No, I'm talking about this:
"And that is exactly what psychologists and psychiatrists do. They listen to the words of their patients and interpret them based in their own understanding and experience. Then, they correct the patient when appropriate, helping them reinterpret their thoughts."
I don't see any where that I objected to those words. What you quoted was not me objecting to that. I didn't even quote those words. My objection is to how that interpretation an understanding is produced.
The above is what works. The poster basically described Cognitive Behavioural Therapy. It's a very effective tool to use in clinical practice. But you say it's "horrible." Okay.
No. I said it was horrible to project their own thoughts and experiences onto the other person. Instead of trying to understand what they are saying using the individuals context.
Is there some particular section you want to draw my attention to ... ?
This is what I quoted prevously which very clearly describes that projection onto the individual is a horrible clinical practice.
Rick Reinkraut
EdD, Harvard University
CAGS, Harvard University
PhD, University of Connecticut
MA, University of Connecticut
BA, Rutgers College
To understand another, in a contextually meaningful way, is a challenge to one's capacity for
empathic resonance and a decentering from one's own embeddedness in the service of
stepping into another's shoes with the goal of increasingly greater affective and conceptual
understanding of the experience of another. Chi-Ying Chung and Bemak (2002) commented,
in this regard, that ".... therapeutic empathy must take into account the cultural context so
that the same problem presented in two distinct cultures would warrant different, culturally
specific responses" (p. 156). The way experience is experienced is dependent upon the
culture that bounds and inspires the reality tales that inform and form the framing of what is
involved and expected in being a person. Christopher (1996) discussed what he calls 'moral
visions'. He maintained that we are each embedded in moral visions.
This leads to the recognition that we each find ourselves in relation to hermeneutic circles
which deepen and expand in varied realms of meaning and understanding. How I regard an
event at 20 years old versus how I regard it at 60 will in no small measure be affected by the
way in which that event is placed in a narrative context that reflects my view of experience
from a particular vantage point. The relationship of the part to the whole reflects the
emergent dialectic of the hermeneutic circle of my life. In this way we each are continuous
with the person whom we have been and will become. That continuity, however, is not
necessarily reflected in a sameness in the way events are regarded and given meaning at
varied temporal points in one's life journey.
A challenge for a therapist is achieving a receptivity in relation to the client that diminishes
the assumptions made about the client and increases the curiosity one has for the client:
assume nothing, be curious about everything. This is at once impossible and crucial. It is
impossible because, in addition to our personal lived experiences, we come to the work of
therapy with training experiences that are rooted in research, theory, and practice, each and
all of which lead us to draw conclusions about what helps and what hurts others. It is crucial
because then the client does not become just 'another client' but remains figural as a unique
person. Saying with humility and genuine interest to a client in the initial session "I would
appreciate hearing anything that you are willing to tell me that you believe would be helpful
for me to know" communicates a number of messages. It says that the client owns the
prerogative regarding disclosing information about her or himself. It says that I am interested
in knowing about the client. It says that I want to be helpful. It is an invitation extended, not a
demand made.