The primary purpose of psychotherapy is to improve a patient’s subjective experience. A Humane Vision of Clinical Psychology, Volume I shows readers what this might really mean, how it can be achieved, and where prevailing views go wrong in achieving it. It lays out an alternative idea of human suffering and human healing, one that deemphasizes constructs and prioritizes experience itself. Early chapters argue that helping people to "know new things" is the ultimate target of psychotherapeutic change, but that our field has not sufficiently reflected on the complications of this task. A theory is then offered, which suggests that the unthinkable aspects of human experience are responsible for the very ways in which we human beings think. It invites and outlines a serious reformulation of psychotherapy in which human cognition is not the seat but the beneficiary of human change. This book will be valuable for therapists, psychologists, psychiatrists, and other practitioners as well as graduate and undergraduate students in the fields of psychiatry, psychology, psychotherapy, mental health, social work, and philosophy. It will be of great interest for clinicians who find themselves disenchanted with the field’s current ethos, which is stilted by scientistic approaches to soothing the suffering of the other.

The purpose of A Humane Vision of Clinical Psychology, Volume II, is to encourage clinical and personal reflection on the part of reading clinicians, so as to foster more thought about the meaning and complexities of the therapeutic encounter. It does so by offering three clinical examples and a searching discussion of what each might teach us about the case at hand, ourselves, and the world. The book begins with an honest exploration of the limitations accompanying any and every attempt to write about the action of psychotherapy, which the first volume characterised as ineffable. More particularly, it is suggested that the deepest therapeutic phenomenon, experiential "proximity," is itself neither fully observable to the participants nor capturable by a verbal account. These concessions, which effectively confine the therapeutic "mechanism" to the air of every encounter, threaten to make descriptions of psychotherapy useless. However, while we can never rightly describe the fundamental cause of change, we can describe its observable corollaries. It is then suggested that certain therapeutic postures—those of kindness, openness, and sameness—facilitate the expansion of the other’s cognitive apparatus and thereby the "knowns" that inhabit their minds (the main goal of therapy, per Volume I). A Humane Vision of Clinical Psychology, Volume II, is valuable for therapists, psychologists, psychiatrists, and other practitioners as well as graduate and undergraduate students in the fields of psychiatry, psychology, psychotherapy, mental health, social work, and philosophy.

The primary purpose of psychotherapy is to improve a patient's subjective experience. A Humane Vision of Clinical Psychology, Volume I shows readers what this might really mean, how it can be achieved, and where prevailing views go wrong in achieving it. It lays out an alternative idea of human suffering and human healing, one that deemphasizes constructs and prioritizes experience itself. Early chapters argue that helping people to "know new things" is the ultimate target of psychotherapeutic change, but that our field has not sufficiently reflected on the complications of this task. A theory is then offered, which suggests that the unthinkable aspects of human experience are responsible for the very ways in which we human beings think. It invites and outlines a serious reformulation of psychotherapy in which human cognition is not the seat but the beneficiary of human change. This book will be valuable for therapists, psychologists, psychiatrists, and other practitioners as well as graduate and undergraduate students in the fields of psychiatry, psychology, psychotherapy, mental health, social work, and philosophy. It will be of great interest for clinicians who find themselves disenchanted with the field's current ethos, which is stilted by scientistic approaches to soothing the suffering of the other.

Mark Freeman’s inspiring account of the burgeoning field of the psychological humanities presents a clear and compelling vision of what the discipline of psychology might become. Valuable though the scientific perspective has been for advancing the discipline, Freeman maintains that significant dimensions of the human experience elude this perspective and call for an entirely different kind of psychology, one more closely tied to the arts and humanities. Issuing his call for the psychological humanities in the form of a ten chapter "manifesto," Freeman’s groundbreaking book offers a comprehensive rationale for a more inclusive, pluralistic, and artful approach to exploring the psychological world in all of its potential complexity, obscurity, and beauty. Engaging and accessible, this bold, provocative book is destined to spark significant discussion and debate in audiences including advanced undergraduates, postgraduates, and professionals in the field of psychology with interests in theoretical and philosophical psychology, history of psychology, clinical psychology, humanistic psychology, and qualitative psychology. It will also be welcomed by those in philosophy, literature, and the arts, as well as anyone intrigued by psychological life who may be interested in encountering a vital new approach to examining the human condition.

This insightful book offers contemporary psychologists and other social theorists an understanding of the comprehensive system of thought developed by the German scholar William Stern (1871–1938) known as critical personalism. Expanding the author’s ongoing efforts in this area, the book considers, firstly, how critical personalism could ground a needed revival of psychological science, a need created by the field's gradual transformation, through its widespread adoption of aggregate statistical methods of investigation, into a discipline better characterized as 'psycho-demography.' Consistent with Stern's own view of the potential of critical personalism vis-a-vis socio-ethical concerns, the book then explores how the framework could facilitate a transcendence of thinking about racial and other social relationships beyond currently prevailing narratives about personkinds into narratives that are actually about persons. This part of the book includes a chapter discussing Stern's own historical efforts in this direction, serving to highlight the non-individualistic nature of critically personalistic thinking. Throughout, Lamiell constructs a clear case for the merits and applicability of critical personalism in modern psychology and social thought. Primer in Critical Personalism will interest established psychological scientists and advanced students in the field, as well as those who are concerned about our contemporary socio-cultural ethos and the prospects for its improvement, including philosophers, sociologists, educators, journalists, clerics, and thoughtful laypersons alike.

Elkins, a long-time leading voice in humanistic psychology, presents a compelling case about what is wrong with contemporary psychotherapy and how, through a re-envisioned humanistic psychology, it needs to change.

How did psychoanalysis come to define itself as being different from psychotherapy? How have racism, homophobia, misogyny and anti-Semitism converged in the creation of psychotherapy and psychoanalysis? Is psychoanalysis psychotherapy? Is psychoanalysis a "Jewish science"? Inspired by the progressive and humanistic origins of psychoanalysis, Lewis Aron and Karen Starr pursue Freud's call for psychoanalysis to be a "psychotherapy for the people." They present a cultural history focusing on how psychoanalysis has always defined itself in relation to an "other." At first, that other was hypnosis and suggestion; later it was psychotherapy. The authors trace a series of binary oppositions, each defined hierarchically, which have plagued the history of psychoanalysis. Tracing reverberations of racism, anti-Semitism, misogyny, and homophobia, they show that psychoanalysis, associated with phallic masculinity, penetration, heterosexuality, autonomy, and culture, was defined in opposition to suggestion and psychotherapy, which were seen as promoting dependence, feminine passivity, and relationality. Aron and Starr deconstruct these dichotomies, leading the way for a return to Freud's progressive vision, in which psychoanalysis, defined broadly and flexibly, is revitalized for a new era. A Psychotherapy for the People will be of interest to psychotherapists, psychoanalysts, clinical psychologists, psychiatrists--and their patients--and to those studying feminism, cultural studies and Judaism.