|
Eugene T. Gendlin (born ''Eugen Gendelin''; 25 December 1926, Vienna) is an American philosopher and psychotherapist who developed ways of thinking about and working with living process, the bodily felt sense and the 'philosophy of the implicit'. Gendlin received his Ph.D. in philosophy in 1958 from the University of Chicago where he became an Associate Professor in the departments of Philosophy and Psychology. He taught there from 1964 until 1995. He is best known for Focusing and for ''Thinking at the Edge'', two procedures for thinking with more than patterns and concepts. ==Philosophy== Gendlin asserts that an organism's living interaction with its environment is prior (temporally and philosophically) to abstract knowledge about its environment. Living is an intricate, ordered interaction with the environment, and as such, is a kind of knowing. Abstract knowledge is a development of this more basic knowing. For example, when a pen falls off a desk, that seems to be proof that gravity exists, because gravity made it fall. But what is "gravity"? In 1500, "gravity" was the pen's desire to go to the center of the earth; in 1700 "gravity" was a force that acted at a distance according to mathematical laws; in the 1900s "gravity" was an effect of curved space-time; and today physicists theorize that "gravity" may be a force carried by subatomic particles called "gravitons". Gendlin views "gravity" as a concept and points out that concepts can't make anything fall. Instead of saying that gravity causes things to fall, it would be more accurate to say that things falling cause (different concepts of ) gravity. Interaction with the world is prior to concepts about the world. The fact that concepts change does not mean that they are arbitrary; concepts can be formulated in many diverse and incompatible ways, but to the extent that they are rooted in experience, each formulation has its own precise relationship to experience. Thus Gendlin's philosophy goes beyond relativism and postmodernism. He agrees with postmodernists that culture and language are always already implicit in experiencing and in concepts. Empirical testing is crucial, but it does not keep science from changing every few years. No assertions are simply "objective". Gendlin points out that the universe (and everything in it) is implicitly more intricate than concepts, because a) it includes them, and b) all concepts and logical units are generated in a wider, more than conceptual process (which Gendlin calls ''implicit intricacy''). This wider process is more than logical, in a way that has a number of characteristic regularities. Gendlin has shown that it is possible to refer directly to this process in the context of a given problem or situation and systematically generate new concepts and more precise logical units. Because human beings ''are'' in an ongoing interaction with the world (they breathe, eat, and interact with others in every context and in any field in which they work), their bodies ''are'' a "knowing" which is more than conceptual and which implies further steps. Thus, it is possible for one to drive a car while carrying on an animated conversation; and it is possible for Einstein to say that he had a "feel" for his theory years before he could formulate it.〔 Human beings' ongoing interaction with the world provides ongoing validity. Each move, from pumping blood to discussing philosophy, implies a next step, an organic ''carrying forward''. Humans feel this carrying forward both in the move itself and in the feedback it generates: at each moment, it is possible to feel how things are moving and what is implied next. With specific training, one can learn to attend to this feeling more deeply, so that a holistic ''felt sense'' of the whole situation can form. A felt sense is quite different from "feeling" in the sense of emotions; it is one's bodily awareness of the ongoing life process. Because a felt sense is a living interaction in the world, it is not relative in the way that concepts are. A felt sense is more ordered than concepts and has its own properties, different from those of logic; for example, it is very precise, more intricate, and can be conceptualized in a variety of non-arbitrary ways. Much of Gendlin's philosophy is concerned with showing how this implicit bodily knowing functions in relation to logic. For example, Gendlin has found that when the felt sense is allowed to function in relation to concepts, each carries the other forward, through steps of deeper feel and new formulation. Gendlin underlines that one can (and often does) "progress" in their understanding, and that this involves transitions in which existing conceptual models are disrupted, but that one can "feel" when a carrying forward in insight is (or is not) occurring. One can "feel" this because human logical conceptions are dependent on a more intricate order, which ''is'' living-in-the-world. Useful concepts derive from and are relative to this sense more than logical, intricate order, not the other way round. Gendlin's two major philosophical works are ''Experiencing and the Creation of Meaning'', which develops explicit ways of approaching the implicit; and ''A Process Model'', which demonstrates this method by developing a body of consistent concepts for thinking about organic processes, with implications for thinking about space, time, science, genetics, ethology, consciousness, language, and spirituality. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Eugene Gendlin」の詳細全文を読む スポンサード リンク
|