Podcasts about shedler

Dr. David Puder and psychologist Dr. Jonathan Shedler explore depressive personality style—how it differs from clinical depression and why it often goes unrecognized. Through a detailed role play, they demonstrate how self-criticism, unconscious guilt, emotional deprivation, and suppressed anger emerge in therapy. They discuss: How depressive personalities form in childhood The role of introjection, self-blame, and gentle idealization Why therapists may miss key dynamics if therapy feels “too good” How to help patients access their real needs and frustrations This episode is ideal for clinicians and anyone interested in deep psychodynamic work. Shedler draws from the work of Nancy McWilliams and Otto Kernberg while offering his own insights on personality, countertransference, and therapeutic technique.   Link to blog. Link to YouTube video. By listening to this episode, you can earn 2 Psychiatry CME Credits.

On this episode of Transforming Trauma, host Emily Ruth welcomes back Dr. Jonathan Shedler, renowned psychologist, author, consultant, researcher, and clinical educator. In their conversation, they are delving deeper into the elements that make up good psychotherapy and the importance of connection between therapist and client. Dr. Shedler and Emily Ruth also explore critical flaws in the Diagnostic and Statistical Manual of Mental Disorders (DSM), how modern social subcultures provide a disturbing camouflage for disassociation, and the three pillars of an effective therapeutic working alliance. About Jonathan Shedler: Jonathan Shedler, PhD, is an American psychologist known internationally as an author, consultant, researcher, and clinical educator. He is best known for his article The Efficacy of Psychodynamic Psychotherapy, which won worldwide acclaim for firmly establishing psychoanalytic therapy as an evidence-based treatment. Dr. Shedler's research and writing are shaping contemporary views of personality styles and their treatment. He is author of over one hundred scientific and scholarly articles, creator of the Shedler-Westen Assessment Procedure (SWAP) for personality diagnosis and clinical case formulation, and co-author of the Psychodynamic Diagnostic Manual (PDM-2 and forthcoming PDM-3). He has more than 25 years of experience teaching and supervising psychologists, psychiatrists, and psychoanalysts. Dr. Shedler lectures internationally, leads workshops for professional audiences, consults to U.S. and international government agencies, and provides expert clinical case consultation to mental health professionals worldwide. He is a Clinical Professor in the Department of Psychiatry and Behavioral Sciences at the University of California, San Francisco (UCSF) and a faculty member at the San Francisco Center for Psychoanalysis. Learn More: Website To read the full show notes and discover more resources, visit https://complextraumatrainingcenter.com/transformingtrauma *** The Complex Trauma Training Center: https://complextraumatrainingcenter.com View upcoming trainings: https://complextraumatrainingcenter.com/schedule/ SPACE: SPACE is an Inner Development Program of Support and Self-Discovery for Therapists on the Personal, Interpersonal, and Transpersonal Levels offered by the Complex Trauma Training Center. This experiential learning program offers an immersive group experience designed to cultivate space for self-care, community support, and deepening vitality in our professional role as therapists. Learn more about how to join. The Complex Trauma Training Center (CTTC) is a professional organization providing clinical training, education, consultation, and mentorship for psychotherapists and mental health professionals working with individuals and communities impacted by Adverse Childhood Experiences (ACEs) and Complex Trauma (C-PTSD). CTTC provides NARM® Therapist and NARM® Master Therapist Training programs, as well as ongoing monthly groups in support of those learning NARM. CTTC offers a depth-oriented professional community for those seeking a supportive network of therapists focused on three levels of shared human experience: personal, interpersonal & transpersonal.  The Transforming Trauma podcast embodies the spirit of CTTC – best described by its three keywords: depth, connection, and heart - and offers guidance to those interested in effective, transformational trauma-informed care. We want to connect with you! Facebook @complextraumatrainingcenter YouTube Instagram @complextraumatrainingcenter    

The Crisis in Psychotherapy: Reclaiming Its Soul in the Age of Neoliberalism" Summary: Explore the identity crisis facing psychotherapy in today's market-driven healthcare system. Learn how neoliberal capitalism and consumerism have shaped our understanding of self and mental health. Discover why mainstream therapy often reinforces individualistic self-constructions and how digital technologies risk reducing therapy to scripted interactions. Understand the need for psychotherapy to reimagine its approach, addressing social and political contexts of suffering. Join us as we examine the urgent call for a psychotherapy of liberation to combat the mental health toll of late capitalism and build a more just, caring world. Hashtags: #PsychotherapyCrisis #MentalHealthReform #NeoliberalismAndTherapy #TherapyRevolution #SocialJusticeInMentalHealth #CriticalPsychology #HolisticHealing #TherapeuticLiberation #ConsumerismAndMentalHealth #PsychotherapyFuture #CapitalismAndMentalHealth #DeepTherapy #TherapyAndSocialChange #MentalHealthActivism #PsychologicalEmancipation   Key Points: Psychotherapy is facing an identity and purpose crisis in the era of market-driven healthcare, as depth, nuance, and the therapeutic relationship are being displaced by cost containment, standardization, and mass-reproducibility. This crisis stems from a shift in notions of the self and therapy's aims, shaped by the rise of neoliberal capitalism and consumerism. The “empty self” plagued by inner lack pursues fulfillment through goods, experiences, and attainments. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatments focus narrowly on “maladaptive” thoughts and behaviors without examining broader contexts. The biomedical model's hegemony views psychological struggles as brain diseases treated pharmacologically, individualizing and medicalizing distress despite research linking it to life pains like poverty, unemployment, trauma, and isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare, risking reducing therapy to scripted interactions and gamified inputs. The neoliberal transformation of psychotherapy in the 1970s, examined by sociologist Samuel Binkley, aligned the dominant therapeutic model centered on personal growth and self-actualization with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment. To reclaim its emancipatory potential, psychotherapy must reimagine its understanding of the self and psychological distress, moving beyond an intrapsychic focus to grapple with the social, political, and existential contexts of suffering. This transformation requires fostering critical consciousness, relational vitality, collective empowerment, and aligning with movements for social justice and systemic change. The struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. A psychotherapy of liberation is urgently needed to address the mental health toll of late capitalism. The neoliberal restructuring of healthcare and academia marginalized psychotherapy's humanistic foundations, subordinating mental health services to market logic and elevating reductive, manualized approaches. Psychotherapy's capitulation to market forces reflects a broader disenchantment of politics by economics, reducing the complexities of mental distress to quantifiable, medicalized entities and eviscerating human subjectivity. While intuitive and phenomenological approaches are celebrated in other scientific fields like linguistics and physics, they are often dismissed in mainstream psychology, reflecting an aversion to knowledge that resists quantification. Psychotherapy should expand its understanding of meaningful evidence, making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data. Academic psychology's hostility towards Jungian concepts, even as neurology revalidates them under different names, reflects hypocrisy and a commitment to familiar but ineffective models. To reclaim its relevance, psychotherapy must reconnect with its philosophical and anthropological roots, reintegrating broader frameworks to develop a more holistic understanding of mental health beyond symptom management. How Market Forces are Shaping the Practice and Future of Psychotherapy The field of psychotherapy faces an identity and purpose crisis in the era of market-driven healthcare. As managed care, pharmaceutical dominance, and the biomedical model reshape mental health treatment, psychotherapy's traditional foundations – depth, nuance, the therapeutic relationship – are being displaced by the imperatives of cost containment, standardization, and mass-reproducibility. This shift reflects the ascendancy of a neoliberal cultural ideology reducing the complexity of human suffering to decontextualized symptoms to be efficiently eliminated, not a meaningful experience to be explored and transformed. In “Constructing the Self, Constructing America,” cultural historian Philip Cushman argues this psychotherapy crisis stems from a shift in notions of the self and therapy's aims. Individual identity and psychological health are shaped by cultural, economic and political forces, not universal. The rise of neoliberal capitalism and consumerism birthed the “empty self” plagued by inner lack, pursuing fulfillment through goods, experiences, and attainments – insecure, inadequate, fearing to fall behind in life's competitive race. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatment focus narrowly on “maladaptive” thoughts and behaviors without examining social, political, existential contexts. Packaging therapy into standardized modules strips away relational essence for managed care's needs. Therapists become technicians reinforcing a decontextualized view locating problems solely in the individual, overlooking unjust social conditions shaping lives and psyches. Central is the biomedical model's hegemony, viewing psychological struggles as brain diseases treated pharmacologically – a seductive but illusory promise. Antidepressant use has massively grown despite efficacy and safety doubts, driven by pharma marketing casting everyday distress as a medical condition, not deeper malaise. The model individualizes and medicalizes distress despite research linking depression to life pains like poverty, unemployment, trauma, isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare. Online therapy platforms and apps expand access but risk reducing therapy to scripted interactions and gamified inputs, not genuine, embodied attunement and meaning-making. In his book “Getting Loose: Lifestyle Consumption in the 1970s,” sociologist Samuel Binkley examines how the social transformations of the 1970s, driven by the rise of neoliberalism and consumer culture, profoundly reshaped notions of selfhood and the goals of therapeutic practice. Binkley argues that the dominant therapeutic model that emerged during this period – one centered on the pursuit of personal growth, self-actualization, and the “loosening” of the self from traditional constraints – unwittingly aligned itself with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment and well-being. While ostensibly liberatory, this “getting loose” ethos, Binkley contends, ultimately reinforced the atomization and alienation of the self under late capitalism. By locating the source of and solution to psychological distress solely within the individual psyche, it obscured the broader social, economic, and political forces shaping mental health. In doing so, it inadvertently contributed to the very conditions of “getting loose” – the pervasive sense of being unmoored, fragmented, and adrift – that it sought to alleviate. Binkley's analysis offers a powerful lens for understanding the current crisis of psychotherapy. It suggests that the field's increasing embrace of decontextualized, technocratic approaches to treatment is not merely a capitulation to market pressures, but a logical extension of a therapeutic paradigm that has long been complicit with the individualizing logic of neoliberalism. If psychotherapy is to reclaim its emancipatory potential, it must fundamentally reimagine its understanding of the self and the nature of psychological distress. This reimagining requires a move beyond the intrapsychic focus of traditional therapy to one that grapples with the social, political, and existential contexts of suffering. It means working to foster critical consciousness, relational vitality, and collective empowerment – helping individuals to deconstruct the oppressive narratives and power structures that constrain their lives, and to tap into alternative sources of identity, belonging, and purpose. Such a transformation is not just a matter of therapeutic technique, but of political and ethical commitment. It demands that therapists reimagine their work not merely as a means of alleviating individual symptoms, but as a form of social and political action aimed at nurturing personal and collective liberation. This means cultivating spaces of collective healing and visioning, and aligning ourselves with the movements for social justice and systemic change. At stake is nothing less than the survival of psychotherapy as a healing art. If current trends persist, our field will devolve into a caricature of itself, a hollow simulacrum of the ‘branded, efficient, quality-controlled' treatment packages hocked by managed care. Therapists will be relegated to the role of glorified skills coaches and symptom-suppression specialists, while the deep psychic wounds and social pathologies underlying the epidemic of mental distress will metastasize unchecked. The choice before us is stark: Do we collude with a system that offers only the veneer of care while perpetuating the conditions of collective madness? Or do we commit ourselves anew to the still-revolutionary praxis of tending psyche, dialoguing with the unconscious, and ‘giving a soul to psychiatry' (Hillman, 1992)? Ultimately, the struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. As the mental health toll of late capitalism continues to mount, the need for a psychotherapy of liberation has never been more urgent. By rising to this challenge, we open up new possibilities for resilience, regeneration, and revolutionary love – and begin to create the world we long for, even as we heal the world we have. The Neoliberal Transformation of Psychotherapy The shift in psychotherapy's identity and purpose can be traced to the broader socioeconomic transformations of the late 20th century, particularly the rise of neoliberalism under the Reagan and Thatcher administrations. Neoliberal ideology, with its emphasis on privatization, deregulation, and the supremacy of market forces, profoundly reshaped the landscapes of healthcare and academia in which psychotherapy is embedded. As healthcare became increasingly privatized and profit-driven, the provision of mental health services was subordinated to the logic of the market. The ascendancy of managed care organizations and private insurance companies created powerful new stakeholders who saw psychotherapy not as a healing art, but as a commodity to be standardized, packaged, and sold. Under this market-driven system, the value of therapy was reduced to its cost-effectiveness and its capacity to produce swift, measurable outcomes. Depth, nuance, and the exploration of meaning – the traditional heart of the therapeutic enterprise – were casualties of this shift. Concurrent with these changes in healthcare, the neoliberal restructuring of academia further marginalized psychotherapy's humanistic foundations. As universities increasingly embraced a corporate model, they became beholden to the same market imperatives of efficiency, standardization, and quantification. In this milieu, the kind of research and training that could sustain a rich, multi-faceted understanding of the therapeutic process was devalued in favor of reductive, manualized approaches more amenable to the demands of the market. This academic climate elevated a narrow caste of specialists – often far removed from clinical practice – who were empowered to define the parameters of legitimate knowledge and practice in the field. Beholden to the interests of managed care, the pharmaceutical industry, and the biomedical establishment, these “experts” played a key role in cementing the hegemony of the medical model and sidelining alternative therapeutic paradigms. Psychotherapy training increasingly reflected these distorted priorities, producing generations of therapists versed in the language of symptom management and behavioral intervention, but often lacking a deeper understanding of the human condition. As researcher William Davies has argued, this neoliberal transformation of psychotherapy reflects a broader “disenchantment of politics by economics.” By reducing the complexities of mental distress to quantifiable, medicalized entities, the field has become complicit in the evisceration of human subjectivity under late capitalism. In place of a situated, meaning-making self, we are left with the hollow figure of “homo economicus” – a rational, self-interested actor shorn of deeper psychological and spiritual moorings. Tragically, the public discourse around mental health has largely been corralled into this narrow, market-friendly mold. Discussions of “chemical imbalances,” “evidence-based treatments,” and “quick fixes” abound, while more searching explorations of the psychospiritual malaise of our times are relegated to the margins. The result is a flattened, impoverished understanding of both the nature of psychological distress and the possibilities of therapeutic transformation. Psychotherapy's capitulation to market forces is thus not merely an abdication of its healing potential, but a betrayal of its emancipatory promise. By uncritically aligning itself with the dominant ideology of our age, the field has become an instrument of social control rather than a catalyst for individual and collective liberation. If therapy is to reclaim its soul, it must begin by confronting this history and imagining alternative futures beyond the neoliberal horizon. Intuition in Other Scientific Fields Noam Chomsky's groundbreaking work in linguistics and cognitive science has long been accepted as scientific canon, despite its heavy reliance on intuition and introspective phenomenology. His theories of deep grammatical structures and an innate language acquisition device in the human mind emerged not from controlled experiments or quantitative data analysis, but from a deep, intuitive engagement with the patterns of human language and thought. Yet while Chomsky's ideas are celebrated for their revolutionary implications, similar approaches in the field of psychotherapy are often met with skepticism or outright dismissal. The work of Carl Jung, for instance, which posits the existence of a collective unconscious and universal archetypes shaping human experience, is often relegated to the realm of pseudoscience or mysticism by the mainstream psychological establishment. This double standard reflects a deep-seated insecurity within academic and medical psychology about engaging with phenomena that resist easy quantification or empirical verification. There is a pervasive fear of straying too far from the narrow confines of what can be measured, controlled, and reduced to standardized formulas. Ironically, this insecurity persists even as cutting-edge research in fields like neuroscience and cognitive psychology increasingly validates many of Jung's once-marginalized ideas. Concepts like “implicit memory,” “event-related potentials,” and “predictive processing” bear striking resemblances to Jungian notions of the unconscious mind, while advanced brain imaging techniques confirm the neurological basis of personality frameworks like the Myers-Briggs Type Indicator (MBTI). Yet rather than acknowledging the pioneering nature of Jung's insights, the psychological establishment often repackages these ideas in more palatable, “scientific” terminology. This aversion to intuition and subjective experience is hardly unique to psychotherapy. Across the sciences, there is a widespread mistrust of knowledge that cannot be reduced to quantifiable data points and mathematical models. However, some of the most transformative scientific advances have emerged from precisely this kind of intuitive, imaginative thinking. Albert Einstein's theory of relativity, for instance, emerged not from empirical data, but from a thought experiment – an act of pure imagination. The physicist David Bohm's innovative theories about the implicate order of the universe were rooted in a profoundly intuitive understanding of reality. And the mathematician Srinivasa Ramanujan attributed his brilliant insights to visions from a Hindu goddess – a claim that might be dismissed as delusional in a clinical context, but is celebrated as an expression of his unique genius. Psychotherapy should not abandon empirical rigor or the scientific method, but rather expand its understanding of what constitutes meaningful evidence. By making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data and experimental findings, the field can develop a richer, more multidimensional understanding of the human mind and the process of psychological transformation. This expansive, integrative approach is necessary for psychotherapy to rise to the challenges of our time – the crisis of meaning and authenticity in an increasingly fragmented world, the epidemic of mental illness and addiction, and the collective traumas of social oppression and ecological devastation. Only by honoring the full spectrum of human knowledge and experience can we hope to catalyze the kind of deep, lasting change that our world so desperately needs. It is a particular vexation of mine that academic psychology is so hostile to the vague but perennial ideas about the unconscious that Jung and others posited. Now neurology is re-validating Jungian concepts under different names like “implicit memory”, “event-related potentials”, and “secondary and tertiary consciousness”, while qEEG brain maps are validating the underlying assumptions of the Jungian-derived MBTI. Yet the academy still cannot admit they were wrong and Jung was right, even as they publish papers in “premiere” academic journals like The Lancet that denounce Jung as pseudoscience while repurposing his ideas. This is another example of hypocrisy. Academia seems to believe its publications have innate efficacy and ethics as long as the proper rituals of psychological research are enacted. If you cite your sources, review recent literature in your echo chamber, disclose financial interests, and profess ignorance of your profession's history and the unethical systems funding your existence, then you are doing research correctly. But the systems paying for your work and existence are not mere “financial interests” – that's just business! This is considered perfectly rational, as long as one doesn't think too deeply about it. Claiming “I don't get into that stuff” or “I do academic/medical psychology” has become a way to defend oneself from not having a basic understanding of how humans and cultures are traumatized or motivated, even while running universities and hospitals. The attitude seems to be: “Let's just keep handing out CBT and drugs for another 50 years, ‘rationally' and ‘evidence-based' of course, and see how much worse things get in mental health.” No wonder outcomes and the replication crisis worsen every year, even as healthcare is ostensibly guided by rational, empirical forces. Academia has created a model of reality called science, applied so single-mindedly that they no longer care if the outcomes mirror those of the real world science was meant to serve! Academic and medical psychology have created a copy of the world they interact with, pretending it reflects reality while it fundamentally cannot, due to the material incentives driving it. We've created a scientific model meant to reflect reality, but mistake it for reality itself. We reach in vain to move objects in the mirror instead of putting the mirror away and engaging with what's actually there. How do we not see that hyper-rationalism is just another form of religion, even as we tried to replace religion with it? This conception of psychology is not only an imaginary model, but actively at war with the real, cutting us off from truly logical, evidence-based pathways we could pursue. It wars with objective reality because both demand our total allegiance. We must choose entirely between the object and its reflection, god and idol. We must decide if we want the uncertainty of real science or the imaginary sandbox we pretend is science. Adherence to this simulacrum in search of effective trauma and mental illness treatments has itself become a cultural trauma response – an addiction to the familiar and broken over the effective and frightening. This is no different than a cult or conspiracy theory. A major pillar of our civilization would rather perpetuate what is familiar and broken than dare to change. Such methodological fundamentalism is indistinguishable from religious devotion. We have a group so committed to their notion of the rational that they've decided reason and empiricism should no longer be beholden to reality. How is our approach to clinical psychology research any different than a belief in magic? The deflections of those controlling mainstream psychology should sound familiar – they are the same ego defenses we'd identify in a traumatized therapy patient. Academic psychology's reasoning is starting to resemble what it would diagnose as a personality disorder: “It's not me doing it wrong, even though I'm not getting the results I want! It's the world that's wrong by not enabling my preferred approach. Effective practitioners must be cheating or deluded. Those who do it like me are right, though none of us get good results. We'd better keep doing it our way, but harder.” As noted in my Healing the Modern Soul series, I believe that since part of psychology's role is to functionally define the “self”, clinical psychology is inherently political. Material forces will always seek to define and control what psychology can be. Most healthy definitions of self threaten baseless tradition, hierarchy, fascism, capital hoarding, and the co-opting of culture to manipulate consumption. Our culture is sick, and thus resistant to a psychology that would challenge its unhealthy games with a coherent sense of self. Like any patient, our culture wants to deflect and fears the first step of healing: admitting you have a problem. That sickness strokes the right egos and lines the right pockets, a societal-scale version of Berne's interpersonal games. Our current psychological paradigm requires a hierarchy with one group playing sick, emotional child to the other's hyper-rational, all-knowing parent. The relationship is inherently transactional, and we need to make it more authentic and collaborative. I have argued before  that one of the key challenges facing psychotherapy today is the fragmentation and complexity of modern identity. In a globalized, digitally-connected world, we are constantly navigating a myriad of roles, relationships, and cultural contexts, each with its own set of expectations and demands. Even though most people would agree that our system is bad the fragmentary nature of the postmodern has left us looking through a kaleidoscope. We are unable to agree on hero, villain, cause, solution, framework or label. This fragmentation leads to a sense of disconnection and confusion, a feeling that we are not living an authentic or integrated life. The task of psychotherapy, in this context, is to help individuals develop a more coherent and resilient sense of self, one that can withstand the centrifugal forces of modern existence. Psychotherapy can become a new mirror to cancel out the confusing reflections of the kaleidoscope. We need a new better functioning understanding of self in psychology for society to see the self and for the self to see clearly our society. The Fragmentation of Psychotherapy: Reconnecting with Philosophy and Anthropology To reclaim its soul and relevance, psychotherapy must reconnect with its philosophical and anthropological roots. These disciplines offer essential perspectives on the nature of human existence, the formation of meaning and identity, and the cultural contexts that shape our psychological realities. By reintegrating these broader frameworks, we can develop a more holistic and nuanced understanding of mental health that goes beyond the narrow confines of symptom management. Many of the most influential figures in the history of psychotherapy have argued for this more integrative approach. Irvin Yalom, for instance, has long championed an existential orientation to therapy that grapples with the fundamental questions of human existence – death, freedom, isolation, and meaninglessness. Erik Erikson's psychosocial theory of development explicitly situated psychological growth within a broader cultural and historical context. Peter Levine's work on trauma healing draws heavily from anthropological insights into the body's innate capacity for self-regulation and resilience. Carl Jung, perhaps more than any other figure, insisted on the inseparability of psychology from broader humanistic inquiry. His concepts of the collective unconscious and archetypes were rooted in a deep engagement with mythology, anthropology, and comparative religion. Jung understood that individual psychological struggles often reflect larger cultural and spiritual crises, and that healing must address both personal and collective dimensions of experience. Despite the profound insights offered by these thinkers, mainstream psychotherapy has largely ignored their calls for a more integrative approach. The field's increasing alignment with the medical model and its pursuit of “evidence-based” treatments has led to a narrow focus on standardized interventions that can be easily quantified and replicated. While this approach has its merits, it often comes at the cost of deeper engagement with the philosophical and cultural dimensions of psychological experience. The relationship between psychology, philosophy, and anthropology is not merely a matter of academic interest – it is essential to the practice of effective and meaningful therapy. Philosophy provides the conceptual tools to grapple with questions of meaning, ethics, and the nature of consciousness that are often at the heart of psychological distress. Anthropology offers crucial insights into the cultural shaping of identity, the diversity of human experience, and the social contexts that give rise to mental health challenges. By reconnecting with these disciplines, psychotherapy can develop a more nuanced and culturally informed approach to healing. This might involve: Incorporating philosophical inquiry into the therapeutic process, helping clients explore questions of meaning, purpose, and values. Drawing on anthropological insights to understand how cultural norms and social structures shape psychological experience and expressions of distress. Developing more holistic models of mental health that account for the interconnectedness of mind, body, culture, and environment. Fostering dialogue between psychotherapists, philosophers, and anthropologists to enrich our understanding of human experience and suffering. Training therapists in a broader range of humanistic disciplines to cultivate a more integrative and culturally sensitive approach to healing. The reintegration of philosophy and anthropology into psychotherapy is not merely an academic exercise – it is essential for addressing the complex psychological challenges of our time. As we grapple with global crises like climate change, political polarization, and the erosion of traditional sources of meaning, we need a psychology that can engage with the big questions of human existence and the cultural forces shaping our collective psyche. By reclaiming its connections to philosophy and anthropology, psychotherapy can move beyond its current crisis and reclaim its role as a vital force for individual and collective healing. In doing so, it can offer not just symptom relief, but a deeper engagement with the fundamental questions of what it means to be human in an increasingly complex and interconnected world. References: Binkley, S. (2007). Getting loose: Lifestyle consumption in the 1970s. Duke University Press. Cipriani, A., Furukawa, T. A., Salanti, G., Chaimani, A., Atkinson, L. Z., Ogawa, Y., … & Geddes, J. R. (2018). Comparative efficacy and acceptability of 21 antidepressant drugs for the acute treatment of adults with major depressive disorder: a systematic review and network meta-analysis. The Lancet, 391(10128), 1357-1366. Cushman, P. (1995). Constructing the self, constructing America: A cultural history of psychotherapy. Boston: Addison-Wesley. Davies, W. (2014). The limits of neoliberalism: Authority, sovereignty and the logic of competition. Sage. Fisher, M. (2009). Capitalist realism: Is there no alternative?. John Hunt Publishing. Hillman, J. (1992). The thought of the heart and the soul of the world. Spring Publications. Kirsch, I. (2010). The emperor's new drugs: Exploding the antidepressant myth. Basic Books. Layton, L. (2009). Who's responsible? Our mutual implication in each other's suffering. Psychoanalytic Dialogues, 19(2), 105-120. Penny, L. (2015). Self-care isn't enough. We need community care to thrive. Open Democracy. Retrieved from https://www.opendemocracy.net/en/transformation/selfcare-isnt-enough-we-need-community-care-to-thrive/ Rose, N. (2019). Our psychiatric future: The politics of mental health. John Wiley & Sons. Samuels, A. (2014). Politics on the couch: Citizenship and the internal life. Karnac Books. Shedler, J. (2018). Where is the evidence for “evidence-based” therapy?. Psychiatric Clinics, 41(2), 319-329. Sugarman, J. (2015). Neoliberalism and psychological ethics. Journal of Theoretical and Philosophical Psychology, 35(2), 103. Watkins, M., & Shulman, H. (2008). Toward psychologies of liberation. Palgrave Macmillan. Whitaker, R. (2010). Anatomy of an epidemic: Magic bullets, psychiatric drugs, and the astonishing rise of mental illness in America. Broadway Books. Winerman, L. (2017). By the numbers: Antidepressant use on the rise. Monitor on Psychology, 48(10), 120. Suggested further reading: Bordo, S. (2004). Unbearable weight: Feminism, Western culture, and the body. University of California Press. Cacioppo, J. T., & Patrick, W. (2008). Loneliness: Human nature and the need for social connection. WW Norton & Company. Deleuze, G., & Guattari, F. (1988). A thousand plateaus: Capitalism and schizophrenia. Bloomsbury Publishing. Fanon, F. (2007). The wretched of the earth. Grove/Atlantic, Inc. Foucault, M. (1988). Madness and civilization: A history of insanity in the age of reason. Vintage. Freire, P. (1970). Pedagogy of the oppressed. Bloomsbury publishing USA. Fromm, E. (1955). The sane society. Routledge. Hari, J. (2018). Lost connections: Uncovering the real causes of depression–and the unexpected solutions. Bloomsbury Publishing USA. Herman, J. L. (2015). Trauma and recovery: The aftermath of violence–from domestic abuse to political terror. Hachette UK. hooks, b. (2014). Teaching to transgress. Routledge. Illouz, E. (2008). Saving the modern soul: Therapy, emotions, and the culture of self-help. Univ of California Press. Laing, R. D. (1960). The divided self: An existential study in sanity and madness. Penguin UK. Martín-Baró, I. (1996). Writings for a liberation psychology. Harvard University Press. McKenzie, K., & Bhui, K. (Eds.). (2020). Institutional racism in psychiatry and clinical psychology: Race matters in mental health. Springer Nature. Metzl, J. M. (2010). The protest psychosis: How schizophrenia became a black disease. Beacon Press. Orr, J. (2006). Panic diaries: A genealogy of panic disorder. Duke University Press. Scaer, R. (2014). The body bears the burden: Trauma, dissociation, and disease. Routledge. Szasz, T. S. (1997). The manufacture of madness: A comparative study of the inquisition and the mental health movement. Syracuse University Press. Taylor, C. (2012). Sources of the self: The making of the modern identity. Cambridge University Press. Teo, T. (2015). Critical psychology: A geography of intellectual engagement and resistance. American Psychologist, 70(3), 243. Tolleson, J. (2011). Saving the world one patient at a time: Psychoanalysis and social critique. Psychotherapy and Politics International, 9(2), 160-170.

Discover the profound insights of Dr. Jonathan Shedler, a leading expert in psychodynamic psychotherapy, as he joins us to unravel the intricate tapestry of the human psyche in therapy. In a landscape where evidence-based treatments are hailed as the gold standard, our conversation spotlights the stark contrast between what clinical trials dictate and the nuanced realities of patient experiences. Dr. Shedler champions the enduring success of psychodynamic methods, which persist as the backbone of effective therapy despite skepticism, while inviting listeners to consider the deeper relational aspects that these approaches offer beyond the superficial labels often attached to them.Navigating beyond the symptom checklist of the DSM, this episode ventures into the critical role of personality in the therapeutic journey. We discuss how mental health issues, intertwined with the fabric of an individual's life, demand an approach that addresses the complex patterns of thinking, feeling, and relating that constitute personality. Dr. Shedler's expertise illuminates the evidence backing psychodynamic therapy and the need for a more holistic treatment paradigm—one that fosters a healthier sense of self and interpersonal connections, rather than isolating problems as discrete disorders.As we bid farewell to Dr. Jonathan Shedler, we reflect on the transformative power of psychoanalytic therapy and its evolution from the days of Freud to contemporary clinical practice. This episode challenges common misconceptions, opening the door to a reimagined approach to psychological education and the importance of a flexible, relationship-focused framework in treatment. With gratitude for Dr. Shedler's advocacy and his eloquent demystification of complex analytic concepts, we celebrate the strides made toward a more accessible and understood psychodynamic therapy. Join us for a journey into the heart of mental health practices that continue to shape and refine the art of healing.Follow The Menninger Clinic on Twitter, Facebook, Instagram and LinkedIn to stay up to date on new Mind Dive episodes. To submit a topic for discussion, email podcast@menninger.edu. If you are a new or regular listener, please leave us a review on your favorite listening platform! Visit The Menninger Clinic website to learn more about The Menninger Clinic's research and leadership role in mental health.

Read the longform article at:https://gettherapybirmingham.com/healing-the-modern-soul-part-2/   The Philosophy of Psychotherapy The Corporatization of Healthcare and Academia: A Threat to the Future of Psychotherapy The field of psychotherapy is at a critical juncture, facing numerous challenges that threaten its ability to effectively address the complex realities of the human experience. Chief among these challenges is the growing influence of corporate interests and the trend towards hyper-specialization in academic psychology, which have led to a disconnect between the profession and its roots, as well as a lack of understanding of the physical reality of the body, anthropology, and the history of the field. In this article, we will explore the ways in which the corporatization of healthcare and academia is impacting psychotherapy, and argue that in order for the profession to remain relevant and effective, it must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. The Corporatization of Healthcare and Academia The influence of corporate interests on healthcare and academia has had a profound impact on the field of psychotherapy. The pressure to maximize profits and minimize costs has led to a shift away from comprehensive diagnosis and towards a reliance on quick fixes like medication and brief, manualized therapies. This trend is particularly evident in the way that psychiatry has evolved over the past few decades. Psychiatrists used to spend an entire hour with their patients doing psychotherapy, but now the majority of the profession relies solely on drug therapy. In fact, a staggering 89% of psychiatrists used only drug therapy in 2010, compared to just 54% in 1988 (Mojtabai & Olfson, 2008). Patients are often left feeling frustrated and unheard, with many giving up on medication after their psychiatrist writes a script in the first and last five minutes of their first session. The same forces are at work in academia, where the cost of education has skyrocketed and the focus has shifted towards producing "products" rather than fostering critical thinking and innovation. Adjunct professors, who often lack the expertise and experience to teach psychotherapy effectively, have replaced tenure-track faculty, and students are graduating with a narrow understanding of the field that is ill-suited to the realities of private practice (Collier, 2017). The result is a profession that is increasingly disconnected from its roots and the physical reality of the body. Anthropology, humanities and the history of the profession, which offer valuable insights into the nature of the human experience and the evolution of psychotherapy, are largely ignored in favor of a narrow focus on cognitive-behavioral interventions and symptom reduction pushed largely to help psychopharm companies' bottom lines (Frances, 2013). The current academic publishing system is also broken. Academics work hard to come up with original ideas and write papers, only to give their work away for free to publishers who make trillions of dollars in profits while the authors get no compensation (Buranyi, 2017). Peers often cite papers to support their own points without actually reading them in depth. And the "best" journals frequently publish absurd psychology articles that would make you laugh if you said their main point out loud, but hide their lack of substance behind academic jargon (Sokal, 2008). Meanwhile, students spend years in graduate school being forced to research what their advisor wants, not what's truly innovative or needed to advance the field. After a decade of study and compromise, the pinnacle achievement is often creating a new 30-question screener for something like anxiety, rather than developing therapists who can actually discern and treat anxiety without needing a questionnaire. The system fails to properly vet or pay therapists, assuming they can't be trusted to practice without rigid manuals and checklists. This hyper-rationality, the madness arising from too much logic rather than too little, is very useful to moneyed interests like the Department of Defense in how they want to fund and control research. Large language models and AI are the pinnacle of this - spreadsheets sorting data points to mimic human speech, created by people so disconnected from a real sense of self that they believe you can turn people into robots because they've turned themselves into robots (Weizenbaum, 1976). But psychology and therapy can't be reduced to hard science and pure empiricism the way fields like physics can (at least until you get to quantum physics and have to rely on metaphor again). We can't remove all intuition, subjective experience and uncertainty (Rogers, 1995). The reproducibility crisis in psychology research shows the folly of this over-rationality (Open Science Collaboration, 2015). Studies that throw out any participant who dropped out of CBT treatment because it wasn't helping them are not painting an accurate picture (Westen et al., 2004). Developing a Coherent Concept of Self A History of the Self Our understanding of the self has evolved throughout history: Ancient Greek Philosophy (6th century BCE - 3rd century CE) Socrates introduces the idea of the self as a distinct entity, emphasizing self-knowledge and introspection (Plato, trans. 2002). Plato's concept of the soul as the essence of the self, distinct from the physical body (Plato, trans. 1997). Aristotle's notion of the self as the unity of body and soul, with the soul being the form or essence of the individual (Aristotle, trans. 1986). Medieval Philosophy (5th century CE - 15th century CE) St. Augustine's concept of the self as a reflection of God, with the inner self being the source of truth and self-knowledge (Augustine, trans. 2002). St. Thomas Aquinas' synthesis of Aristotelian and Christian concepts of the self, emphasizing the soul as the form of the body (Aquinas, trans.1981). Renaissance and Enlightenment (16th century CE - 18th century CE) Descartes' famous "cogito ergo sum" ("I think, therefore I am"), establishing the self as a thinking, conscious being (Descartes, trans. 1996). Locke's idea of the self as a blank slate shaped by experience and the continuity of consciousness (Locke, trans. 1975). Hume's skepticism about the self, arguing that it is merely a bundle of perceptions without a unified identity (Hume, trans. 2000). Romantic Era (late 18th century CE - mid-19th century CE) The self is seen as a creative, expressive force, with an emphasis on individuality and subjective experience (Berlin, 2013). The rise of the concept of the "self-made man" and the importance of personal growth and self-realization (Trilling, 1972). 20th Century Philosophy and Psychology Freud's psychoanalytic theory, which posits the self as composed of the id, ego, and superego, with unconscious drives and conflicts shaping behavior (Freud, trans.1989). Jung's concept of the self as the center of the psyche, integrating conscious and unconscious elements (Jung, 1959). Existentialism's emphasis on the self as a product of individual choices and actions, with the need to create meaning in a meaningless world (Sartre, trans. 1956). The rise of humanistic psychology, with its focus on self-actualization and the inherent potential of the individual (Maslow, 1968). Postmodernism's deconstruction of the self, challenging the idea of a unified, coherent identity (Jameson, 1991). Contemporary Developments (late 20th century CE - present) The influence of neuroscience and cognitive science on the understanding of the self as an emergent property of brain processes (LeDoux, 2002). The impact of social and cultural factors on the construction of the self, with the recognition of multiple, intersecting identities (Gergen, 1991). The rise of narrative theories of the self, emphasizing the role of storytelling in shaping personal identity (Bruner, 1990). The influence of Eastern philosophies and contemplative practices on Western concepts of the self, with an emphasis on mindfulness and interconnectedness (Epstein, 1995). Psychotherapy and the Concept of Self Sigmund Freud (1856-1939) - Psychoanalysis: Freud, the founder of psychoanalysis, conceived of the self as being composed of three elements: the id, the ego, and the superego. The id represents the primitive, instinctual drives; the ego mediates between the demands of the id and the constraints of reality; and the superego represents the internalized moral standards and values of society. Freud believed that the goal of psychotherapy was to bring unconscious conflicts and desires into conscious awareness, allowing the ego to better manage the competing demands of the id and superego (Freud, trans. 1989). Carl Jung (1875-1961) - Analytical Psychology: Jung, a former collaborator of Freud, developed his own theory of the self, which he saw as the central archetype of the psyche. Jung believed that the self represented the unity and wholeness of the personality, and that the goal of psychotherapy was to help individuals achieve a state of self-realization or individuation. This involved integrating the conscious and unconscious aspects of the psyche, including the persona (the public face), the shadow (the repressed or hidden aspects of the self), and the anima/animus (the inner masculine or feminine) (Jung, 1959). Alfred Adler (1870-1937) - Individual Psychology: Adler, another former collaborator of Freud, emphasized the importance of social relationships and the drive for superiority in shaping the self. He believed that individuals develop a unique lifestyle or way of being in the world based on their early experiences and relationships, and that the goal of psychotherapy was to help individuals overcome feelings of inferiority and develop a healthy, socially-oriented way of living (Adler, trans. 1964). Fritz Perls (1893-1970) - Gestalt Therapy: Perls, the founder of Gestalt therapy, saw the self as an ongoing process of self-regulation and self-actualization. He believed that the goal of psychotherapy was to help individuals become more aware of their present-moment experience and to take responsibility for their thoughts, feelings, and actions. Perls emphasized the importance of contact between the self and the environment, and the need to integrate the different aspects of the self into a cohesive whole (Perls et al., 1951). Internal Family Systems (IFS) - Richard Schwartz (1950-present): IFS is a more recent approach that sees the self as being composed of multiple sub-personalities or "parts." These parts are seen as having their own unique qualities, desires, and beliefs, and the goal of IFS therapy is to help individuals develop a greater sense of self-leadership and inner harmony. The self is seen as the core of the personality, with the capacity to lead and integrate the different parts (Schwartz, 1995). As Schwartz writes in the introduction to his book on IFS, the model was heavily influenced by Gestalt therapy and the work of Carl Jung. Schwartz aimed to create a non-pathologizing approach that honored the complexity and wisdom of the psyche. IFS shares Jung's view of the self as the central organizing principle, surrounded by various archetypes or subpersonalities. It also draws on the Gestalt emphasis on present-moment awareness and the need for integration of different aspects of the self. However, IFS offers a more user-friendly language than classical Jungian analysis, without the need for extensive explanations of concepts like anima/animus. In IFS, a patient can quickly identify different "parts" - for example, a protector part that taps its foot and bites its nails to avoid painful feelings. By directly engaging with and embracing that part, the patient can access the vulnerable feelings and memories it is protecting against, fostering self-compassion and integration over time. The IFS model is an example of how contemporary approaches are building on the insights of depth psychology while offering more transparent, experience-near practices suitable for a wider range of patients and practitioners. It reflects an ongoing effort to develop a cohesive yet flexible understanding of the self that remains open to unconscious processes. Cognitive-Behavioral Therapy (CBT) - Aaron Beck (1921-2021) and Albert Ellis (1913-2007): CBT, developed by Beck and Ellis, focuses on the role of thoughts and beliefs in shaping emotional and behavioral responses. CBT sees the self as being largely determined by the individual's cognitions, and the goal of therapy is to help individuals identify and modify maladaptive or irrational beliefs and thought patterns. CBT places less emphasis on the unconscious or intrapsychic aspects of the self, and more on the conscious, rational processes that shape behavior (Beck, 1979; Ellis & Harper, 1975). Applied Behavior Analysis (ABA) - B.F. Skinner (1904-1990): ABA, based on the work of Skinner and other behaviorists, sees the self as a product of environmental contingencies and reinforcement histories. ABA focuses on observable behaviors rather than internal states or processes, and the goal of therapy is to modify behavior through the systematic application of reinforcement and punishment. ABA has been widely used in the treatment of autism and other developmental disorders, but has been criticized for its lack of attention to the inner experience of the self (Skinner, 1953; Lovaas, 1987). What is Self? One of the key challenges facing psychotherapy today is the lack of a coherent concept of self. The self is a complex and dynamic entity that is shaped by a range of internal and external factors, including our experiences, relationships, and cultural context (Baumeister, 1987). Unfortunately, many contemporary models of therapy fail to adequately capture this complexity, instead relying on simplistic and reductionistic notions of the self as a collection of symptoms or behaviors to be modified (Wachtel, 1991). To develop a more coherent and holistic concept of self, psychotherapy must draw on insights from a range of disciplines, including psychology, philosophy, anthropology, and the humanities (Sass & Parnas, 2003). This requires a willingness to engage with the messy and often paradoxical nature of the human experience, recognizing that the self is not a fixed entity but rather a constantly evolving process of becoming (Gendlin, 1978). The psychoanalyst Carl Jung's concept of the self as the central archetype, connected to the divine and the greater unconscious, offers a useful starting point for this endeavor. Jung believed that by making the unconscious conscious and dealing with ego rigidity, individuals could embody a deeper sense of purpose and connection to the universe (Jung, 1959). While we may not need to fully embrace Jung's metaphysical language, his emphasis on the dynamic interplay between conscious and unconscious processes, as well as the importance of symbol, dream, and myth in shaping the self, remains highly relevant today (Hillman, 1975). Other approaches, such as Internal Family Systems (IFS) therapy and somatic experiencing, also offer valuable insights into the nature of the self. IFS sees the self as a core of compassion, curiosity, and confidence that is surrounded by protective parts that arise in response to trauma and other challenges. By working with these parts and fostering greater integration and self-leadership, individuals can develop a more coherent and authentic sense of self (Schwartz, 1995). Similarly, somatic experiencing emphasizes the role of the body in shaping the self, recognizing that trauma and other experiences are stored not just in the mind but also in the muscles, nerves, and other physical structures (Levine, 1997). Models like IFS, somatic experiencing, and lifespan integration are appealing because they see the self as a dynamic ecosystem that is always evolving and striving for integration and actualization (Boon et al., 2011; Ogden et al., 2006; Pace, 2012). They don't try to label and categorize everything, recognizing that sometimes we need to just sit with feelings and sensations without fully understanding them intellectually. Lifespan integration in particular views the self as a continuum of moments threaded together like pearls on a necklace. Traumatic experiences can cause certain "pearls" or ego states to become frozen in time, disconnected from the flow of the self-narrative. By imaginally revisiting these moments and "smashing them together" with resource states, lifespan integration aims to re-integrate the self across time, fostering a more coherent and flexible identity (Pace, 2012). In contrast, the more behavioral and manualized approaches like CBT and ABA have a much more limited and problematic view. They see the self as just a collection of cognitions and learned behaviors, minimizing the role of the unconscious and treating people more like programmable robots (Shedler, 2010). If taken to an extreme, this is frankly offensive and damaging. There has to be room for the parts of the self that we can feel and intuit but not fully articulate (Stern, 2004). Ultimately, developing a coherent concept of self requires a willingness to sit with the tensions and paradoxes of the human experience, recognizing that the self is always in communication with the world around us, and that our sense of who we are is constantly being shaped by implicit memory and other unconscious processes (Schore & Schore, 2008). It requires remaining open to uncertainty and realizing that the self is never static or finished, but always dynamically unfolding (Bromberg, 1996). Good therapy helps people get in touch with their authentic self, not just impose a set of techniques to modify surface-level symptoms (Fosha et al., 2009). Understanding Implicit Memory Another critical challenge facing psychotherapy today is the lack of a shared language and understanding of implicit memory. Implicit memory refers to the unconscious, automatic, and often somatic ways in which our past experiences shape our present thoughts, feelings, and behaviors (Schacter et al., 1993). While the concept of implicit memory has a long history in psychotherapy, dating back to Freud's notion of the unconscious and Jung's idea of the collective unconscious, it remains poorly understood and often overlooked in contemporary practice (Kihlstrom, 1987). This is due in part to the dominance of cognitive-behavioral approaches, which tend to focus on explicit, conscious processes rather than the deeper, more intuitive and embodied aspects of the self (Bucci, 1997). To effectively address the role of implicit memory in psychological distress and personal growth, psychotherapy must develop a shared language and framework for understanding and working with these unconscious processes (Greenberg, 2002). This requires a willingness to engage with the body and the somatic experience, recognizing that our thoughts, feelings, and behaviors are deeply rooted in our physical being (van der Kolk, 2014). One way to think about implicit memory is as a kind of "photoshop filter" that our brain is constantly running, even when we are not consciously aware of it. Just as the center of our visual field is filled in by our brain based on the surrounding context, our implicit memories are constantly shaping our perceptions and reactions to the world around us, even when we are not consciously aware of them. This is why it is so important for therapists to be attuned to the subtle cues and signals that patients give off, both verbally and nonverbally. A skilled therapist can often sense the presence of implicit memories and unconscious processes long before the patient is consciously aware of them, and can use this information to guide the therapeutic process in a more effective and meaningful direction (Schore, 2012). At the same time, it is important to recognize that implicit memories are not always negative or pathological. In fact, many of our most cherished and meaningful experiences are encoded in implicit memory, shaping our sense of self and our relationships with others in profound and often unconscious ways (Fosshage, 2005). The goal of therapy, then, is not necessarily to eliminate or "fix" implicit memories, but rather to help individuals develop a more conscious and intentional relationship with them, so that they can be integrated into a more coherent and authentic sense of self (Stern, 2004). The Future of the Unconscious Many of the most interesting thinkers in the history of psychology understood this symbolic dimension of implicit memory, even if their specific theories needed refinement. Freud recognized the dynamic interplay of conscious and unconscious processes, and the way that repressed material could manifest in dreams, symptoms, and relational patterns (Freud, trans. 1989). Jung saw the unconscious as not just a repository of repressed personal material, but a deep well of collective wisdom and creative potential, populated by universal archetypes and accessed through dream, myth, and active imagination (Jung, 1968). Jung urged individuals to engage in a lifelong process of "individuation," differentiating the self from the collective while also integrating the conscious and unconscious aspects of the psyche (Jung, 1964). Reich connected chronic muscular tensions or "character armor" to blocked emotions and neurotic conflicts, pioneering body-based interventions aimed at restoring the free flow of life energy (Reich, 1980). While some of Reich's later work veered into pseudoscience, his core insights about the somatic basis of psychological experience were hugely influential on subsequent generations of clinicians (Young, 2006). More recently, emerging models such as sensorimotor psychotherapy (Ogden & Fisher, 2015), accelerated experiential dynamic psychotherapy (AEDP; Fosha, 2000), and eye movement desensitization and reprocessing (EMDR; Shapiro, 2017) aim to access and integrate implicit memories through body-based and imagistic techniques. By working with posture, sensation, movement, and breath, these approaches help patients bring nonverbal, affective material into conscious awareness and narrative coherence. Process-oriented therapies such as Arnold Mindell's process work (Mindell, 1985) offer another compelling framework for engaging implicit memory. Mindell suggests that the unconscious communicates through "channels" such as vision, audition, proprioception, kinesthesia, and relationship. By unfolding the process in each channel and following the flow of "sentient essence," therapists can help patients access and integrate implicit memories and in turn catalyze psychological and somatic healing. These contemporary approaches build on the insights of earlier clinicians while offering new maps and methods for navigating the realm of implicit memory. They point towards an understanding of the self as an ever-evolving matrix of conscious and unconscious, cognitive and somatic, personal and transpersonal processes. Engaging implicit memory is not about pathologizing the unconscious so much as learning its unique language and honoring its hidden wisdom. At the same time, this is tricky terrain to navigate, personally and professionally. As therapist and patient venture into the uncharted waters of the unconscious, it is crucial to maintain an attitude of humility, compassion, and ethical integrity (Stein, 2006). We must be mindful of the power dynamics and transference/countertransference currents that can arise in any therapeutic relationship, and work to create a safe, boundaried space for healing and transformation (Barnett et al., 2007). There is also a risk of getting lost in the fascinating world of the unconscious and losing sight of external reality. While depth psychology and experiential therapies offer valuable tools for self-exploration and meaning-making, they are not a replacement for practical skills, behavioral changes, and real-world action. We must be careful not to fall into the trap of "spiritual bypassing," using esoteric practices to avoid the hard work of embodying our insights and values in daily life (Welwood, 2000). Ultimately, the future of psychotherapy lies in integrating the best of what has come before while remaining open to new discoveries and directions. By combining scientific rigor with clinical artistry, cognitive understanding with experiential depth, and technical skill with ethical care, we can continue to expand our understanding of the self and the transformative potential of the therapeutic relationship. As we navigate the uncharted territories of the 21st century and beyond, we will need maps and methods that honor the full complexity and mystery of the human experience. Engaging with the unconscious and implicit dimensions of memory is not a luxury but a necessity if we are to rise to the challenges of our time with creativity, resilience, and wisdom. May we have the courage to venture into the depths, and the humility to be transformed by what we find there. Empowering Individuals to Be Themselves The ultimate goal of psychotherapy, in my view, is to empower individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. This requires a fundamental shift in the way that we think about mental health and well-being, moving beyond a narrow focus on symptom reduction and towards a more holistic and integrative approach that recognizes the interconnectedness of mind, body, and spirit. To achieve this goal, psychotherapy must embrace a range of approaches and techniques that are tailored to the unique needs and experiences of each individual. This may include somatic therapies that work with the body to release trauma and promote healing, such as somatic experiencing, sensorimotor psychotherapy, or EMDR (Levine, 1997; Ogden & Fisher, 2015; Shapiro, 2017). It may also include depth psychologies that explore the unconscious and archetypal dimensions of the psyche, such as Jungian analysis, psychosynthesis, or archetypal psychology (Jung, 1968; Assagioli, 1965; Hillman, 1975). And it may include humanistic and experiential approaches that emphasize the inherent worth and potential of each person, such as person-centered therapy, gestalt therapy, or existential psychotherapy (Rogers, 1995; Perls et al., 1951; Yalom, 1980). At the same time, psychotherapy must also be grounded in a deep understanding of the social, cultural, and political contexts in which individuals live and work. This requires a willingness to engage with issues of power, privilege, and oppression, recognizing that mental health and well-being are intimately connected to the broader structures and systems that shape our lives (Prilleltensky, 1997). It also requires a recognition that the goal of therapy is not simply to help individuals adapt to the status quo, but rather to empower them to become agents of change in their own lives and in the world around them (Freire, 1970). Therapists as Agents of the Post-Secular Sacred One way to think about this is through the lens of what depth psychologist David Tacey calls the "post-secular sacred" (Tacey, 2004). Tacey argues that we are moving into a new era of spirituality that is grounded in a deep respect for science and reason, but also recognizes the importance of myth, symbol, and the unconscious in shaping our experience of the world. In this view, the goal of therapy is not to strip away our illusions and defenses in order to reveal some kind of objective truth, but rather to help individuals develop a more authentic and meaningful relationship with the mystery and complexity of existence. This requires a willingness to sit with the discomfort and uncertainty that often accompanies the process of growth and transformation. It also requires a recognition that the path to wholeness and healing is not always a straight line, but rather a winding and often circuitous journey that involves confronting our deepest fears and vulnerabilities (Jung, 1959). Therapists of Agents of the Post Secular Sacred Riddle in the Garden by Robert Penn Warren My mind is intact, but the shapes of the world change, the peach has released the bough and at last makes full confession, its pudeur had departed like peach-fuzz wiped off, and We now know how the hot sweet- ness of flesh and the juice-dark hug the rough peach-pit, we know its most suicidal yearnings, it wants to suffer extremely, it Loves God, and I warn you, do not touch that plum, it will burn you, a blister will be on your finger, and you will put the finger to your lips for relief—oh, do be careful not to break that soft Gray bulge of blister like fruit-skin, for exposing that inwardness will increase your pain, for you are part of this world. You think I am speaking in riddles. But I am not, for The world means only itself. In the image that Penn Warren creates in "Riddle in the Garden" is a labyrinth leading back to the birth of humans in the garden of Eden.  Life itself is a swelling of inflammation from a wound or a need in both blisters and in peaches. You cannot have one part of the process without accepting all of it. The swelling in the growth of the fruit is also the swelling in the growth of a blister of pain. The peach must swell and become a sweet tempting blister or else no one would eat it and expose the "inwardness" of the seed to grow more trees.  exists to be eaten to die. We eat the peach to grow the next one. Not to touch the “suicidal” peach is not to touch life itself. For to live is to be hurt and to grow. To touch the peach is to become part of the world like Adam and Eve found out. It hurts it blisters us turning us into fruit.  For Penn Warren it is the separation of the self from the world of divine connection with nature that creates our need for meaning. This need is the reason that patients come to therapy. God tells us that “I am the lord your God” but Penn Warren tells us “I am not”. For “The world means only itself”. This process only has the meaning that we allow ourselves to give it. This is not a riddle, Penn Warren tells us.  It is only something we have to deal with but cannot not solve. The world means only itself. There is no gimmick or solution to the problem of being human.  In other words, the process of becoming more fully ourselves is not always easy or comfortable. It requires a willingness to confront the pain and suffering that is inherent in the human condition, and to recognize that growth and healing often involve an alchemical kind of death and rebirth. But it is precisely through this process of facing our fears and vulnerabilities that we can begin to develop a more authentic and meaningful relationship with ourselves, with others, and with the world around us. Ultimately, the goal of psychotherapy is not to provide answers or solutions, but rather to create a space in which individuals can begin to ask deeper questions about the nature of their existence and their place in the world. It is to help individuals develop the tools and capacities they need to navigate the complexities of life with greater courage, compassion, and wisdom. And it is to empower individuals to become more effective at being themselves in the world, so that they can contribute to the greater whole and help to create a more just, equitable, and sustainable future for all. The Future of Psychotherapy The corporatization of healthcare and academia poses a serious threat to the future of psychotherapy, undermining its ability to effectively address the complex realities of the human experience. To remain relevant and effective in the face of these challenges, the field must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. It also requires a willingness to engage with the full complexity and paradox of the human experience, recognizing that growth and healing often involve a kind of death and rebirth, and that the path to wholeness is not always a straight line. As the psychologist Carl Jung once wrote, "The privilege of a lifetime is to become who you truly are." Psychotherapy and the Dialectic of Self and World As we have explored throughout this essay, the self does not exist in a vacuum, but is always in dynamic interaction with the world around it. Our sense of who we are, what we value, and what is possible for us is shaped by a complex interplay of internal and external factors, from our earliest experiences of attachment and attunement to the broader social, cultural, and political contexts in which we are embedded. In many ways, psychotherapy can be seen as a process of exploring and working with the dialectical tension between self and world, between our innermost longings, fears, and aspirations and the often harsh realities of the environments we find ourselves in. When we enter therapy, we bring with us not only our own unique histories, personality structures, and ways of being, but also the internalized messages, expectations, and constraints of the world around us. For many individuals, these internalized messages and constraints can feel suffocating, limiting their sense of possibility and agency in the world. They may find themselves feeling stuck, trapped, or disconnected from their authentic selves, playing roles and wearing masks that no longer fit who they really are. In the face of external pressures to conform, to achieve, to fit in, the self can become fragmented, disempowered, or lost. The task of psychotherapy, then, is to help individuals rediscover and reclaim a sense of self that feels vital, authentic, and empowered, while also developing the skills and capacities needed to navigate the complexities of the world with greater flexibility, resilience, and integrity. This requires a delicate balance of supportive and challenging interventions, of validating the individual's unique experience while also gently questioning and expanding their assumptions about what is possible. On one end of the spectrum, an overly supportive or myopic approach to therapy can run the risk of enabling individuals to remain stuck in limiting patterns and beliefs, reinforcing a sense of helplessness or dependence on the therapist. While providing a warm, empathic, and nonjudgmental space is essential for building trust and safety in the therapeutic relationship, it is not sufficient for fostering real growth and change. Individuals need to be challenged to step outside their comfort zones, to experiment with new ways of being and relating, and to take responsibility for their choices and actions in the world. On the other end of the spectrum, an overly challenging or confrontational approach to therapy can be experienced as invalidating, shaming, or even retraumatizing, particularly for individuals with histories of abuse, neglect, or marginalization. Pushing individuals to "toughen up," to adapt to oppressive or toxic environments, or to simply accept the "reality" of their situation without questioning or resisting it can lead to a kind of false or forced adaptation, a loss of self that is no less harmful than remaining stuck. The key, then, is to find a middle path between these extremes, one that honors the individual's inherent worth, agency, and potential while also recognizing the very real constraints and challenges of the world they inhabit. This requires a deep understanding of the ways in which power, privilege, and oppression shape our experiences and identities, as well as a willingness to grapple with the existential questions of meaning, purpose, and authenticity that arise when we confront the gap between who we are and who we feel we ought to be. In practice, this might involve helping individuals to: Develop a clearer and more coherent sense of self, one that integrates the various parts of their personality, history, and identity in a way that feels authentic and meaningful to them. Identify and challenge limiting beliefs, assumptions, and patterns of behavior that keep them stuck or disconnected from their true desires and values. Cultivate greater self-awareness, self-compassion, and self-acceptance, learning to embrace the full range of their thoughts, feelings, and experiences with curiosity and kindness. Develop the skills and capacities needed to communicate effectively, set healthy boundaries, and navigate relationships and social situations with greater ease and confidence. Explore and experiment with new ways of being and relating in the world, taking risks and stepping outside their comfort zones in service of their growth and healing. Engage critically and creatively with the social, cultural, and political contexts that shape their lives, developing a sense of empowerment, agency, and social responsibility. Connect with a deeper sense of meaning, purpose, and spirituality, one that transcends the ego and connects them to something greater than themselves. Ultimately, the goal of psychotherapy is not simply to help individuals adapt to the world as it is, but to empower them to become active agents of change, both in their own lives and in the larger systems and structures that shape our collective reality. By developing a stronger, more integrated, and more authentic sense of self, individuals can begin to challenge and transform the limiting beliefs, oppressive power dynamics, and dehumanizing narratives that keep us all stuck and disconnected from our shared humanity. In this sense, psychotherapy is not just a personal journey of healing and self-discovery, but a deeply political and moral enterprise, one that calls us to envision and create a world that is more just, compassionate, and sustainable for all. As therapists, we have a unique opportunity and responsibility to support individuals in this process, to bear witness to their pain and their resilience, and to help them find the courage, clarity, and creativity needed to live a life of purpose, integrity, and connection. As the existential psychiatrist Viktor Frankl once wrote, "Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom." By creating a space for individuals to explore and expand their capacity to choose, to respond to the world with authenticity and agency, psychotherapy can play a vital role in the ongoing dialectic of self and world, of personal and collective transformation. 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Dr. Jonathan Shedler is well known for his work on the efficacy of psychodynamic therapy. He has highlighted the importance of the initial phase of therapy in establishing a foundation for successful treatment. Dr. Shedler strongly believes the consultation phase is crucial to developing a working alliance between client and therapist and building a treatment frame and structure. Without this foundation, there is no mutual understanding about the goal or the purpose of treatment, and psychotherapy should not move forward. Join us in this episode as Dr. Shelder discusses how to create a firm starting foundation in clinical practice.

Happy Monday to all  Mind Dive listeners.  This episode has been by far our most popular since we started Mind Dive in Feb. 2022.  Thanks again to Dr. Jonathan Shedler for giving his expertise and time to the discussion.  This week we replay  it for those who may not have heard it. Hotly debated in mental health care, psychoanalytic therapy has been criticized for lacking evidence compared to other approaches. Now, many clinicians attest to the benefits of this evidence-based treatment and see a great need in their patients for relationship-centered therapeutic approaches from their doctor and an emphasis on knowing oneself in order to heal. Dr. Jonathan Shedler, psychologist and author of, “The Efficacy of Psychodynamic Psychotherapy,” staunchly advocates for clinicians to keep an open mind about what suits their patients best on this episode of Menninger Clinic's Mind Dive. This internationally acclaimed clinician is known for his work in establishing psychotherapy as an evidence-based treatment.  Alongside hosts Dr. Kerry Horrell and Dr. Bob Boland, Dr. Shedler explores the dilemmas and nuances of psychotherapy throughout its history and how clinicians can view it through a modern lens.Jonathan Shedler, PhD, is a consultant, master clinician, clinical professor of psychiatry at the University of California (UCSF) and faculty member at the San Francisco Center for Psychoanalysis. He also leads workshops for professional audiences, consults to U.S. and international government agencies, and provides clinical consultation to mental health professionals worldwide. “I think it's perfectly fine to say we don't fully know our own hearts and minds. The things that we don't know cause suffering and can cause symptoms and limitations. Because of this, there's a tremendous value in coming to know ourselves more fully,” said Dr. Shedler. “That's what can happen in the context of psychoanalytic therapy and what can allow our patients to ultimately feel more free and more whole.” Resources mentioned in this episode: "The Efficacy of Psychodynamic Psychotherapy" by Dr. Jonathan Shedler Mind Dive Episode 6: Building Trust in Therapeutic Relationships with Dr. Jon Allen “That was then, this is now: An introduction to contemporary psychodynamic therapy” by Dr. Jonathan ShedlerFollow The Menninger Clinic on Twitter, Facebook, Instagram and LinkedIn to stay up to date on new Mind Dive episodes. To submit a topic for discussion, email podcast@menninger.edu. If you are a new or regular listener, please leave us a review on your favorite listening platform! Visit www.menningerclinic.org to learn more about The Menninger Clinic's research and leadership role in mental health.

What are the defining characteristics of good psychotherapy? Increasingly, the answers arrive filtered through the lens of incomplete research or, worse, via buzzwords popularized by wellness websites. Emily welcomes author, consultant, researcher, and clinical educator Jonathan Shedler, PhD, to discuss the widening chasm between the research conducted by academic psychologists and real-life psychotherapy.  The pair also examine the importance of forming a therapeutic alliance and misconceptions about countertransference.  About Jonathan Shedler:  Jonathan Shedler, PhD, is a psychologist known internationally as an author, consultant, researcher, and clinical educator. Dr. Shedler's research and writings are shaping contemporary views of personality styles and their treatment. He is the author of over 100 scientific and scholarly articles, the creator of the Shedler-Westin Assessment Procedure For Personality, Diagnosis And Clinical Case Formulation, and co-author of the Psychodynamic Diagnostic Manual. He has more than 25 years experience teaching and supervising psychologists, psychiatrists, and psychoanalysts. Learn More:  Website PsychScan Brad and Larry cover a wide range of concepts: they reflect on the spirit of health and aliveness that is available to us all, explore the importance of somatic awareness and embodiment, and discuss the concept of “life force” in healing complex trauma. They also discuss the growing medical evidence linking chronic conditions to the emotional armor one assumes as a result of developmental trauma. To read the full show notes and discover more resources visit https://www.narmtraining.com/podcast *** NARM Training Institute: https://www.NARMtraining.com View upcoming trainings: https://narmtraining.com/schedule Join the Inner Circle: https://narmtraining.com/online-learning/inner-circle Sign up for a free preview of The NARM Inner Circle Online Membership Program: https://www.narmtraining.com/freetrial *** The NARM Training Institute provides tools for transforming complex trauma through: in-person and online trainings for mental health care professionals; in-person and online workshops on complex trauma and how it interplays with areas like addiction, parenting, and cultural trauma; an online self-paced learning program, the NARM Inner Circle; and other trauma-informed learning resources.   We want to connect with you! Facebook @NARMtraining YouTube Instagram @thenarmtraininginstitute    

Questo episodio del podcast della Rivista di Psicoanalisi ha come ospite Vittorio Lingiardi, che approfondisce con Laura Ravaioli l'articolo/ intervista a cura di Maria Ponsi pubblicato nel vol.1/2023 “La ricerca è un'ape operosa”.Vittorio Lingiardi è psichiatra e psicoanalista, professore ordinario di Psicologia dinamica all'Università Sapienza di Roma, e Senior Research Fellow della Scuola Superiore di Studi Avanzati Sapienza. E' Presidente della Società per la Ricerca in Psicoterapia (SPR-Italy Area Group). Nel 2018 ha ricevuto il Premio Musatti da parte della Società Psicoanalitica Italiana e nel 2020 il Research Award della Society for Psychoanalysis and Psychoanalytic Psychology dell' American Psychological Association. Collabora con “La Repubblica” e “Il Sole 24 ore”.Per le edizioni Raffaello Cortina ha pubblicato, tra gli altri:La valutazione della personalità con la SWAP-200 (con J.Shedler e D.Westen, 2014)Mindscapes (2017)Al cinema con lo psicoanalista (2020)Manuale Diagnostico Psicodinamico (pdm-2, con N.McWilliams, 2018) eConsulenza psicologica e psicoterapia con persone lesbiche, gay, bisessuali, transgender, non binarie (con G.Giovanardi, N.Nardelli, A.Speranza, 2023).“I meccanismi di difesa”, scritto con Fabio Madeddu, 1994.Con Einaudi è uscito quest'anno “L'ombelico del sogno”.Ulteriore bibliografia citata nell'episodio:Lingiardi V., Ponsi M. (2013). L'utilità della ricerca empirica per la psicoanalisi. Riv.Psicoanalisi, LIX,4: 885-909.Battistini, A. (2005) Alleanza terapeutica e paradigma psicoanalitico. Riv. Psicoanalisi, 51:721-737.Levy R.A., Ablon J.S., Kächele H. (2012) La psicoterapia psicodinamica basata sulla ricerca Raffaello Cortina, 2015. Edizione italiana a cura di Lingiardi V. e Franco Del Corno, F.

The tendency to use pop-psychology "therapy-speak" phrases like "triggered" and "toxic" is unhelpful, according to Dr Jonathan Shedler, psychologist at the University of California, San Francisco Dr Shedler says we humans have a tendency to distance ourselves from difficult aspects of emotional life, and one way we do this very well is through words. Jonathan is author, consultant, researcher, and clinical educator best known for his article The Efficacy of Psychodynamic Psychotherapy, which won worldwide acclaim for firmly establishing psychoanalytic therapy as an evidence-based treatment.

Jonathan Shedler is Clinical Professor in the Department of Psychiatry and Behavioral Sciences at the University of California, San Francisco and a faculty member at the San Francisco Center for Psychoanalysis. He is a psychologist and psychotherapist. In this episode, Robinson and Jonathan discuss the clinical side of psychoanalytic theory. They begin by describing just how different contemporary practice is from its beginnings with Freud a hundred years ago, before detailing how psychodynamic therapy compares to other forms of treatment for mental illness. Jonathan's Website: https://jonathanshedler.com/ Jonathan's Twitter: https://twitter.com/jonathanshedler OUTLINE 00:00 In This Episode… 00:36 Introduction 04:11 Disambiguating Psychoanalysis 16:22 What Is The Distinction Between Psychoanalysis and Psychotherapy? 32:01 Free-Association and Transference in Psychotherapy 49:05 Dream Interpretation in Psychotherapy 59:37 The Five Psychodynamic Theories 01:07:36 Is Psychodynamic Therapy Effective? Robinson's Website: http://robinsonerhardt.com Robinson Erhardt researches symbolic logic and the foundations of mathematics at Stanford University. Join him in conversations with philosophers, scientists, weightlifters, artists, and everyone in-between.  --- Support this podcast: https://podcasters.spotify.com/pod/show/robinson-erhardt/support

New Clinically thinking presenter Aaron Neaves meets Jonathan Shedler; author, consultant, researcher, Clinical Professor in the Department of Psychiatry and Behavioral Sciences at the University of California, San Francisco (UCSF), and faculty member at the San Francisco Center for Psychoanalysis. Dr Shedler firmly presents the case for the evidence base and effectiveness of Psychoanalytic Therapy.

American psychologist Jonathan Shedler, PhD is known internationally as an author, consultant, and clinical educator. Can we truly know ourselves? Can others truly know us? This was an eye-opening, mind-expanding and fascinating conversation with one of the most thoughtful, practical and solution-focused Psychologists I've ever chatted with (and I've interviewed plenty!). Enjoy.psych-scan.comSee omnystudio.com/listener for privacy information.

In this episode of the podcast, we are joined by Dr. Jonathan Shedler to discuss narcissistic personality disorder. Dr. Shedler is a psychologist, consultant, clinical educator, researcher, and author with over 100 scholarly publications. His article, “The Efficacy of Psychodynamic Psychotherapy,” has garnered worldwide recognition for establishing evidence-based support of psychodynamic psychotherapy. Link to Blog:  https://www.psychiatrypodcast.com/psychiatry-psychotherapy-podcast/185-narcissism-with-jonathan-shedler

Hotly debated in mental health care, psychoanalytic therapy has been criticized for lacking evidence in comparison to other approaches. Now, many clinicians attest to the benefits of this evidence-based treatment and see great need in their patients for relationship-centered therapeutic approaches from their doctor and an emphasis on knowing oneself in order to heal. Dr. Jonathan Shedler, psychologist and author of, “The Efficacy of Psychodynamic Psychotherapy,” is staunchly advocating for clinicians to keep an open mind about what suits their patients best on this episode of Menninger Clinic's Mind Dive podcast. This internationally acclaimed article is known for his work in establishing psychotherapy as an evidence-based treatment.  Alongside hosts Dr. Kerry Horrell and Dr. Bob Boland, Dr. Shedler explores the dilemmas and nuances of psychotherapy throughout its history and how clinicians can use it to their benefit under a modern lens. Jonathan Shedler, PhD, is a consultant, master clinician, clinical professor of psychiatry at the University of California (UCSF) and faculty member at the San Francisco Center for Psychoanalysis. He also leads workshops for professional audiences, consults to U.S. and international government agencies and provides expert clinical consultation to mental health professionals worldwide. “I think it's perfectly fine to say we don't fully know our own hearts and minds. The things that we don't know cause suffering and can cause symptoms and limitations. Because of this, there's a tremendous value in coming to know ourselves more fully,” said Dr. Shedler. “That's what can happen in the context of psychoanalytic therapy and what can allow our patients to ultimately feel more free and more whole.” Follow The Menninger Clinic on Twitter, Facebook, Instagram and LinkedIn to never miss an episode of Mind Dive. To submit a topic for discussion, email podcast@menninger.edu. Visit www.menningerclinic.org to learn more about The Menninger Clinic's research and leadership role in mental health. Listen to Episode 27: OCD, An Expert's Insider Perspective with Dr. Elizabeth McIngvaleResources mentioned in this episode: "The Efficacy of Psychodynamic Psychotherapy" by Dr. Jonathan Shedler Mind Dive Episode 6: Building Trust in Therapeutic Relationships with Dr. Jon Allen “That was then, this is now: An introduction to contemporary psychodynamic therapy” by Dr. Jonathan Shedler

In life we often keep repeating the same patterns, even if they are not beneficial to us. And even if we become aware of this, we likely may still not understand ourselves. That's because we don't fully know our hearts and minds. In fact, most of what is inside of our mind is hidden from us. There is, however, a proven way to illuminate these parts of ourselves, with the help of psychodynamic therapy.And our guest today, Dr. Jonathan Shedler, is an expert on the human condition. He is a psychologist, master clinician and clinical professor of psychiatry at the University of California. He is internationally known as an author, researcher and clinical educator. His 2010 article The Efficacy of Psychodynamic Psychotherapy was applauded for establishing psychodynamic therapy as an evidence-based treatment. Jonathan is the co-creator of the Shedler-Westen Assessment Procedure (SWAP), a clinician completed psychological test for personality assessment and clinical case formulation and he is the co-author of the Personality Syndromes section of the Psychodynamic Diagnostic Manual (PDM-2).Jonathan is a leading voice of upholding the psychoanalytic tradition of psychotherapy and has been on a mission to clear up the misconceptions about psychodynamic thinking that are pervasive in psychiatry and psychology.In this episode with Jonathan, you'll discover:-How political and financial interests have affected psychotherapy for the worse...02:45-How Jonathan has built notoriety by advocating for psychodynamic therapy...09:45-Reasonable expectations in achieving meaningful results from psychotherapy...16:25-How psychodynamic therapy differs from "traditional" psychotherapy...24:45-Generational trauma from the past affects our mental wellness in the present...36:40-The true goal of therapy is to understand what not to act on...48:12-Why we do awful things, without being aware of the effects of our actions...53:00-About the "PsychScan" Jonathan has created...59:50-Jonathan's best personal practices...1:04:15Resources mentioned:Jonathan's websiteShedler Westen Assessment Procedure (SWAP)The Efficacy of Psychodynamic PsychotherapyPsychScanJonathan's Twitter

For over a century, psychoanalytic psychology has recognized certain types of personality configurations that we see repeatedly. A clinician who understands these familiar patterns has a map of the patient's interior terrain to help navigate treatment. In today's episode of the podcast, we are joined by Dr. Jonathan Shedler to discuss obsessive-compulsive personality and the continuum on which personalities operate. Link to blog here.

Dr Jonathan Shedler is a psychologist, author, master clinician and clinical professor of psychiatry at the University of California. We do not understand ourselves. Almost all of what is inside of our minds is obscured from us. We don't need to exclusively despair though. With a little work and some good insights from psychoanalysis, the view can be made a little clearer. Expect to learn why people believe that their suffering makes them more moral than others, how you can create a false identity without realising, the ruthless danger of projective identification, how come it's easier for us to see people as either good or bad, how extreme envy can manifest, the manipulative strategies we all enact without thinking and much more... Sponsors: Get 15% discount on Craftd London's jewellery at https://bit.ly/cdwisdom (use code MW15) Get over 37% discount on all products site-wide from MyProtein at https://bit.ly/proteinwisdom (use code: MODERNWISDOM) Get 20% discount on House Of Macadamias' nuts at https://houseofmacadamias.com/modernwisdom (use code MW20) Extra Stuff: Check out Jonathan's website - https://jonathanshedler.com/  Follow Jonathan on Twitter - https://twitter.com/jonathanshedler  Get my free Reading List of 100 books to read before you die → https://chriswillx.com/books/ To support me on Patreon (thank you): https://www.patreon.com/modernwisdom - Get in touch. Instagram: https://www.instagram.com/chriswillx Twitter: https://www.twitter.com/chriswillx YouTube: https://www.youtube.com/modernwisdompodcast Email: https://chriswillx.com/contact/ 

In this episode, Dr. Ettensohn addresses common questions about therapy for NPD, discussing the current lack of competent therapists, where to find therapists who understand narcissism, and why it isn't effective to treat NPD on your own.  References:  Blagys, M.D., & Hilsenroth, M.J. (2000). Distincitve activities of short-term psychodynamic-interpersonal psychotherapy: A review of the comparative psychotherapy process literature. Clinical Psychology: Science and Practice, 7, 167-188. Johnson, S. M. (1987). Humanizing the narcissistic style. New York: W.W. Norton & Co. Shedler, J. (2010). The efficacy of psychodynamic psychotherapy. American Psychologist, 65(2), 98-109 Ulberg, R., & Hanne-Sofie, JD. (2018). Empirical support for the psychoanalytic concepts. The Lancet Psychiatry, 5(7), 543-544 Music: www.bensound.com

When we're stressed, upset, feeling down, or off, most of us have things we do to decompress. Things we find therapeutic — maybe it's listening to music, working with our hands, or unplugging for a while.  But sometimes these mood boosters don't do the trick and it seems like it's time to talk to a professional.  During the pandemic, more people sought counseling than ever before. But the process of therapy can still seem a bit opaque. What exactly happens in therapy? How does it work? And which approach is right for which issues? On this episode, we get inside the heads of therapists to find out how they ply their craft, and what it takes to really feel better.  We hear stories about what happened when a city took a bold step toward providing free, virtual mental health services to its residents. Also: what happens when politics and therapy collide; how Freud's brainchild — psychoanalysis — is still relevant; and what it's like to grow up as the child of two shrinks. Also heard on this week's episode: We talk with veteran relationship therapist Argie Allen-Wilson about who should get therapy and why, how long therapy should last, and how to break up with your therapist. Allen-Wilson is CEO and co-founder of Family and Individual Therapeutic Healing (or F.A.I.T.H.) Inc. and Connections Matter.' Freud may have given rise to modern talk therapy — but these days, a lot of his ideas, from penis envy to the Oedipal complex, have fallen out of favor. So where does that leave modern psychoanalysis? Reporter Liz Tung talks with psychoanalysts Jonathan Shedler and Steven Kuchuck. For more on psychoanalysis, see Kuchuck's new book “The Relational Revolution in Psychoanalysis and Psychotherapy,” and Shedler's “That Was Then, This is Now: Psychoanalytic Psychotherapy for the Rest of Us.” From the time she was a kid, Dara Lovitz had one big fear: vomiting. But when she became a mother, she knew things had to change. Lovitz explains her journey, step by step, from phobia to acceptance through exposure therapy. Her book, with psychologist David Yusko, is “Gag Reflections: Conquering a Fear of Vomit Through Exposure Therapy.” Can you imagine having a therapist around 24/7 — analyzing your behavior, your moods, maybe even your dreams? For journalist Micah Toub, that was just normal life growing up as the son of two shrinks. Nichole Currie reports. Toub's book is “Growing Up Jung: Coming of Age as the Son of Two Shrinks.” This episode was first broadcasted on January 7, 2022

In this episode, Dr. Puder interviews Jonathan Shedler, Ph.D. Their conversation covers the ideal length of therapy treatment, the efficacy of psychodynamic therapy, and the role of psychodynamic processes in multiple therapeutic modalities. Link to Blog here.  Link to Webinars here. 

Jonathan Shedler is a psychologist and clinician whose research covers personality types. In this discussion, we explore the ethos and historical context of Psychoanalysis, from its beginnings with Freud to its subsequent developments, and how it is distinct from other therapies. We cover psychoanalysis' purpose and methods, how it has become weaponized in common discourse, and what its real aims are. Follow Jonathan on twitter @JonathanShedler Read his work at https://jonathanshedler.com Support this channel: https://www.paypal.me/benjaminboyce --- Send in a voice message: https://anchor.fm/calmversations/message Support this podcast: https://anchor.fm/calmversations/support

The new year often feels like a good time to make a fresh start, to tackle some issue that's giving you grief — eating habits, work-life balance, having time for friends or exercise… but as the pandemic rages on, it's hard to have the energy to keep trudging along, let alone become some better version of yourself. Which is why more people than ever are turning to therapy. But the process of therapy can still seem a bit opaque. What exactly happens in therapy? How does it work? And which approach is right for which issues? On this episode, we get inside the heads of therapists to find out how they ply their craft, and what it takes to really feel better. We hear stories about what happened when a city took a bold step toward providing free, virtual mental health services to its residents. Also: what happens when politics and therapy collide; how Freud's brainchild — psychoanalysis — is still relevant; and what it's like to grow up as the child of two shrinks. Also heard on this week’s episode: We talk with veteran relationship therapist Argie Allen-Wilson about who should get therapy and why, how long therapy should last, and how to break up with your therapist. Allen-Wilson is CEO and co-founder of Family and Individual Therapeutic Healing (or F.A.I.T.H.) Inc. and Connections Matter. Freud may have given rise to modern talk therapy — but these days, a lot of his ideas, from penis envy to the Oedipal complex, have fallen out of favor. So where does that leave modern psychoanalysis? Reporter Liz Tung talks with psychoanalysts Jonathan Shedler and Steven Kuchuck. For more on psychoanalysis, see Kuchuck’s new book “The Relational Revolution in Psychoanalysis and Psychotherapy,” and Shedler’s “That Was Then, This is Now: Psychoanalytic Psychotherapy for the Rest of Us.” From the time she was a kid, Dara Lovitz had one big fear: vomiting. But when she became a mother, she knew things had to change. Lovitz explains her journey, step by step, from phobia to acceptance through exposure therapy. Her book, with psychologist David Yusko, is “Gag Reflections: Conquering a Fear of Vomit Through Exposure Therapy.” Can you imagine having a therapist around 24/7 — analyzing your behavior, your moods, maybe even your dreams? For journalist Micah Toub, that was just normal life growing up as the son of two shrinks. Nichole Currie reports. Toub's book is “Growing Up Jung: Coming of Age as the Son of Two Shrinks.”

29 novembre 2021 - Vittorio Lingiardi - Vittorio Lingiardi psichiatra e psicoanalista, è Professore ordinario di Psicologia dinamica alla Facoltà di Medicina e Psicologia della Sapienza Università di Roma, dove dal 2006 al 2013 ha diretto la Scuola di specializzazione in Psicologia clinica. La sue aree di ricerca riguardano: valutazione e diagnosi dei disturbi di personalità; ricerca process-outcome in psicoterapia e psicoanalisi; alleanza terapeutica; meccanismi di difesa; identità di genere e orientamento sessuale. Su questi argomenti ha pubblicato più di 200 articoli su riviste italiane e internazionali e numerosi volumi. È presidente della Society for Psychotherapy Research-Italy Area Group (SPR-IAG). Con Nancy McWilliams è coordinatore scientifico del progetto internazionale Psychodynamic Diagnostic Manual (PDM-2, Guilford Press, 2017; Raffaello Cortina, 2018), con il quale ha vinto l'American Board & Academy of Psychoanalysis Book Prize. Tra i suoi libri: Arcipelago N. Variazioni sul narcisismo (Einaudi, 2021); Al cinema con lo psicoanalista (Cortina, 2020); Io, tu, noi. Vivere con se stessi, l'altro, gli altri (Utet, 2019); Diagnosi e destino (Einaudi, 2018); Mindscapes. Psiche e paesaggio (Cortina, 2017); Citizen gay. Affetti e diritti (il Saggiatore, 2016); La personalità e i suoi disturbi. Valutazione e diagnosi al servizio del trattamento (Cortina 2014); La valutazione della personalità con la SWAP-200 (Cortina 2014, con J. Shedler e D. Westen). Per nottetempo edizioni ha pubblicato due raccolte di poesie: La confusione è precisa in amore (2012) e Alterazioni del ritmo (2015). Per Raffaello Cortina dirige la collana «Psichiatria Psicoterapia Neuroscienze», collabora con «il venerdì di Repubblica», dove tiene la rubrica settimanale Psycho, con «la Repubblica» e con l'inserto culturale «Domenica del Sole 24 Ore».

“Talk is powerful medicine.” Renowned researcher and clinician Jonathan Shedler, Ph.D., joins us to discuss the effectiveness of psychodynamic psychotherapy. While so-called evidence-based therapies—brief treatments conducted by instruction manuals—offer benefits for some, their status as the “gold standard” of treatment for mental distress is undeserved. Dr. Shedler's 2010 paper, “The Efficacy of Psychodynamic Psychotherapy,” is the most widely read psychoanalytic paper of our time. It's been downloaded more than a quarter of a million times and has been cited by thousands. He discusses this influential work with us, including the finding that those who engage in psychodynamic psychotherapy not only improve by the end of treatment but continue to make gains even years after therapy is finished. According to Shedler, “psychodynamic therapy sets in motion psychological processes that lead to ongoing change, even after therapy has ended.” Jung tells us that we don't solve our problems so much as grow larger than them. There is good empirical evidence that psychodynamic psychotherapy does indeed help us to grow.  Here's the dream we analyze: “I am in a snowy place with my mom. We are leaving one chalet to go to a different one to meet up with other family members. While packing up to leave, I am preoccupied with a lost sweater. My mom is angry at me for wasting time. I love the sweater; it's beautiful, and I wanted it for a long time before I got it. I gradually accept that the sweater is now gone, but I'm really sad about it. Then we get into the car. We are both in the back seat of the car talking to each other, and it takes a few minutes before we realize that the car is driving itself. I am not bothered by this; I seem to intuit that the car will take us to the right place, or at least that it knows where it's going. But my mom is once again angry at me for not driving it. I cannot drive it because my leg is injured. It is this anger--as she realizes that I'm not driving the car--that seems to make the car stop, and then we are stranded in the middle of the road.” RESOURCES: Dr. Shedler's website Seven Principles of Psychoanalytic Psychotherapy (video) That was then, this is now: An introduction to contemporary psychodynamic therapy The tyranny of time: How long does effective therapy really take?  The Efficacy of Psychodynamic Psychotherapy Follow Dr. Shedler on Twitter Learn to analyze your dreams at Dream School

"When we talk about psychodynamic therapy that's what we are talking about - therapy that aims to enable you to truly know yourself in a way that is transformative, in a way that opens the door to living life differently than you are able to live now, in a way that provides some escape from having to relive the same kinds of painful, self-defeating and limiting patterns."    Episode Description:  We discuss the generic nature of the term 'psychotherapy' - how it refers to a large number of different clinical encounters. We focus on the unique properties of dynamic psychotherapy, a treatment that focuses on the repetitive relationship patterns that have limited the lives of those seeking new opportunities. Attention is given to how these maladaptive patterns get unknowingly replayed in the setting with the therapist. The emotional demands this places on the therapist are considerable and require themselves to have been in their own therapy to learn how their own mind works. Intellectual insight is not transformative - emotional reliving and reworking is. We close by reviewing the research findings on standardized treatments and their comparison with the longer-lasting benefits from dynamic psychotherapy.    Our Guest:  Jonathan Shedler, Ph.D. is a Clinical Professor of Psychiatry at the University of California, San Francisco (UCSF), faculty member at the San Francisco Center for Psychoanalysis, and Consulting Supervisor at California Pacific Medical Center.  His article The Efficacy of Psychodynamic Psychotherapy won worldwide acclaim for firmly establishing psychoanalytic therapy as an evidence-based treatment. He is the author of numerous scientific and scholarly articles, creator of the Shedler-Westen Assessment Procedure (SWAP) for personality diagnosis and clinical case formulation, and co-author of the Psychodynamic Diagnostic Manual (PDM-2).  He has more than 25 years' experience teaching and supervising psychologists, psychiatrists, and psychoanalysts. Dr. Shedler lectures internationally, leads workshops for professional audiences, consults to U.S. and international government agencies, and provides expert clinical consultation to mental health professionals worldwide.  

La santé mentale n'est pas l'absence de psychopathologie. Voici les 21 critères de santé mentale développés par le psychologue Shedler qui est professeur et chercheur dans une université américaine.

In this final episode, Raj and Tim discuss: Iron Man, The Chronicles of Narnia: Prince Caspian, Indiana Jones and the Kingdom of the Crystal Skull, Kung Fu Panda, WALL-E, Hancock, The Dark Knight, and others. Thanks for watching.

In this episode, Raj and Tim start off with a heated 300 debate and move on to current movies, past movies, and DVD releases including: TMNT, Blades of Glory, Meet the Robinsons, Happy Feet, Live Free or Die Hard, and many others.

In this mini-episode, Raj and Tim discuss (yell and scream about) Lord of the Rings and a bit of Spider-Man 3.

In this special top-five countdown episode, Raj, Tim, and Isaac lay down their top-five favorite movie trailers and their top-five favorite music albums of all time.

In this episode, Raj and Tim discuss: 28 Week Later, Shrek the Third, and Pirates of the Caribbean: At World?s End. WARNING this episode contains spoilers!

In this episode, Raj and Tim discuss: Knocked Up, Waitress, Evan Almighty, Sicko, Paris je?taime, Dead or Alive, Hostel Part II, Ocean?s Thirteen, and others.

In this episode, Raj and Tim discuss: Live Free or Die Hard, Transformers, Ratatouille, Blood Diamond, and others.

In this special episode, Raj and Tim get attacked by Dylan Roth and Mike Pfeiffer, who want to be on the show. The four hooligans share their opinions on: The Simpsons Movie, Spider-Man III, Harry Potter and the Order of the Phoenix, and others.

In this episode, Raj and Tim lay down their top-five favorite summer movies with commentary from Isaac. Also, Raj discusses (flips out about) the Grindhouse DVD controversy.

In this episode, Raj and Tim discuss: Grindhouse, Hot Fuzz, Next, Spider-Man 3, Hulk 2, Be Kind Please Rewind, as well as many other movies. Owen brings you the news from Hollywood, and Raj has some bad experiences with Duct Tape? really bad ones.