closes on a summary of all the information presented as well as of the contributions to the field of psychology that it and the existential-phenomenological movement can make. KEYWORDS: Existentialism; Phenomenology; Psychology; United States; Existential Psychology; Phenomenological Psychology; Existential Psychotherapy; Philosophy of Psychology

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EVANGELISTA, Paulo. "A Fundamentação Metafísica da Psicologia Humanista à Luz da Fenomenologia Existencial." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 2 (2020): 208–19. http://dx.doi.org/10.18065/2020v26n2.8.

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This article aims to indicate the metaphysical ontology underlying American Humanistic Psychology in order to correct a misunderstanding present in the published literature that the Third Force in Psychology in existential phenomenological. To do so, it rebuilds the historical context in which the Humanistic Psychology appears in the USA and the questions it tries to answer, emphasizing its position relative to scientific knowledge. Next, it shows the confusion between humanistic and existential-phenomenological psychologies in the scientific literature. The third step is to expose in Martin Heidegger's oeuvre, Being and Time, the requirements of existential phenomenology, in order to evaluate the Rogerian ontology according to them. Carl Roger's psychology is indicated as paradigmatic Third Force Psychology. It concludes that Humanistic Psychology is not existential phenomenological because it substantivizes human existence.

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Rychlak, Joseph F. "Existential-Phenomenological Psychology is Alive and Growing." Contemporary Psychology: A Journal of Reviews 35, no. 8 (August 1990): 794–95. http://dx.doi.org/10.1037/028949.

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Salner, Marcia. "Review of Existential—phenomenological perspectives in psychology." Theoretical & Philosophical Psychology 10, no. 2 (1990): 73–77. http://dx.doi.org/10.1037/h0091499.

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SA, Roberto Novaes de, Oditon AZEVEDO JUNIOR,, and Thais Lethier LEITE. "Reflexões fenomenológicas sobre a experiência de estágio e supervisão clínica em um serviço de psicologia aplicada universitário." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 16, no. 2 (2010): 135–40. http://dx.doi.org/10.18065/rag.2010v16n2.1.

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This work proposes a reflection on the specific difficulties of clinical training for the existential-phenomenological perspective. We observed that in the training curriculum in clinical psychology in existential-phenomenological perspective, some difficulties arise due to the inadequacy of the theoretical baggage of newly acquired representations in the course and the kind of comprehensive approach that we are asked to exercise. It is as if the natural attitude of everyday objectifies and crystallizes the meaning of existence and experience of suffering, gaining a reinforcement with the theoretical representations, further blurring the phenomenological attitude of suspension. There is the assumption that the place of psychotherapyst can only be legitimized from a positive knowledge about mental life and, consequently, the attainment of effective techniques for intervention. The experience as students and supervisor training in clinical psychology in addressing the existential-phenomenological psychology course of Fluminense Federal University, shows that these moments of impasse, which installs a “crisis” of theoretical paradigms and professional identities are essential for a redefinition of the role of psychological theories and techniques in the practices of clinical care in the light of a proper understanding of the phenomenological existence.

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Krivtsova, Svetlana Vasilevna. "Phenomenological pedagogy." Moscow University Pedagogical Education Bulletin, no. 4 (June 17, 2021): 111–26. http://dx.doi.org/10.51314/2073-2635-2014-4-111-126.

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There is pedagogical direction, inspired by Husserl phenomenology and existential philosophy appeared in Holland in the 60-ies of 20 sent. The paper describes the principles and essential phenomenological psychology, the main theme of which is the understanding of the subjective world of the child's soul and a description of the child's experiences. Phenomenological pedagogy ideas had a great impact on the education system of the European countries, and have not lost relevance today.

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Kutsenko, Nadezhda. "Binswanger's Existential Analysis and Dasein Analysis M. Boss: to the History of Formation of the Existential Approach in Psychology." Bulletin of Baikal State University 29, no. 3 (September 12, 2019): 372–78. http://dx.doi.org/10.17150/2500-2759.2019.29(3).372-378.

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The article is of an overview nature and aims at a preliminary analysis of the origins of the existential tradition in psychology. The author considers the existential analysis of L. Binswanger and the Dasein analysis of M. Boss as concepts that have arisen in contrast to the natural science paradigm in psychology, in particular, psychoanalysis. It shows that the existential approach in psychology arises as an attempt to form a new view of man in science, based on philosophical traditions: the phenomenology of E. Husserl and the fundamental ontology of M. Heidegger. At the same time, Binswanger’s teaching is defined as an anthropological type of scientific research aimed at studying the essence of human existence; the doctrine of M. Boss — as an ontological concept in psychology. Particular attention is paid to the issue of implementing the principles of the teachings under consideration in work of existentially oriented psychotherapists and counseling psychologists. The article shows that the basis of the both concepts is the phenomenological method.

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Hoffman, Louis. "An Existential-Phenomenological Approach to the Psychology of Religion." Pastoral Psychology 61, no. 5-6 (September 22, 2011): 783–95. http://dx.doi.org/10.1007/s11089-011-0393-0.

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Moss, Donald P. "Cognitive Therapy, Phenomenology, and the Struggle for Meaning." Journal of Phenomenological Psychology 23, no. 1 (1992): 87–102. http://dx.doi.org/10.1163/156916292x00054.

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AbstractThis article critiques the inadequate attention given to the question of meaning in mainstream clinical psychiatry and psychology. The author reviews the history of phenomenological and existential psychiatry, especially the work of Erwin Straus, and highlights the emphasis on the personal world of experience and on such existential dimensions as time and ethical experience. Aaron Beck's school of cognitive therapy appropriates many themes and concepts from phenomenology, including the central concept of meaning, and turns them into a systematic technology for personal change. The author contrasts the phenomenological and cognitive approaches to meaning. The relationship between the cognitive and existential therapies is described by analogy to William James's healthy-minded and morbid-minded religion.

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Fahlberg, Larry L., Lauri A. Fahlberg, and Ward K. Gates. "Exercise and Existence: Exercise Behavior from an Existential-Phenomenological Perspective." Sport Psychologist 6, no. 2 (June 1992): 172–91. http://dx.doi.org/10.1123/tsp.6.2.172.

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The difficulty in understanding human behavior requires using whatever approaches that address the questions. Concerning such questions, four forces have emerged in psychology representing variations in ontology, philosophies of science, and concomitant epistemologies and methodologies. Nonetheless, when viewed from a metapsychological perspective, one force has predominated in exercise psychology to the exclusion of the remaining three. A recognition of the complexity in exercise behavior calls for additional psychologies that provide an expanded perspective for understanding the problems and questions that arise. Exercise dependency is an example of such a problem, and existential psychology will be introduced as a means of studying and understanding this problem. An example of existential-phenomenological research on exercise behavior is included to demonstrate the possibility of such inquiry and to exemplify contributions to understanding that might ensue.

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Spinelli, Ernesto. "An existential‐phenomenological counter‐theory of transference." Counselling Psychology Quarterly 8, no. 4 (October 1995): 269–77. http://dx.doi.org/10.1080/09515079508599587.

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Dale, Gregory A. "Existential Phenomenology: Emphasizing the Experience of the Athlete in Sport Psychology Research." Sport Psychologist 10, no. 4 (December 1996): 307–21. http://dx.doi.org/10.1123/tsp.10.4.307.

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Qualitative research in sport psychology is slowly becoming more of an accepted form of inquiry, and most of this research is conducted using various interview methods. In this paper, information is provided on a paradigm that has been given little consideration in sport psychology literature. This paradigm is termed existential phenomenology, and within this paradigm a chief mode of inquiry is the phenomenological interview. With its open-ended format and similarities to the athlete-sport psychology consultant interaction in a performance enhancement intervention, it is a method that appears to offer valuable information about the participant’s experience that might otherwise go unnoticied. The basic views of existential phenomenology, including its philosophical foundations as well as instructions for conducting a phenomenological interview study, are provided. Specific discussion of the potential significance of this type of research for the field of sport psychology is offered.

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ENDRISSI, Tamara, and Lucia Marque STENZEL. "Liberdade numa Perspectiva da Psicologia Fenomenológico-Existencial: Revisão Sistemática da Produção Bibliográfica dos Últimos Vinte Anos." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, Especial (2020): 461–71. http://dx.doi.org/10.18065/2020v26ne.10.

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Freedom as a subject of study permeates discussions in the psychological sciences, especially in the phenomenological-existential approach. The purpose of this study was to understand how freedom has been studied from this perspective. For this, a systematic review of articles published in the last twenty years in Portuguese, English and Spanish was carried out. The periodical databases CAPES, PePSIC, SciELO and LILACS were consulted. There were found 954 articles that were selected according to criteria of inclusion, duplicity and availability, totaling 29 articles for analysis. Thus, the following variables were considered: year of publication, nationality, area of the journal, area of the authors, theoretical and philosophical base, general topics, form of articulation with Psychology, terms linked to freedom and the way the articles conceptualize freedom. It has been shown that freedom is treated as a fundamental characteristic of the human being in productions based on phenomenological-existential perspective, but with different approaches. The current character of the discussion about freedom was highlighted, with a greater number of productions in the last 10 years, and the predominance of Brazilian articles on the subject.

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Berdaus, Svetlana. "Correlation of Phenomenology and Psychology: to the Problem Statement." Polylogos 6, no. 2 (20) (2022): 0. http://dx.doi.org/10.18254/s258770110020508-0.

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The article raises the question of the current state of psychology as a science. It is suggested that the heterogeneity of the subject and method of psychology caused its inorganic structure, which in turn created the ground for a permanent crisis state of this science, both in theoretical and practice-oriented terms. The paradigm of phenomenological philosophy is considered as an alternative coordinate in reforming this science. It is explained why the phenomenological approach implemented in existential and humanistic psychology cannot be qualified as adequate to the ideas of Edmund Husserl. The main obstructive factors are formulated that cause the greatest resistance to the full-fledged reception by psychology of the phenomenological grounds for its formation.

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Owen, Ian R. "Introducing an existential-phenomenological approach: Basic phenomenological theory and research–Part I." Counselling Psychology Quarterly 7, no. 3 (July 1994): 261–73. http://dx.doi.org/10.1080/09515079408254151.

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Todres, Leslie A. "The Experience of Human Finitude: A Phenomenological Investigation." South African Journal of Psychology 16, no. 4 (December 1986): 122–25. http://dx.doi.org/10.1177/008124638601600404.

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This article attempts to explore some relationships between awareness of finitude and our every-day lives. To this end, both existential philosophy and phenomenological-psychological research are employed. Existential philosophy, especially as in the writings of Martin Heidegger, is used to delineate this field of interest as a vital context for self-understanding. A phenomenological-psychological research methodology is employed to describe the experience of focusing on personal finitude by a group of young people by means of experiential procedures and reflections.

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LIMA, Beatriz Furtado. "Alguns apontamentos sobre a origem das psicoterapias fenomenológico-existenciais." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 28–38. http://dx.doi.org/10.18065/rag.2008v14n1.5.

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Psychology has been influenced by philosophical fundaments from the Phenomenological, Existential, and Humanist movements. Such prospect changed the way of conceiving man and making science, contributing, as well, to the emergence of the phenomenological-existential psychotherapies. This paper presents a brief historical journey through the main lines of thought that fundament the psychotherapies of such approach, mentioning the most important philosophers and psychotherapists. The study begins discussing the first perspective changes, when, overcoming the mechanistic point of view; the man begins to be considered part of a functional system interconnected with the world. It is shown that, afterwards, arise the Act Psychology of Brentano and Husserl’s Phenomenology. Subsequently, presents the Existentialism, when man is recognized as a free being and able to build its own history; and the Humanist movement, when many human values are revealed such as the human potential and tendency to growth. Finally, it is discussed the main ideas and concepts, from the thoughts mentioned above, that characterize the phenomenological-existential psychotherapies as an approach that recognizes human freedom and respects the client as someone able to find their own way once immersed in a favorable environment.

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Kruger, Dreyer. "In Search of a Human Science Psychology." South African Journal of Psychology 18, no. 1 (March 1988): 1–9. http://dx.doi.org/10.1177/008124638801800101.

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After a brief review of the diverse contributions of the pioneers Fechner, Wundt, and Titchener the unity of science hypothesis is considered and found to be inappropriate for psychology as a human science. The same applies to cybernetics and system theory, which are briefly reviewed. The realistic approach of Harre and Secord is an improvement on the positivist philosophies of science, but their view of man does not exclude the possibility of an advanced computer being considered human and is therefore vulnerable to technology. Support is given to the existential phenomenological approach and three salient questions for human scientific discourse are addressed, namely, the question of psychology's dialogue with psychotherapy, the question of truth as revealing ( Entbergung), and that of critical psychology. In general, it is stressed that a human science psychology should be adequate to man and should start with our primary experience as interpreted in the light of anthropological and phenomenological philosophies.

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Spinelli, Ernesto. "Constructing the past: An existential-phenomenological analysis." European Journal of Psychotherapy & Counselling 1, no. 3 (December 1998): 395–404. http://dx.doi.org/10.1080/13642539808400527.

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Lantz, Jim. "PHENOMENOLOGICAL REFLECTION AND TIME IN VIKTOR FRANKL'S EXISTENTIAL PSYCHOTHERAPY." Journal of Phenomenological Psychology 31, no. 2 (2000): 220–31. http://dx.doi.org/10.1163/15691620051090988.

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AbstractUtilizing the definition of phenomenology originally presented by Edith Stein, it is possible to understand Viktor Frankl's existential psychotherapy as falling well within the phenomenological movement. In this article, Frankl's approach to treatment, which utilizes an induced phenomenological struggle, is examined in detail around its relationship with time. Clinical material is presented to illustrate the described treatment approach.

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Zayed, Richard S., and Bertha Mook. "Jung's concept of the archetype: An existential phenomenological reflection." Humanistic Psychologist 27, no. 3 (1999): 343–68. http://dx.doi.org/10.1080/08873267.1999.9986914.

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Arrigo, Beth, and William K. Cody. "A Dialogue on Existential-Phenomenological Thought in Psychology and in Nursing." Nursing Science Quarterly 17, no. 1 (January 2004): 6–11. http://dx.doi.org/10.1177/0894318403260464.

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Gusev, Maxim A. "PETER VAN INWAGEN’S FIVE THESES OF BEING AND HIS CONTROVERSY WITH THE EXISTENTIALPHENOMENOLOGICAL TRADITION." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2019): 180–93. http://dx.doi.org/10.17072/2078-7898/2019-2-180-193.

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The article considers P. van Inwagen’s theses about being, including the thesis «being is not an activity». In formulating that Inwagen argues with the existential-phenomenological tradition. The article aims to investigate the causes of the misunderstanding between Inwagen and the existential-phenomenological tradition. It is shown that Inwagen treats this tradition as if it were an «objectivist» approach, just like the analytic tradition but presenting another answer to Inwagen’s meta-ontological question. Ignoring the radical difference between the existential-phenomenological approach and the analytical, «objectivistic» approach leads Inwagen to misunderstanding of Heidegger’s statements about being. From the «objectivist» analytical standpoint, the question of existence has nothing to do with the course of our experience, with fact something has been given to us, or with giving meaning to something, etc. That is why Inwagen wonders how existence can be associated with an «activity» at all. For the same reason, Inwagen does not understand why the existential-phenomenological tradition’s adherents talk about some differences in such «activities». From Inwagen’s point of view, all the differences lie in the «nature» of things, not in being. From the «objectivist» point of view, it seems exactly like that, because it is impossible to understand «from the outside», for example, the convergence of awareness and being-in-the-world. Within Inwagen’s objectivist position, Heidegger’s philosophy can only be comprehended as anthropology or psychology, which are studies limited to the topic of human beings or their inner world. The article concludes that although one can deny the phenomenological approach in general, but it is possible to show from the inside of that approach that what Heidegger says in his philosophy is, firstly, meaningful and, secondly, relates to ontology and not to anthropology or psychology.

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Giorgi, Amedeo. "The Phenomenological Psychology of J.H. van den Berg." Journal of Phenomenological Psychology 46, no. 2 (November 20, 2015): 141–62. http://dx.doi.org/10.1163/15691624-12341292.

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J.H. van den Berg was a member of the Utrecht school of phenomenology that flourished in Holland during the 1950s and early 1960s. He was a psychiatrist who had a private practice and he taught at the University of Leiden. Along with other members of the Utrecht school, not all of whom were psychiatrists, he was among the first to apply the insights drawn from existential-phenomenological philosophy to psychology and psychiatry. As with the philosophers, he emphasized that subjectivity was engaged with the world and its activities had to be described. He emphasized that insights into experience as lived, or the phenomenal level, was what was critical for psychologists to understand.

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Blair David, Liliam Patricia, and Miguel Ángel Cardona Duque. "Patients with terminal phase cancer - an existential phenomenological view." International Journal of Psychological Research 1, no. 2 (December 30, 2008): 13–20. http://dx.doi.org/10.21500/20112084.910.

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The aim of this study was to identify and understand, from the existential phenomenology, the events and changes in the being of people with cancer in terminal phase. A qualitative method, by in-depth interviews, was applied,. Three women and a man, all of them patients at the Instituto Cancerológico of Medellín, were involved in the research. It was found that these people are confronted with death, leading them to become aware of feelings of abandonment, fear, helplessness and solitude. This situation allows changes in the being of these people, as evidenced by the reconstruction of the meaning and sense of its life, and also by generating changes in the relationship with people, and in attitudes toward religion, values, beliefs and creative acts; finally, reconfiguring their choice, decision and responsibility with respect to their existence.

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Sousa, Daniel. "Phenomenological Psychology: Husserl’s Static and Genetic Methods." Journal of Phenomenological Psychology 45, no. 1 (May 28, 2014): 27–60. http://dx.doi.org/10.1163/15691624-12341267.

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AbstractA new framework for phenomenological psychology is proposed based on Husserl’s static and genetic methods. Static phenomenology holds a eidetic psychology centred on the processes of noetic-noematic constitution and elaborates typologies and general notions about human beings in connection with the world. Genetic analysis is research into facticity, it focus on the personal history of a subject, which is constantly in the process of becoming. When the temporal dimension of consciousness is considered, the phenomenological method becomes ‘static’, as it excludes the factitious dimension of self, its personal and individual history, sedimented in layers of meaning, which are in part pre-reflective, non-thematic and anonymous to the self, but which nevertheless continue to influence the experience of itself with the other and with the world. This paper aims to present some of the fundamental principals of genetic phenomenology and it’s application to existential-phenomenological psychotherapy. There are three main aspects underlying genetic-phenomenological analysis as it is being proposed: inner time-consciousness theory, the experiential self and the theory of passive geneses.

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Correia, Edgar A., Mick Cooper, Lucia Berdondini, and Karla Correia. "Existential Psychotherapies: Similarities and Differences Among the Main Branches." Journal of Humanistic Psychology 58, no. 2 (July 1, 2016): 119–43. http://dx.doi.org/10.1177/0022167816653223.

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Authors agree that a range of different existential therapies exist. However, not much has been written about what is characteristic and distinctive of each existential therapy, and the few claims that have been made are mainly hypothetical. Practitioners from the four main branches of existential therapy were asked about the authors and texts that have most influenced their practice and the practices they considered most characteristic of existential therapy. From all over the world, 29 daseinsanalysts, 82 existential-humanistic, 573 existential-phenomenological, and 303 logotherapy and/or existential analysis practitioners participated in this study. Data show that the scope of influence of an author is pretty much limited to the branch he or she is related to and only a few authors, in particular Frankl and Yalom, influence practitioners from all four branches. Five categories of practice are shared among the main existential branches as the most characteristics of existential therapy, with phenomenological practices being the most shared category: But the frequency of each of these categories of practice differs significantly depending on respondents’ training or affiliated branch. Data corroborate the idea of different existential therapies, with logotherapy and/or existential analysis being the most markedly different branch of them all.

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FREITAS, Sylvia Mara Pires de. "Psicólogo do trabalho no mundo das práxis capitalista: reflexões fenomenológico-existenciais." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 15, no. 2 (2009): 157–68. http://dx.doi.org/10.18065/rag.2009v15n2.11.

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This article, primarily and in a brief, contextualizing the Industrial Psychology, Organizational Psychology and Psychology of Work, through its historical constructions and grounds of their philosophical hegemonic theories, which underpin the knowledge and the practices of psychologist in the work. As a central focus, has a further reading for this sub-area of psychology, through phenomenology and existentialism of Sartre, thus enabling the expansion of the practice of psychology in the relations in the work, surrounded by capitalist praxis. Finally, raising issues and considerations on the experience of the psychologist's work, when, to help the worker to transcend the tensions between its internal and external world, as well as employee has their values marked its own tensions in that context. Then focuses on the need for psychologists to be aware of their limitations and prejudices with everyday phenomena, which can block changes in the way in which live the world of work.

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E.P., Korablina, Pashkin S.B., Brazhnik E.I., Lisovskaya N.B., and Abramova P.D. "CURRENT EXISTENTIAL PROBLEMS IN THE CONTEXT OF SUBJECTIVE-PERSONAL RELATIONSHIPS OF FUTURE SPECIALISTS IN HELPING PROFESSIONS." “Educational bulletin “Consciousness” 23, no. 10 (October 30, 2021): 5–15. http://dx.doi.org/10.26787/nydha-2686-6846-2021-23-10-5-15.

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The growing influence of existential approaches is one of the recognized trends in the development of psychology in the first decade of the 21st century. Existential, "philosophical" questions of human existence are increasingly facing a person today, which to a large extent is a consequence of changes in the social context of human life. The purpose of this study was to identify and analyze actual existential problems in the context of the subjective-personal relationships of future helping specialists. The study involved students of the Institute of Psychology of the Russian State Pedagogical University named after V.I. A.I. Herzen (St. Petersburg), 34 people from the Institute of Pedagogy of the Russian State Pedagogical University named after A.I. Herzen (St. Petersburg) in the amount of 32 people, the average age is 20 years. The study used: the methodology "Relevance of existential problems", modified projective technique of Sachs-Levy "Incomplete sentences"; phenomenological interview (Korablina E.P.). To process the data obtained in the study, the following methods were used: descriptive statistics, comparative statistics (nonparametric Mann-Whitney test). Mathematical data processing was carried out using the Statistics package (SPSS Statistics 17.0). The results of studying the relevance of existential problems have shown that the most pronounced existential problem for both groups is "The meaning of existence." As a result of the analysis of subjective-personal relations, it was revealed that the attitude to life among students-social workers is more traditional than students-psychologists. Phenomenological analysis of students' statements made it possible to determine two types of experiences when establishing semantic meanings and reflecting them in consciousness in the form of images of the profession and oneself in it and in life: the "cognitive-changing type" characteristic of psychology students and the "cognitive-accepting type" characteristic of social worker students.

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Bertelsen, Preben. "General Psychological Principles i n kOhut's Self Psychology Reconsidered From a Phenomenological Perspective." Journal of Phenomenological Psychology 27, no. 2 (1996): 146–73. http://dx.doi.org/10.1163/156916296x00087.

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AbstractSelf psychology is the study of the psychodynamics that come into existence with self reflection-that is, the intentions that emerge with introspection. In this respect, self psychology is different from Freudian psychoanalysis and intimately related to the phenomenological-existential perspective. In this paper, I examine how a general psychological model of intentional reflection (the self) can be developed on the basis of Kohut's self psychology, a model that illustrates one of the central organizational principles of human psychology. I conclude with a discussion of the general psychological concepts of self, life-project, and activity in the light of self psychology.

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Anashkin, Nikita. "THE PHENOMENON OF HAPPINESS IN EXISTENTIAL AND CHRISTIAN PSYCHOLOGY." Chronos: psychology and pedagogy 6, no. 2(25) (July 4, 2021): 11–16. http://dx.doi.org/10.52013/2712-9683-25-2-3.

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The relevance of this topic is due to the need to understand the deep determinants of such a central concept for a person at all times as happiness. The human need for happiness is fundamental and is one of his main motives. Existential psychology is a field for research here because of its weighty philosophical, phenomenological support, which determines the qualitative depth of research into the content of a given concept. Christian — because it is based on general psychology, and also unreducedly approaches all dimensions of human nature, including the metaphysical (freedom, love, happiness — all these are concepts that presuppose the presence of a soul, the doctrine of which, with its spiritual dimension, is the center of Christian anthropology). It is also important that the representatives of these directions took into account and take into account the research of other derivatives of psychology. This circumstance makes it possible to more objectively and fully understand the laws of achieving happiness and its content.

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Englander, Magnus. "Essentials of Existential Phenomenological Research, written by Scott D. Churchill." Journal of Phenomenological Psychology 52, no. 2 (December 21, 2021): 275–83. http://dx.doi.org/10.1163/15691624-12341392.

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Hannush, Mufid James. "An Existential-Dialectical-Phenomenological Approach to Understanding Cultural Tilts: Implications for Multicultural Research and Practice." Journal of Phenomenological Psychology 38, no. 1 (2007): 7–23. http://dx.doi.org/10.1163/156916207x190229.

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AbstractAn existential-dialectical-phenomenological approach is applied to the understanding of the universal tensions between multicultural and transcultural value-laden modalities of existence. Differences in cultural comportments are described as variations in local human ways in dealing with universal and bipolar existential modalities, values, or needs, such as freedom versus limitation, independence versus (inter)dependence, and connectedness versus separateness. Cultures are described as being organized around and as providing their members with ways of dealing with these value-laden dialectical dilemmas. Cultures are further depicted as legitimating one dialectical pole to the detriment of the other dialectical pole. Some cultures, for example, legitimate the dialectical poles of freedom, independence, and separateness, while deemphasizing or denying the dialectical poles of limitation, (inter)dependence, and connectedness. Other cultures legitimate the opposite. These one-sided value orientations of cultures are referred to as cultural tilts. The implications for the practice of multicultural counseling and phenomenologically-based qualitative research are delineated.

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MELO, Anna Karynne da Silva, Georges Daniel Janja Bloc BORIS, and Violeta STOLTENBORG. "Reconstruindo sentidos na interface de histórias: uma discussão fenomenológico-existencial da constituição do sujeito borderline." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 15, no. 2 (2009): 133–44. http://dx.doi.org/10.18065/rag.2009v15n2.8.

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This paper discusses a clinical case of a 40 years old woman, diagnosed as a borderline personality disorder, conforming to CID-10 (2003). The paper proposes, by a concrete clinical experience, to discuss the phenomenological and existential psychopathology. At first, it describes borderline disorder according to existential phenomenology. So, the authors discuss the conceptions about the relation between health and sickness in Gestalt-Therapy and Daseins-analysis, trying to understand the way of 'being-in-the-world' and the constitution of the psychopathological phenomenon in borderline patients from the perspective of the construction of his life story, that is unique. At the end, the authors detach the great challenge of existential-phenomenological psychotherapist: putting the patient's clinical picture in stand by 'a priori' and considering how she expresses herself and sees the world, giving up the mere disease classification itself.

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Aanstoos, Christopher M. "Review of Existential-phenomenological perspectives in psychology: Exploring the breadth of human experience." Humanistic Psychologist 20, no. 1 (1992): 108. http://dx.doi.org/10.1037/h0101450.

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Edwards, David J. A. "Cognitive-Behavioral and Existential-Phenomenological Approaches to Therapy: Complementary or Conflicting Paradigms?" Journal of Cognitive Psychotherapy 4, no. 2 (January 1990): 105–20. http://dx.doi.org/10.1891/0889-8391.4.2.105.

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The relationship between the cognitive-behavioral and existential-phenomenological traditions in therapy is examined. While Beck cites phenomenological writers such as Heidegger, Husserl, and Binswanger, he does not initiate any dialogue with this tradition in depth. Parallels are drawn between the goals of psychotherapy as outlined by Rogers and goals identified in the contemporary cognitive-behavioral literature, between cognitive therapy’s approach to clients’ underlying assumptions and the phenomenological reduction as described by Husserl, and between a shared acceptance of the therapeutic use of the client-therapist interaction. While, in both approaches, therapists take on an educative role, in each approach a different aspect of the learning process is focused on. Phenomenological therapy’s attitude to reality testing, the dangers of a directive stance by the therapist, the conflict between empathy and rational dialogue, and cognitive therapy’s view of emotion are also discussed. The complementarity between the two approaches is emphasized and a continuing dialogue recommended.

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Owen, Ian R. "Introducing an existential-phenomenological approach Part 2—theory for practice." Counselling Psychology Quarterly 7, no. 4 (October 1994): 347–58. http://dx.doi.org/10.1080/09515079408254157.

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Corrie, Sarah, and Martin Milton. "The relationship between existential-phenomenological and cognitive-behaviour therapies." European Journal of Psychotherapy & Counselling 3, no. 1 (April 2000): 7–24. http://dx.doi.org/10.1080/13642530050078538.

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Marcelo Vial, ROEHE. "Psicologia e Filosofia na Abordagem Fenomenológico-Existencial: Um Estudo sobre Frankl e Heidegger." PHENOMENOLOGICAL STUDIES-Revista da Abordagem Gestáltica 25, no. 3 (2019): 323–30. http://dx.doi.org/10.18065/rag.2019v25n3.11.

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Van Deurzen, Emmy. "Invited Paper Structural Existential Analysis (SEA): A phenomenological research method for counselling psychology." Counselling Psychology Review 29, no. 2 (June 2014): 54–66. http://dx.doi.org/10.53841/bpscpr.2014.29.2.54.

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OLIVEIRA, Guilherme Mareca de, Juliana Nunes de BARROS, FERREIRA Marcelo Rufino, and Mardem Leandro SILVA. "A Angústia Existencial como Disposição Afetiva Fundamental para a Prática Psicoterápica." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 27, no. 3 (2021): 348–60. http://dx.doi.org/10.18065/2021v27n3.9.

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Anguish is a fundamental concept in the phenomenological-existential clinic. This affective disposition has in Martin Heidegger's work a privilege over other dispositions, since it, in its ontological character, is the engine of human existence. This paper aims to understand anguish as revealing the truth of Being-there in the psychotherapeutic process, based on the contributions of philosopher Heidegger and his commentators, especially exponents of phenomenological-existential psychology. Questions such as "What is the truth of Being-there?" And "What does anguish reveal about this truth?" Guided the construction of this work. The study is characterized as a qualitative research, whose methodology is bibliographic research. The results indicated that anguish reveals the truth of Being-there. What we call the truth is the essence of this being: having to be. It points to its ontological character of openness, its possibilities, its own power-being, freedom and the unveiling of the meaning of Being. Finally, the ontological anguish, not restricted to the psychotherapeutic process, moves Being-there and reveals possibilities that, by their very nature. through care makes its uniqueness possible. Thus, it is essential for the psychotherapist to understand distress, facilitating the patient's appropriation and accountability of what it reveals. Palavras-chave : Anguish; Heidegger; Truth; Being-there; Psycotherapy.

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van de Pol, Albert-Jan. "Existential Psychotherapy: a Genetic-Phenomenological Approach, written by Daniel Sousa (2017)." Journal of Phenomenological Psychology 50, no. 1 (May 20, 2019): 121–24. http://dx.doi.org/10.1163/15691624-12341358.

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Brice, Charles W. "What Forever Means: An Empirical Existential-Phenomenological Investigation of Maternal Mourning." Journal of Phenomenological Psychology 22, no. 1 (1991): 16–38. http://dx.doi.org/10.1163/156916291x00028.

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Halling, Steen, and Judy Dearborn Nill. "A Brief History of Existential - Phenomenological Psychiatry a n d pSychotherapy." Journal of Phenomenological Psychology 26, no. 1 (1995): 1–45. http://dx.doi.org/10.1163/156916295x00024.

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AbstractThis article provides a historical overview of the Existential-Phenomenological tradition in psychiatry and psychotherapy, tracing its development from its origin in nineteenth and twentieth century philosophical thought, through its major European psychiatric proponents and schools, to its emergence as an influential approach in North America after World War II. The emphasis is on the implicit themes that provide continuity within this movement as well as on the distinctive contributions of individual thinkers. We conclude with a discussion of the present status and future prospects of this tradition.

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Clarke, Colin. "Facilitating gay men's coming out: An existential-phenomenological exploration." Journal of Gay & Lesbian Mental Health 11, no. 1 (2007): 61–73. http://dx.doi.org/10.1080/19359705.2007.9962470.

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Aich, Tapas Kumar. "Existential Psychology & Buddha Philosophy: It's Relevance in Nurturing a Healthy Mind." Journal of Psychiatrists' Association of Nepal 3 (January 2, 2015): 22–28. http://dx.doi.org/10.3126/jpan.v3i3.11836.

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The term "existentialism" have been coined by the French philosopher Gabriel Marcel in the mid-1940s and adopted by Jean-Paul Sartre. The label has been applied retrospectively to philosophers like Martin Heidegger, Karl Jaspers and Søren Kierkegaard and other 19th and 20th century philosophers who, despite profound doctrinal differences, generally held that the focus of philosophical thought should be to deal with the conditions of existence of the individual person and his or her emotions, actions, responsibilities, and thoughts. The early 19th century philosopher Søren Kierkegaard, posthumously regarded as ‘the father of existentialism’, maintained that the individual solely has the responsibilities of giving one's own life meaning and living that life passionately and sincerely, in spite of many existential obstacles and distractions including despair, angst, absurdity, alienation, and boredom. Over the last century, experts have written on many commonalities between Buddhism and various branches of modern western psychology like phenomenological psychology, psychoanalytical psychotherapy, humanistic psychology, cognitive psychology and existential psychology. In comparison to other branches of psychology, less have been studied and talked on the commonalities between Buddhist philosophy and modern existential psychology that have been propagated in the west. Buddha said that the life is ‘suffering’. Existential psychology speaks of ontological anxiety (dread, angst). Buddha said that ‘suffering is due to attachment’. Existential psychology also has some similar concepts. We cling to things in the hopes that they will provide us with a certain benefit. Buddha said that ‘suffering can be extinguished’. The Buddhist concept of nirvana is quite similar to the existentialists' freedom. Freedom has, in fact, been used in Buddhism in the context of freedom from rebirth or freedom from the effects of karma. For the existentialist, freedom is a fact of our being, one which we often ignore. Finally, Buddha says that ‘there is a way to extinguish suffering’. For the existential psychologist, the therapist must take an assertive role in helping the client become aware of the reality of his or her suffering and its roots. As a practising psychiatrist, clinician, therapist we often face patients with symptoms of depression where aetiology is not merely a reactive one, not an interpersonal conflict, not simply a cognitive distortion! Patients mainly present with some form of personal ‘existential crisis’. Unless we understand and address these existential questions, we probably, will fail to alleviate the symptoms of depression, by merely prescribing drugs, in these patients! DOI: http://dx.doi.org/10.3126/jpan.v3i3.11836

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FEIJOO, Ana Maria Lopez Calvo De, and Paulo Victor Rodrigues Da COSTA. "Daseinsanálise e a Tonalidade Afetiva do Tédio: Diálogos entre Psicologia e Filosofia." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 3 (2020): 317–28. http://dx.doi.org/10.18065/2020v26n3.7.

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The aim of this article is to think, especially from the phenomenological-hermeneutic perspective, the relationship between the attunement of boredom and the daseinsanalysis. Such a thought arises explicitly with the German philosopher Martin Heidegger, making essential the relation between phenomenology and hermeneutics. From this, the possibility of a repositioning of understanding in relation to boredom arises: a solipsist interpretation is avoided and appears an historical interpretation of certain existential disorders that in the contemporary world need renewed interpretations. Philosophy emerges as a fundamental element of the dialogue in this new understanding of the phenomenon of boredom, unfortunately not yet thematized by the main authors of Daseinsanalysis.

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Cohn, Hans W. "The Philosophy of S.H. Foulkes: Existential-Phenomenological Aspects of Group Analysis." Group Analysis 29, no. 3 (September 1996): 287–302. http://dx.doi.org/10.1177/0533316496293002.

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Luig, Thea. "The existential imperative in narrating experience." COMPASS 1, no. 1 (April 29, 2011): 42–55. http://dx.doi.org/10.29173/comp36.

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The idea that the act of narrating one’s experience, in particular reorganizing disruptive experiences into a coherent story, is conducive to well-being has become popular in the social sciences and in therapeutic practice. Ways of remembering and narrating draw on templates of the larger societal, historical, and cultural context and thus situate the memory of one’s particular experience within a collectively shared world. However, other voices argue that the driving force of storytelling is less the need for coherence or continuity, but rather the reconstruction of a sense of agency in intersubjective relationships. This paper will explore the question of what is at stake, what is existentially imperative, in the human practice of narrating experience. Using a phenomenological framework that pays attention to the intersubjective space of perception and experience, I will apply narrative approaches drawing on medical anthropolog y, linguistics, and psychology to my conversations with Mary, a long-time caregiver for chronically ill family members.

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Journal articles on the topic 'Existential phenomenological psychology'

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