За пределами психологии
В киндле появилась книга одного из моих учителей-столпов-оснований, Фрэнка Гербоди, автора направления "метапсихология". http://www.amazon.com/Beyond-Psychology-An-Introduction-Metapsychology-ebook/dp/B00BNZZUA6/
Книга толстая (440 страниц), и в ней систематически изложены принципы теории и практики, которую Гербоди назвал "метапсихологией", по примеру раннего учения Фрейда. Читать ее стоит всем, кто хочет обладать системным видением того, как работает современная прикладная психология.
Собственно, вспомнил об этой книге (она у меня есть бумажная с давних времен, еще прежнего издания) в свете очередной дискуссии о том, "как ты относишься к Хаббарду". В предисловии к книге есть такой вот отрывок, и я бы ППКС, на самом деле, потому что мне уже надоели разные типа продвинутые умники, которые верещат в фейсбуках о том, как это все туфта и фуфло.
https://translate.google.ru/ в помощь.
…Then came a thirteen-year interlude about which I have mixed feelings. These years were spent intensively studying and practicing the techniques of Dianetics and Scientology. Many people have advised me not to mention this episode in my life because the idea of Scientology sometimes conjures up disreputable images in the public mind. And thus, I was told, people would be predisposed to discredit my ideas. But these thirteen years, for all their negative aspects, proved to be a valuable learning experience. Eventually it became necessary for me to make a clear distinction in my own mind between:
• The organization (and its leaders: L. Ron Hubbard and David Miscavige), who have been perennially embroiled in controversy, and
• The theories and techniques themselves, many of which are quite humanitarian and have very positive effects.
In early 1984, once I had made this distinction, I made a point of severing all connections to the Scientology organization. What I am doing today has nothing to do with that organization, a fact about which both the organization and I are happy.
Despite our parting of the ways (which was not without drama) and despite the advice of some of my friends , I feel it would be wrong not to acknowledge the wealth of information I found in the Scientology materials. I have been able to put these materials to good use in my attempts to understand and align the data from all the various disciplines I have studied and to see the truths that all these disciplines contain. There was one year in which Scientology and psychiatry overlapped. During the day, I practiced “conventional” psychotherapy, and in the evenings I functioned as a Scientology practitioner. I found my work in the evening to be much more effective than the work I did during the day. This fact forced me to take the Scientology materials seriously.
These materials were produced over a period of more than thirty years. They were not only Hubbard’s work but also that of many other people , including tens of thousands of practitioners with a very high degree of uniformity in their practice and closely linked within a single organization. These practitioners could therefore compare notes and refine their ideas and techniques in a way that no group of psychologists or psychiatrists (with their disparate ideas and techniques and lack of organizational connections) could possibly do. It may be that there has never been such a large, organized, and homogeneous group of practitioners in any other helping profession. Certainly the number of practicing scientologists in the U.S. was, at least at one time, of comparable magnitude to the number of psychiatrists.
The wealth of practical and theoretical data accumulated thorough the actions and interactions of this group is extraordinary. There are probably hundreds of thousands of detailed case histories in Scientology archives. There are hundreds of books and thousands of tapes containing detailed descriptions of theories and methods. Much of this material is confusing, repetitive, wordy, and contradictory; some of it is secret; some of it is intensely interesting . I do not think anyone could read or listen to all of this material in any finite amount of time. I spent many years studying it, however, and I feel I have learned the most important parts.
Hubbard and the many others who have contributed to this collection of data, including important but less well-known individuals like David Mayo, Jan and Dick Halpern, and Jack Horner, have surely made a significant (if generally unrecognized) contribution to the helping professions. Techniques and theories developed by these individuals have found their way into many different commonly-used methods, including Co-Counseling, Life Spring, Landmark Forum, and even Gestalt Therapy. For a further discussion of this influence, see Bartley (1978) ; Grof (1985); Perls (1951).
Many of the ideas presented in this book are inspired by this wealth of Scientology material. Those who are familiar with the material will therefore recognize certain similarities between ideas and techniques mentioned there and those presented in this book. They will also see many differences. What I am presenting, in fact, is definitely not Scientology but something entirely different.
Книга толстая (440 страниц), и в ней систематически изложены принципы теории и практики, которую Гербоди назвал "метапсихологией", по примеру раннего учения Фрейда. Читать ее стоит всем, кто хочет обладать системным видением того, как работает современная прикладная психология.
Собственно, вспомнил об этой книге (она у меня есть бумажная с давних времен, еще прежнего издания) в свете очередной дискуссии о том, "как ты относишься к Хаббарду". В предисловии к книге есть такой вот отрывок, и я бы ППКС, на самом деле, потому что мне уже надоели разные типа продвинутые умники, которые верещат в фейсбуках о том, как это все туфта и фуфло.
https://translate.google.ru/ в помощь.
…Then came a thirteen-year interlude about which I have mixed feelings. These years were spent intensively studying and practicing the techniques of Dianetics and Scientology. Many people have advised me not to mention this episode in my life because the idea of Scientology sometimes conjures up disreputable images in the public mind. And thus, I was told, people would be predisposed to discredit my ideas. But these thirteen years, for all their negative aspects, proved to be a valuable learning experience. Eventually it became necessary for me to make a clear distinction in my own mind between:
• The organization (and its leaders: L. Ron Hubbard and David Miscavige), who have been perennially embroiled in controversy, and
• The theories and techniques themselves, many of which are quite humanitarian and have very positive effects.
In early 1984, once I had made this distinction, I made a point of severing all connections to the Scientology organization. What I am doing today has nothing to do with that organization, a fact about which both the organization and I are happy.
Despite our parting of the ways (which was not without drama) and despite the advice of some of my friends , I feel it would be wrong not to acknowledge the wealth of information I found in the Scientology materials. I have been able to put these materials to good use in my attempts to understand and align the data from all the various disciplines I have studied and to see the truths that all these disciplines contain. There was one year in which Scientology and psychiatry overlapped. During the day, I practiced “conventional” psychotherapy, and in the evenings I functioned as a Scientology practitioner. I found my work in the evening to be much more effective than the work I did during the day. This fact forced me to take the Scientology materials seriously.
These materials were produced over a period of more than thirty years. They were not only Hubbard’s work but also that of many other people , including tens of thousands of practitioners with a very high degree of uniformity in their practice and closely linked within a single organization. These practitioners could therefore compare notes and refine their ideas and techniques in a way that no group of psychologists or psychiatrists (with their disparate ideas and techniques and lack of organizational connections) could possibly do. It may be that there has never been such a large, organized, and homogeneous group of practitioners in any other helping profession. Certainly the number of practicing scientologists in the U.S. was, at least at one time, of comparable magnitude to the number of psychiatrists.
The wealth of practical and theoretical data accumulated thorough the actions and interactions of this group is extraordinary. There are probably hundreds of thousands of detailed case histories in Scientology archives. There are hundreds of books and thousands of tapes containing detailed descriptions of theories and methods. Much of this material is confusing, repetitive, wordy, and contradictory; some of it is secret; some of it is intensely interesting . I do not think anyone could read or listen to all of this material in any finite amount of time. I spent many years studying it, however, and I feel I have learned the most important parts.
Hubbard and the many others who have contributed to this collection of data, including important but less well-known individuals like David Mayo, Jan and Dick Halpern, and Jack Horner, have surely made a significant (if generally unrecognized) contribution to the helping professions. Techniques and theories developed by these individuals have found their way into many different commonly-used methods, including Co-Counseling, Life Spring, Landmark Forum, and even Gestalt Therapy. For a further discussion of this influence, see Bartley (1978) ; Grof (1985); Perls (1951).
Many of the ideas presented in this book are inspired by this wealth of Scientology material. Those who are familiar with the material will therefore recognize certain similarities between ideas and techniques mentioned there and those presented in this book. They will also see many differences. What I am presenting, in fact, is definitely not Scientology but something entirely different.