Phenomenology and intersubjectivity: considerations for webcam-facilitated psychotherapy

ABSTRACT

The clearest distinction between webcam-facilitated versus face-to-face psychotherapy is the available sensorial information. The following questions guide this discussion: 1. How do our senses inform the psychotherapeutic process? 2. What are the implications for the therapeutic process when sensory information is different than during face-to-face therapy? This examination of the role of the senses in the creation of knowledge is grounded in phenomenology. Individual unity of consciousness and reciprocal understanding are applied to literature on webcam-facilitated therapy. An amalgam clinical example illustrates these phenomenological concepts and role of intersubjectivity. The core issues are involvement of sensory processes in the process of psychotherapy and co-construction of knowledge. By accepting the limitations of therapist knowledge, the client is encouraged to articulate and develop their own knowledge, and make conscious their unconscious. It is not necessary for therapist and client to share a physical space for co-creation of knowledge necessary for client transformation.     

思想政治教育的视角转变:从主体性到主体间性

主体间性思想政治教育通过吸收借鉴西方哲学的理念,并且在继承传统思想政治教育实践经验的基础上,超越了传统的"单子式主体"思想政治教育所存在的局限性,能够让受教育者回归自我,进而实现教育双方的良好沟通,创造出生动活泼的教育局面,从而获得良好的思想政治教育效果。要实现思想政治教育视角的转变,不仅需要树立"以人为本"的教育理念,还需要积极构建交往式的思想政治教育,并且大力推进思想政治教育的生活化,才能够步入到主体间性的思想政治教育。     

How to teach intersubjectivity

This article presents my dialogical teaching since 2001 at the Department of Social Work at Bielefeld University of Applied Sciences. The following describes my approach to teaching ‘intersubjectivity’ to social work students and my experience with it with reference to Martin Buber's anthropology of the ‘interhuman’ and to relevant discussions within psychoanalysis. Part of this learning programme consists of implementing ‘groups of dialogue’ in order to facilitate the skill of becoming aware of ‘otherness’ and of oneself. My teaching challenges in that it invites people to develop an awareness of the ‘interhuman’ as a living concept of intersubjectivity for the sake of openness to human growth.     

主体间性文论视野中的作者理论

西方现代作者理论批判了主体性的作者,从而否定了作者对作品的绝对权威,但它自身却未能从这种主体性作者理论中完全解脱出来。实际上,作者对作品解释权威的丧失并不是由于文本的游戏和读者的狂欢,而是作者的主体性在创作过程中融化成了流动的主体性,即主体间性。作者通过自我对话超越其现实存在,走向理想存在,并在作品中留下这一对话的记录,因而作品正是这一对话的展开,它召唤着读者也参与到这一对话中来,并在这一对话中超越自我。     

巴赫金“主体间性”思想解读

行为哲学是巴赫金美学、文艺学中的“主体间性”思想的哲学基础。这种行为哲学强调人的行为必须“应分”（应承担责任）,而行为世界的建构实质上是我与他人的关系,人的具体存在方式是：在言语交往中的存在、与他人对话中的存在。人的存在是交互性、对话性的。“外位性”是巴赫金人文科学研究,尤其是其“主体间性”思想的方法论基石。“外位性”即“我用他人的眼睛看自己,以他人的视点评价自己”,其实质是强调审美活动中不同主体的交互性、对话性。“主体间性”是主体的审美观照方式,即不同文本（表述）之间、作者与主人公之间、读者与文本之间（包括当代读者与历时性文本之间）、不同民族文化之间都是处在相对的“外位”而进行交往与对话。     

自然主义的主体间性：在信仰主义与审美主义之间

本体论的主体间性在其历史发生过程中包括自然主义、信仰主义和审美主义三种取向。自然主义的主体间性哲学主张主体的退让,让理性主体退回到感性主体或自然主体,从而与世界同位,实现人与世界的平等交往、融合无间。这是对现代性以及现代性的核心主体性的反动,但它并不能实现真正的主体间性,它只是一种理论虚构,不能成为现实。自然主义的主体间性哲学的信仰主义倾向是使其不能成为独立完满理论的致命缺陷。主体间性不能靠主体的退让、泯灭主体性以达到与自然的同位来实现,而只能通过主体与世界的升华,使自我和世界成为自由的主体,实现主体间的对话、沟通而实现,这就是审美主义的主体间性哲学。     

全球化与弱势文化身份

当前的全球化趋势其实质是西方文明主导下的人类社会发展方式。它对非西方文化主体的经济、社会、政治、文化等各层面产生着广泛深入的影响。这一进程自西方资本主义确立之初即已开始,而在后工业时代成为世界性趋势。非西方文化主体如何面对这一浪潮,如何在趋同和存异的文化姿态之间进行取舍,是一个亟待回答的问题。本文通过对边缘文化与西方主流文化关系的分析,比较了种种文化主张,并根据哈贝马斯的"交往理论"提出文化的"主体间性共存"的观点,试图对回答弱势文化如何寻找适当的文化策略的问题进行一些尝试。     

Racialising emotional labour and emotionalising racialised labour: Anger,fear and shame in social welfare

This paper brings together the empirical work of Yasmin Gunaratnam with hospice social workers and that of Gail Lewis with local authority social workers. It uses a conceptually expanded notion of 'emotional labour' to explore and theorise links between different forms of emotion management and racialised subject positions and practices in social care for both those categorised as 'ethnic minorities' and as 'white'. The analytic framework draws upon the political scholarship of Audre Lorde and Thandeka and the psychoanalytic work of Melanie Klein to explore talk about the production of anger, fear and shame. A common focus in the writing of these different authors is the self/other relation and the attention given to personal, interpersonal, inter-group and intra-group dynamics. The paper argues that the irrational and unconscious aspects of racial dynamics cannot simply be countered by appeals to the rational. There is a need to recognise and integrate rather than 'split' positive and negative emotions about the self and 'others'. Such integration is seen as a source of internal strength and psychic health making for the possibility of caring and constructive relationships in social care organisations through which the complexities of difference can be recognised and valued.     

黑格尔在中国——一个批判性的检讨

如何理解黑格尔的形而上学或黑格尔的逻辑学,是理解黑格尔哲学的关键。我国黑格尔研究有些萧条,与我们对黑格尔的形而上学的理解有很大关系。从上个世纪30年代开始,我国学者就认为黑格尔的本体论与神学有内在关联,是一个“思辨创世说”。无论是从形而上学还是从认识论去研究黑格尔哲学,有几个基本概念是必须澄清的。黑格尔的精神概念从一开始就有主体间性的特征,他的形而上学和本体论决不是前康德的形而上学和本体论。黑格尔的上帝概念有其特殊意义,无论从宗教神学还是从绝对唯心论的先验哲学去理解,都会使我们失去对黑格尔哲学的正确理解。     

以生态的眼光发掘世界的诗意——论红豆诗歌的生态伦理

诗人红豆最新的生态诗集《液体的树》由作家出版社推出,为中国生态诗歌创作注入了一脉鲜活的泉源。在诗集中,红豆耐心地以生态的新眼光发掘着世界被遮蔽被忽略的诗意,婉曲地表达着对待自然生命的生态伦理,焦虑地批判着现代文明的反生态倾向,并在和自然万物的主体间性交流中体味着天人合一的生态胜境。该诗集为中国生态诗歌注入了更多女性诗人的细腻和雅致,丰富了中国生态诗歌创作的百花园,对于生态意识的普及具有一定的价值。