User:Isaiah.dorendorf/sandbox

To Do

 * 1) Find more sources discussing daseinsanalysis
 * 2) Specifically, looking at works by Medard Boss and Martin Heidegger
 * 3) Find sources on Ludwig Binswanger, perhaps a biography that may lead into his ideas of daseinsanalysis and why he decided it was a better form of treatment.
 * 4) Should search through sources on his wiki page to see if those sources can help us find more on Daseinsanalysis.
 * 5) Use Interlibrary loan to find the papers / journals that are too old to by accessed online.
 * 6) Rewrite Lead Section. revamp the existing -ID
 * 7) Create contents links.
 * 8) Create large body of text (Using Outline), with possible picture / picture.
 * 9) Once we find more information and what topics are relevant, we can separate this even further between us.

I'd be willing to look up more on Binswanger and his history / research. I can also look into Boss as well seeing that Binswanger and Boss look to have created the idea of daseinsanalysis.. I can also work on the content links as well. We can both divide up the main articles topics once we determine exactly what we want. I like that, I think also that I want to talk about the DAI, the daseinsanalysis institution, they talk about daseinsanalysis currently and how to become a therapist and study daseinsanalysis. so maybe you could focus more on the history and me more on the current uses and effects, if I can find them in english that is. Isaiah.dorendorf (talk) 01:58, 15 October 2015 (UTC)

It seems to me we should really focus on Boss and Heidegger, it seems they are the two major players in daseinsanalysis, whereas Binswanger adapted it to his use / expanded on it. I think that we can't forget Ludwig Binswanger. My sources say that he is the actual initiator of daseinsanalytical psychiatry. It goes on to say that he was later influenced by Heidegger. Just a though, but maybe we could switch to doing a page on Heidegger or a different daseinsanalysis person? We are only two people and this might prove to be too big of a topic to do it justice with two people and about 12 or so weeks. Isaiah.dorendorf (talk) 01:58, 15 October 2015 (UTC) Well, the page on Medard Boss is pretty poor in regards to format, and could maybe use a bit more detail. We could talk with Dr. Council about it, but it may be too late. Let me know what you think, I had intended to write the lead for daseinsanalysis today. S.Steinbrueck (talk) 14:38, 26 October 2015 (UTC)

I found a reference that I think would be perfect for us. It's a book by Boss that talks about daseinsanalysis. I also found a paper on Boss and Heidegger, and how daseinsanalysis was a way to combine science and religion. Contemporary Psychoanalytic Studies. 2010, Vol. 12, p125-130. 6p. I'm having a hard time finding a source / place to find it though. The abstract looks promising. S.Steinbrueck (talk) 18:28, 13 October 2015 (UTC)

Outline
S.Steinbrueck (talk) 18:29, 13 October 2015 (UTC)
 * 1) Possible Rewrite of Lead section.
 * 2) History of daeseinsanalysis
 * 3) How it has advanced through time, from conception to present? What changes have been made? -Why it has changed? -ID
 * 4) Theory behind daeseinsanalysis
 * 5) A bit on Binswanger
 * 6) How it related to psychoanalysis
 * 7) How it differs
 * 8) Discuss Boss and Binswanger and Ludwig Binswanger
 * 9) Reasoning for it's use
 * 10) Discuss Boss and Binswanger and Ludwig Binswanger
 * 11) It's use in Treatment and how to use it as a form of treatment, such as techniques, which type of patients benefit the most.  Training needed or link to the training needed to become a therapist in daseinsanalysis -ID
 * 12) It's current use around the world  The organizations (IFDA and DAI) -ID
 * 13) Criticism on the theory / technique. (I think we might be able to leave this off) -ID

I just want to say that Steven did most all of this outline and to do lst, I did not mean in anyway take credit for his work with my "-ID" these were to signify where I added some comments to what Steven originally wrote. Steven, I really like the organization you put into this and it will prove very useful for us when we start writing the article! Thanks for being on the ball when I was not. Isaiah.dorendorf (talk) 01:58, 15 October 2015 (UTC)

Lead Section - Steven Steinbrueck
Daseinsanalysis (German: Daseinsanalyse) is an existentialist approach to psychoanalysis. It was first developed by Ludwig Binswanger in the 1920's under the concept of "phenomenological anthropology". After the publication of "Basic Forms and Perception of Human Dasein" (German: Grundformen und Erkenntnis menschlichen Daseins), Binswanger would refer to his approach as Daseinsanalysis. Binswanger's approach was heavily influenced by the German philosopher Martin Heidegger and psychoanalysis founder Sigmund Freud. In Binswanger's approach, Dasein is the key to treatment. Subjects are taught to think in the terms of being alone with oneself and grasping concepts of personhood, mortality and the dilemma or paradox of living in relationship with other humans while being ultimately alone with oneself. Binswanger believed that all mental issues stemmed from the dilemma of living with other humans and being ultimately alone.

After World War II a form of Daseinsanalysis that differed from Binswanger's evolved in Zurich by Medard Boss. This new form of Daseinsanalysis focused on the practical application of Heidegger's phenomenology to the theory of neuroses and psychotherapy. Boss worked closely with Heidegger and in 1957, published a work that directly critiqued Freud, Jung, and Binswanger. While Binswanger refused to institutionalize his "psychiatric Daseinsanalysis" and focused more on research, Boss focused on the psychotherapeutic values and opened the Swiss Society for Daseinsanalysis in 1970 and the Zurich Institute for Daseinsanalytic Psychotherapy and Psychosomatics in 1971. Here, Boss would use Daseinsanalysis as a form of therapy. Daseinsanalysis can be seen as a further development of psychoanalysis, however, substantial differences concerning the interpretation of symptoms, behavior, and dreams create a unique view of disorders. The focus of Daseinsanlysis is on what is seen in a disorder, rather than to explain the disorder.

Lead Section- Isaiah
Daseinsanalysis is thought to be a further development of psychoanalysis. Created by Ludwig Binswanger as "Phenomenological Anthropology". Later changed to Daseinsanalysis in 1942. Binswanger was heavily influenced by Sigmund Freud and Martin Heidegger, especially by Heidegger's book, 'Being and Time'. The theology of daseinsanalysis is centered on the thought that the human Dasein (Human existence) is open to any and all experience. That the phenomenological world is experienced freely in an undistorted way. This way initially being absent from meaning, is the basis for analysis. This theory goes opposite to dualism in the way that it proposes no gap between the human mind and measurable matter.

Daseinsanalysis eventually branched off to become more focused on therapy. Medard Boss concerned himself with the practical application of phenomenology to neuroses and psychotherapy. This therapy focuses on what is obvious and what is immediately experienced. Trying to escape dualistic thinking and to establish a clear connection between body and soul. In this way, Daseinsanalysis is similar in environment to psychoanalysis, but differs in the interpretation of the experience. There are also many major players in the Daseinsanalytical field that need to be talked about, with their theories and especially how it differs and coincides with psychoanalysis. Isaiah.dorendorf (talk) 00:14, 28 October 2015 (UTC)

Fantastic job Isaiah. This is a concise overview of Daseinsanalysis. You talked about the early history, the change in name, influences, and then Boss's changes. You mention how it's different from the Freudian view, which helps establish notability and it's context in the field of psychology.

My only critique would be to change the first line from "can be thought of as a further development" to something more solid. Like "it is ....". When you look at other articles in wiki it's matter of fact.

As with my lead in, we don't talk much about critique. Because Daseinsanalysis stems from psychoanalysis, which is still controversial, there is bound to be some critique, we need to do a bit more research to find out. S.Steinbrueck (talk) 00:57, 28 October 2015 (UTC)

Main Article
Daseinsanalysis (German: Daseinsanalyse) is an existentialist approach to psychoanalysis. It was first developed by Ludwig Binswanger in the 1920's under the concept of "phenomenological anthropology". After the publication of "Basic Forms and Perception of Human Dasein" (German: Grundformen und Erkenntnis menschlichen Daseins), Binswanger would refer to his approach as Daseinsanalysis. Binswanger's approach was heavily influenced by the German philosopher Martin Heidegger and psychoanalysis founder Sigmund Freud. The theology of daseinsanalysis is centered on the thought that the human Dasein (Human existence) is open to any and all experience. That the phenomenological world is experienced freely in an undistorted way. This way initially being absent from meaning, is the basis for analysis. This theory goes opposite to dualism in the way that it proposes no gap between the human mind and measurable matter. Subjects are taught to think in the terms of being alone with oneself and grasping concepts of personhood, mortality and the dilemma or paradox of living in relationship with other humans while being ultimately alone with oneself. Binswanger believed that all mental issues stemmed from the dilemma of living with other humans and being ultimately alone.

After World War II a form of Daseinsanalysis that differed from Binswanger's evolved in Zurich by Medard Boss. This new form of Daseinsanalysis focused on the practical application of Heidegger's phenomenology to the theory of neuroses and psychotherapy. Boss worked closely with Heidegger and in 1957, published a work that directly critiqued Freud, Jung, and Binswanger. While Binswanger refused to institutionalize his "psychiatric Daseinsanalysis" and focused more on research, Boss focused on the psychotherapeutic values and opened the Swiss Society for Daseinsanalysis in 1970 and the Zurich Institute for Daseinsanalytic Psychotherapy and Psychosomatics in 1971. Here, Boss would use Daseinsanalysis as a form of therapy. This therapy focuses on what is obvious and what is immediately experienced. Trying to escape dualistic thinking and to establish a clear connection between body and soul. In this way, Daseinsanalysis is similar in environment to psychoanalysis, but differs in the interpretation of the experience.

1920s and Ludwig Binswanger
Ludwig Binswanger was a Swiss Psychiatrist and one of the leading minds in the field of existential psychology. In the 1920s, Binswanger worked as the medical director of the sanatorium in Kreuzlingen, Switzerland. Here, Biswanger worked with patients suffering from Schizophrenia, melancholy and mania. Heavy influenced by Edmund Husserl's, Binswanger believed that lifeworld was the key to understanding a patients subjective experience. For Binswanger, mental illness involved the remaking of the world in the patients mind, including alterations in the lived experience of time, space, body sense, and social relationships. Binswanger called this early analytical concept, phenomenological anthropology. While also influenced by Sigmund Freud, Binswanger disagreed with Freud and psychoanalysis that mental illness was caused by a strong attachment to the mother, but rather, that attachment can only exist due to an alteration in the patients life experience that differs from others. S.Steinbrueck (talk) 23:38, 8 November 2015 (UTC)

1940s
As Binswanger continued his research he began to relate his analysis more towards the ideas of Dasein, as popularized and discussed by the philosopher, Martin Heidegger. Binswanger discussed all of his ideas and concepts in his 1942 book, Basic Forms and Perception of Human Dasein (German: Grundformen und Erkenntnis menschlichen Daseins). After the publication of his book, Binswanger refereed to his approach as Daseinsanalysis. S.Steinbrueck (talk) 23:38, 8 November 2015 (UTC)

1950s-present
Ludwig Binswanger was against the idea of institutionalizing his "psychiatric Daseinsanalysis" and focused solely on research. However, Medard Boss, a friend and colleague of both Ludwig Binswanger and Martin Heidegger wanted to take Daseinsanalysis beyond research and turn it into a practical therapy. Initially, Boss was a strong believer in Freudian psychoanalysis, but after World War II, Boss felt that the meta-psychology of psychoanalysis was fundamentally flawed and that Daseinsanalysis was correct. However, in 1957, Boss published a paper that directly criticized not only Freud and his student Jung, but Binswanger as well. This critique lead to a break in the friendship between Boss and Binswanger.

Boss, through his studies with Heidegger, found that modern medicine and psychology, including psychoanalysis and Binswanger's form of Daseinsanlysis made incorrect assumptions on what it means to be human. For Boss and Heidegger, mental illness was not caused by an alternation of a patients lived experience, but rather a conflict between themselves and the meaning of life and their purpose, or Dasein. Boss felt that psychology had moved away from religion and God. If a patient were to understand and except religion and God as the answer to their conflict, they would resolve the conflict and the illness would vanish.

In 1970, Boss and fellow psychiatrist, Gion Condrau founded the Swiss Society for Daseinsanalysis and later the Zurich Institute for Daseinsanalytic Psychotherapy and Psychosomatics, which would eventually be known as the Medard Boss Foundation. In 1984 the Swiss Professional Federation for Daseinsanalysis was founded in Zurich.S.Steinbrueck (talk) 23:38, 8 November 2015 (UTC)

Theory and division from Psychoanalysis
One of the pivotal claim that Daseinsanalytical therapy holds to be true is that there is no objective way to explain the openness of the human dasein. The only way to look at it is though the ‘partial phenomena’ that it experiences. This is one of the first divergences with psychoanalysis because psychoanalysis attempts to define the human condition with constructs like instincts and libido. This avoidance of constructs to define patients is what sets daseinsanalysis apart from psychoanalysis. This theory allows a daseinanalysist to be an objective therapist; therapeutically avoiding bringing previous prejudice into sessions and allowing the analysis to be individualized and not generalized. Boss asserts this freeness in therapy allows daseinsanalysis to become a ‘analysis of resistance’. This means that the patient is constantly confronted with the perceived limitations of his own existence and is pushed to the point of rejecting the limitations they are placing upon themselves. The human dasein cannot see these limitations from within itself and needs to be exposed to the freedoms beyond the limitations. Another assertion of daseinsanalytical thinking is that a person’s subjective experience is the one that truly matters. A therapist should never contradict the phenomenon that their patient is experiencing. The ‘phenomenological world’ as Binswanger put it is the bread and butter for getting to the bottom of conflict within the human dasein. This approach takes out the complications that psychotherapy brings by lathering the manifest content of the patient’s existence with latent meaning. Boss explains that this puts unnecessary stress and anxiety onto the patient and covers the true limitations that the patient is feeling within themselves. The main drive in daseinsanalytical therapy is to make a person’s phenomenological world transparent. This transparency leaves the general construct of the original dasein intact so as to not have to rebuild a person’s being. This construct is then used to be the foundation to analyze the phenomenological world and fix the problems around the already existing existence.

Asking ‘why not’ versus ‘why’
Another way that daseinsanalysis points away from latent content is the question of ‘why not’ that is asked to patients over the question of ‘why’. The question of ‘why’ someone does or thinks something can be misleading and assumes that events and thoughts in a person’s life are causal to the patient’s obstacles; further, it only grasps at the meaning behind a behavior and not the root cause. Daseinanalytical thought rejects this notion and asks rather ‘why not’. Why not leads the therapist to challenge those self-imposed limitations as stated earlier and facilitate a line of logic that is not explanatory, but probing of new thinking. Boss warns against forcing clients to be explanatory before they can properly illustrate why they do or say what they do. This rejects that causal relationship by proposing to the client the thought that they can change. This change can happen independent of the events and behaviors that have happened, and allow the therapist to try and make the client think “why can’t I free myself?”. A premature explanation of an event or behavior will remove all significance and place an identity-splice onto the client. This means that the client will have to remove themselves from the much needed experience and become absent of it to define it. The example Boss uses is a story of a woman compelled to kneel during a psychoanalytic session. The therapist stopped her and asked why she was doing that when in fact the therapist should have tried to understand the cause of that behavior.

Modes of Being
Another change from psychotherapy is the avoidance of defined modes of being that can be used to easily label individuals. In Daseinsanalytical thinking, there are thousands of modes of being that make up each human Dasein (existence), but only one overarching fundamental nature of that Dasein. The example Boss uses to help people understand this is that there are thousands of different types of common tables, but they all are of the same type of existence because they are all fundamentally labelled as a ‘table’. This mode of existence in daseinanalytical thinking is primarily guilty. This guilt rises from the fact that every choice comes to be at the rejection of the moratorium of other choices that could have been made. The human Dasein is open to all experience, where the body can only experience one thing at a time. This puts the human body at a ‘debt’ to the Dasein, leading to the guilt. This guilt can only be handled acknowledging and accepting this debt as the fact that not all experiences may be had. This accepting is also the point where a person reaches their full potential of truly living in the world. They become unbound in the sense that they do not have to serve their own egos and consciences. Experience will become illuminated into ‘genuine being’ and be experienced to its fullest content.

Dream Analysis
Daseinsanalytical analysis of dreams is focused solely on the phenomenological content of the dream being analyzed. This means that experiences in a dreaming state do not signify things beyond their face value, using the phenomenological content to interpret the meaning of that dream. In terms of psychoanalysis, daseinsanalytical dream interpretation focuses on the manifest content experienced by the dreamer, rejecting the latent content of supposed significance placed upon the manifest content. The reason that meaning is not imposed on the manifest experienced content is because it is yet another construct that limits the patient in their understanding of themselves. In Daseinsanalysis, the dream state of an individual is thought of as a continuation of our waking state and needs to be considered real because the human Dasein is expressing what is ‘shining forth’ inside it. The dream state is equally real to the waking state and thus the phenomenological content is taken at face value. Because this dream state is an autonomous state of human existence, daseinsanalytical therapy can submit the dream content to the same ‘analysis of resistance’ that normal being-in-the-world therapy does. This means that the therapist tries to challenge the self-imposed limitations and barriers that the dreamer is putting upon themselves in order to allow a free relationship with their own dream world, which is the overall goal of Daseinsanalysis. Daseinsanalysis coincides with psychoanalysis in the fact that the phenomenological experience of the dream world are experiences of the dasein that hasn’t been brought to light in the waking realm of thinking. In this way, dreams can be thought to be of great value into understanding a patient beyond the waking state experiences of that patient.Isaiah.dorendorf (talk) 17:01, 20 November 2015 (UTC)