The European PCT Book
Brian Thorne / Elke
A European Perspective
Text from: Peter F. Schmid, 'On Becoming a Person-Centred Approach'
Text from Peter F. Schmid, 'Face to face': The Art of Encounter
London Thousand Oaks New
Delhi (Sage) 1998
Cloth £ 37.50 ISBN 0-7619-5154-7
Paper £ 14.99 [23 EUR] • ISBN 0-7619-5155-5
Eva-Maria Biermann-Ratjen (2) Ute Binder Leif J. Braaten Chris Deleu & Dion Van Werde Lidwien Geertens & Olga Waaldijk Sarah Hawtin & Judy Moore Mia Leijssen Martin van Kalmthout (2) Germain Lietaer Campbell Purton Peter F. Schmid (2) Brian Thorne (2) Dion Van Werde
This book brings together up-to-date contributions to the development of person-centred theory and practice from leading European practitioners.
The book makes available for the first time in English some of the most significant theoretical ideas and practical applications of a distinguished group of contributors at the cutting edge of the approach. It also gives a valuable insight into a vibrant professional network whose members are making a significant impact on the European world of counselling and psychotherapy. Covering a wide range of person-centred issues, the book provides unique and challenging material that will act as a springboard for debate at many levels between experienced practitioners, supervisors, trainers and trainees. The diverse contributions reflect the vitality and originality of person-centred therapists throughout the European continent and the book will be of immense heuristic value as well as practical relevance.
Brian Thorne, The Person-Centred Approach in Europe: Its History and Current Significance
Martin van Kalmthout, Person-Centred
Theory as a System of Meaning
Campbell Purton, Unconditional Positive Regard and its Spiritual Implications
Peter F. Schmid, 'On Becoming a Person-Centred Approach': A Person-Centred Understanding of the Person
Martin van Kalmthout, Personality Change and the Concept of the Self
Germain Lietaer, From Non-Directive to Experiential: A Paradigm Unfolding
Peter F. Schmid, 'Face to face': The Art of Encounter
Sarah Hawtin & Judy Moore, Empowerment or Collusion? The Social Context of Person-Centred Therapy
Eva-Maria Biermann-Ratjen, On the Development of the Person in Relationships
Eva-Maria Biermann-Ratjen, Incongruence and Psychopathology
Mia Leijssen, Focusing: Interpersonal
and Intrapersonal Conditions of Growth
Lidwien Geertens & Olga Waaldijk, Client-Centered Therapy for Adolescents: An Interactional Point of View
Leif J. Braaten, A Person-Centred Perspective on Leadership and Team-Building
Dion Van Werde, "Anchorage' as a Core Concept in Working with Psychotic People
Chris Deleu & Dion Van Werde, The Relevance of a Phenomenological Attitude when Working with Psychotic People
Ute Binder, Empathy and Empathy Development with Psychotic Clients
Brian Thorne, Postscript: Person-Centred Therapy An International Force
Peter F. Schmid,
'On Becoming a Person-Centred Approach': A Person-Centred Understanding of the Person
The name of the approach contains the term person, which is reason enough to ask what this actually means. Even if the name may first have originated for pragmatic reasons (that is, to find a comprehensive term for possibile new fields of application), Rogers also deliberately chose it because of its essential meaning. For, unlike other psychotherapeutic and socialpsychological interpretations, the PersonCentred Approach takes a radical look at the human being as a person.
The traditional, problemcentred approach in psychology and psychotherapy ultimately aims at controlling the world and other people; according to this approach, the therapist, the educationist, the group leader, the pastoral worker, the social worker etc. is an expert who, on the basis of his skills and knowledge, can say more or less, where we should go. Whoever subscribes to a PersonCentred Approach, however, is convinced of and thus has faith in the fact that every human being possesses the capacity to shape his or her own life and that the main objective of every form of aid should be to support this capacity, that is to promote man's freedom and autonomy. This, however, is not to be seen only as an ultimate aim and, so to speak, as the optimal status post therapy as many adherents of other approaches object, saying: in the last analysis independence is also what we aim for, but first the crisis must be eliminated, a problem must be solved, an illness must be cured, and then the cured patient can be considered normal again and left to his own devices. An approach which takes man in all stages of life really seriously as a person believes that all human beings are themselves capable of determining the direction, the nature and the quantity of their change in a constructive way, and they are believed to have this capacity because of the tendency of life to develop and to extend its possibilities if the human person is offered at least a minimum of suitable interpersonal conditions.
What sounds so simple and obvious turns out, on closer examination, to be a revolutionary change in the philosophy of interpersonal relationships, as well as in the way they are handled in practice. Philosophy took a long time to consider man of sufficient value to be worth asking questions about (Kant was the first to take the step beyond ontology towards anthropology) and only in the twentieth century has philosophy really become serious about the fact that man can never include himself in his questions without entering into dialogue with his own kind. Psychology has not even now really undertaken this paradigm shift. Likewise, psychotherapy still considers its task as one of diagnosis and interpretation. This is exactly what Carl Rogers spoke out against.
I agree completely about the need to clarify a philosophical position about the person
to make a case for why the client-centered position is humanisticaly essential as
an alternative to the more traditional instrumental position of psychology."
Margaret Warner, Chicago
I would like to congratulate you on the two articles
in "European Perspectives". I really liked your etymological,
theological backgrounds. I studied some philosophical psychology through Gendlin and have rudimentary knowledge of Husserl and Heidegger. However I see you
are expertly grounded in philosophy and theology. I feel the client-centered movement
needs this type of scholarship to add humanistic depth. I hope you publish more in
I have just been absorbed in
reading/experiencing your two papers in the Thorne-Lambers volume. Your writing is itself
a form of encounter, on more than one level. You engage and connect such a rich tapestry
of ideas and meaning from philosophical thinkers that the reader (this reader, for one)
feels the connection with fellow-searchers across time, language, context and domains of
interest. On another level, there is your own quality of searching that engages me. And, I
feel informed by the reach of your knowledge of sources beyond my own ken and linguistic
scholarly book, Brian Thorne and Elke Lambers
have gathered together significant
contributions to the advancement of
person-centered theory and practice from
leading exponents of the approach in Austria,
Belgium, Germany, The Netherlands, Norway and
the United Kingdom. I found the book both
stimulating and challenging.
sections on theory stretched me in my understanding of the approach.
recommend it to anyone from within or without
the person-centered tradition who wants to
achieve a real understanding of the approach
'post Rogers' and get to grips with the
vibrancy and vitality of person-centred
thought in Europe.
book] stimulates reflection... I would recommend it for both students and
with an interest in working with adolescents, leadership and team building,
and focusing will find riches a-plenty. This book is a treasure-trove that I
can recommend to person-centred and non-person-centred trainers and
practitioners alike without reservation, in the certain knowledge that they
will be enriched by it'
People commited to the person-centred approach will find this book
stimulating, and one that is likely to provoke some internal arguments as
they read it. Others, whose understanding of Rogers begins and ends with 'the
core conditions' will find new perspectives and an unsuspected depth here
Peter F. Schmid,
'Face to face': The Art of Encounter
Rogers himself describes therapy as an encounter emphasizing the relationship and the genuineness of the therapist (therapy as relationship encounter; 1962b: 185) which, according to him, have precedence over techniques, theory and ideology. Consequently the PersonCentred Approach makes a high claim: Every form of therapy more or less lives on the encounter between therapist and client and, in group and family therapy, on the communication between clients. But there are not many theories which understand encounter [...] as the central source of healing and not as a subordinate one. (Friedman, 1987: 11) At any rate, in the PersonCentred Approach the interpersonal encounter is the basis, the process and the goal of therapy, in the relationship of two persons as well as in the group.
With this short outline of a phenomenology of encounter I here intend to counterbalance the view that Rogers' approach is onesidedly individualistic. It has to be admitted that the relational aspect was only developed by him at a later stage and was not presented in such a systematically theoretical way as his earlier, more individualistic expositions of theory. (Most of Rogers' theoretical statements concerning the PersonCentred Approach date from his early years, while later on he added significantly to the approach, in particular the relationship dimension, but did not conceptualize it theoretically to the same extent. This makes it necessary to reconceptualize personcentred theory in line with these developments.) Personcentred group work especially has made the immediately present interpersonal relationship central to the image of man and thus has made a crucial contribution to the understanding of what it means to be a person. With the expression encountergroup it points to an anthropology of relationality which affirms that the fundamental fact that humans live in groups is integral to the nature of the human being.
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