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This thesis attempts to investigate the possibilities for application of Gestalt therapy to deal with psychosomatic problems. The induction of thesis presents the development of Gestalt psychology from its beginning until today. The next section highlights the differences in other psychotherapeutic approaches, specifically deal with Daseinanalysis, which has a different approach to a holistic understanding of man. On the other hand, thesis attempts to map the same statements with psychosomatic approach or options when these two directions can complement each other. The following section of this thesis is the opportunities to get know more techniques in Gestalt therapy, which are divided into soft, hard and expressive. The practical implementation of these techniques we can find in the fourth chapter which demonstrates the interconnection of Gestalt therapy and Psychosomatics in practice. The spiritual approach in Gestalt therapy is described in the last section. This approach provides an unusual insight into the possible role of spirituality in Gestalt therapy

Submitted by Marilene Donadel (marilene.donadel@unioeste.br) on 2018-01-23T18:43:40Z No. of bitstreams: 1 Maiara_Nardi_2017.pdf: 1200211 bytes, checksum: 1fa3500c04a30246f4c36fb1c3c701db (MD5) / Made available in DSpace on 2018-01-23T18:43:41Z (GMT). No. of bitstreams: 1 Maiara_Nardi_2017.pdf: 1200211 bytes, checksum: 1fa3500c04a30246f4c36fb1c3c701db (MD5) Previous issue date: 2017-08-24 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation seeks to clarify Heidegger’s concepts of Discourse and being-one’s-self comprehension such as they occur and are worked upon under the perspective of Daseinanalysis and Psychoanalysis in clinical psychology. In order to reach this goal, some hedeggerian’s existencial analytics key-concepts from the treaty Being and Time were scrutinized, notedly the structures of the Being-in, with emphasis in the Attunement and in Discourse, the Falling Prey, and the Angst. These concepts are articulated by the literary experience of Hermann Hesse’s tale The hard way. As follows, some concepts fundamental to the Daseinanalysis reffered to in the text Seminars of Zollikon are worked upon, exposing in a brief way the Daseinanalysis of Medard Boss. It is shown, then, temporality as of invaluable importance to the comprehension of a “subject” which begins to be understood as language and which escapes the way of explanation of traditional metaphysics, in the hedeggerian’s fundamental ontology as well as in Psychoanalysis. Furthermore, there is an attempt to investigate some of the conceptual criticism directed by Heidegger towards freudian Psychoanalysis, in order to make fruitful the investigation on the proximity and distance between the cited clinic practices around hedeggerian concepts. Some of the central themes of the freudian first Topic will be quickly reviewed giving voice to philosophers who thought psychoanalysis through the lenses of philosophy, such as Ricoeur. Throughout the same dialogue, we’ll give an interpretation of Desire, which is here considered a central psychoanalitic characteristic to unify comparison and critics. Finally, the ethic (not ontological) character of the psychoanalytic clinic will be demonstrated to be what distinguishes it from Heidegger’s philosophical proposal. It all leads to a question: would Daseinanalysis be structured over a fundamental ontology or possess its own ethics? Key elements from the Heidegger-Freud dialogue in Zollikon, as well as the themes of desire and its expression, which envolves the Unconcious, are at last enlightened by an interpretation of the tale A terceira margem do rio, in the intention to expand and deepen psychoanalytical concepts by the literary perspective. / Nesta dissertação, buscaremos esclarecer os conceitos heideggerianos de fala (Rede) e compreensão do si próprio, tais como aparecem e são trabalhados na perspectiva das clínicas psicológicas da Daseinanálise e da Psicanálise. Para chegar ao nosso objetivo, examinamos alguns conceitos-chave da analítica existencial heideggeriana, do tratado Ser e Tempo – notadamente, as estruturas do ser-em, com ênfase na tonalidade afetiva e na fala, a de-cadência e a angústia. Esses conceitos são articulados pela vivência literária do conto O caminho difícil, de Hermann Hesse. Em seguida, trabalharemos alguns conceitos fundamentais para a Daseinanálise referidos no texto Seminários de Zollikon, expondo, ainda que de modo breve, a Daseinanálise de Medard Boss. Mostraremos, então, a temporalidade como de suma importância para a compreensão de um “sujeito” que começa a ser compreendido como linguagem e que escapa aos moldes de explicação da metafísica tradicional, assim na ontologia fundamental heideggeriana como na Psicanálise. Por fim, tentaremos investigar algumas críticas conceituais que Heidegger faz à Psicanálise freudiana, a fim de tornar fecunda a investigação de aproximação e distanciamento das citadas clínicas em torno dos conceitos heideggerianos. Explanaremos, rapidamente, alguns temas centrais da primeira tópica freudiana, dando voz a filósofos que pensaram a psicanálise pelo viés da filosofia, como Ricoeur. No mesmo diálogo, tentaremos desdobrar a característica psicanalítica que julgamos central para unificar a comparação e a crítica, a saber, a interpretação do desejo. Por fim, mostramos a configuração da clínica psicanalítica em seu caráter ético (e não ontológico) o que realmente a diferencia da proposta filosófica de Heidegger. Isso nos leva a questionar: a Daseinanálise estaria estruturada em uma ontologia fundamental ou possui uma ética própria? Elementos centrais sobre o diálogo Heidegger-Freud, em Zollikon, bem como os temas do desejo e sua expressão, que envolve o Inconsciente, são, por fim, iluminados por uma interpretação do conto A terceira margem do rio, na intenção de expandir e aprofundar conceitos psicanalíticos pela perspectiva literária.

Le consentement existentiel renvoie à un accord favorable que donne le Dasein après la compréhension du sens et de signification de ce qu’il est en train de vivre, de ses vécus, ses préoccupations dans le monde, de ses projections dans le temps, de ses projets. A travers ce travail nous avions découvert de manière pratique que ce consentement peut se faire soit à chaud quand il est en situation de crise (sous le poids de la maladie de façon aigue), soit à froid quand il n’est pas en crise. Nous avons également remarqué qu’une rencontre active est nécessaire à ce type de consentement. Cette rencontre suppose la possibilité d’échanges langagiers entre le patient et l’équipe soignante. Dans cette rencontre, sont importants les éléments de la vie quotidienne du patient, tous les détails de sa vie qui lui paraissent primordiaux en montant à sa conscience pour le moment et pour lesquels la maladie parait être une entrave que le traitement ou la prise en charge permettra de lever. Et le fait que cette rencontre est une condition première, ce consentement se heurte au mur qui marque ses limites. Car comment trouver ces sens et significations aux vécus du sujet, s’il refuse d’entrer en communication, s’il refuse de s’exprimer, s’il est très agité, s’il est en coma ? Chacun de ces aspects constitue des points qui restent encore à explorer du point de vue existentiel. / Existential consent refers to a favorable agreement given by Dasein after understanding the meaning and significance of what he is experiencing, his experiences, his preoccupations in the world, his projections in time, his projects. Through this work we have discovered in a practical way that this consent can be done either hot when it is in a crisis situation (under the weight of the disease acutely) or cold when it is not in crisis. We also noticed that an active encounter is necessary for this type of consent. This meeting assumes the possibility of language exchanges between the patient and the healthcare team. In this encounter are important elements of the patient's daily life, all the details of his life which seem to him primordial in rising to his conscience for the moment and for which the disease appears to be a hindrance that the treatment or the care Will lift. And the fact that this encounter is a first condition, this consent comes up against the wall that marks its limits. For how can we find these meanings and meanings in the life of the subject, if he refuses to enter into communication, if he refuses to express himself, if he is very agitated, if he is in a coma? Each of these aspects constitute points that still need to be explored from an existential point of view.