Sartre's existential humanism and Freud's existential naturalism.
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Behaviorism↗
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Results for “Existentialism”
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Relationships among defense style, existential anxiety, and religiosity.
63 participants whose mean age was 26.8 yr. answered a questionnaire which measured defense style, existential anxiety, and religiosity. Defense style was generalized to existential concerns; repressors, who tend to avoid threatening stimuli, were likely to have less existential anxiety than sensitizers, who tend to approach threatening stimuli. Religiosity was related to neither defense style nor existential anxiety. It was suggested that religiosity was more influenced by socialization than by individual anxieties or personality variables such as defense style.
Adult↗
Existential anxiety as related to conceptualization of self and of death, denial of death, and religiosity.
82 students completed a questionnaire which measured their existential anxiety as described by Yalom, conceptualization of self and of death, denial of death, and religiosity. For these students, scores on existential anxiety correlated with identity confusion, feeling responsible toward others but fearing emotional closeness with them, seeing people as fundamentally different and not seeing oneself as living on in one's tasks or projects. Their existential anxiety scores were not related to a particular concept of death, but death was more likely to be seen as cold and denied. Their existential anxiety seemed symptomatic of adjustment problems for which religiosity was not helpful. Specific suggestions for further research are made.
Adolescent↗
Existential and psychopathological evaluation of group psychotherapy of neurotic and psychotic patients.
General problems in researching group psychotherapy are reviewed, especially for those with similar theoretical and methodological approaches. The sample consisted of 100 subjects, 26 of whom were neurotic and 24 of whom were psychotic. They were treated in small groups, headed by the author (the experimental group). An equal number and the same categories of patient attended control psychiatric sessions (the control group). All subjects were tested twice. With three instruments: the semantic differential (with twelve existential categories, five general therapy, and three ego psychology categories), the Kotchen test, and MMPI (midiform). A discriminative analysis of tests and the repeated test data, statistically significant, revealed experiential changes in existential categories, such as "Freedom," "Sex," and "Love" amongst psychotics; and in the case of both psychotic and neurotic patients, treated in groups and compared with the controls, such categories as "Understanding among people." With the help of MMPI, a statistically significant reduction of hysteria in neurotic subjects was established, as well as the preventive effects of group psychotherapy regarding the emergence of psychopathy in psychotic patients. Correlation calculations indicated a greater discrimination in the perception of changes using existential categories in the experiencing of psychotic and depressive patients. Finally, the results obtained are discussed from the viewpoints of clinical experience, results obtained in similar research studies, and unanswered questions resulting from such research.
Adaptation, Psychological↗
Transformations of identity: referent location, agency, and levels of integration in the progress from potential self to existential identity.
The study traces the genesis of existential despair and empty depression in personality disordered individuals to the impact of a premature definition of the self in terms of an other-centered referent. Three aspects of identity are discussed: self identity, role identity, and existential identity. Their respective potential contribution to self-integration is examined.
Depressive Disorder↗
"Existential" therapists and their group therapy practices.
Existential philosophical thought insists that human behavior is indeterminate and subject only to the individual's will. It is, therefore, skeptical of all dynamic psychologies based as they are on Freudian determinism. Group therapists imbued with this philosophy stop short of its extreme. Their existential position, however, does greatly modify treatment, and yet they preserve both the form and goals of therapy. They place properly selected and prepared patients in a group where their individuality and authenticity are highly valued. Finding most technical procedures irrelevant, the therapists themselves, that is, their evolving personalities are central. The key to patient change is the spontaneous meeting of members and the therapist which the therapist orchestrates. Instead of the usual interpretation, members are encouraged to confront the paradoxes in their lives, their humanness, and especially their finitude. Patients are to be brought up to the threshold of their self-knowledge so they can choose. Choice, therefore, along with action coupled with responsibility are frequent themes. Unless the individual is incompetent, decisions made for him or her by the therapist or by group consensus are thought to be nontherapeutic.
Existentialism↗
Bereavement and heightened existential awareness.
"Ask not for whom the bells toll; they toll for thee." John Donne's admonition, though written 350 years ago, endures with astonishing freshness; it speaks to something self-evident, to a truth that is well known to many who have experienced bereavement--that the death of a significant other has the potential to hurl the survivor into a confrontation with his/her own death. A confrontation with death--should we seek it? There is evidence in the clinical literature that in terminally ill patients such a confrontation may lead to pronounced positive psychological changes. Research (Yalom 1980) has documented that terminally ill patients may undergo a series of positive personal changes; they communicate more openly with family and close friends, they experience fewer fears, they rearrange their life priorities, they are less preoccupied with the trivialities of life, they live life more immediately rather than postpone experience and pleasure into the future. Does spousal bereavement in our culture confront individuals with their own personal death? Does it cause some widow/widowers to regard their existence in a different manner? If so, might it be possible that those bereaved individuals who examine their life deeply may have a different course of bereavement than those who do not look within? Might it even be possible that bereavement, for some individuals, results in psychological shifts analogous to the positive changes reported by terminally ill patients? These are the basic questions of our research inquiry. We designed a project which would allow us to determine, in a nonclinical sample of bereaved spouses, differences in the degree of existential awareness and the consequences of such awareness on the course of bereavement. We also attempted to determine which subjects were more likely to develop heightened existential awareness. The participants studied were part of an intervention project on bereavement in which we studied a sample of widows and widowers in the first few months of bereavement and then offered them an opportunity to participate in an eight-meeting support group. Reports of the clinical issues emerging in our short-term bereavement groups and of the efficacy of these groups were published elsewhere (Yalom and Vinogradov 1988; Lieberman and Yalom 1991).
Awareness↗
The Tao, psychoanalysis and existential thought.
The purpose of this paper is to clarify some existing misunderstandings in the area of psychotherapy, existential approach and the Eastern Tao (Zen Buddhism, Confucianism, Lao-tzu, Chuang-tzu) by showing the common elements between Eastern Tao and psychoanalysis, and existential thought. The author compared the goal of Tao practice, namely, Zen Buddhism, Confucianism etc. with that of Western psychoanalysis, humanistic psychology and transpersonal psychotherapy. He concludes that these goals are the same and that the names are different. He also compared the procedures and processes of psychoanalysis and Zen practice. Sudden enlightenment and gradual training in Zen practice were compared with insight and 'working through' in psychoanalysis. Zen emphasis on relationship, ego strength and interpretation was linked with similar topics in psychoanalysis. The results of Zen practice and the central features of every psychoanalytic treatment were examined and found the same, that is, the resolution of, or transcending of, love (dependence) and hate (hostility). The description of a mature analyst and that of a Boddhisattva were compared and found the same. A trace of neurotic motivation remains but they are not influenced by it in helping others. The problem of theory and reality was discussed and strong emphasis on reality was described; in other words, the goal is directed at reality and theory is only a means pointing at reality. If you see the reality, you should forget the theory.
Buddhism↗
[Preliminary comments on existential analytic psychosomatic medicine].
Existential analysis as a personal and meaning orientated psychotherapy describes a person in the performance of its existence. The anthropological and therapeutic concept of the existential analysis are presented in essential points (intentionality, self-transcendence, will to meaning, ability of self-detachment, corporability and responsibility) as a way of approach and interpretation. Psychosomatic illness is understood as a mode of personal existence. The integral "gestalt" of a person in its subjectivity, biography and corporality is reflected on with regard to its abilities and revealing of individual possibilities of meaning. The under determination of psychosomatic phenomena shows itself as an expression of a person's relative freedom to decide about its own development.
Adaptation, Psychological↗
["Border-line states": psychodynamic and existential approach, apropos of 8 case reports].
This study attempts to determine the specific characteristics of this psychopathological concept, and demonstrate its operational interest. The traditional classification is clearly insufficient, and the clinical findings require metapsychological and existential references. The comprehensive approach to these morbid forms with polymorphic outlines, and variable symptoms, implies a deeper approach to the psychodynamic and structural planes. The experience of these subjects is characterised by sadness and lack of pleasure in life; they oscillate between a feeling of solitude, to which may be attached an anguish of separation and a flight from others when their relationship does not correspond to their special requirements and their modes of exchange with, in addition, an intrusion anxiety. Two references, one to Feeling alone by M. Klein and the other The ability to remain alone by D.W. Winnicott shed light on the psychogenetic basis and on the prevalence of phenomena of idealisation. The coexistence of sectors of mental function and defence mechanisms of different registers intervening together or alternately explain the "stability in instability". The existential continuum bears the traces of sudden ruptures. This paper includes the presentation of 8 cases.
Adolescent↗
[Two kinds of dying--existential and psychodynamic aspects of a personal thanatology (author's transl)].
If we eliminate the area of biological and psychological methods, aspects of human death can be experienced which go far beyond understanding death as a defect, as simple cessation of physiological functions. Only then does the total structure of human death as one of the most important "border situations" (Jaspers) of human life become evident. For man, coming to grips with his finality is a task which he cannot escape. This task, which is connected with the ability to experience a future, is an essential characteristic (Scheler) which differentiates man from animals. This is due to the fact that man's spiritual structure has been set in a biological matrix. This double structure of man also implies the possibility of a double cessation of his true nature. In addition to biological death, there is also a spiritual death in human existence where the biological matrix is fully intact: A biologically intact organism, which presents no problem for the internist, is then no longer in a position to participate in a mode of existence with appropriate norms, human dignity and goal orientations. Basically the problem is that the full I-Thou form in terms of Buber and Gebsattel can no longer be realized. Man has isolated himself, maneuvered himself out of this anthropological constitutionality as Zoon Politicon in the sense of Aristotle and put himself on the side-lines. He then no longer lives through and in others and, therefore, no longer participates in the medium and sphere of his only possible existence. The paradox remains, however, that, in contrast to biological death, the man who is existentially dead is condemned to life as many existential philosophers have said. He is condemned to freedom and can use this freedom to manipulate his death, to degrade it by making it an object, to materialize it to a "'ready-to-hand' thing" in Heidegger's terms. It can be psychologically energized and used as a defensive weapon; its various forms can be either used against each other or against itself. This was demonstrated by examples taken from the daily practice and from literature.
Attitude to Death↗
Meaning in Life in Palliative Cancer Care: Psychosocial and Existential Outcomes-A Systematic Review.
BackgroundExistential distress, marked by hopelessness, loss of meaning, and spiritual suffering, is prevalent among patients with advanced illness, and is associated with psychological burden and a wish to hasten death (WTHD).PurposeThis systematic review aimed to synthesize current evidence on meaning in life (MIL) in adult palliative care (PC) populations, focusing on its associations with quality of life (QOL), mental health, existential and spiritual well-being (SWB), and WTHD.MethodsMEDLINE, Web of Science, Scopus, and the Cochrane Library were searched for eligible studies (English, 2016-2024) involving adult cancer patients receiving PC. MIL was examined as a central intervention component or outcome. Risk of bias was assessed: findings were synthesized narratively. The review was registered in PROSPERO.ResultsEight studies (n = 1733 participants) were included: four cross-sectional, two randomized controlled trials, one longitudinal observational study, and one qualitative study. Several studies had small samples and substantial attrition. Risk of bias was high (n = 7), and moderate in one cross-sectional study. MIL was inversely associated with depression, anxiety, demoralization, and WTHD; and positively associated with QOL and SWB. MIL may also mediate psychological outcomes (eg, purpose, coherence, and personal values). However, heterogeneity in MIL conceptualization and measurement, combined with low methodological quality, limited comparability and certainty of findings.ConclusionMIL may be relevant to psychosocial/existential outcomes in PC. Conclusions are constrained by a small and methodologically weak evidence base. Further high-quality, longitudinal research is needed before MIL-centered interventions can be recommended for routine clinical practice.
Humans↗
[What are the existential bases of living systems? A new paradigm].
Biology is searching for a paradigm of life and is proceeding from an inductive, empirical to a deductive, formal science. All life phenomena result from the efficacy of a principle, i.e., systemic information, which is not reducible to physics and chemistry. Systemic information, together with genetic information engraved on macromolecules and matter described by physics and chemistry, represents the existential basis of life. A strategy is developed which makes it possible to determine the systemic information of a living organism provided there is enough knowledge of the organism concerned.
Biology↗
Existential ecology: the human/natural world.
Medicine and ecology share the concern for reconciling human aims and natural processes. That reconciliation is attempted through analogous approaches in the two fields. A dialectical model, described here, provides conceptual organization of those approaches into a coherent progression of paradigms, both existential and theoretical: (1) vulnerability, the immediacy of human exposure to nature's power and the futility of human ascendancy; (2) disengagement, the rational and the romantic objectification of nature; (3) dissection, the scientific and cultural reduction of nature to specimens; (4) holism, the conceptualization of the ecosystem; (5) inherence, the human involvement with nature as home, entailing a local rather than colonial ethic and epistemology. Culmination of the dialectic in ecology, as in medicine, is reconcilation with the otherness of nature, recovering both environment and embodiment as forms of human existence.
Conservation of Natural Resources↗
The existential plight in cancer: significance of the first 100 days.
The Existential Plight in cancer is a poorly recognized but significant period. It starts with the definite diagnosis and continues for two to three months into the illness, approximately 100 days. The chief signs are the predominance of life/death concerns, e-en over worries about health or physical symptoms. One hundred and twenty newly diagnosed cancer patients were interviewed, tested, and followed from about ten days after diagnosis at four to six week intervals until three to four months had elapsed. Plight was analyzed from the viewpoint of coping strategies, resolution of problems, vulnerability, total mood disturbance, and predominant concerns. Patients who had higher emotional distress during this period had many regrets about the past, were pessimistic, came from a multiproblem family, and had marital problems. The widowed or divorced had higher vulnerability, as did patients who anticipated little or no support from significant others. Although vulnerability increased with advanced staging and many symptoms, at the time of diagnosis psychosocial distress crossed diagnostic and prognostic boundaries, enabling investigation to predict within limits those patients who will cope effectively or fail to cope with cancer and its ramifications.
Adaptation, Psychological↗
[Anthropologic foundation and psychologic consequences of political orientation toward right or left. An existential-psychoanalytic study on the phenomenology of political radicalism].
The author searches for an explanation for the fact that an originally only spatial and not "loaded" pair of concepts like "right and left" could gain in our time such high-tension content in political terms. He suspected underlying anthropologic connections and tried to elucidate them with existential analysis. He found that the basis can be seen in the physical constitution of man. Physical experience first transmits the concepts of right and left. The "asymmetric" symmetry of our bilateral physical organisation makes experiencing right and left possible. On this basis the mental concepts of our existence would be imposed in noethic-ethic categories. And these would become active in our political world. This is demonstrated on a case of H.E. Richter. Following Richter'd ideas the psychodynamic rules of political-structural disparities could be shown. The "rights" as repressors dominate the "lefts" as the depressed which now protest in their dispair. As extreme forms the two polarized radicals who now fanatically stylize the other as the enemy, will fight to the death their own denied opposite side psychodynamically. Bizarre ideal visions lead to legalization of terror and brutality. As missing how they are linked in psychiatric terminology paranoid types result extending to the formation of genuine (political) obsessions. For both catathymia of outlook and language are characteristic which show eminent loss of a picture of the world.
Adult↗
[Particulars of crisis intervention in seropositive persons or the existential crisis of HIV].
This article presents a vision of crisis intervention for seropositive persons following an approach inspired by existential psychology. Persons who intervene must view crisis intervention for HIV-positive persons as an exploration of the close relation that exists between life and death. They must investigate the interrelations with the dimensions who intervene must view crisis intervention for HIV-positive persons as an exploration of the close relation that exists between life and death. They must investigate the interrelations with the dimensions of time, space, world and body. They must also examine the characteristics of the seropositive experience that are specific to the different infected clienteles. The welcoming process, the urgency of the situation and the therapeutic complementarity must be considered as the main guidelines for this type of crisis intervention which, in addition, must take into account the various life experiences that are particular to each of the HIV-positive persons. This approach requires that the person who intervenes and plays a supporting role must put into question their own attitudes toward the phenomenon at hand. Finally, life with the infection can also bring certain intervenors and clients to discover and profit from a number of unsuspected benefits.
Adaptation, Psychological↗
Existentialism as a theoretical basis for counselling in psychiatric nursing.
Counselling is increasingly described in the literature as an important part of the psychiatric nurse's role. Often, the type of counselling described in that literature is of the client-centered type developed by Carl Rogers. This report outlines the philsophical position known as existentialism and offers suggestions as to how that philosophy may be used to develop a more vigorous and more egalitarian approach to counselling in nursing.
Counseling↗