從文化心理學到人文臨床心理學：臨床心理學本土化論述與踐行

李維倫; 林耀盛

doi:10.6254/IPRCS.201906_(51).0003

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P89 - 167

社会科学 > 心理学

DOI： 10.6254/IPRCS

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从文化心理学到人文临床心理学：临床心理学本土化论述与践行

From Cultural Psychology to Humanistic Clinical Psychology: The Indigenization of Clinical Psychology

李维伦(Wei-Lun Lee) ；林耀盛(Yaw-Sheng Lin)

本土心理学研究； 51 期 (2019 / 06 / 01) ， P89 - 167

繁体中文 DOI： 10.6254/IPRCS.201906_(51).0003

人文临床心理学；心理治疗；本土临床心理学；受苦经验；伦理疗癒；现象学方法； ethical healing ； human suffering ； humanistic clinical psychology ； indigenous clinical psychology ； phenomenological method ； psychotherapy

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摘要 │ 参考文献 (104) │ 被引用文献 (8) │ 国际计量

摘要〈TOP〉

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The existence of clinical psychology in Taiwan dates to the 1950s. Not until 2001 did clinical psychology achieved legitimacy as a profession when it was included in the licensure examinations for medical professionals. In its early stage, clinical psychologists did not care about indigenization. Even as the indigenous movement in social and personality psychology grew, clinical psychologists in Taiwan did not show much interest. Their indifference to indigenous reflection can be understood in terms of a post-colonial third-world mindset in which western scientific disciplines are viewed as representing universal knowledge. In addition, the acceptance of biomedicine as the legitimate form of health care meant that clinical psychology as a form of health care had no need to be concerned with the socio-cultural conditions of people's lives. The task of indigenizing clinical psychology was thus twofold. It was necessary to reflect upon the subtle process of knowledge colonization to build a tangible epistemological foundation for indigenization. It was also important to develop efficient interventions for professional practice. As a consequence, the East/West dichotomy employed in the indigenization of social and personality psychology cannot be a proper starting point for an indigenized clinical psychology. Mental illness requires clear medical standards for identification, and concrete and efficient treatment solutions, rather than just academic arguments. An indigenous clinical psychology should both recognize that mental suffering is always social and cultural, and also be manageable through the professional health care system. It should be not only an academic movement but also feasible for clinical practice. Throughout its 25 years, Indigenous Psychological Research in Chinese Societies has supported discussion about the path for indigenization of clinical psychology in both theoretical and practical dimensions. This path can be described as defining the meaning of being indigenous as a face-to-face encounter with the sufferer, taking the route of phenomenology for epistemological reflection, returning to the life world, and disclosing interpersonal order (i.e., ethicality) as the core of psychological distress in Chinese societies. Ethical healing is the key concept for exploring the essential structure of suffering and recovery. We reviewed the progress and the main agenda concerning both the academic and practical aspects of indigenized clinical psychology in Taiwan. In our review we: (1) provided an overview of the 25-year indigenization process, whose core feature can be described as an engineering of constructing ＂cultural buffer＂ between modern biomedical practice and local people's psychological lives; (2) thematically articulated the problems and solutions in the epistemology and methodology of the indigenization of clinical psychology in terms of the differentiation of two models of indigenization: the horizontal model of East-West dichotomy and the vertical model of returning to the life world; (3) provided evidence of the understanding obtained by returning sufferers' experiences back to their cultural and social contexts in which ＂ethical predicament＂ emerged as the hidden thread underlining Taiwanese psychological suffering; and (4) introduced the forms of psychotherapy as ethical care, focusing on the ＂self for being ethical,＂ the acting agent concerned mostly with the interpersonal ordering in its life, and therefore, finding ways to re-order the interpersonal constellations. We thus present a path of restoring the fertile ground of psychological life within the modern profession of clinical psychology. We define the clinical practice as witnessing to the suffering rather than the techne of cure. The ultimate concern, in the end, is not to define one's psychopathology, but to reveal one's ethicality towards others. We conclude that the pursuit of a proper indigenous clinical psychology will ultimately lead to the development of a humanistic clinical psychology, which focuses not just on human beings but also human becomings in clinical practice. In the future, the indigenization of clinical psychology in Taiwan will continue connecting clinical practice to culture, society, and history in order to ground us as human becomings.

参考文献 ( 104 ) 〈TOP〉

余德慧(2007)。现象学取径的文化心理学：以「自我」为論述核心的省思。应用心理研究，34，45-73。
连结：
余德慧(2000)。从心理学的面向探讨後现代生命伦理的实践。本土心理学研究，14，157-196。
连结：
余德慧(2005)。华人心性与伦理的复合式疗法──华人文化心理治疗的探原。本土心理学研究，24，7-48。
连结：
余德慧(2001)。心学：中国本我心理学的开展。本土心理学研究，15，271-303。
连结：
余德慧(1998)。生活受苦经验的心理病理：本土文化的探索。本土心理学研究，10，69-115。
连结：

被引用文献 ( 8 ) 〈TOP〉

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