By Ronald R. Lee
Compared to the normal proposal of technology as generalizable and predictive wisdom, 5 Kohutian Postulates provides psychotherapy as a technology of the original. It makes use of the thinker Imre Lakatos' emphasis on study courses that set up round a principal postulate and auxiliary postulates to explicate Heinz Kohut's 'self-psychology.' Kohut's psychotherapy conception involves 4 auxiliary postulates which are interlinked to the critical postulate of empathic figuring out, and to one another. the most chapters illustrate how those postulates functionality as orienting stars in theoretical house to foster a company psychotherapeutic identification, and to at the same time foster the inclusion of complementary rules from different psychotherapy theories. those chapters additionally display how self-psychology exemplifies Lakatos's concept that the main worthwhile medical concept is regenerative. The final bankruptcy issues to the necessity for post-modern psychoanalytic psychotherapy to take heavily the belief of a pro dedication to the sufferer.
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Extra info for Five Kohutian Postulates: Psychotherapy Theory from an Empathic Perspective
Vicarious introspection is not only placing oneself in the shoes of another, but understanding the other person’s feelings and thoughts in such a situation. Defining empathy as vicarious introspection would be meaningless without an implicit assumption that using this method leads to increased effectiveness in psychotherapy. Questions about Kohut’s understanding of vicarious introspection are not fruitful for the purposes of healing if they come from “essentialist” attempts to investigate “true” empathy; such attention would be better focused on therapeutic results.
So] the standard model of observation doesn’t work for conscious subjectivity. . [and] the idea that there might be a special method of investigating consciousness, namely ‘introspection,’ was doomed to failure from the start” (p. 97). ” “In short,” Searle says, “If by ‘introspection’ we mean simply thinking about our own mental states, then there is no [philosophical] objection to introspection” (p. 144). Despite the philosophical criticism of introspection, Kohut made empathy central to his psychotherapy theory because he was interested in developing a way to understand a patient’s mental state.
A major danger is that an intersubjective perspective’s focus on the “here-and-now” does not allow sufficiently for past influences, especially repetitive transferences. Chessick (2007), for one, is concerned that in “the centerpiece of [the intersubjectivist] approach, the focus on the here and now, tends to place the transference and the childhood experiences of the patient in the background, rather than in the foreground where, in my opinion, it belongs” (pp. 10–11). On this issue, we think Kohut’s focus on empathy as the experience of the patient helps to keep transference issues in the forefront in the initial stages of the psychotherapy.