Aankondigingen

- Conferentie “Wiens verhaal telt? Naar een narratieve en dialogische Loopbaanbegeleiding”, Haagse Hogeschool in samenwerking met het International Institute for the Dialogical Self, Woensdag 23 november 2011

- Workshop Dialogical Self Approach, Schouten & Nelissen in samenwerking met het International Institute for the Dialogical Self, 17 Juni 2011

- 7th International Conference on the Dialogical Self en aansluitende workshop over de Dialogical Self Approach, University of Georgia, USA, 25-28 October 2012 (dezelfde workshop in Boston, USA, 23 Juli 2011). Zie verder: www.huberthermans.com

Op het raakvlakvan ik-posities en ‘awareness’

Hubert Hermansin samenwerking met Agnieszka Hermans-Konopka

Globalisering als grensoverschrijding

- Meer dan alleen economisch: ook verkeer en uitwisseling van ideeen, personen en praktijken (kunst, cultuur, leefgewoonten): internationale uitwisseling, opleidingen in buitenland, migratiegolven, opgevoed zijn in meerdere culturen tegelijkertijd, internet, toenemende invloed Boeddhisme in interesse in spirituele tradities over de grenzen heen.

- Zelf is geen geïsoleerde container (binnen de huid), maar een sociaal, dialogisch zelf dat functioneert en verandert in relatie tot de sociale, culturele, en globaliserende omgeving

Implicaties van Globalisering voor het Zelf

- Drie implicaties: toenemende dichtheid en heterogeniteit van ik-posities, grotere positiesprongen.

-Toename van onzekerheid: (a) complexiteit; (b) geen overkoepelend betekenissysteem; en (d) onvoorspelbaarheid van de toekomst.

- Onzekerheid kan ook positief zijn: b.v. avontuur (crimi, verliefdheid). Als onzekerheid boven de tolerantiegrens komt: dan verwarring en angst (b.v. vermissing, migratiegolven, internationale terrorisme).

Arthur Deikman over ‘I = Awareness’(1999)

“Awareness is something apart from, and different from, all that of which we are aware: thoughts, emotions, images, sensations, desires and memory. Awareness is the ground in which the mind’s contents manifest themselves: they appear in it and disappear once again” (p. 422)

Awareness wordt vaak geassocieerd met het ‘transpersoonlijke zelf’ en met het bredere begrip ‘spiritualiteit’

Arthur Deikman over ‘Awareness’in zijn boek The Observing Self (1970)

-The distinction between awareness and the content of awareness tends to be ignored in Western psychology, its implications for everyday life are not appreciated. Indeed, most people have trouble recognizing the difference between awareness and content, which are part of everyday life. Yet, careful observation shows people that they can suspend their thoughts, that they can experience silence or darkness and the temporary absence of images or memory patterns – that any element of mental live can disappear while awareness itself remains. Awareness is the ground of conscious life, the background or field in which all elements exist, different from thoughts, sensations, or images. One can experience the distinction simply by looking straight ahead. Be aware of your experience, then close your eyes. Awareness remains. “Behind” your thoughts and images is awareness, and that it where you are (p. 10).

Uitspraken over stilte

‘He who does not understand your silence will probably not understand your words’ (Elbert Hubbard)’

‘Music and silence combine strongly because music is done with silence, and silence is full of music’ (Marcel Marceau); (b.v. John Cage’s minimal music)

There are times when silence has the loudest voice’ (Leroy Brownlow)

Martin Buber over ‘Ontmoeting’in zijn boek I and Thou (1970) (oorspr. publicatie in 1924)

Twee woordparen: I-You en I-It

When I confront a human being as my You and speak the basic word I-You to him, then he is not a thing among things nor does he consist of things (p. 59)

The relation to the you is unmediated. Nothing conceptual intervenes between I and You (p.62)

…but the actual and fulfilled present – exists only insofar as presentness, encounter, and relation exists. Only as the You becomes present, does presence come into being (p. 63)

Agnieszka Hermans-Konopka (2011) over het proces van depositioning

From its inception, the dialogical self has been described in terms of a dynamic multiplicity of I-positions in the landscape of the mind, in the context of dialogical relationships between positions in the self and between those of different individuals (...).This description, that allows to study the self as a “society of mind” as part of society at large, has provided a fertile soil for the production of a variety of theoretical, empirical and professional studies over the years. In these studies, much attention has been paid to the content and organization of positions, guided by the implicit or explicit assumption that the I as a reflexive and dialogical agency is always and even necessary bound to the flow and change of positions. In its most simple form, this assumption implies that the I is always a positioned I. In contrast to this assumption, I will argue that the I is not necessarily defined by a position, but it has its own specific nature and qualities. I propose that the I can become engaged in a process of depositioning, that is, it has the possibility to disidentify from any position and enter a form of consciousness that is described in the literature in terms of a witnessing, thought-free, transcendental awareness (Cahn & Polich, 2006).

Samenvattend

I = Awareness = depositioneringals ingang tot ont-moeting

Fritz Perls in zijn Gestalt Therapie: niet waarom maar hoe?

“If you are centered in yourself, then you don’t adjust anymore – then, whatever happens becomes a passing parade and you assimilate, you understand, you are related to whatever happens” (F. Perls, Gestalt therapy verbatim, 1969, p. 30)

Perls stelde niet de vraag ‘waarom’ maar ‘hoe’. “If you ask how you look at the structure, your see what’s going on now, a deeper understanding of the process. The how is all we need to understand how we or the world functions. The how gives us perspective, orientation”(Perls, Gestalt Therapy Verbatim, p. 43).