By Frank-M. Staemmler
Aggression, Time, and Understanding is the 1st booklet of Staemmler’s writings to be released in English. In the early sections of this book, Staemmler (supported by way of his Buddhist spouse, Barbara) comprehensively explores and questions the conventional Gestalt remedy concept of aggression and proposes a brand new method of operating with anger and hostility. additional sections comprise in-depth examinations of the subjects of time (the "Here and Now" and "Regressive Processes") and figuring out ("Dialogue and Interpretation" and "Cultivated Uncertainty"). From Staemmler’s "critical gaze," Dan Bloom observes, "concepts become refreshed, re-formed, and revitalized constructs so one can proceed to enhance the idea and perform of latest Gestalt therapy."
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Extra info for Aggression, Time, and Understanding: Contributions to the Evolution of Gestalt Therapy
Angry faces in happy crowds were found more efficiently than happy faces in angry crowds. Likewise, angry faces in neutral crowds were found more efficiently than neutral faces in angry crowds" (Hansen & Hansen 1988, p. 922; see also Buck 1994). " In interpersonal conflicts this "pop-up"-effect often contributes to a negative spiral, since human beings not only perceive the other's anger preferentially27, they also tend to evaluate the other's aggressive expression as more inappropriate than their own.
We would only like to quote one source, one which refers to the correlation between the earlier victimization by the aggression of others and the later development of aggressiveness that sometimes turns victims into perpetrators: Many studies show that the experience of violence in childhood increases the likelihood of later delinquency because of violent actions by the factor two to four, but does not necessarily lead to violence... There are also other possibilities to process childhood experience of violence: you can become a drug addict, get depressive or develop panic attacks, become unable to form reliable relationships, suffer from psychosomatic or posttraumatic disorders, develop a chronic pain condition or begin to injure yourself — all of these diseases as well as some others yield a significant correlation with childhood abuse...
By no means can it be reconciled with Buber's notion of "I-Thou" (see Freeh 2000, p. 5) — not to mention power-critical hermeneutics, which in the attempt at understanding another person necessarily must accept the persistence of differentness, i. e. the not assimilable comprehension of a different meaning and, on these grounds, the possibility of a substantially new description of one's own familiar understanding of one's self and being. The autonomy of this other momentum has to be presupposed in order for the hermeneutic dialogue not to collapse into a monologue of the interpreter with himself.