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Contributions of Existential Psychotherapy by Rollo %ayTHE FUNDAMENTAL CONTRIBUTION of existential therapy is its understanding of man as being. It does not deny the validity of dynamisms and the study of specific behavior patterns in their rightful places. But it holds that drives or dynamisms, by whatever name one calls them, can be understood only in the context of the structure of the existence of the person we are dealing with. The distinctive character of existential analysis is, thus, that it is concerned with ontology, the science of being, and with Dasein, the existence of this particular being sitting opposite the psychotherapist.Before struggling with definitions of being and related terms, let us begin existentially by reminding ourselves that what we are talking about is an experience every sensitive therapist must have countless times a day. It is the experience of the instantaneous encounter with another person who comes alive to us on a very different level from what we know about him. "Instantaneous" refers, of course, not to the actual time involved but to the quality of the experience. We may know a great deal about a patient from his case record, let us say, and may have a fairly good idea of how other interviewers have described him. But when the patient himself steps in, we often have a sudden, sometimes powerful, experience of here-is-a-new-person, an experience that normally carries with it an element of surprise, not in the sense of perplexity or bewilderment, but in its etymological sense of being "taken from above." This is of course in no sense a criticism of one's colleagues* reports; for we have this experience of encounter even with persons we have known or worked with for a long time. 1 The data we learned l We may have it with Mends and loved ones. It is not a once-and-for-all experience; indeed, in any developing, growing relationship it may-probably should, if the relationship is vital-occur continually. 8 Gabriel Marcel, The Philosophy of Existence (1949)* P-*• *Ibid. Italics mine. For data concerning the "morbid effects of the repression'* of the sense of being, cf. Fromm, Escape from Freedom, and David Riesman, The Lonely Crowd, 5 Ibid., p. 5. 14 This is an interpretation of Heidegger, given by Werner Brock in the introduction to Existence and Being (Regnery, 1949), p. 77. For those who are interested in the logical aspects of the problem of being vs. non-being, it may be added that the dialectic of "yes vs. no, M as Tillich points out in The Courage to Be, is present in various forms throughout the history of thought. Hegel held that non-being was an integral part of being, specifically in the "antithesis" stage of his dialectic of "thesis, antithesis, and synthesis." The emphasis on M wilT* in Schelling, Schopenhauer. Nietzsche, and others as a basic ontological category is a way of showing that being has the power of "negating itself without losing itself/* Tillich, giving his own conclusion, holds that the question of how being and non-being are related can be answered o...

The Origins and Significance of the Existential 'Movement in Psychology* by Hollo JAayIN RECENT YEARS there has been a growing awareness on the part of some psychiatrists and psychologists that serious gaps exist in our way of understanding of human beings. These gaps may well seem most compelling to psychotherapists, confronted as they are in clinic and consulting room with the sheer reality of persons in crisis whose anxiety will not be quieted by theoretical formulae. But the lacunae likewise present seemingly unsurmountable difficulties in scientific research. Thus many psychiatrists and psychologists in Europe and others in this country have been asking themselves disquieting questions, and others are aware of gnawing doubts which arise from the same half-suppressed and unasked questions.Can we be sure, one such question goes, that we are seeing the patient as he really is, knowing him in his own reality; or are we seeing merely a projection of our own theories about him? Every psychotherapist, to be sure, has his knowledge of patterns and mechanisms of behavior and has at his finger tips the system of concepts developed by his particular school. Such a conceptual system is entirely necessary if we are to observe scientifically. But the crucial question is always the bridge between the system and the patient -how can we be certain that our system, admirable and beautifully wrought as it may be in principle, has anything whatever to do with this specific Mr. Jones, a living, immediate reality sitting opposite us in the consulting room? May not just this particular person require another system, another quite different frame of reference? And does not this patient, or any person for that matter, evade our investigations, slip through our scientific fingers like seafoam, precisely to the extent that we rely on the logical consistency of our own system? # I wish to thank Dis. Henri Ellenberger, Leslie Farber, Carl Rogers, Erwin Straus, Paul Tillich, and Edith Weigert for reading and making suggestions for these two chapters.

Your letter published in the special issue of Perspectives (Rogers, 1981) discussed my contribution to humanistic psychology, and I very much appreciate what you wrote. You do me honor in many ways.You also went on to point out your major differences with me concerning the problem of evil.As you rightly say, "The presence of terrorism, hostility, and aggression are urgent in our day." I would add that the importance of our confronting these issues is crucial. Central among these destructive forces is the possibility-or probability, as many people believe-of nuclear war and the related threat of nuclear radiation. A recent Gallup poll shows that seven out of ten people in this country believe a nuclear war will actually occur, or that there is a good chance that it will occur, within the next ten years (Newsweek, October 5, 1981, p. 35). It seems obvious that if we cannot deal constructively with the threat in atomic power and the terrorism that goes with it, our civilization will die like those of the ancient Romans, Assyrians, Egyptians, and Greeks.You wrote, Roll0 "sees the demonic as a basic element in the human makeup and dwells upon this in his writing." You contrasted this with your own view, "that it is cultural influences which are the major factor in our evil behaviors. . . . So I see members of the human species . . . as essentially constructive in their fundamental nature, but damaged by their experience"

These international clinical practice guidelines were developed with detailed input from 29 invited international consultants, who provided content as well as detailed feedback on draft versions. The final draft of the guidelines was ratified by the Executive of the International Early Psychosis Association and presented and formally endorsed at the Third International Conference on Early Psychosis held in Copenhagen, September 2002. They have been revised slightly to include medications that were not available in 2002, although a fully comprehensive process of update has not yet been conducted. The final version is published in this Supplement with the aim of encouraging further discussion as well as providing practical guidance to clinicians and researchers. A second edition is planned for publication in 2008.