By Ellen Y. Siegelman
During this fascinating paintings, Ellen Siegelman provides metaphor as a sort of symbolization uniquely fitted to bridging the recognized and unknown, the wide awake and subconscious, the private and common. She demonstrates how metaphor, whereas drawing upon one's such a lot concrete physically event, issues to an immensely wealthy quarter of resourceful existence. The paintings bargains an abundance of scientific facts to demonstrate how metaphor is a precept medium for developing the subconscious interpersonal resonances that lie on the center of the psychotherapeutic procedure, together with the metaphors inherent in transference and countertransference.Siegelman indicates how a metaphor, whilst fostered, can lead on to subconscious resources and the way a unmarried metaphor can develop into a telegraphic image of the self. She additionally discusses the blunders a therapist could make in pursuing or ignoring metaphors. Case vignettes, drawn from her personal wide medical paintings and from the literature, are provided all through. including a moment-to second immediacy, the situations illustrate how figures of speech can be utilized to light up defenses and elevate the intensity of a remedy or research. within the concluding part, the subject is opened outward to incorporate metaphors of the psychotherapeutic strategy itself--how such theorists as Freud, Jung, Langs, Milner, and Winnicott have considered the healing house. a last bankruptcy anchors the ebook in its better context--that of symbolic angle, which the writer believes is the bedrock on which all colleges of intensity psychotherapy are built.
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Additional resources for Metaphor and Meaning in Psychotherapy
Since every man, as a relatively stable being, possesses all the basic psychological functions, it would be a psychological necessity with a view to perfect adaptation that he should also employ them in equal measure. For there must be a reason why there are different modes of psychological adaptation: evidently one alone is not enough, since the object seems to be only partially comprehended when, for example, it is something that is merely thought or merely felt. A one-sided (“typical”) attitude leaves a deficiency in the adaptive performance which accumulates during the course of life, and sooner or later this will produce a disturbance of adaptation that drives the subject toward some kind of compensation.
We only “think” of the dead, but the primitive actually perceives them because of the extraordinary sensuousness of his mental images. ” When the primitive “thinks,” he literally has visions, whose reality is so great that he constantly mistakes the psychic for the real. ” 16 What I myself have seen of the psychology of the Negro completely endorses these findings. From this basic fact of the psychic realism and autonomy of the image vis-à-vis the autonomy of the sense-perception springs the belief in spirits, and not from any need of explanation on the part of the primitive, which is merely imputed to him by Europeans.
They, too, could never be done with speculations as to why mankind was in such a bad way. Only, the causalism of that epoch, as compared with our science, was considerably less restricted; they could hark back far beyond childhood to cosmogony, and numerous systems were devised proving that what had happened in the remote abyss of time was the source of insufferable consequences for mankind.  The sacrifice that Tertullian and Origen carried out was drastic—too drastic for our taste—but it was in keeping with the spirit of the age, which was thoroughly concretistic.