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therapist whobasicallyjustreward, traditionally-speaking, "I responses,"in an emphatic way. Irrational beliefs and behaviors, that are strongly emphasised in rational-emotive the rapy (Ellis), are basically not addressedin the Socratic dialogue becausethe aim is only to makethe patient/client aware, via self-introspection andthrough creating an self-awareness, that there is "meaning" inside a person that must"come out." To use a symbol or metaphor. "meaning"is like a "prisoner" insideprison (the self) that mustbe discovered and be freed. The way to free this prisoneris that the warden (therapist) must assistby opening the prison (the self)by usingthe rightkey (Socratic dialogue). 2.1.7 TheLogochart VictorFrankl (1986)has differentiated between the "automatic self' and the "authen tic self" The first ofthese two selves refers to what a person's automatic reaction is to a situation. This reaction is the result ofthat person's genetic make-up, heritage, physiology and social environment. The "automatic self' is "what 1have" and not "what 1am." The "authentic self' is "what I really am", that is, a person's essence and uniqueness, hislherorientation to responsibility, decision makingand meaning. The Iogoehart, also called "significant others," is a therapeutic technique. It is used by Kbatami (1988)for depressedpatients. Although he uses the logochart as part of the Socratic dialogue it seems betterthatthis chart must be regarded as a separate method or technique. A person's problemsare written on top ofthe chart, the chart is then divided into three different parts, namely, the self, the automatic selfand the authentic self Questions about cognition, meaning and response/behavior are also 73
- Page 22 and 23: 6.11 Collective neurosis ForFmnkl t
- Page 24: 6.17 The tragic triad Thisis a term
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- Page 33: something about hislher situation.
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- Page 40 and 41: the essence is to substitute someth
- Page 42 and 43: meone's spiritis tied down with a r
- Page 44 and 45: negative symptoms and then move to
- Page 46 and 47: It becomes clearthat the real probl
- Page 49 and 50: Sadness, however, can be turned aro
- Page 51 and 52: Takashima (1990) said that in diagn
- Page 53 and 54: this knowledge. Widow's, for exampl
- Page 55 and 56: It is clear that this logotherapeut
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- Page 59 and 60: human beings can and mustexert in o
- Page 61 and 62: 2.1.5 The Appealing technique This
- Page 63 and 64: nobody supportedbimlherin hislher s
- Page 65 and 66: conceptsused and how these terms ar
- Page 68: technique is based on questions ask
- Page 71: Lantz (1987) relies on the Socratic
- Page 75 and 76: The move from the "automatic self'
- Page 79 and 80: "object" or "target" ofthis search.
- Page 81 and 82: Unlike logotherapy, the client/pati
- Page 85: 3. Introduction CHAPTER THREE AN EV
- Page 88 and 89: these terms meantheoretically, we m
- Page 90 and 91: the 20 circlednmnbers. The range of
- Page 93 and 94: Ziegler 1992:522-523). What we get
- Page 96: Thislack ofinnermeaning fulfillment
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- Page 102: or anypresentcircumstances can over
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- Page 107 and 108: In criticizing the MIST-test, it is
- Page 109 and 110: CHAP'IER FOUR . AN EVALUATION OF TI
- Page 111 and 112: fering from various forms ofneogeni
- Page 114 and 115: are very oftenthe result of existen
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- Page 118 and 119: counteractthe negativetendencies an
- Page 120 and 121: inter alia psychiatrists and clinic
therapist whobasicallyjustreward, traditionally-speaking, "I responses,"in an<br />
emphatic way.<br />
Irrational beliefs and behaviors, that are strongly emphasised in rational-emotive the<br />
rapy (Ellis), are basically not addressedin the Socratic dialogue becausethe aim is<br />
only to makethe patient/client aware, via self-introspection andthrough creating an<br />
self-awareness, that there is "meaning" inside a person that must"come out." To use<br />
a symbol or metaphor. "meaning"is like a "prisoner" insideprison (the self) that<br />
mustbe discovered and be freed. The way to free this prisoneris that the warden<br />
(therapist) must assistby opening the prison (the self)by usingthe rightkey (Socratic<br />
dialogue).<br />
2.1.7 TheLogochart<br />
VictorFrankl (1986)has differentiated between the "automatic self' and the "authen<br />
tic self" The first ofthese two selves refers to what a person's automatic reaction is<br />
to a situation. This reaction is the result ofthat person's genetic make-up, heritage,<br />
physiology and social environment. The "automatic self' is "what 1have" and not<br />
"what 1am." The "authentic self' is "what I really am", that is, a person's essence<br />
and uniqueness, hislherorientation to responsibility, decision makingand meaning.<br />
The Iogoehart, also called "significant others," is a therapeutic technique. It is used<br />
by Kbatami (1988)for depressedpatients. Although he uses the logochart as part of<br />
the Socratic dialogue it seems betterthatthis chart must be regarded as a separate<br />
method or technique. A person's problemsare written on top ofthe chart, the chart<br />
is then divided into three different parts, namely, the self, the automatic selfand the<br />
authentic self Questions about cognition, meaning and response/behavior are also<br />
73
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