The Poetic Movements of the Therapeutic Dance
Re-Imagining a Psychotherapy of Depth
Re-Imagining a Psychotherapy of Depth
Amelio A. D'Onofrio, PhD
July 24-28, 2023
Gubbio, Italy
Gubbio, Italy
|
Opening Conversation and
|
|
Monday, July 24, 2023 (9:30am - 1:00pm)
Day 1
On Forgetting and Remembering:
The Discourse(s) Inhabiting Our Clinical Practice
|
“[We] can suffer only a certain amount of culture without injury.”
~Carl Jung
“Before the voice of reason, there is the voice of pathos.”
~David Kleinberg-Levin
“It is preferable to warn people that they aren't to
believe too much of what they understand.”
~Jacques Lacan
“What produces alienation is not depth, but lack of depth."
~Iain McGilchrist
“My symptom is my soul.”
~James Hillman
~Carl Jung
“Before the voice of reason, there is the voice of pathos.”
~David Kleinberg-Levin
“It is preferable to warn people that they aren't to
believe too much of what they understand.”
~Jacques Lacan
“What produces alienation is not depth, but lack of depth."
~Iain McGilchrist
“My symptom is my soul.”
~James Hillman
|
Among his many contributions to the therapeutic project, Freud introduced into our imaginations two foundational ideas: First, that human reality is comprised of that which is seen and that which lies outside of direct observation. There is the visible and the invisible, the material and the symbolic, surface and depth. To focus primarily on the first dimension misses much of important human experience, communication, and even suffering. The second idea he offered—a seemingly simple one—was that if you let people talk and you listen to them tell their story, they get better.
The problem in our contemporary world, however, is that the meaningfulness of these basic propositions has been diluted by our modernist methods that seek to instrumentally order, measure, and control the immeasurable and non-material substance of human experience. The dialectical nature of truth recedes, giving way to a reductionistic and efficient dualism that reifies and that, itself, becomes the source of further suffering. When we fail to experience our patients through ontologically appropriate eyes, we necessarily truncate their stories, contribute to their forgetfulness-of-being, and prevent more authentic self-discovery through the dialectic of our listening.
Our point of departure for the Seminar will entail an examination of the prevailing clinical discourse(s) that may orient our work as therapists. We will explore the distinction between scientific knowledge and narrative knowledge, seeking to identify those frameworks of clinical understanding that encase our patients, delimit their freedom, and hinder their poetic movement toward new possibilities for becoming. To this end, we'll consider what the very notion of a psychotherapy of depth might entail in light of the current zeitgeist. We’ll explore such questions as: Given that all experience is essentially relational, how might "the relational" inform and open up a space for depth? How might our very own theoretical orientation be understood as “symptom”— one that may peripheralize the patient? How might the possibility of depth in our work require us to consider the ontological, in addition to the psychological? And as a corollary: What’s the soul got to do with all of this?
Finally, working from the position that a psychotherapy of depth is necessarily subversive to the conventional order, we’ll begin our reflection on the two foundational questions that constitute the deep structure of our project: “What does it mean to be a healer?” and “What is a reasonable ‘final cause’ toward which we can or ought to orient our work?”
The problem in our contemporary world, however, is that the meaningfulness of these basic propositions has been diluted by our modernist methods that seek to instrumentally order, measure, and control the immeasurable and non-material substance of human experience. The dialectical nature of truth recedes, giving way to a reductionistic and efficient dualism that reifies and that, itself, becomes the source of further suffering. When we fail to experience our patients through ontologically appropriate eyes, we necessarily truncate their stories, contribute to their forgetfulness-of-being, and prevent more authentic self-discovery through the dialectic of our listening.
Our point of departure for the Seminar will entail an examination of the prevailing clinical discourse(s) that may orient our work as therapists. We will explore the distinction between scientific knowledge and narrative knowledge, seeking to identify those frameworks of clinical understanding that encase our patients, delimit their freedom, and hinder their poetic movement toward new possibilities for becoming. To this end, we'll consider what the very notion of a psychotherapy of depth might entail in light of the current zeitgeist. We’ll explore such questions as: Given that all experience is essentially relational, how might "the relational" inform and open up a space for depth? How might our very own theoretical orientation be understood as “symptom”— one that may peripheralize the patient? How might the possibility of depth in our work require us to consider the ontological, in addition to the psychological? And as a corollary: What’s the soul got to do with all of this?
Finally, working from the position that a psychotherapy of depth is necessarily subversive to the conventional order, we’ll begin our reflection on the two foundational questions that constitute the deep structure of our project: “What does it mean to be a healer?” and “What is a reasonable ‘final cause’ toward which we can or ought to orient our work?”
Instructor
Amelio A. D'Onofrio, PhD
“Knowledge grounded in humility and self-awareness."
~Past Seminar Participant
~Past Seminar Participant
Tuesday, July 25, 2023 (9:30am - 1:00pm)
Day 2
The Breakdown, the Symptom, and Death Anxiety:
Toward a Redeemed Subjectivity
|
“Taking a new step, uttering a new word, is what people fear most."
~Fyodor Dostoevsky
“You sought the heaviest burden, and found yourself.”
~Friedrich Nietzsche
“The fear of psychic dissolution is the ground condition of our being subjects.”
~Walter Davis
“Struggle brings beings into Being.”
~Martin Heidegger
“To become human does not come that easily."
~Soren Kierkegaard
~Fyodor Dostoevsky
“You sought the heaviest burden, and found yourself.”
~Friedrich Nietzsche
“The fear of psychic dissolution is the ground condition of our being subjects.”
~Walter Davis
“Struggle brings beings into Being.”
~Martin Heidegger
“To become human does not come that easily."
~Soren Kierkegaard
|
A transformative psychotherapy begins with death. Not death as the demise of the body, but as the collapse of our imaginal world, the world that offers us our illusory sense of wholeness. This collapse and seeming annihilation is the metaphorical shipwreck that cracks open the ego’s shell and thrusts us into a new psychological space. In moments of psychic catastrophe, we are drawn into an uncanny self-estrangement in which our very being is called into question. The life that was familiar to us now feels unintelligible: The old narratives, perhaps now seen as false, no longer contain us and our very lives feel fraudulent. Yet this shipwreck—with its accompanying anguish—may take us to new shores where possibilities for a ‘second life’ might be found.
We begin day two of the Seminar by considering the movement toward subjectivity. First, we ask: How do we human beings become the symptom that holds us together as a seeming unified whole, yet embodies our fundamental lack-in-being which fuels desire and constrains our freedom? And as a consequence of this dynamic, how do our fumbling attempts at loving—both in one’s life and in the therapeutic encounter—represent our demand to the other to bestow upon us the very being we feel we lack, and thus make us whole?
We’ll trace the patient’s movements, as pilgrim, from catastrophe, to the call that awakens desire, to the tragic that has held us frozen in place. We’ll explore the challenges of this inward passage and the inherent resistances to the examined life.
The second day of the Seminar will conclude with a reflection on what a ‘second life’ might look like, and how that understanding could offer us an end point from which to depart. We’ll consider the limits of a psychotherapy of depth, and how therapists’ own relationship with their finitude can either permit or inhibit the patient’s recovery of lost experience.
We begin day two of the Seminar by considering the movement toward subjectivity. First, we ask: How do we human beings become the symptom that holds us together as a seeming unified whole, yet embodies our fundamental lack-in-being which fuels desire and constrains our freedom? And as a consequence of this dynamic, how do our fumbling attempts at loving—both in one’s life and in the therapeutic encounter—represent our demand to the other to bestow upon us the very being we feel we lack, and thus make us whole?
We’ll trace the patient’s movements, as pilgrim, from catastrophe, to the call that awakens desire, to the tragic that has held us frozen in place. We’ll explore the challenges of this inward passage and the inherent resistances to the examined life.
The second day of the Seminar will conclude with a reflection on what a ‘second life’ might look like, and how that understanding could offer us an end point from which to depart. We’ll consider the limits of a psychotherapy of depth, and how therapists’ own relationship with their finitude can either permit or inhibit the patient’s recovery of lost experience.
|
Wednesday, July 26, 2023 (9:30am - 1:00pm)
Day 3
Therapeutic Listening as Poetic Space:
The Therapist’s Ontological Disposition
|
“Life is pregnant with stories. It is a nascent plot in search of a midwife.
For every human being there are lots of little narratives trying to get out."
~Richard Kearney
“To be means to have space…Not to have space is not to be.
Striving for space is an ontological necessity."
~Paul Tillich
“Can I create a space where I can hear music?"
~Robert Wilson
“Keeping silent authentically is possible only in genuine discoursing.
To be able to keep silent, [one] must have something to say.”
~Martin Heidegger
“Our most fundamental disposition is one that dis-positions us…”
~David Kleinberg-Levin
“The first gesture is to say yes.”
~Donald Winnicott
For every human being there are lots of little narratives trying to get out."
~Richard Kearney
“To be means to have space…Not to have space is not to be.
Striving for space is an ontological necessity."
~Paul Tillich
“Can I create a space where I can hear music?"
~Robert Wilson
“Keeping silent authentically is possible only in genuine discoursing.
To be able to keep silent, [one] must have something to say.”
~Martin Heidegger
“Our most fundamental disposition is one that dis-positions us…”
~David Kleinberg-Levin
“The first gesture is to say yes.”
~Donald Winnicott
|
In the course of our daily lives, absorbed in our everyday concerns, we forget to listen to the most fundamental demand of our soul: to be present to ourselves and to be awake. We are distracted from ourselves and thus we forget what it means to be. We also forget what is at stake in living in that forgetfulness. If “to be means to have space,” then therapy is essentially about recovering lost psychic space, thereby allowing for the lost echoes of our voice to be heard and remembered.
This clearing—this poetic space—begins with an encounter; and it is the nature of this encounter that is the focus of day three of the Seminar. We’ll consider such questions as: Since we need a clearing in order to enter narrative, what does that clearing look like, and how do we begin to constitute it? What might constrict this space and limit access to interiority? How might our therapeutic disposition be responsible for misrecognizing suffering or for alleviating it? Is there a way of listening with ontological understanding that both allows for emergence and that shelters? How might we cultivate in our listening a relational practice that, in its very beholding of the other, releases and let’s be? How might we consider silence as an ontological organ—as the primordial space for emergence—rather than simply an absence; and how might we harness its therapeutic power? We’ll consider our cultural myths regarding listening, and we’ll explore what a mature, generative kind of listening might sound like.
This clearing—this poetic space—begins with an encounter; and it is the nature of this encounter that is the focus of day three of the Seminar. We’ll consider such questions as: Since we need a clearing in order to enter narrative, what does that clearing look like, and how do we begin to constitute it? What might constrict this space and limit access to interiority? How might our therapeutic disposition be responsible for misrecognizing suffering or for alleviating it? Is there a way of listening with ontological understanding that both allows for emergence and that shelters? How might we cultivate in our listening a relational practice that, in its very beholding of the other, releases and let’s be? How might we consider silence as an ontological organ—as the primordial space for emergence—rather than simply an absence; and how might we harness its therapeutic power? We’ll consider our cultural myths regarding listening, and we’ll explore what a mature, generative kind of listening might sound like.
|
Wednesday: Optional Afternoon Trip and Dinner in Assisi
|
Thursday, July 27, 2023 (9:30 - 1:00pm)
Day 4
The Problem of the Therapist’s Desire and Guilt
|
“Guilt is an ontological fact.”
~Martin Heidegger
“The only thing of which one can be guilty of
is having given ground relative to one’s desire.”
~Jacques Lacan
“The more you develop as a distinctive, free,
and critical human being, the more guilt you have.”
~Ernst Becker
“In our guilt, we become overactive and intrusive,
and interfere with the analytic growth process. Hence our guilt is apt to
cloak our unconscious wish to cling to the patient."
~Harold Searles
~Martin Heidegger
“The only thing of which one can be guilty of
is having given ground relative to one’s desire.”
~Jacques Lacan
“The more you develop as a distinctive, free,
and critical human being, the more guilt you have.”
~Ernst Becker
“In our guilt, we become overactive and intrusive,
and interfere with the analytic growth process. Hence our guilt is apt to
cloak our unconscious wish to cling to the patient."
~Harold Searles
|
The practice of a psychotherapy of depth is exceedingly difficult. It requires therapists to be at home in darkness as we lay ourselves bare to our patients’ real, unmetabolized, and unformulated pain—pain that infects and fragments. Moving into our patients’ pain requires a choice; and as we make that choice, we come face-to-face with our patients’ deepest anguish and dread. We are asked to not only survive the impact, but to help lead our patients back into sunlight.
The burden of this responsibility likewise brings us face-to-face with our own incompleteness—our lack—and with the ways we’ve forgotten and retreated from our own promise. Through this self-forgetting we abdicate our desire, thus giving birth to a nameless guilt that enframes our soul and compels our choices. Just as the Oedipus story speaks to the tragic consequences of unknown guilt, so too can the guilt of our misshapen desire eclipse the person before us in the consulting room.
Day four of the Seminar takes us on an excursion into the nature of desire and guilt, particularly as it manifests itself in the person of the therapist and in clinical practice. We’ll look at the relationship of desire to subjectivity, to the demand our desire places on the other—the patient’s demand of the therapist, and the therapist’s demand of the patient—and how guilt mediates that demand. We’ll examine the tensions between existential and neurotic guilt, separateness and guilt, ambivalence and guilt, and how guilt can substitute for our own aggression in the therapeutic encounter. We’ll conclude with comments on the relationship of guilt to the therapeutic frame and its effects on the therapist’s capacity for containment.
The burden of this responsibility likewise brings us face-to-face with our own incompleteness—our lack—and with the ways we’ve forgotten and retreated from our own promise. Through this self-forgetting we abdicate our desire, thus giving birth to a nameless guilt that enframes our soul and compels our choices. Just as the Oedipus story speaks to the tragic consequences of unknown guilt, so too can the guilt of our misshapen desire eclipse the person before us in the consulting room.
Day four of the Seminar takes us on an excursion into the nature of desire and guilt, particularly as it manifests itself in the person of the therapist and in clinical practice. We’ll look at the relationship of desire to subjectivity, to the demand our desire places on the other—the patient’s demand of the therapist, and the therapist’s demand of the patient—and how guilt mediates that demand. We’ll examine the tensions between existential and neurotic guilt, separateness and guilt, ambivalence and guilt, and how guilt can substitute for our own aggression in the therapeutic encounter. We’ll conclude with comments on the relationship of guilt to the therapeutic frame and its effects on the therapist’s capacity for containment.
|
Thursday: Closing Dinner in Gubbio
|
Friday, July 28, 2023 (9:30 - 1:00pm)
Day 5
Transforming Exile into Pilgrimage:
W/holeness and the Beauty of Imperfection
|
“And what we have need of is soul—soul of bulk and substance.”
~Miguel de Unamuno
“Self-consciousness achieves its satisfaction
only in another self-consciousness.”
~G. W. F. Hegel
“To love the truth means to endure the void and, as a result,
to accept death. Truth is on the side of death.”
~Simone Weil
“What shall Cordelia speak? Love, and be silent."
~William Shakespeare
“Does this mean now that I am freer than I was?
I do not know. I shall learn."
~Samuel Beckett
~Miguel de Unamuno
“Self-consciousness achieves its satisfaction
only in another self-consciousness.”
~G. W. F. Hegel
“To love the truth means to endure the void and, as a result,
to accept death. Truth is on the side of death.”
~Simone Weil
“What shall Cordelia speak? Love, and be silent."
~William Shakespeare
“Does this mean now that I am freer than I was?
I do not know. I shall learn."
~Samuel Beckett
|
Transformation in psychotherapy requires the re-appropriation of those parts lost to us in our self-estrangement. It requires a coming back to ourselves—recognizing, understanding, and responding to our inner call to responsibility. It is from the appropriation of this responsibility that we become free. We unshackle ourselves from the chains that formerly bound us, so that we can be free for committing to our contingency in a new way. In essence, we become better able to bear the weight of our own mortality. While this newfound freedom can be a balm for the disquieted self and help to create a new sense of wholeness, we also learn that it cannot permanently fill the hole in our hearts that has companioned us in life. Therapy cannot take away our groundlessness and spare us from its accompanying anxiety; for ultimately, therapy cannot change the structure of our finitude.
What therapy can do, however—particularly because, at its best, it is the incarnation of relationship—is help the patient recollect what has been forgotten and what was once hoped for. It can lead to a greater acceptance of our incompleteness, and help cultivate reverence for our newly appropriated ontological dignity. We discover that patients do become poets in their own right—able to speak in new symbolic forms with their own unique voices. And through this poetic movement, fading hope receives new life and beauty is brought back into the world.
We’ll conclude the Seminar with a reflection on the imperfection of ‘wholeness’ and the limitations of freedom. And we’ll look at how the therapist’s courage, humility, forgiveness, gratitude, and lovingness helps give birth in the patient a new soul of greater “bulk and substance.”
What therapy can do, however—particularly because, at its best, it is the incarnation of relationship—is help the patient recollect what has been forgotten and what was once hoped for. It can lead to a greater acceptance of our incompleteness, and help cultivate reverence for our newly appropriated ontological dignity. We discover that patients do become poets in their own right—able to speak in new symbolic forms with their own unique voices. And through this poetic movement, fading hope receives new life and beauty is brought back into the world.
We’ll conclude the Seminar with a reflection on the imperfection of ‘wholeness’ and the limitations of freedom. And we’ll look at how the therapist’s courage, humility, forgiveness, gratitude, and lovingness helps give birth in the patient a new soul of greater “bulk and substance.”
|
Please join us for a week of conversation, and a restorative journey—one that will enkindle, elevate, and, perhaps, even transform. You'll be challenged and inspired to reconsider your understanding of the therapeutic journey and deepen your participation in the renewal of your patients’ lives.
This seminar will be held at Park Hotel ai Cappuccini in Gubbio (Umbria), Italy.
July 24~28, 2023
July 24~28, 2023
|
*The full itinerary for the week, including: breakfast and lunch schedules and optional activities, can be found on the General Information page.
|
Sources for Inspiration and Conversation
Selected Bibliography*
- Ahktar, S. (2007). The 'listening cure': An overview. In S. Ahktar (Ed.) Listening to others: Developmental and clinical aspects of empathy and attunement (pp 1-16). Lahnam: Jason Aronson.Bateman, A., & Fonagy, P. (2004). Psychotherapy for borderline personality disorder: Mentalization–based treatment. London: Oxford University Press.
- Becker, E. (1972). The Denial of Death. New York: The Free Press.
- Bion, W. R. (1962/1984). Learning from experience. London: Karnac.
- Bion, W. R. (1981). Notes on memory and desire. In R. Langs (Ed.), Classics in psychoanalytic technique (pp. 259-260). New York: Jason Aronson.
- Bion, W. (1983). Attention and interpretation. Northvale: Aronson.
- Bion, W. (2005). The Tavistock lectures. London: Karnac.
- Biswanger, L. (1963). Being-in-the-world. (J. Needleman, trans.). New York: Harper & Row.
- Bowlby, J. (1982). Attachment (2nd ed.). New York: Basic Books.
- Bowlby, J. (1988). A secure base: Parent-child attachment and healthy human development. New York: Basic Books.
- Bollas, C. (1987). The shadow of the object: Psychoanalysis of the unthought known. New York: Columbia University Press.
- Boss, M. (1979). Existential foundations for medicine and psychology. New York: Jason Aronson.
- Boss, M. (1994). Existential foundations of medicine and psychology. Northvale, NJ: Aronson.
- Bromberg, P. (1998). Standing in the spaces: Essays on clinical process, trauma, and dissociation. Hillsdale, NJ: The Analytic Press.
- Buber, M. (1955). Between man and man. Boston: Beacon Press.
- Buber, M (1958). The I and Thou. New York: Macmillan.
- Buber, M. (1999). Martin Buber on psychology and psychotherapy (J. Agassi, Ed.). Syracuse: Syracuse University Press.
- Carveth, D. (2018). The still small voice: Psychoanalytic reflections on guilt and conscience. London: Routledge.
- Casement, P. (1991). Learning from the patient. London: Routledge.
- Casement, P. (2002). Learning from our mistakes: Beyond dogma in psychoanalysis and psychotherapy. New York: Guilford.
- Casement, P. (2006). Learning from life: Becoming a psychoanalyst. London: Routledge.
- Cozolino, L. (2006). The neuroscience of psychotherapy, 2nd. New York: Norton.
- Dalle Pezze, B. (2006). Heidegger on gelassenheit. Minerva--An internet Journal of Philosophy, 10, 94-122.
- Davis, W. A. (1989). Inwardness and existence: Subjectivity in/and Hegel, Heidegger, Marx, and Freud. Madison: University of Wisconsin Press.
- Davis, W. A. (2001). Deracination: Historicity, Hiroshima, and the tragic imperative. Albany: SUNY Press.
- Dreyfus, H. L. (1991). Being-in-the-world: A commentary of Heidegger's Being and Time, Div. 1. Cambridge, MA: MIT.
- Fink, B. (2017). A clinical introduction to Freud: Techniques for everyday practice. New York: Norton.
- Fink, B. (2014). Against understanding (Vols 1& 2). London: Routledge.
- Fink, B. (2007). Fundamentals of psychoanalytic technique. New York: Norton.
- Fink, B. (1997). A clinical introduction to Lacanian psychoanalysis. New York: Norton.
- Fonagy, P., Gergely, G., Jurist, E., Target, M. (2002). Affect regulation, mentalization, and the development of the self. New York: Other Press.
- Freud, S., In Strachey, J., In Freud, A., & In Richards, A. (1966). The Standard edition of the complete psychological works of Sigmund Freud. London: Hogarth Press.
- Friedman, M. (1985). The healing dialogue in psychotherapy. New York: Jason Aaronson.
- Friedman, M. (1992). Dialogue and the human image: Beyond humanistic psychology. Thousand Oaks: Sage.
- Fromm, E. (1951). The forgotten language: An introduction to the understanding of dreamsn, fairytales, and myths. New York: Grove Press.
- Fromm-Reichmann, F. (1960). Principles of intensive psychotherapy. Chicago: University of Chicago Press.
- Hall, B. (2016). Psychotherapy's pilgrim-poet: The story within. Colorado Springs, CO: University Professor's Press.
- Heidegger, M. (1927/1962). Being and time. (J. Macquarrie and E Robinson, trans.). San Francisco: HarperCollins.
- Heidegger, M. (1959). An introduction to metaphysics. New Haven: Yale.
- Heidegger, M. (1971). Poetry, language, thought (A. Hofstadter, trans.). New York: Harper Colophon Books.
- Heidegger, M. (1977). Basic Writings, (David Krell, Ed.). New York: Harper & Row.
- Heidegger, M. (2001). Zollikon seminars. Evanston, IL: Northwestern University Press.
- Heidegger, M. (2010). Being and truth, (G. Fried and R. Polt, trans.). Bloomington: Indiana University Press.
- Hillman, J. (1977). Re-Visioning Psychology. New York: Harper & Row.
- Jung, C. (1954). The practice of psychotherapy. Princeton: Princeton University Press.
- Jung, C. (1959). The concept of the collective unconscious (pp.42-53), Concerning the archetypes, with special reference to the anima concept (pp. 54-72), & Psychological aspects of the mother archetype (pp. 73-110). The archetypes of the Collective Unconscious, V 9,I of the Collected Works of C. G. Jung. Princeton: Princeton University Press.
- Kennedy, R. (2014). The psychic home: Psychanalysis, consciousness, and the human soul. London: Routledge.
- Kierkegaard, S. (1980). The concept of anxiety : a simple psychologically orienting deliberation on the dogmatic issue of hereditary sin. Princeton, N.J. :Princeton University Press.
- Kierkegaard, S. (1987). Fear and trembling/Repetition. Princeton, NJ: Princeton University Press.
- Kierkegaard, S. (1849/1989). The Sickness unto death. (A. Hannah, trans.). London: Penguin.
- Klein, M. (1952). The Origins of Transference. Int. J. Psycho-Anal., 33:433-438
- Klein, M. (1946). Notes on Some Schizoid Mechanisms1. Int. J. Psycho-Anal., 27:99-110
- Klein, M. (1937/1975). Love, Guilt and Reparation. In Love, Guilt, and Reparation and other essays, 1921-1945, pp. 306-343. New York: The Free Press.
- Klein, M. (1975). Envy and Gratitude. In Envy and Gratitude and Other Works 1946–1963. Int. Psycho-Anal. Lib., 176-235. London: The Hogarth Press and the Institute of Psycho-Analysis.
- Kleinberg-Levin, D. M. (2008). Before the voice of reason: Echoes of responsibility in Merleau-Ponty’s and Levinas’s Ethics. New York: SUNY Press.
- Kleinberg-Levin, D. M. (2020). Heidegger's phenomenology of perception: An Introduction (Vol. 1). Lanham: Rowen & Littlefield.
- Kleinberg-Levin, D. M. (2021). Heidegger's Phenomenology of perception: learning to see and hear hermeneutically (Vol. II). Lanham: Rowen & Littlefield.
- Kristeva, J. (1982). Powers of horror: An essay on abjection. (L. S. Roudiez, trans.). New York: Columbia University Press.
- Kristeva, J. (1987). Tales of love. New York: Columbia University Press.
- Kristeva, J. (1989). Black sun: Depression and melancholia. New York: Columbia University Press.
- Kristeva, J. (1995). New maladies of the soul. (R. Guberman, trans). New York: Columbia University Press.
- Kristeva, J. (2010). Hatred and forgiveness. New York: Columbia University Press.
- Lacan, J. (1988). The seminar of Jacques Lacan: Book I: Freud's papers on technique 1953-1954, (J. Forrester, trans.). New York: Norton.
- Lacan, J. (1988). The seminar of Jacques Lacan: Book II: The ego in Freud's theory and in the technique of psychoanalysis 1954-1955. (S. Tomasselli, trans.). New York: Norton.
- Lacan, J. (1993). The seminar of Jacques Lacan: Book III: Psychoses 1955-1956. (R. Grigg, trans.). New York: Norton.
- Lacan, J. (1997). The Seminar f Jacques Lacan: Book VII: The ethics of psychoanalysis 1959-1960. (D. Porter, Trans.). New York Norton.
- Lacan, J. (1998). The seminar of Jacques Lacan: Book XI: The four fundamental concepts of psychoanalysis. (A. Sheridan, trans.). New York: Norton.
- Lacan, J. (1999). The seminar of Jacques Lacan: Book XX: Encore: On feminine sexuality, the limits of love and knowledge 1972-1973 (B. Fink, trans.).. New York: Norton.
- Lacan, J. (2006). Ecrits. (B. Fink, trans.). New York: Norton.
- Lacan, J. (2007). The seminar of Jacques Lacan: Book XVII: The other side of psychoanalysis (R. Grigg, trans.). New York: Norton.
- Lacan, J. (2015). The seminar of Jacques Lacan: Book X: Anxiety. New York: Polity.
- Lacan, J. (2016). The seminar of Jacques Lacan: Book XXIII: The sinthome. (A. R. Price, trans.). Malden, MA: Polity.
- Langs, R. (1976). The bi-personal field. New York: Jason Aronson.
- Langs, R. (1978). The listening process. New York: Jason Aronson.
- Langs, R. (1979). The supervisory experience. New York: Jason Aronson.
- Langs, R. (1979). The therapeutic environment. New York: Jason Aronson.
- Langs, R. (1980). Interactions: The realm of transference and countertransference. New York: Jason Aronson.
- Langs, R. (1981). Resistances and interventions. New York: Jason Aronson.
- Langs, R. (1982). The psychotherapeutic conspiracy. New York: Jason Aronson.
- Langs, R. (1988). Decoding your dreams: A revolutionary technique for understanding your dreams. New York: Balantine.
- Langs, R. (1993). Empowered psychotherapy: Teaching self-processing. London: Karnac.
- Langs, R. (1994). Doing supervision and being supervised. London: Karnac.
- Langs, R. (1995). Clinical Practice and the architecture of the mind. London: Karnac.
- Langs, R. (1996). The evolution of the emotion-processing mind. Madison: International Universities Press.
- Langs, R. (1997). Death anxiety in clinical practice. London: Karnac.
- Langs, R. (1999). The Evolution of the emotion processing mind: With an introduction to mental Darwinism. New York: International Universities Press.
- Langs, R. (2004). Fundamentals of adaptive psychotherapy and counselling. New York: Palgrave MacMillan.
- Langs, R. (2006). Love and death in psychotherapy. New York: Palgrave Macmillan.
- Lear, J. (2003). Therapeutic action. London: Karnac.
- Lear, J. (2011). The case for irony. Cambridge, MA: Harvard.
- Lear, J. (2017). Wisdom won from illness. Cambridge, MA: Harvard.
- Levin, D. (1985). The body's recollection of being: Phenomenological psychology and the deconstruction of nihilism. New York: Routledge.
- Levin, D. (1988). The opening of vision: Nihilism and the post-modern situation. New York: Routledge.
- Levin, D. (1989). The listening self: Personal growth, social change, and the closure of metaphysics. London: Routledge.
- Mahler, M., Pine, F., & Bergman, A. (1975). The psychological birth of the infant: Symbiosis and individuation. New York: Basic Books.
- May, R., Angel, E., & Ellenberger, H. F. (1958). Existence: A new dimension in psychiatry and psychology. New York: Simon & Schuster.
- McGilchrist, I. (2009). The master and his emissary: The divided brain and the making of the western world. New Haven: Yale University Press.
- McGilchrist, I. (2021). The matter with things (Vols. 1 & 2). London: Perspectiva.
- Neumann, E. (1954). The origins and history of consciousness. (R. F. C. Hull, trans.). Princeton: Princeton University Press.
- Neumann, E. (1963). The great mother. (R. Manheim, trans.). Princeton: Princeton University Press.
- Neumann, E. (1973). The child. Boston: Shambahala Publications.
- Neumann, E. (1990). Depth psychology and a new ethic. Boston: Shambhala.
- Oliver, K. (1998). Tracing the signifier behind the scenes of desire: Krestiva’s challenge to Lacan’s analysis. In H. Silverman, ed. Cultural Semiosis: Tracing the signifier, (pp. 83-104). New York: Routledge.
- Orange, D. (2011). The suffering stranger: Hermeneutics for everyday practice. New York: Routledge.
- Ricoeur, P. (1967). The symbolism of evil. Boston: Beacon.
- Ricoeur, P. (1970). Freud and philosophy: An essay on interpretation. (D. Savage, trans.). New Haven: Yale University Press.
- Ricoeur, P. (1974). The conflict of interpretations: Essays in hermeneutics (D. Ihde, Ed.). Evanston: Northwestern University Press.
- Rogers, C. (1980). A way of being. Boston: Houghton Mifflin.
- Seinfeld, J. (1990). The bad object: Handling the negative therapeutic reaction in psychotherapy. Northvale, NJ: Jason Aronson.
- Seinfeld, J. (1993). Interpreting and holding. Northvale, NJ: Jason Aronson.
- Seinfeld, J. (1996). Containing Rage, Terror, and Despair. New York: Aronson.
- Searles, H.F. (1973). Concerning Therapeutic Symbiosis. Annu. Psychoanal., 1:247-262
- Searles, H. (1965). Collected papers on schizophrenia and related subjects. NY: International Universities Press.
- Searles, H. (1979). Countertransference and related subjects. Madison: International Universities Press.
- Schneiderman, S. (1980). Returning to Freud: Clinical psychoanalysis in the school of Lacan. New Haven: Yale University Press.
- Schore, A. (2012). The science of the art of psychotherapy. New York: Norton.
- Silverman, H. J. (Ed.) (1998). Cultural semiosis: Tracing the signifier. New York: Routledge.
- Soler, C. (2014). Lacan--The unconscious reinvented. London: Karnac.
- Soler, C. (2016). Lacanian affects. London: Routledge.
- Solms, M. (2015). The feeling brain: Selected papers on neuropsychoanalysis. London: Karnac.
- Solms, M., & Turnbull, O. (2002). The brain and the inner world: An introduction to the neuroscience of subjective experience. New York: Other Press.
- Sussman, M. (2007). A curious calling: Unconscious motivations for practicing psychotherapy, (2nd ed.). New York: Aronson.
- Thomson, M. G. (1994). The truth about Freud's technique. New York: NYU Press.
- Tillich, P. (1952). The courage to be. New Haven: Yale.
- Tillich, P. (1957). Systematic theology, Vol II. Chicago: University of Chicago Press.
- Verhaeghe, P. (2004). On being normal and other disorders: A manual for clinical psychodiagnostics, (S. Jotthandt, trans.). New York: Other Press.
- White, C. (2016). Time and death: Heidegger's analysis of finitude. London: Routledge.
- Wilberg, P. (2004). The therapist as listener: Martin Heidegger and the missing dimension of counseling and psychotherapy Training. Eastbourne, Sussex: New Gnosis Publications.
- Wilberg, P. (2013). Being and listening: Counselling, psychoanalysis, and the ontology of listening. Whistable, Great Britain: New Yoga Publications.
- Wilberg, P. (2015). Heidegger, medicine, & 'scientific method'. Eastbourne, Sussex: New Gnosis Publications.
- Winnicott, D. (1958/1992). Through pediatrics to psycho-analysis: Collected papers. New York: Brunner/Mazel.
- Winnicott, D.W. (1949). Hate in the Counter-Transference. Int. J. Psycho-Anal., 30:69-74
- Winnicott, D.W. (1958). The Capacity to be Alone1. Int. J. Psycho-Anal., 39:416-420
- Winnicott, D.W. (1960). The Theory of the Parent-Infant Relationship1. Int. J. Psycho-Anal., 41:585-595
- Winnicott, D. W. (1965). Maturational processes and the facilitative environment. New York: International Universities Press.
- Winnicott, D. (1971/2005). Playing with reality. London: Routledge.
- Winnicott, D.W. (1974). Fear of Breakdown. Int. Rev. Psycho-Anal., 1:103-107.
*This selected bibliography represents some sources of influence for the ideas presented in this seminar.