This article, by means of the categories of philosophical hermeneutics, explains how it is possible to approach the way in which the thematic of transitivity and the individual Self develops according to the Philipp Lersch’s phenomenological anthropology. Interpretation work is carried out through exploration of the development of the Self, described by Gordon W. Allport. In this regard, methodology used can serve as a methodological setting for hermeneutics of personality where it is feasible to recognize the behavior of the dual imperatives of consciousness. This hermeneutic of personality will lay the foundations for a theoretical exploration of how consciousness has been shaped as a vital impulse which has bifurcated, being the individual the moment of encounter of such bifurcation in the form of bio-culture.

The author, based on his personal experience and on the foundations of humanistic & christian psychology, reflects about the in-depth meaning of education as a routine that goes beyond the simple fact of transmitting knowledge enhanced by the use of new technologies. The educator should become a prometer of happiness when guiding a value-building teaching process towards personal growth focused on the search of the meaning of life. The author also points out the pertinence of having knowledge on logotherapy and transactional analysis, as well as the necessity to regain the values provided by religion to base alife on values.

The author of “Dementis, a drawing that realized,” tells his central experiences around the character.He proposes Dementis as a figure that summarizes the key elements to understand the essentialof human: its ability to rebuild their own plot and its ability to take distance itself through sense ofhumor. Dementis enter into the psychotherapeutic topic as the representative image of the manwho in spite of suffering makes a creatively breaks with the rigidity of the affections. Rosa Carrascoperforms a deep linguistic analysis and content of the work that places Dementis like a book richin meanings, comparing with important characters of the world literature.

This paper was a reflection on the confession as it is carried out in the Christian-catholic community. The phenomenon was described in an objective way, regardless of any explicit beliefs on the subject. At certain moments, a kind or critical stance was interpreted and, therefore, adopted towards the way the sacrament is carried out. Moreover, some observations were made from the psychology and psychotherapy view about faith, God, demons, guilt, sin, remorse, conversion and forgiveness. The use of training teachers of the Catholic Church was essentially for documentary purposes and does not respond to apologetic interests. The use of biblical quotes aimed at getting a better approach to the Christian message, being aware of the risks involved in such endeavor since manuscripts were transcribed in a different time and with the diverse literary...

The author explains from a reconsideration of the “deep psychology”, concept psychoanalysis and phenomenological psychology´s idea of depth which includes the contribution of the stratum theory. The protagonist of the self (spiritual soul, personal self) is emphasized as the controlling element of personality structure. The anthropological view is supported on the humanist discourse of Lopez Ibor, Victor Frankl and Leopoldo Chiappo. Likewise, personality tectonics according to Phillip Lersch is presented as an axiological integrative and plurithematic structure. Finally, the author mediates on the recovery of spirituality in psychology and on the importance of non-artificial respect for the human being as the basis of humanist psychology.

Logotherapy and Adler‘s psychology are related since its origins, as an opposition of the classic psychoanalysis’s view. Nevertheless, the ideological differences between their creators just left an appearance of opposition instead of the one of affinity. In the present article the author tries to demonstrate that the theoretical disagreements between Adler and Frankl were real but superficial and their observations are supplementary trying to introduce us a human man as a being in constantly search of meaning. In order to formulate my proposal, I overall appeal to Frankl’s books and other well-known authors in the Adler’s psychology. The presentation of the texts will give the validity of mi purpose.

No description

The present article mentions the motivation subject from the multidimensional comprehension by P. Lersch which prevents of any reductionism of the psychic life, connecting it in relation to a philosophy of mind. For such fact, it will be necessary to provide a global idea of the psychological strata and to reflect considering the subject of the endothymic lifestyle, particularly in the pulsion experiences related to life (vitality) of the appropriation (Me as an individual) and the “we-ness” (transitivity). The underlying subject is the image of the man as a biologic being, who being capable to transmit culture, changes since the animality to the value world well as the transcendent sense as the specific motivation of the human being.

The author, based on his personal experience and on the foundations of humanistic & christian psychology, reflects about the in-depth meaning of education as a routine that goes beyond the simple fact of transmitting knowledge enhanced by the use of new technologies. The educator should become a prometer of happiness when guiding a value-building teaching process towards personal growth focused on the search of the meaning of life. The author also points out the pertinence of having knowledge on logotherapy and transactional analysis, as well as the necessity to regain the values provided by religion to base alife on values.

The author of “Dementis, a drawing that realized,” tells his central experiences around the character.He proposes Dementis as a figure that summarizes the key elements to understand the essentialof human: its ability to rebuild their own plot and its ability to take distance itself through sense ofhumor. Dementis enter into the psychotherapeutic topic as the representative image of the manwho in spite of suffering makes a creatively breaks with the rigidity of the affections. Rosa Carrascoperforms a deep linguistic analysis and content of the work that places Dementis like a book richin meanings, comparing with important characters of the world literature.

This paper was a reflection on the confession as it is carried out in the Christian-catholic community. The phenomenon was described in an objective way, regardless of any explicit beliefs on the subject. At certain moments, a kind or critical stance was interpreted and, therefore, adopted towards the way the sacrament is carried out. Moreover, some observations were made from the psychology and psychotherapy view about faith, God, demons, guilt, sin, remorse, conversion and forgiveness. The use of training teachers of the Catholic Church was essentially for documentary purposes and does not respond to apologetic interests. The use of biblical quotes aimed at getting a better approach to the Christian message, being aware of the risks involved in such endeavor since manuscripts were transcribed in a different time and with the diverse literary...

The author explains from a reconsideration of the “deep psychology”, concept psychoanalysis and phenomenological psychology´s idea of depth which includes the contribution of the stratum theory. The protagonist of the self (spiritual soul, personal self) is emphasized as the controlling element of personality structure. The anthropological view is supported on the humanist discourse of Lopez Ibor, Victor Frankl and Leopoldo Chiappo. Likewise, personality tectonics according to Phillip Lersch is presented as an axiological integrative and plurithematic structure. Finally, the author mediates on the recovery of spirituality in psychology and on the importance of non-artificial respect for the human being as the basis of humanist psychology.

Logotherapy and Adler‘s psychology are related since its origins, as an opposition of the classic psychoanalysis’s view. Nevertheless, the ideological differences between their creators just left an appearance of opposition instead of the one of affinity. In the present article the author tries to demonstrate that the theoretical disagreements between Adler and Frankl were real but superficial and their observations are supplementary trying to introduce us a human man as a being in constantly search of meaning. In order to formulate my proposal, I overall appeal to Frankl’s books and other well-known authors in the Adler’s psychology. The presentation of the texts will give the validity of mi purpose.

No description

The present article mentions the motivation subject from the multidimensional comprehension by P. Lersch which prevents of any reductionism of the psychic life, connecting it in relation to a philosophy of mind. For such fact, it will be necessary to provide a global idea of the psychological strata and to reflect considering the subject of the endothymic lifestyle, particularly in the pulsion experiences related to life (vitality) of the appropriation (Me as an individual) and the “we-ness” (transitivity). The underlying subject is the image of the man as a biologic being, who being capable to transmit culture, changes since the animality to the value world well as the transcendent sense as the specific motivation of the human being.

La investigación realizada se inscribe en el ámbito de la antropología filosófica y se sirve de la metodología hermenéutica de Hans Georg Gadamer. Justifica por medio de la visión de la personalidad del teleoanálisis adleriano, que la misma historia de la filosofía puede dar luces suficientes para que el ser humano se reencuentre con el sentido originario de “terapia” y conocer por medio de una especie de dialéctica permanente de sus posiciones que no se trata de tomar partido por una u otra psicoterapia y descartar de plano lo que no coincide con ideas afianzafas, sino de expresar que hay un modo de ser fundamentalmente filosófico que consiste en ser consecuentes con los principios personales y para ello la filosofía muestra que hay un dialecto de la vida íntegra que se sobrepone a cualquier neurosis a tratar.