life is for living - emmy van deurzen

8/12/2019 Life is for Living - Emmy Van Deurzen

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Existential A nalysis20.2: July 2009 ifeis for ivingClaiming Past Present and FutureEmmy van eurzen

ny idiot can face acrisisIt is day to day living that wearsyou out.Anton Chekhov

bstractExistential therapy distinguishes itselfby addressing thewhole of humanexistence and by considering an indiv idual s experience from aphilosophical perspective. It calls each of us to a more deliberate way oflifeandinvites us to aconsidered reflection on our ownexistence.

It is easy to get out of touch with these fundamental givens of theexistential approachas we struggle to define ourmethods and techniquesin a world that sets great store by qualifications, standards and evidencebased practice. It is important to remember the most elemental aspects ofwhatwedo, sothat we canbuild onthem for the future.This paper takes stockofwhat really matters andwha t we often forget. Itreengages withtheradical project ofmak ing sense ofour lives, asking howspaceandtime figure in ourlives andwh at values wewant tol ive by . Howshall we approach the pressures and strains of a demanding yet fragileworldand howshall we respond to an ever growing sense that there mustbe moreto life than this? What old or newphilosophy cansave usfrom thetedium or chaos of our l ives? When you look back upon what you haveaccomplished in the days that are given you what will remain as theguiding light?ntroductionOur livesare for living. This is a self evident tautology. Weknow that wewerebom andthat wewill die andthat during thet ime inbetwe en there isnothing elsefor us to do but to live ourl ives, asbest we can.There can beno doubt thatto learn to live life to the full is better than to suffer throughour lives or pretend it is not happening. Though we may be practised atfacing otir death anxiefy it isoften ourfear of life rather than of death that


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Life is for Livingthat it is not death that a man should fear, but he should fear neverbeginning to live. How often do we not find ourselves deadened orfiattened by life or catch ourselves hiding away in the hope there will be abetter day tomorrow? The paradox is that the less we face up to ourtroubles and labours, the more we are exposed to them. The reverse is alsotrue. The realities of life that are death, failure, labour, hardship, pain,anxiety, guilt and sorrow, once faced, become the source of learning and ofa depth of life that we did not previously knew existed. As we sink ourroots into this fertile soil we may also discover and savour theircounterparts of vitality, success, ease, comfort, pleasure, confidence, prideand joy. But none of these things come easily and it may feel almostimpo ssible to absorb, let alone thrive on ou r troubles.

Human sorrowWhen I speak to Rita, who is grieving for her husband and small son whohave perished in a car accident, the words that I say to her at first hardlyreach her. She is in a place of relative safety deep inside of herself in astate of suspended animation behind the faade that she turns to the world.She barely engages with peop le at all. At first it is not m y wo rds that m akethe link to her world, but the steady presence I can offer in being attentiveand carefiil not to hurt her any further or push her too hard. I spend nearlyhalf an hour in relative silence with Rita, at times formulating her fear onher behalf gently, tentatively, checking for verification by noting herresponse. Mostly the work consists of letting myself be touched by hersuffering and learning to tolerate her pain with her, so that I can offerreactions and words that soothe and move her forward to a place where shecan begin to absorb what has happened to her so shockingly out of theblue. In this process she guides me and exposes more and more of hernightmarish universe as she begins to perceive me as capable of venturingfiirther into it with her and therefore can face it herself almost. At first Iam safe in my personal assumptions of a reliable world. Gradually I letm yself open up m ore to the strange and horrific experience of seeing all ofon e s points of reference, all that one loves and is devoted to, destroyed inone day. It has profound and suddenly disturbingly live resonances insideof me and I have to summon all my courage to hold my head high and keepbreathing, slow ly, deeply. I kno w I have to be willing to let her experiencesaffect me strongly and sharply, let m yself be shaken b y them , as mu ch as Ican stand, if I am going to offer her true sanctuary. I trust myself to find away to let her crumbled world become part of me without fioundering andwithout fear, shaken, but undaunted and intrepid, like a traveller to a new


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Emmy van Deurzenof all people in the world, to discover whether there is a way of findingsome.

At first I can only hesitantly approach her experience. I say, softly andenquiringly: yo u are keeping the pain at bay by hiding inside of it . This isa descriptio n o f wha t I see in fi-ont of me , it is an observa tion; a m od estapproximation of what I surmise is going on in her. I have no certaintyabout what I observe for she is far away from me, though she is sittingright there in that chair, across fi om m e by th e fire, and so I cons tantlyverify my observations. But at the same time I know this, deep in mybones, because I recognize her deep concentration, her total absorption insomething unnamed and unnameable that holds her entirely. I am aware ofthe necessity of not assuming too m uch and of the risk of infecting her w ithmy own visceral knowledge of pain, so I let myself rest and lean into myhard eamed capacity for remaining entire and I tune back into life and tmstit will rally round. My heart beats strongly but calmly and I know I will beable to sit, walk and stand beside her patiently and without promising toomuch but also without tiring till we have gone through her hell of darknessand re-emerge into the light. I know I cannot quench her unquenchablethirst for lost love and that I cannot provide relief or repair. She needsendless space and limitless time to drench her despair with tears before shecan ultimately douse it. But I also know that is just exactly what she has:for time slows down and stands still when you are grief stricken and in themidst of catastrophe and disaster you find etem ity.DiscussionThis is an extract of the initial mom ents of hard w ork w e did together for abit over two years, in the process of which I helped her reengage with life(Deurzen, 2009). She often wanted to give up and die. Death seemed safeto her, attractive, welcoming. It was a space of oblivion and release of thetensions she found almost impossible to bear. She relished the idea ofgoing into that good night, letting go of the harsh light of life that she hadcome to hate. Not for her the sense that thinking of death is like staring atthe sun. On the contrary, it was life that seemed overly bright andscorching to her. Life was hard and loud and busy, chaotic and demandingand there was too much ofit she often said. She w as n t at all sure why sheshould bother. The attraction of letting herself become effaced entirely wasgreat. Div ing into the great ocean of nothingness seemed wond erful; lettinggo and giving up and drifting away towards nowhere seemed just the job.She was, in actual fact, quite passionate about it. She did not prize the life


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Life is for LivingThere was no way she would have gone back to living like that everagain. There was no doubt that if she were going to reengage with life ithad to be a new and different life, one where she felt that she knew whatsuffering was for and in which all her experiences would find their rightfulplace so that everj^hing would make sense once more. But that was not

easily achieved and required m any m onths of hard work, even jus t tryingto understand what had happened and beginning to express how her guiltwas crushing her. Only very gradually she began to see that perhaps herewas a chance for her to make a new start with a very different kind of life,a life led in awareness and with people she could love, not in a needy wayor a desperate way, but wh oleheartedly. She really had to let go of the p ast,wh ilst m ining it for the g em s it held and rele am ing to live, almos t fi omscratch, rethinking human existence, not in a cerebral way but in a deeplyfelt, practical and pragmatic way, starting from the primeval level ofhum an suffering and fi-om there slowly tackling the iieights of hu m anconsciousness and transformation. xistential therapyAnd this is what existential therapy does. It works with the whole ofhum an existence, directly and at the sharp e dge, yet with the benefit of theclarity of philosophical perspective. But this does not mean that we justtheorize and live in the abstractions of lofty universalism. On the contraryit mean s to follow the yellow brick road of a pe rso n s life, towards thedeeply personal h eart of their experience. It also means that w e have to pa yattention to the psychological, biological and socio-political angles of theirexistence as well as encompassing the concrete existential and aspirationalspiritual dimension s. We w ork with the context of a pe rso n s lived wo rld,as well as with their ideals, beliefs, values and projects. We almost alwaysstart from where it hurts most, for pain is the source of human engagementwith life and it is the sine qua non of deepening understanding andovercoming.

Existential therapy (ET for short), calls each of us to a more deliberateway of life and invites us to a considered refiection on ur daily existence.It addresses fundamental, ontological issues but always starts frompragmatic ontic problems, difficulties and confiicts and always returns tothem in order to re-establish the connections and fiuidity of our existence.Starting from H uss erl s p oint zero of a pers on s life w orld, w e aim tobroaden her horizon and replace previous assumptions with a wider graspof truth. Existential therapy continuously keeps the universal and the


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Em my van eurzenfor them, helping them to get back on track and become inspired oncemore when they were previously forlorn and desperate.The wider pictureMerleau Ponty in his book the Visible and the Invisible said:

Things are structures - frameworks- the stars of our life: theygravitate around us. Yet there is a secret bond between u s and them -through perception we enter into the essence ofthefiesh.(Merleau Ponty, 1962:220)It is indeed through the concrete things and events in our lives that we

wake up to the fact of otir existence. We are never in isolation and wecannot come to ourselves without things happening to us. The events,connections and relationships of our lives are the most elem ental aspects ofour passage on earth and unless we allow ourselves to savour them wecannot experience the intensity and realness that are so easily lost in ourefforts to cope. To live is to insert ourselves in a space time continuum andsomehow grasp our own existence as we experience it and leam to live it.Heidegger, in Basic Problems of Phenomenology said:

The Dasein exists in the manner of being-in-the-world and as such itis for the sake of its own self.It is not the case that this being justsimply is;instead so far as it is, it is occupied with its own capacity tobe.(Heidegger 1982:170)Our capacity for being and our ovm preoccup ation w ith it, is wh at m akeslife our own. It is only when we begin to reflect on our life that we begin toget an inkling of what is at stake. We can never just be what we actually

are, for we must constantly explore, lose what we were and move forwardstowards the future. We are conduits for the passage of time, we areconstant change and we are projected towards a future. This also meansthat we are, more than any-thing, our capacity for the realization of ourownm ost possibility.Higher than actuality (W irklichkeit) stands possibility (Mg lichkeit).(Heidegger, 1927:38)Perhaps this is the ultimate secret of being human: the fact that we arenot essence but existence and that we can only ever be at all true to


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Life is for Livinguncertainfy, the possibilify of failure as well as of success, the discomfortand unease of never being settled {Unheimlichkeit).

In his lecture on Schelling s Treatise on the Essence of H umanFreedom (1971:9) Heidegger put it even more compellingly that forSchelling freedom was not the property (Eigenschaft) of man but man theproperty (Eigentum) of freedom. In other words human beings are ownedby freedom and this means that they are committed to determining thefuture rather than being purely determined by the past. But neither do weentirely choose our lives, as the early Sartre (1943) suggested. Our livesrather evolve out of the understanding we gather from what happens to us.It is otir task to learn from living.

And here is the rub. For we tend to close our eyes and go through lifeblind to the possibilities beyond our ken. As Nietzsche put it, we arealways limited by our own horizon, by the limit of the range of our ownvision. But at the same time that limit is transparent and transportable: foras I move forwards or sideways so my horizon shifts and I can see morethan before. We do such shifting rarely, usually only when we are nudged.Mostly we are caught up in a certain way of seeing the world and have aparticular perspective, an angle of vision, which creates our take on theworld. This vista is perfectly valid, as long as we do not take it for thewhole truth, but only for a perspective. It is important to know our ownminds before we try to expand them. For if we try to jump on otherpe ople s ban dw agons, such shortcuts to a wider or better perspective m aysimply lead us up blind alleys. We have to do our own explorations andpiece the puzz le of life together bit by bit. Niet zsc he s q uip in his bookDaybreak is not far off the mark.

The supposed shorter ways have always put mankind into greatdanger; at the glad tidings that such a shorter way has been foundthey always desert their way - and lose their way.(Nietzsche, 1982:55)We simply cannot understand about life, imless we are willing to exploreits many paths for ourselves. It is only to the extent that we are willing togo the long way and keep learning and living for real that life comes right.In taking shortcuts we often come to grief and discover that we squanderedour time. We can only learn how to live, by actually looking life straight inthe eye, collecting what we can from the past for the future and valuing thepresent, no matter what. And as we know, if we do not learn from the pastwe will almost invariably get to repeat it until our learning is complete.


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Emm y van Deurzenourselves. Yo u d on t kno w a country until you h ave not ju st travelledthrough it but lived in it and worked out its customs and learnt to solve itsproblem s by yours elf And so it is with life as well.

So, if we are to be like K ierke gaa rd s Kn ight of Faith and live our livesfor real, what will be our path through the world and how shall we keepourselves safe? H ow to m ake ou r tracks through the jun gle of existence?How to brave the waves and the weather of the ocean of our emotions,circumnavigating potential dangers and finding a safe course back to theharbour when we are tossed about and lost? How can we be brave, yetrelatively safe, instead of cowardly? How to avoid getting disoriented andconfused? What will be our map and compass? How will we be clearminded enough to find our bearings and set a clear course? How will weknow where to go?

While we should never confuse the map for the territory, nor the theoryfor reality, in each case the one helps us deal with the other. It is easier tobecome cognizant of our global positioning in the world if we can tracesome of the parameters of our lives. For each of us has to deal with thecomplexities and intricacies of existence in the physical, social, personaland sp iritual sph eres of oiir lives, as these intersect with the fourfold.

Different dimensions of the fourspheres of existence

PhysicalsurvivalSocialaffiliationPersonalidentitySpiritualmeaning

Umwelt

Nature

Public

Private

Sacred

itwelt

Objects

Others

Me

God

igenwelt

Body

Ego

Self

Soul

Uberwelt

Cosmos

Humanity

Individual

Transcendence


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Life is for Livinggenerated an entire scientific discipline of its own, which we carmot allmaster. But we can get a general sense of how we approach nature in itsvarious guises and whether we are at ease with the sort of challenges itposes and resources it provides. So it is with the other fifteen categories.They are a rough framework to help us recognize the orientation of ourlife-worlds and the extent to which we are fiexibly aware of the differenttasks, tensions and opportunities of each. Mostly as we leam to live weacquire some facility in each of these areas, but sometimes the now getsblocked or cut off entirely in a particular sphere of our existence.

In Rit a s situation her life w orld w as bloc ked at almost all of theselevels, as she had lost faith in each. Nature had become a danger, objectsonly figured in her life as obstacles or reminders of the past. Her body wasan enemy that made too many demands on her. The cosmos was afrightening empty space, a kind of black hole into which living things w ereoccasionally sucked, to die. The public space was too challenging andbelonged to others, who seemed weirdly blind and willing to live withoutany sense of tragedy or understanding of the fragility of life. Her ego wasthe cause of many of her troubles and she had tried to eliminate it andpunish herself for her previous hubris in taking love for granted. Humanityw as n t w orth com mitting yo urself to. He r private world w as her o nlysanctuary and it was merged with the sacred, thus creating a world ofmouming and secret rituals to honour her loved ones. But she had norespect for the m e she encountered in that wo rld, for she despisedherselfHer self was therefore weak and unable to have desires or longings.Besides the sacred space of mourning she did not allow for a god, for nogod would have allowed the tragedy that had stmck her. She did hope thatsouls might survive, if they were pure and she hoped that one day shewould be lifted above her miserable plight and be redeemed when reunitedwith the souls of her deceased loved ones. She lived almost entirely in thisreduced world in which everything she had lost and yeamed for hadbecome cramped into this personal sacred space that she hid within. Thetherapeutic task was to enable her to reach out from behind that blockadeand reconnect slowly, not only to others, but to herself and her possibilitiesand gradually infuse all other aspects of living with new life. ossibility instead of actualityAlthough our phenomenological observations about the state of play in thepers on s world is always concem ed with the actuality of that p erso n scurrent life, it is possibility that guides the process, but such possibility is


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Emmy van Deurzenpossibility. Someone who is bereft is literally encotintering the end ofmany of the possibilities in their life. Loss takes us back to the originalemptiness and no-thingness of our lives and our consciousness. When webecome pure project again, because we have been divested of the thingsthat fill our lives and that give it weight and meaning, we are discormectedfrom the world, isolated and streamless. It is our intentionality thatreconnects us, but pure intentionality and pure freedom are initially purelyconfusing. Projects only make sense when we commit to them and webecome filled with a sense of worth and meaning because we exist in ourcommitments. Even the Buddhist detachment or the existentialistengagement with freedom is still a commitment to a value, which fills uswith a sense of rightness or even righteousness. The nihilism of loss feelslike nothingness and meaninglessness. It is only when we reengage that werecommit to life.But as we commit we also restrict and constrict ourselves, becomingabsorbed by the things we pledge ourselves to. We anchor ourselves tothese, but this means that we might stagnate and get caught up in thesediment at the bottom of our existence. We become identified with thechoices we have made and the things we are engaged with. We maybecome alienated from our capacity for consciousness and freedom. Weavoid risk and contradiction. We forget that we are consciousness that cantranscend and move along. We forget that we are pure project, a projectionin time towards a future and a potential. Husserl in this context spoke ofour genetic constitution, to indicate that our consciousness is alwaysdynamic rather than static. It is on the move, in the throw of its project.How easy it is to forget this and to reify our existence. Sartre similarlyspoke of truth as the totalization of all that we know at any one point. It isnot som ething that we can capture, encapsulate and hold on to once and forall. Truth is to be constantly added to and altered as we find out more aboutall there is to know. In Search for a Method ., Sartre redefined truth in thisway:

For us truth is something which becomes, it has and will have become.It is a totalization which is forever being totalized. Sartre, 1960: 30).Life is constantly changing and in movement and as it changes we learnits lessons and totalize what we know. And though we can and have to

learn the lessons from the past, we need to do so whilst having realpresence in the present and with preparedness to be altered again in the


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Life is for Livingconscience. It assumes that one can be ethical in a fundamen tallyunethical situation.(Sartre, 1983:17)For Sartre then, this is what people do: they leam to engage with the

situation, leam from it and ch ange it as m uch as is possible, in line with theprojects they believe in and are committed to.Man is characterized above all by his going beyond a situation and bywhat he succeeds in making of what he has been made. This is whatwe call the project.(Sartre, 1960 :91)This sam e idea is present in Beau voir s Ethics of Ambiguity (1948),

which is similariy grounded in an ongoing active and reflective existenceand which can never be captured once and for all. It is also present inR ico eu r s idea of narrative tm th w hich he argue s is arrived at throughdialogue (1990), so that tmth is not just a living tmth but is a tmth arrivedat in communication. If we want to live in tmth we have to be prepared tonot live with certainty and to be light enough on our feet to be ready forconstant change.All of this is of course profotindly relevant to psychotherapy, since we

aim to help people to find tmth about their lives and to reorientatethemselves to the world in a way that allows them to fulfil their potential.Hans Cohn contended that therapy was about:The restoration of an unlived dimension of life, whether this isdescribed as forgotten, denied repressed or abandoned.(Cohn, 2005: 384)In this sense therapy is a search for o ne s life in an attempt at recrea ting

it in a m ore co mp lete man ner. It is a kind of project of totalization in whichwe make as many connections as possible in order to understand our lives.I would add it is also to discover new possibilities, we never even knewexisted and were ignorant ofLiving a human life: what does it mean?So the question is whether it is an accumulation of projects andcom m itments that m akes us mo st fulfilled and also whethe r this is theobjective of life: to be fulfilled and happy? In m y recent book on happ iness(Deurzen 2009) I have argued that this is far from the tmth. The objective


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Emmy van Deurzenamongst the other emotions as one colour is to be set amongst the othercolours of the spectrum. It is not whether we are having or have had ahappy life that matters, but whether we have lived it right and well. I standwith the Athenian concept of Eudaimonia on this point. It is right livingthat is where it is at. It is not about well-being, but about being well. Andbeing well has a lot to do with how deeply we allow ourselves to be inspace and time.

Madison (2009) has described that depth of our experience as being intouch with the evocative. The atmospheres and moods that hint at theactualify and intensify of experience are what is most precious in theworld, though we often seem to do everything we can to avoid them. Weaccess this evocative aspect of life by the way in which our senses aretouched by the world. We embody the evocation and are seduced into anew atmosphere, memory or depth of feeling through smells, by music, bymovement, as in dance or by images that subliminally draw us into newstrata of realify. Weather and landscape can also affect us in this way ascan atmospheres in a room full of people, or a line from a letter or poem.We are caught into a new sphere, inveigled into a new wave of emotion orrumb led by darkness or bursts of joy and light when touched by therichness of texture and colour, of sound and fragrance that tell a new storyabout ourselves or the iiniverse. We live our time-space in very differentways at different moments.Time/SpaceHeidegger introduced the idea of time/space in his later work as a kind ofbackdrop to Das ein s existence in-the-world. W hile he described hum anbeings as connected closely to a world from the start, it was only in hislater work that he emphasized the human abilify to release itself into Beingrather than merely affirm its own existence resolutely. In hisContributions to Philosophy he described the fourfold of human beingsas situated in an in-between

the Between [between men and gods] first grounds the time-space forthe relation [between men and gods](Heidegger, 1989: 312)Heidegger s Zeit-raum, his time-space, is not the same as the space-timeof physicists. Time-space is the point where space and time come together

before the big-bang and they have their origin in a common root.


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Life is for LivingOnly when we open up to this complex time-space do we acquire thekind of elbow room that allows us to own our existence in a playilma nner that lets us explore w hat being is about. To live in time, I once said Deurzen, 2002), is not to favour past, present or fiiture. It is to have thecourage to keep exploring all three and to keep learning and transcending

our self narrative.Human beings have consciousness and this allows us to leam fromexperience, understand and transform it. We can choose to increase ourcapacity for feeling and being or decrease it. If we increase it we will alsosuffer more. But the price for less suffering is to care less and protectourselves more. It means to be less sensitive - less open - less entire - lessalive. We can control the process of our existence by having less of it, butwe may find ourselves frozen or paralysed. You decide: do you want tolive for real and to the full, or hide in pseudo-comfort and fear? The choiceis you rs. Your life belongs to you.

When we discover that the tension we feel in our lives is no more thanthe energy that drives us forward and that it is the electric current betweenpositive and negative poles that produces power, then perhaps we will stoptrying to smooth everything out. We need this dynamic differential, for it iswhat life is made of Without the differential and the opposing there wouldnot be the possibility of dialectics and transformation, no movementforward, no overcoming, no transcendence.So, we might as well allow ourselves to be the lenses, the prisms,through which the energy is transformed. We may as well polish our lensesand leam to be a better conduit to refract or reflect the light and the life.We always transform what we receive, but we have a choice to reflect it,absorb it, stop it, ward it off or pass it on in tact.But we can also magnify and illuminate it fiirther, refi-acting all facetsand making life shine stronger than when it first touched us. To elucidatelife we need first to clear the lens and let life shine through us. We need toclear our minds and our daily existence and know when to be open andwhen to be closed. We need to leam to be prepared to process that whichopposes us and not be put off by the fire of life. Tuning into to the tmth weknow, we make ourselves draw breath in the passionate depth of life, withas mu ch jo y as sorrow and w ith a readiness for what time and destiny holdsin store.

ConclusionM y con clusion, inspired by Cam us, is that the best way to live is to aim for


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Emmy van Deurzendyna m ic and dialectical reality. It is in sum to love the potentiality of livingas much as its actuality. This attitude goes beyond Nietzsche's Amor Fati,since it does not just love what is, but also what has been and what will ormay be.

Of course in this process challenges, difficulties, confiicts and evencrises are not the enemy, nor are they necessarily to be avoided, feared orscomed. They are necessary moments of opposition and difficulty thatdeepen us and allow our roots to grow strongly into the most fertile earth:that of our m om ents of loss and sorrow. On ce earthed in that m ostfundamental way we shall be able to reach out again and send new shootsup from that darkness, first small tendrils, then stronger branches, until weare able to blossom and fmit with renewed life.Em my van eurzen is a psychotherapist and author whose work isintemationally well known and translated into a dozen languages. She isone of the foremost authorities on existential therapy who has established,directed and developed both Regent 's College School of Psychotherapyand Counselling and the New School of Psychotherapy and Counselling inLondon. She is Professor of Psychotherapy with Schiller IntemationalUniversity, Honorary Professor with the University of Sheffield, where sheco-directs the Centre for the Study of Confiict and Reconciliation andVisiting Professor with Middlesex University, for whom she directs twodoctoral programmes at NSPC. She founded the Society for ExistentialAnalysis in 1988. Amongst her books are the bestseller ExistentialPsychotherapy and Counselling in Practice (2 ^ edition Sage , 2002) aswell as her most recent book:Psychotherapy and the Quest for Happiness(Sage, 2009). A co-edited book on Existential Supervision will bepublished later this year with Palgrave, as will the second edition of hertextbook Everyday Mysteries.ReferencesBeauvoir, S. de. (1948). The Ethics of Ambiguity. Trans. 1970 Frechtman,

B.New York: Citadel Press.Cohn, H. (2005). Interpretation: Explanation or understanding. In Deurzen,E. and Amold-Baker, C, (eds)Existential Perspectives on Hum an Issues.Basingstoke: Palgrave Macmillan.Deurzen, E. van. (2002). Existential Counselling and Psychotherapy inPractice. Revised Second Edition, London: Sage Publications.Deurzen, E. van. (2009) Psychotherapy and the Quest for Happ iness


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Life is for LivingHeidegger, M . 1927a). Being and Time. Trans. Macquarrie, J. andRob inson, E.S. Londo n: Harper and Row 1962.Heidegger, M . 1927b). The Basic Problems of Phenomenology. Trans.

Hofstadter, A. Bloomington: Indiana University Press 1981.Heidegger, M . 1971) Schelling s Treatise on the Essence of Hum anFreedom. Trans. Stambaugh J. Athens O hio: Ohio University Press 1985:11/9.Heidegger, M. 1989). Contributions to Philosophy, Contributions tophilosophy (from enowning) Trans. Emad, P. and Maly, K. Bloomington:Indiana University Press, 1999.M adison G. 2009 ). Evoc ative Supe rvision: a non-clinical approach. InDeurzen, E. van and Young, S. Existential P erspectives on Supervision:Widening the Horizon of Psychotherapy and Counselling, Basingstoke:Palgrave Macmillan.M erleau Ponty, M . 1968). The Visible and the Invisible. Trans. Lingis, A.Evanston IL : Northw estern U niversity Press.Nietzsche, F. 1881). Daybreak. Trans. Hollingdale, R.J. Cambridge:

Cambridge University Press 1982.Ricoe ur, P. 1990 ). Oneself as Another. (Soi-mme comm e un autre).Trans. Blamey, K. C hicago: University of Chicago P ress, 1992Sartre, J.P. 196 0). Search for a Method Trans. Sheridan-Smith, A. NewYork: Random House 1968.Sartre, J.P. 1943). Being and Nothingness - An Essay onPhenomenological Ontology. Trans. Barnes, H. New York: Phil. Library1956.Sartre, J.P. 1983). Notebooks for an Ethics. Trans. Pellaner, D. ChicagoIL: University of Chicago Press 1992.Sartre, J.P. 198 9). Truth and Existence. Trans. Hoven A. van den,Chicago: University of Chicago Press, 1992.


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life is for living - emmy van deurzen

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