Terra e Ouro são Iguais - Percepção
em Psicoterapia Gestaltista
(Earth and Gold are Equal - Perception in Gestalt Psychotherapy)
Vera Felicidade de Almeida Campos - Jorge Zahar Editor -
Rio de Janeiro - 1993
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Extract
Chapter II - Polarity Results from Unity
Polarity results from unity, the
double is an expression of the unique; division expresses unity
[1]. Two, results from one, since quantity, two things, become
two one. This explains the creation of the dichotomies: to take
the resultants as unities which oppose themselves. Subject and
object are poles of the same axle.
The psychological / philosophical
thinking focussed the poles, the 'positionaments', breaking or
despising the axle, the configurative relation of subject and
object.
Philosophy, in its search to explain
knowledge, imagined a subject who knew and objects which were
known. This disposed and accepted, raised the great debate over
who initiates the process. It would be the subject, who by the
idea would create the world or the world that would be captured
by the subject? The various idealistic and materialistic philosophies,
then emerged.
Positionant residues of this, are the concepts of idea, soul,
spirit, consciousness, mind, sensation, matter, as explanations
which unleash cognitive processes.
Through out history, these positionaments were perpetuated in
various areas of knowledge. To psychology were left the concepts
of consciousness (cogito ergo sum - cartesian cogito) and the
concept of mind as receptacle of sensations.
It was not important anymore, to know if the subject creates
the object and then would know it, or if the object imposes itself
to knowledge, to the subject. It was necessary to know how the
mind functions and how sensations are organized. Finally, how
consciousness raises.
Among these debates, new deviation - Freud appears, the reverse
Avatar, bringing light to the subterraneous world. He used to
say: the consciousness is not so important, what is important
is the unconscious. We have to understand it, study it. To psychology
were left the philosophical patterns, the platonic ideas, the
logical categories of Aristotle, the monads of Leibniz, the intellect
as the Locke's tabula rasa.
At the beginning of the century, the behaviourists thought that
all this was too subjective, not scientific. That the object
of study should be passible of objectivation, that is, of mesurement.
The psychoanalists continue the 'via regia' of the unconscious.
The gestalt psychologists, benefited by their knowledge of physics,
knew they had to study the process of perception. This moment
was an important change in the way of approaching human behaviour,
in spite of the continuation of the idea of subject and object:
subject as who I am and object as who I am not. By extension,
subjective, what is inside myself; and objective, what is outside
myself.
Consequently, the knowledge of the subject was the knowledge
of the psyche, the psychic. The meaning given tosubject and object,
by philosophy and corroborated by psychology, is totaly anomalous
if we consider the meaning they have in language, in the syntax.
Let see a quick exemple: psychologically speaking, a table, a
chair, a notebook would never be a subject; because they do not
think, do not feel, do not speak, they have no inner life. They
are not living beings. Nevertheless, we may say that in the statement
"the notebook is on the table", the subject is the
notebook, and that in the statement "the table supports
the notebook", the subject is the table. It is interesting
to emphasize the phenomenological aspect of the linguistic expression
as description of phenomenon, expressing positions. It is important
as well, not forget that Husserl, the founder of phenomenology,
through out his life had fought against these positionaments,
in spite of the fact that he use to perceive them in another
way, expressed in his explanations of Noema and Noesis [2].
It is very hard to the dualistic, based in categories, typological
psychologist, to understand the human behaviour without evoke
the ideas of interior and exterior. Even today, Jung is still
taken as a great thinker: he use to classify the humane in introvert
and extrovert types. He thought, just like Freud, that perception
would be a projection of the inner contents of the subject. The
perception itself, in these conceptualizations, is an object.
Being not able of totalization, the thinkers of the science of
the XIX century and half of the XX century, had created many
obstacles, ways and labyrinths, finally, they had not perceived
that to be a subject or to be an object is one of the human possibilities,
determinated by the relational context.
Psychologically, the unity - human essence - configurates the
poles of subject and object, that is, to be a subject or an object
is a result of being a human being.
What does create the subject? What does create the object? Finally,
what does allow polarization? The relationship with the other,
with the world and with one's ownself. It is the attrition, dynamic
polarization, which polarizes the subject, which configurates
the object.
It is through perception that the subject and the object are
structured. By affirming this we are saying that the human being
is nor subject nor object, he is human being, who according to
his own perception configurates himself in subject or object,
occuring the same in relation to the perception of the other
- the other perceiving myself, configurates me as subject or
object. There is no world of the subject (classically configurated
as subjective by philosophy and psychology) and the one of the
object, mundaneness. There is a human being who perceives, and
this is the relational dynamic of being in the world. The conceptualizations
and nominations of subject and object create stagnations, divisions,
in the way of perceiving man. This causalistic linearity is responsible
for arbitrary divisions, it is as if we would imagine a fish
swimming outside water, a pruned man, imprisoned into explicative
forms.
In psychotherapy, it is fundamental to abolish the arbitrary
and didactic categories of subjective and objective, since they
camouflage the human essence. The maximum we admit is the subject
as synonym of unleasher of action and movement, and object as
the target of this action, of this movement. But while admiting
this, we are contaminated by the philosophical and psychological
a priori, we are thinking in the human being as agent. A table
never is a subject, it is always an object, been then explicit
the typical contradiction of the philosophical and psychological
thought.
To clarify, we proceed to the etymology of the word subject and
the word object.
Subject, from the latin subjectu, 'to put under'. And object,
from the latin objectu, 'to put, to unleash forward, to expose'.
We can perceive the conotations suffered by the word until the
meaning of intern, the subjective, what is guarded, hidden, put
under the appearence; the object remains as the visible, the
passible of being known. The subject as subjectivity is not passible
of being known. It was the drama of the psychological introspection,
it is the drama of psychoanalysis with the unconscious, it is
the behaviourist despair that tried to cut any subjective category,
thinking it would exist only what would show itself what was
objectifyed. It is what allows the psychotherapy to say that
the individuo is auto-referentiated (closed in one's ownself)
taking one's ownself as pattern and mesurement of everything,
or to say that he is in the world with the other.
In a more embracing perspective of visualization of the human
being, it is necessary to abolish these obstacles, these positionaments
of subject and object, and think of individuo, human being, unity.
We see that these polarities of subject and object are configurations
/ positionaments of the humane and it would be an unilateralization
to perceive the humane through these positionant contexts.
Now, we may try to explain the human being, explaning how he
perceives and what he structures in this perception, and doing
so, to understand what is subject and what is object. The first
step is to bracket the "realm of the subject, the realm
of the object", since this demarcation besides of create
abysses to the being in the world, it is an eternal impasse in
the affective, social and therapeutic relationships. The mediation
to the duality subject and object, can only be done through perception,
through the totalization of its process. We may try.
I perceive what is in front of me - it is as if I would say:
I, subject, subject capturing, describing, observing what is
unleashed, exposed, the object. In this sense, the first thing
I perceive is what is around me: it is my body, it is the other.
Perceptivelly I detach, I separate and / or integrate, I add.
The development of the human being is a demonstrative process
of structuration of positionaments, it is the classical formation
of Ego, it is the classical apprenticeship process. Subject and
object are structured, just like the model of the magnetized
bar that, by attrition, creates positive and negative poles,
indefinitely, even if been cut. The great problem is that all
philosophy, all psychology, finally, the whole of the scientific
thought began to understand and study the humane starting from
these positioned configurations of subject and object, which
hides the human essence, filling the psychological approuch with
these divisions till the classical body and mind. Such a pregnant
dualism that Rudolf Arnheim (follower of Gestalt) says: "If
we identify the human being with the mind, the body is not just
the primordial tool of man, but also his nearest neighbour in
the world which is around him. The divisory line may be traced
in both directions" [3].
Well, if what is inside is outside (isomorphic principle, Koehler),
body and mind do not exist as distinct realities. Mind is body,
it is cerebrum, neurons, nerves, synapse, engrams etc. The man
is an organism in the world, a possibility of relationship. By
starting this process of relationship, of perception, he structures
internal levels of subject - hidden, not exposed, not explicitated
- and external levels of object - explicitated or exposed. In
other words, he perceives himself encircled by situations,
things and people who are close to him, with him or separated
from him, with him or against him: he perceives similarity or
dissimilarity. Meanings, valencies, values which structure, configure
the levels of subject and object, emerge.
It is interesting to notice that from the first months to 2,
3 years old, a child perceives his father, his mother, the table,
the TV and the chair as animated beings. Everything has life.
It is well known that the child becomes very satisfied when his
mother beats the table in which he, the child, dashed. The natural,
immanent process, is the object be a continuation of the subject;
the objects are animated, personified. It is the classical anthropomorphic
thought or the animist thought attributed to the savages. While
growing we apprehend the values, functions and meanings of the
things, we then, perceive through categories; it is as if the
world was a road full of sinalizations.
Through perception we apprehend what is before us, grouping by
Similarity, Proximity, Continuity, Good Gestalt, Better Direction,
Closure. In any perceptive process there is always pregnancy.
We observe this in the perception of the body - even distorting,
thinking we have a body and that the body has a foot: we perceive
the foot as being our body or belonging to it (law of continuity).
The perception of "belong to" is also pregnant in the
social sphere: we know who are our family members, our community
members, which one is our nation etc; the breaks of continuity
begins when the unity is broken, and this happens through values.
The meaning attributed to the experiences creates parts, portions,
structures adaptations and maladaptations, one does not slide
anymore, the movements do not continue anymore, the individuo
fights for positions. The levels of survival and contemplation
are, then, structured.
By collapsing, get jammed, unsuccessfull on the struggle for
survival, one of the tentatives to continue surviving, is to
look for help in psychotherapy. It is one of the remedies suggested
by the social system [4]. The survivor, threatened person, unsuccessful,
reaching the divers psychotherapies, is treated as a human being
who is in difficulties, needing help, support. He expects to
be re-oriented, absolved, to be conscious, directed in his maps,
finally, repolarized in his desires to get a new view of himself.
At this point, it is definitelly installed, the positionament
of the being, since he is treated as object - the exposed, the
symptom - which must be under therapy. He is one more being,
adjusted, capable and satisfied with himself, in the best of
the hypothesis. To be able to, to be adjusted, satisfied pressupose
demarcations, a fence in the ontological emptiness. The necessity
of realization, by itself, exilates the possibility of existence,
transforming the individuo in a successfull survivor.
To Gestalt Psychotherapy, the problem, the neurosis, the process,
finally, the difficult to exist, come from unilaterality fulfilled
by necessities. The gestalt psychotherapist, after the totalization
of the non acceptance and the questioning of the unilateralizing
problems, look for answers to the perception of "to exist",
without positionaments, values, aims, trying that the individuo
becomes a disposable being, independent of functions and results.
How to be disposable independent of functions and results? This
is the great puzzle of psychotherapy and of the being-in-the-world
with the other.
Using a Mahabharat's metaphor [5], it is as if the fundamental
in psychotherapy and in life would be to be able to see a portion
of gold and a portion of earth as equal: two portions [6]. Dedicate
oneself to the essence and not to the values. The essence in
the case of the portions, is what occupies the space, the values
are configurative in the search of how much custs the occupant.
The perception of essences substituted by the one of attributive
values, led man to distorted and arbitrary perceptions, making
him to hang himself on symbols, in the importance and meaning
of the perceived. It raises struggle for survival, competition,
the search to satisfy the desires, the alienation, the lost of
dedication, the lost of the simplicity of the existence, finally,
the existencial, contemplative level is substituted by the level
of survival.
When we speak in the simplicity of "to exist", we are
speaking of recuperation of humanity: the fact that the man perceives
that he is a body, an organism, a thought, a perception, a being
in the world independently of what this may means, independently
of what he has and do. It is the fascination with the existence
instead of realization of the existence. It is vital to wonder
with the fact that one exists, thinks, perceives, sleeps, loves.
It is fundamental to contemplate all this process of to exist
instead of stopping oneself in the hunting-collect, fight-escapement
of the survival. In our society and in our culture, there is
no way to change the state of alienation and survival, but every
human being who feels depressed, questions himself, suffers,
negates himself, feels anguish, has the condition to change when
perceives that through out his life he ran after goals, trying
to achieve positions, trying to affirm himself socially. It is
integrative to perceive the possibilities of being a subject,
of being an object, without finish oneself on them, understanding
his behaviour always as resultant: an explicitness of the human
essence.
The positionament of survival as I subject is the omnipotence.
I am able to resolve anything, I question myself, I accept that
I do not accept myself. I understand the processes, I face the
circunstances. I am a therapist: I separete the wheat from the
tares. I am the spiritual guru, I am with God, with the Masters,
with the Orishas, I understand the human beings, I know life
is ephemeral.
The communitarian leaders, the saviours of the nation, the renowned
theoreticians, all of them know the solution and how to realize
it, nevertheless they maintain the compromise "if the wheat
is little, my bread comes first", "that is life",
"we must maintain positions to get changes".
On the side of the money makers, the social producers, they start
from the principle that getting one million dolar, they resolve
anything: "we must get it". The drug addicts, the outsiders,
by their side, refuse to maintain the established order: "I
have nothing to do with this, I want just to do what I want,
I don't care for anything".
The timid, shy or weak, who wishes success solving the problems
which impede the harmonious relationship, they too, just desire,
they too, just belive. All of them positioned in goals and a
priori.
What would be the I object? It is the exposed, it is the dislocation
of the auto-referentiament in barter, in crisis, in anguish,
in fear, in madness, in obesity, in the SPA, in the plastic surgeries,
in the drugs, in faith, in the participation. It is the moment
of truce, the pause in the continue survival. How to transcend
such positionaments? Dedicating oneself to life, contemplating
the existence and integrating subject and object, allowing new
polarizations. Finally, the disposability structured through
dedication and discipline is the exit, since these are the temporal
limits of the humane - it is the experience in the present.
It is not a case of a cruzade for discipline and dedication,
which would become one more rule, onemore value. It is a case
of questioning, it is the act for the sake of the act, which
is essencial and immanent to the being in the world. The human
survival configurates itself when one asks 'what for?', 'how
much?', when one thinks of results. The discipline and dedication
allow to see the portion of earth and the portion of gold as
equal to each other, slowly one perceives variations of collors,
weight / texture, notice that in one of them it grows flowers,
in the other it does not, that with one of them one may make
pans more easier and quicker, in spite of that they may have
shorter duration; that with the other one, the pans are more
difficult to make but are more durable. It is the discover. It
is the change, it is life.
Continuing our metaphor, portion of earth and portion of gold,
we verify that psychology, philosophy did not approach the subject
and object in a global, total, continue way, creating with such
division, the world of the subject and the world of the object.
They use to defend that the subject is the one able to know,
able to perceive and he was complex; while the objects were passible
of being konwn. They condemnate humanity to discover itself through
"know its ownself", the eternal interrogations, accumulation
of objects and values - it is the ambition. Only the gestalt
psychologists, with the study of perception as synonym of behaviour,
did not fall into this valorative traps [7]. The gestalt psychotherapy,
with the concepts of neurosis as perceptive distortion - auto-referentiament
- possibilitated the perception of the human essence independently
of its values and meanings. But, in spite of this theoretic contexts,
only through perception of things as they are, independent of
values and meanings, it is possible to exist with disposability,
without attachment to situations of survival. Only when we live
in the present and contemplate our past without attachment to
it and without run away from it, is that we can walk, slide in
the world: whatever comes is a meeting, not a search. "Without
hope, without fear", as Caravaggio - italian painter (1573-1610)
- use to say. The day, the night, today, tomorow, everything
a continuity. Pleasure / unpleasure, satisfaction / unsatisfaction,
work / no-work, to have money / not have it, finally, we break
the imprisonant limits and perceive the infinit horizons of the
"to exist", of being a man. It is when we perceive
that there is no need to so much effort, that this unilateralizes
the living, that the only way to transcend the dichotomizant
limits - positionants, interrupters, separators - is to dedicate
oneself to exist. It is fundamental the continuity of the movement
of being in the world got through the dedication. We are not
in the fase of the positionant hunting-collect anymore.
Being disposable, realizing our human essence, we break the positionaments
of subject and of the object and we slide. It is as if, integrating
the object, the subject would polarizes itself, becoming
a generator of energy, dynamic,
the center of the circle that by rotation of its base generates
the cylinder, or the point that, dinamizing itself, configurates
itself, by its trajectory, into a spiral:
As far as the search of results,
attitude of maintenance, evaluation of things and values, are
there, we are stagnated.
Gestalt Psychotherapy as Polarizing
Attrite
- In gestalt psychotherapy, the
first change, in the so called realm of the subject and of the
object, is the beginning of the unification of dichotomies, it
is to make the other to perceive that he is the neurosis; the
neurosis is not an object which upsets him. It is him. It is
to say: I do not have a neurosis, I am my neurosis, or still,
the problems, the difficulties are no obstacles in my way, they
are expression of my non acceptance. In other psychotherapic
views, this process is equivalent to conscientization. In reality,
what occurs is the change of perception.
- Another important moment in psychotherapy is when the individuo
perceives that if the problem of the other one affects him, the
problem is his problem. This integration with the object, personifies,
and consistently integrates the dislocations of survival.
- The desire to change, the desire to feel better, is always
put in the context of the criterion of necessity, evaluation
of survival. To perceive that one can not change if one does
not dedicate to what upsets oneself, is another way to fusion,
integrate with the object.
- The complaints, lamentations, sores and frustrations translate
always an impotence, the not be able to get, the walk looking
back, the experience of memory: it is like to be a parasite of
one's ownself, of the good times. It is the regreat, it is the
revolt. This omnipotence expresses the non acceptance of the
continuity of to be. (Depression can be focussed through this
attitude).
- To think, to expect, to ask the therapeutic support is to wish
the connivance, the help to the goals, it is to transform the
therapy in object, in the last resource. When the individuo perceives
that the therapist is an antithesis, a remover of masks, a denouncer,
it is unbelievable, but the individuo feels himself understood,
mirrored - it happens fusion, integration between subject and
object, possibilitators of existential, contemplative dedication,
or of positionament dedicated to survive, maintain the results
got till now, increasing the basis of guaranty, since the removing
of masks and denunciation leads to change, to the break of positionaments
or to the desperate tentative to maintain what was already got.
- To perceive that the great "passion", the "love
of one's life", is no more than a last resource, what allows
dreams, is integrative of the subject and object, since it permits
to perceive the imobility, the fear, the lack of disposability
to life, to the other.
- To perceive the other, as he himself, as a subject, is integrative
- it is as if in the break, in the relationship contextuated
in X would raise new poles; another subject, another object.
This situation is experienced in the psychoterapic process itself.
It is found too, in the affective breaks if it is not found positionaments
like victim, parasite, opressor, opressed, which are variations
of the dichotomies subject-object.
- The perception that what supports, also oppresses, is liberator,
integrative.
In gestalt psychotherapy we look forwards to the individuo to
perceive the axle, the lines, the continuity, the reversibility,
the pregnancy of the situations in substitution to the points
of support, the desired nirvanas, the frightening infernos, finally,
the stagnant and imprisonant positionaments of the humane. This
change is got quickly, in spite of some times the break of positionaments
creates emptiness, the non referential, since the non acceptance
renders the man unhuman. When we accept the emptiness, we live
in the present. The emptiness is emptiness exactly when we do
not live in the present; we live in the a priori or in the goals.
The non experience of the present structures the emptiness. Experiencing
the emptiness raises another experience which is the one of the
present, and this is already something, it exists already a time,
a temporal experience, the experience of the present. And with
the temporality one begins to be, begins to structure oneself.
It is of no importance that one has relationship with A, B or
C, but if the relationship happens with his emptiness - and this
is the present - there is equilibrium, just as in any structurant
relationship.
- The experience of the emptiness, being also experience of the
present, structures. "Structure" is here, almost synonym
of "individualize". If the being is being in the time,
and if temporality is exactly one of the dimensions of the individuo,
the experience of the emptiness is structurant. The emptiness
when negated is as if it was a space - it is the spatialization
of the time. When the individuo is neurotic, he spatializes the
time. The experience of this spatialization goes on fragmentizing,
compressing, structuring the emptiness, since the fragmentation
suposes goals and a priori. To experience the emptiness is to
realize an antithesis. The spatialization of things is linked
to functions. In terms of functionament, everything is situated,
one loses the dynamic: the place of the pleasure is one place;
to work, only in this or that table. When things begins to exist,
the emptiness begins to be perceived, the emptiness is not anymore.
To perceive the emptiness is to existentialy realize oneself,
it is humanization as acceptance of dynamics, of movement, since
we can then, understand the break of the alienate referentials
of our human essence.
To perceive the emptiness establishes a limit, it is as if we
are born again, it is the beginning of sliding or of anguish,
of non acceptance. It comes to the scene, the criterions, the
positionaments: one opens his hands to the results and evaluations,
or never the portion of earth would be seen as equal to the portion
of gold. It raises divisions in relation to the therapy. The
levels of subject and object are recreated as definers of the
being. They are existential impasses and therapeutic impasses.
It is the process of being in the world. It is the adaptation
to the non transformation which is going to generate new dramas,
worse than the anterior ones, since now the individuo is adapted
to not transform himself, to maintain. It is as if subject and
object had the appearence of integration. When one begins to
move in this realm, the castles fall down, lots of slaves and
vassals are necessary, it is the oficial parasitism. It is the
dependence, the generator matrix of the survivors. The super-mother,
the super-father, the good chief, the great friend, the solicitor
and comprehensive therapist etc., are structured, constituted
in unhuman positionaments. [pgs. 23 to 39]
FOOTNOTES:
[1] - It is out of the fact that the division expresses the unity
that the realization of gestalt psychotherapy is possible. When
a human being is divided, fragmented, there is always the possibility
of unification, as in his division subsists the unity human essence.
[2] - Noesis is the act by which one thinks. Noema is what is
thought. Husserl had his thought oriented to the problem of the
correlation of the subject and the object in the act of knowledge,
passing, in this way, from a certain eidetic realism to a transcedental
idealism. More radical than the cartesian doubt, the phenomenological
reduction consists in put in brackets, the natural, ingenous
attitude of the consciousness, which spontaneouly affirms the
existence of the world, and in isolate the contingent and natural
data (the external world and the empiric I) from the pure I,
the subject of transcendental Ego. The pure consciousness, model
of all original and necessary evidence, discovers itself as "intentionality",
font of all meaning, since it is constituent of the object. His
eidetic analisis allows to specify modalities of consciousness:
perceptive consciousness, imaginative consciousness etc. Insisting
over the original and fundamental experience the subject has
of the other and making the intersubjectivity the fundament itself
of the objectivity of the world, Husserl avoided the solipsism
to were he had the risk to bring the transcendental idealism.
(Translated from the Petit Robert 2, Dictionnaire universel des
noms propres, Paris, 1990).
[3] - Arnheim, R., Intuition and Intelect in Art, pg.133.
[4] - The "transcendental" searchs of explication to
the dramas of the survive too, are suggested ways - it is the
"take care of your energy", "understand your karmic
choice", "put away your obsessors, that upsets you",
"clean your ways" etc...
[5] - Mahabharat - it is a great indian epic poem, with about
120 thousands verses, divided into 19 books. It is a collective
work, antique, from the vedic age, 1000 A.C. and continued upto
VI century of our era. It describes, in a heroic and liric way,
the adventures of five brothers, facing the enmity of the king
of a rival clan, and the war between indo-european clans, in
the Indo-Ganges basin, describes the fights among themselves
and against the dravidic tribes which at this time, were in the
territory. The Mahabharat is also a specie of encyclopedia of
sacred and profane knowledges of the indo-europeans, hindus of
this time. The great philosophical poem Bagavad-Gita is a part
of the sixth book; probably it was added after the other episodes.
The nineteenth book is also a later addition, it tells the myths
related to the God Krishna. The Mahabharat was very much divulgated
and known, having being translated and interpreted in all countries
which suffered indian influency. It was an unfailling font of
inspiration to literature and fine arts. (Translated from the
Petit Robert 2, Dictionnaire universel des noms propres, Paris,
1990).
[6] - "Renunciation is the desinterested work. The true
renunciation is the renunciation to desires and nothing more
than that. Action is the only way to reach the yoga of renunciation,
once one gets it, serenity comes to the mind. The pleasures which
come from attachment are only, fonts of posterior pain, they
have beginning and end. The things which have biginning and end,
are never font of eternal joy, the wise man shall avoid them.
When a man comes to the state where cold and heat, pleasure and
pain, the honour of dishonour, look equal to him, this man is
always serene. A portion of earth, a stone, a portion of gold
are equal to him. He sees no difference between friends and enemy,
between dispassionate person and passionate person, not even
between bad people and good people. This man is great".
(Mahabharat, vol.2, cap. 3, pg.668)
[7] - When the gestalt psychologists established the concept
of Geographical Environment - the environment as science
describe it - and Behavioral Environment - the environment
as the individual perceives it -, when they said that the neurological
configurations (Gestalten) are equal to the psychological ones,
or yet, "what is inside is outside" - Isomorphic
Principle - and when, through the Principle of Contemporaneity,
Kurt Lewin said that the present changes the past, that what
happens changes what has happened, they got global and unitarian
view of the human psychological processes without causalist,
determinist, reducionist a priori; they reached the human essence,
without valorative attributions.
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