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____________________________________________________________________________________________________ Subject PSYCHOLOGY Paper No and Title Paper no.6 – Self and Inner growth Module No and Title Module no.21 : VIEWS OF OTHER EXISTENTIAL PSYCHOLOGY Module Tag PSY_P6_M21 TABLE OF CONTENTS 1. Learning outcomes 2. Introduction 3. View of other Existential Psychology 3.1 Jean Paul Sartre 3.2 Soren Kierkegaard 3.3 Ronald David Laing 3.4 Ludwig Binswanger 3.5 Medard Boss 4. Criticism of Existential Psychology 5. Summary PSYCHOLOGY PAPER No. : PSY – P6 – Self and Inner growth MODULE No:M21: VIEWS OF OTHER EXISTENTIAL PSYCHOLOGY ____________________________________________________________________________________________________ PSYCHOLOGY PAPER No. : PSY – P6 – Self and Inner growth MODULE No:M21: VIEWS OF OTHER EXISTENTIAL PSYCHOLOGY ____________________________________________________________________________________________________ 1. LEARNING OUTCOMES After studying this module, you should be able to Know about view of Jean Paul Sartre Learn about Soren Kierkegaard contribution to Existential Psychology Understand the Basic features of R.D. Laing Learn about the work of Ludwig Binswanger Analyze the work of Medard Boss Evaluate Existential Psychology 2. INTRODUCTION It was Feifel and Maslow who both took part in the (APA) Convention which was held on the topic of Psychotherapy and Existential Psychology in 1959 on September .Due to that the awareness of existentialism and its footings bring into being to influence the front position of psychological belief and preparation. Once the conference was over it was natural that the terminology existentialism became one of the talked about terms of psychology in the 1960s. Rollo May designated this perspective to psychotherapy by means of affirming that the undertaking of treatment be situated to comprehend the client completely as that client is existing in actuality. In existential approach to psychology it is assumed that this approach would involve an assurance on the part of the client to totally recognize how they were living their lives, or it involoves the lives in which they be situated . Apart from this it has been observed that existential approach arose as a dominant method of psychological practice. It was characterized as a cognizance that gained its momentum after the World War II. As we had discussed in the previous modules existentialism did not originate from the work of a single founder. It started instinctively in numerous regions of Europe from the philosophies of diverse individuals, with many of these creative minds having no knowledge of the amazingly similar exertions of one another. This spur-of-the-moment nature of its beginning makes clear the need that was felt for its manifestation. In previous modules we have discussed the contributions of Rollo May, Viktor Frankl and others in this module we would be discussion briefly the themes and work of Jean-Paul Sartre, Soren Kierkegaard, Ludwig Biswanger, R. D. Laing, Moss and others. All these philosophers influenced the development of existential psychology .Hence these theorist are considered as the main forces in existential psychology. 3. VIEW OF OTHER EXISTENTIAL PSYCHOLOGIST 3.1 J.P.SARTRE Sartre was a French philosopher and writer who was born in Paris in the year 1905, the prominent believer of existentialist approach for the duration of the years after W.W II. He asserted, that "now in the culmination an individual is constantly answerable for whatever remains of one," which was merely a minor amendment of his initial, daring slogan, "man makes himself." Sartre by no means diverged from Descartes' traditional portrayal of human consciousness by way of free as well as diverse from the somatic universe it dwell in. Individual is under no circumstances free of one's "circumstances," he states that, however individual remains constantly free to PSYCHOLOGY PAPER No. : PSY – P6 – Self and Inner growth MODULE No:M21: VIEWS OF OTHER EXISTENTIAL PSYCHOLOGY ____________________________________________________________________________________________________ contradict ("disprove") that condition in addition to attempt toward one’s change. He assumed that if one has to remain conscious, is to be free to visualize, free to indicate, in addition to being in charge for one's share in life. For him consciousness is the key component, he believed that an individual did have freedom to choose what he wants to be and if he does not choose it results in conflict and anxiety. Edmund Husserl's new theoretical method, phenomenology which is the core of existential psychology as we had discussed earlier had also influenced Sartre’s approach. His work was straight retorts to Husserl in addition to applying the method of phenomenology. His came up in 1936 with an essay on “The Imagination” which helped in the formation of the foundation aimed at whatever was to follow: the merriment of our substantial autonomy to envision the realm other than it is and (in viewing the concept of Kant ) the way that this capability notifies everything of our understanding. The other work which followed after this was in 1937 known as Transcendence of The Ego in which he studied the key notion of Phenomenological Reduction which had originated from work of Husserl. It basically deals with the most significant structures of consciousness and like Husserl he also stated that one cannot look at consciousness without at the same time be aware of the reality of actual objects in the world. It means we cannot reduce consciousness as such and have to view in full context. It has been observed that these concepts he has not only highlighted in his essay on Transcendence of Ego but also in his novel Nausea which was published in year 1938. In his essay Sartre also reassesses the concept of the self, which Husserl (and so a lot of formerly philosophers) had identified with consciousness. Nonetheless the self, Sartre maintains, is not "in" consciousness, much less similar to it. The self is out there "in the world, like the self of another." He believes that, the self is a continuing development in the world with supplementary individuals; it is not basically self-awareness or self-consciousness as such ("I think, consequently I am"). Sartre’s most influential work , came about in 1943 called Being and Nothingness which also stresses upon this departure of self and consciousness as well as the elimination of the self as purely self-consciousness .That one arrangement is unabashedly Cartesian, consciousness ("being-for-itself") at the one culmination , the existence of ordinary things ('being-in-itself") on the other hand . Sartre defines consciousness as "nothing"--"not a thing" nonetheless an action, "a wind blustering as of from nowhere headed for the creation." Sartre frequently recourses to intuitive metaphors while evolving such issues (e.g., "a worm curled in the soul of being"), however considerably of whatever he is at variance is known to other theoretical readers as have been pointed in simple words by Kant, who as well cautioned in contrast to the irrationalities ("parallelisms") of considerate consciousness through means of this one a (plausible) thing of consciousness realistically than as the drive of founding the objects of consciousness. Dominant towards the disagreement of being and emptiness and Sartre's persistence happening the prevalence of human freedom is his persistence that consciousness cannot be comprehended in fundamental relations. It is constantly self-determining in addition, it is usually is what it is not supposed to be and is not that what it is"--a lively puzzle that talk about the element that we are at all times in the development of selecting. It is because of this nonexistence of consciousness in addition to its actions that denial originates in the world, our capability to visualize the sphere extra to what it is and the inevitable requirement of visualizing oneself to what one is additional to what we appear to be like. As consciousness is nothingness, it is not subject to the rules of causality. Consciousness is "nothing," but the self is always on the way to being something. Throughout our lives we amass a body of facts that are true of us--our "facticity"--but during our PSYCHOLOGY PAPER No. : PSY – P6 – Self and Inner growth MODULE No:M21: VIEWS OF OTHER EXISTENTIAL PSYCHOLOGY ____________________________________________________________________________________________________ lives we continue open to visualize innovative potentials to restructuring ourselves in addition to reinterpret our facticity in the view of original tasks and ambitions--our "transcendence." This indeterminacy means that we cannot ever remain whatever, and when we attempt to form ourselves as somewhat particular-- whether a societal role (policeman, waiter) or a definite character (reluctant, intelligent, cowardly)--we are in "immoral conviction." Bad faith is incorrectly viewing ourselves as something static and established (he totally discards Freud’s theory of the unconscious purpose of our personalities and behavior), nonetheless it is furthermore bad faith to observe oneself as being of immeasurable potentials and neglect the at all times obstructive evidences and situations contained by which entire choice requirement be presented. At the same time, we remain continuously trying in the direction to describe ourselves and on the other end we remain at all times at liberty to break away from what we are, at the same time we remain
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