Ludwig Binswanger (April 13, 1881 - February 5, 1966) was a Swiss psychiatrist and a pioneer in the field of existential psychology. His Jewish-Jewish grandfather (also named Ludwig Binswanger) was the founder of "Bellevue Sanatorium" in Kreuzlingen, and his uncle Otto Binswanger was a professor of psychiatry at the University of Jena.
He is considered the most eminent phenomenological psychologist, and the most influential in making the concept of existential psychology known in Europe and the United States.
Video Ludwig Binswanger
Life and career
In 1907 Binswanger received his medical degree from the University of Zurich. As a young man, he worked and studied with some of the greatest psychiatrists of the era, such as Carl Jung, Eugen Bleuler, and Sigmund Freud. He visited Freud (who had quoted his uncle Otto's work in Neurasthenia) in 1907 with Jung, agreeing that his host "disliked the formalities and etiquette, his personal charm, his simplicity, his openness and his relaxed kindness." Both men became lifelong friends, Freud found the 1912 Binswanger's disease "very painful", and Binswanger offered Freud a sanctuary in Switzerland in 1938.
Binswanger became an early member of 'Freud Group' Jung leading in Switzerland; but still wrestled throughout his life in the place of psychoanalysis in his thinking - his 1921 article on 'Psychoanalysis and Clinical Psychiatry' only became one of the milestones of the lifelong struggle.
Binswanger was more influenced by existential philosophy, especially after World War I, through the work of Martin Heidegger, Edmund Husserl, and Martin Buber, who eventually evolved with his own distinctive phenomenal-phenomenological physiological brand.
From 1911 to 1956, Binswanger was the medical director of the sanatorium at Kreuzlingen.
Maps Ludwig Binswanger
Thinking and influencing
Binswanger was considered the first physician to combine psychotherapy with existential and phenomenological ideas, a concept he described in his 1942 book; Grundformen und Erkenntnis menschlichen Daseins (The Basic Form and Realization of Human Being-in-World-World "). In this work he describes existential analysis as an empirical science involving an anthropological approach to the essential character of an individual as a human being.
Binswanger views Hew Life's lifeworld concept as a key to understanding the subjective experience of his patients, given that "in mental illness we face modifications of the fundamental structures and structural relationships of beings in the world." For Binswanger, mental illness involves the restoration of the world - including changes in the experience of time, space, body feeling, and social relationships experienced. Where for example psychoanalysts may only see the too strong "pre-oedipal" bond to the mother, "Binswanger would point out that" too powerful a dutiful bond is possible only on the premise of world design based solely on connectedness, cohesiveness, continuity ".
Binswanger's Dream and Existence - translated from German to French by Michel Foucault who adds a substantial essay-introduction - is highlighted in the same way the need to "steal away in the real content of dreams - which, since the days of Freud making postulates about the reconstruction of latent minds, has in modern times receded all to [o] far into the background ". Eugène Minkowski had previously introduced the ideas of Binswanger to France, thus influencing among others the early work of Jacques Lacan.
In his study of existentialism, his most famous subject was Ellen West, a very troubled patient whose case studies were translated into English for volume 1958 Presence . Binswanger considers his "schizophrenia", and his case is included in his book "Schizophrenie". But some contemporary psychiatrists will accept this diagnosis. "Anorexia nervosa" is also misplaced. She felt an extreme urge to lose weight.
Through his adoption from Buber on the importance of the concept of dialogue, Binswanger can also be seen as the ancestor of an intersubjective approach to therapy. Binswanger emphasized the importance of mutual recognition, as opposed to the counterdependency of destructive narcissism, as described by Herbert Rosenfeld for example.
Binswanger in existence
Ludwig Binswanger contributed a great deal to the idea of ​​existence in the school of existential psychology. He believes that human existence is complex in that it has control over how a person exists. As he explains, humans have a choice as, "to be a hunter, to be romantic, to be in business, and thus (us) free to design (ourselves) to the most different potential." He therefore believed that such an existence "transcends existence," making existence accessible to itself in the different outcomes of life on the basis of the existential path chosen. In addition to this belief, Binswanger also thinks that you can only observe the existence of a person and/or a unique personality by viewing it holistically, emphasized in this quote from Binswanger:
"It is a question of trying to understand and explain humanity in its totality, but that is only possible from the perspective of our total existence: in other words, only when we meditate and articulate our total existence, the" essence "and" form "of being human. "
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Mode keberadaan
Binswanger argues that there is a certain mode of existence. This mode of existence, he believes, allows humans and non-human beings to be separated according to this concept. These modes include:
- Umwelt ("worldwide")
- Mitwelt ("with the world")
- the Eigenwelt ("own world"))
The Umwelt can apply to both non-human and human animals. It is the relationship between the organism and its environment. However, according to Binswanger, non-human animals can not have a human-like world. Non-human animals, "can not design the world or open the world or decide independently in and for the situation." As for humans, they have the world in how they can transcend their existence above the level of non-human animals by "climbing over it ( world) in care and swinging on it in love. "
The Mitwelt refers to the mode of existence involved in inter-species relationships. In particular, this mode applies primarily to humans in the sense of human interaction. It also refers to the "common world" we have with others, that is, seeing our lives in accordance with our relationships with other human beings.
The Eigenwelt refers to one's own subjective experience, or "the world itself." In other words, Eigenwelt is a relationship someone has with himself. This mode of existence is the most difficult to understand because of its vague definition.
Binswanger believes that to fully understand a person, you must consider the particularity of the three modes of existence.
Weltanschauung
Weltanschauung (world design) also applies to one's existence. A person experiences the world through their own Weltanschauung , or the design of the world. The design of a person's world is essentially how they see and open themselves to the world around them. This concept is also related to the mode of existence, as shown by Binswanger:
" World design "... " is not limited to the environment for the world of things, or the universe in general, but also the world of a man (Mitwelt) and into his own world (Eigenwelt ) "
Be-in-the-world. be-out-of-the-world
Two other concepts relate to Binswanger's view of existence, relating to the relationship between man and the world or the objects around him. Being-in-the-world is, "normal and legitimate interaction with the real-world environment that is considered primary to the way we exist in the world". It explains how we interact with our environment and the impact of that relationship. When "being in the world," there are 3 general steps of assessment:
- Identify situations that refer to known objects and their properties
- Set general rules for the situation according to the object and the property
- Use logical rules in situations and draw conclusions about what to do
Being-beyond-the-world is the second of these concepts. This idea refers to how people can change their state in the world by using free will. Similar to the concept of being-in-the-world, one is surpassed and able to change their world according to their own motivation. Binswanger connects this idea with love, believing that, "it (love) brings us out of the world ourselves into the world we have."
Criticism
R. D. Laing criticized the phenomenology of the Binswanger space for not being sufficiently aware of the extent to which one's space is composed by others .
Source of the article : Wikipedia
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