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題名:心理治療的直覺現象─詮釋學的觀點
作者:李正源 引用關係
校院名稱:國立高雄師範大學
系所名稱:輔導與諮商研究所
指導教授:卓紋君
學位類別:博士
出版日期:2010
主題關鍵詞:直覺東西方文化療癒本土心理治療詮釋學intuitioncultural healing of the east and the westindigenous psychotherapyhermeneutics
原始連結:連回原系統網址new window
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  本研究以詮釋學的研究取向,試圖理解發生在心理治療中的直覺現象。研究邀請四位(三女一男)在心理治療中擁有豐富直覺經驗的資深心理治療師進行訪談,以詮釋學的方式與各受訪者對話二到三次,然後在詮釋循環的歷程中,研究者來來回回地與文獻、文本對話並反思,最後直覺性地得到關於此現象的整體詮釋。因此,本研究的整體詮釋如下:
一、心理治療中的直覺發生的歷程,基本上有五個步驟:(一)治療師平日的「反身」工夫;(二)治療師清明狀態的平行遷移;(三)治療師對個案的關注;(四)個案的開放;(五)整體的成熟。
二、心理治療中直覺發生的限定條件有三:「有時」、「用誠」、與「存在」。「有時」包括「相遇」、「成熟」與「更高來源」三個部份。「用誠」包括兩個部份,向內為「反身」,向外則為「關注」。「反身」包括「覺察」與「心齋」,而「關注」包括「母性」、「專注」、「敞開」、以及「專業虔誠」四個部份。「存在」含有「存在引出存在」以及「存在傳遞訊息」兩個部份。
三、本研究認為心理治療中的直覺的定義為:「當治療場域中有時、用誠、以及存在三個限定交互作用跨越臨界點時,治療師產生了一個意識上的跳躍,進入合一的狀態時對個案情狀的直接知道。」三個限定彼此會交互影響,而治療師唯一可以掌握的限定是「用誠」。
四、本研究的詮釋較接近華人文化中所指的直覺,是一種整體而非分解式的掌握,透過主體與對象由外而內的交感相融,形成對本體的直覺體驗。有三個方面與西方對直覺的看法不同:(一)預備或掌握;(二)過程或目標;(三)感性或分析。
五、直覺的處置上,若治療師可以「抓(hold)住」直覺時,會進行兩個判斷:一、這是直覺還是個人議題?二、個案準備好了嗎?若直覺發生的當下,治療師無法掌控,則直覺會自然接手,完全沒有心智的參與。若為遠距的直覺,且是負面的直覺,治療師可能會立即與個案連絡,以確定個案的狀態;若非緊急的直覺,則治療師會留到下一次與個案會面時,再處理這個直覺。若是相應式直覺,則治療師與個案的內在會有微笑發生,當下的靜默充滿著張力,而彼此都知道,無需透過語言。
六、直覺讓治療師可以深刻地理解個案,或進入個案問題的核心。當治療師在治療場域處理其直覺後,都對心理治療的進展有所助益。然而,從「有時」的觀點來看,這樣的進展是必然會發生的。
七、本研究的受訪者多沒有刻意要在心理治療中追求直覺,而只是盡自己一種存在的本分。所以,過分強調直覺而刻意追求,容易陷入非此不可、過於用力的危險。所以,治療師的重點不在於努力直覺,而在於「用誠」。
八、本研究的詮釋認為直覺多無法直接訓練,但是可以預備。而要促進的不是直覺的品質,而是治療師的存在品質。因為,關鍵是其中的治療師,而不是技術。
根據本研究的詮釋,研究者對實務工作者、心理治療師的訓練養成、以及未來研究提出若干的建議。
Based on the hermeneutic approach, this study tried to understand the intuition phenomenon happened in psychotherapy. By inviting four experienced psychotherapists (1 male and 3 females) who have had profound intuition experiences in their practices, the researcher was able to interview each of them for 2-3 hours through a dialogic process. In the hermeneutic circle, the researcher had dialogues with the literature and the text back and forth, and back to himself for reflection. Finally, the holistic interpretation of the intuition phenomenon fell on the researcher intuitively is listed as follows:
1.The emergence process of intuition in psychotherapy has five steps. (1) The therapist practices Fan-Shen or reflection daily. (2) The therapist’s clarity is transferred to the therapeutic field. (3) The therapist gives the client genuine care. (4) The client opens up. (5) The timing is mature.
2.The emergence of intuition in psychotherapy has to meet three conditions: You-Shih or timing, Yong-Cheng or genuine, and existence. You-Shih includes encounter, mature and high source. Yong-Cheng includes two parts. (1) Inwardly, Fan-Shen means the therapist’s reflection by using awareness and Sin-Jhai (meditaion). (2) Outwardly, Yong-Cheng shows genuine care, including maternity, attention, openness, and professional devotion. The existence consists of “existence induces existence” and “existence delivers messages.”
3.This study defined intuition in psychotherapy as “In the therapeutic field, when the interaction of You-Shih, Yong-Cheng and existence surpasses a critical point, the therapist’s consciousness has a leap and Oneness forms, subsequently leading to the result that the therapist directly knows the client”. The three conditions influence one another. Among these three conditions, the therapist can only endeavor upon Yong-Cheng.
4.The interpretation of intuition in this study is closer to the viewpoint of Chinese culture. There are different views between this study and the West on the followings: (1) preparing or mastering, (2) a process or a goal, and (3) sensibility or analysis.
5.As to handling an intuition, if the therapist can “hold” it, he or she will consider two things intellectually: (1) Is it a real intuition or a personal issue? (2) Is the client ready? If the therapist cannot hold the intuition, the intuition itself will naturally take control without any interventions from their minds. When a distant and negative intuition takes place, the therapist could make a contact with the client in order to confirm the client’s status; if it is not urgent, then the therapist will leave it until the next session. When a heart-with-heart intuition happens, the therapist and the client both have a smile inside and the silence at this moment is full of tension. Not using any words, both the therapist and the client understand each other fully.
6.Intuition helps the therapist understand the client deeply or stride to the core of the client’s problem directly. Once the therapist handles the intuition, the pace of the psychotherapy always speeds up. However, from the perspective of You-Shih, the speed-up is bound to happen.
7.Most subjects in this study did not pursue intuition in psychotherapy intentionally, but just being there. Therefore placing too much emphasis on intuition and pursuing it on purpose is very likely to put one in danger of must-have and over-effort. Thus, the therapist should focus on Yong-Cheng instead of pursuing intuition.
8.The interpretation of this study suggests that most intuition cannot be trained directly, but can be prepared for it. Therefore, what should be improved is not the quality of the therapist’s intuition, but the quality of the therapist’s existence, because the key of intuition is the therapist, not the technique.
According to the interpretation of this study, some suggestions were made to the practitioners, on the training and education for psychotherapists, and to the future researchers.
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