History of the Counseling Profession

History of Psychological Counseling Industry

Introduction: mentally normal people, in real life, will face many problems, such as marriage and family problems, choosing a career and studying problems, career adaptation and development problems, and so on. When they face the above self-development problems, they need to make ideal choices in order to successfully go through the various stages of life; here, the counselor can provide them with psychological help from a psychological point of view, this kind of counseling, called developmental counseling.

Counseling is unique to psychology and psychiatry in that it has developed as a profession that is independent of the academics of psychology and the clinical aspects of psychiatry's drugs, and it is backed by its own discipline on which it is based, psychoanalysis.

Because of the complexity of counseling's seemingly hundred different disciplines, understanding it requires a historical perspective.

The earliest means of counseling is the most familiar: hypnosis, which was formalized in France in the 1870s and 1880s as a means of dealing with human neuroses, especially hysteria, and for which both Charcot and Bernheim are remembered. Freud was an unknown student at that time, and helped Shako a lot, learned a lot from Shako, and also discovered a lot of questions while working with Bernheim, such as what is the mechanism of hypnosis? Why is the effect of hypnosis on symptoms so erratic? These kinds of questions are still unanswered now, nearly a century and a half in the past. But Freud found his own way in this kind of exploration, --

- - In 1900, when the new century began, along with the birth of "Interpretation of Dreams" (also translated as "The Interpretation of Dreams"), the psychoanalysis that he pioneered was officially born, and the whole of what we now call hypnosis was born. From then on, the whole profession, which we now call psychological counseling, had a backbone and a pillar, and for 110 years, it has been everlasting and profoundly influenced the whole human spiritual world and way of life. It took thirty years for psychoanalysis to take over the world, and then half a century to dominate the world, and up until the 1980s, psychoanalysis was the main theoretical source and treatment of counseling and therapy, whether in private practice or by doctors in psychiatric hospitals, and it has also been the one that has been in the position of psychology in our hearts and minds to help generation after generation of those who have turned to psychology for help.

From its earliest days, psychoanalysis has demonstrated the uniqueness of its establishment as a discipline. Psychology's mainstream research is based on laboratory experiments, on the physiological basis of various animals or people, and psychiatry, especially psychiatry, which has been opposed to psychoanalysis in recent decades, is also based on this basis. Only psychoanalysis actually treats human beings as human beings, recognizes the independence of the human spiritual world, and tries to build a systematic understanding of the structure of the human spirit on the basis of this dimension, with the goal of helping to solve the human spiritual symptoms and dilemmas. The systematic understanding of the structure of the human spirit, the two together, not only will the entire industry step by step, and because of its re-recognition of the human spirit, completely transformed the development of the entire humanities community, today's philosophy, history, literature, anthropology, sociology, etc., are permeated with the influence of psychoanalysis, the academic community is familiar with all the masters of the mind who have just passed away, Foucault, Deleuze, Derrida, Baudrillard, Roland Barthes, etc., all of them established their lifelong practice direction after Lacan's redevelopment of psychoanalysis. Of course, due to the general ignorance of psychoanalysis in this country, many of the works of French thinkers are not even known by name. For example, Foucault's The History of Sexual Desire was translated as The History of Sexuality or The History of Sexual Experience because front-line scholars did not know that sexualité is the most basic concept of psychoanalysis, and at first glance they thought that it was an anthropological index of the sexual life of human beings. Another example is the recently published Ramblings of a Lover, which is completely confused by Roland Barthes' intention to highlight the rhetoric of love under the structure of Lacan's profound interpretation of love and the "Four Rhetorics". Rhetoric? This word should be translated as "rhetoric", which is the word we have been mistranslating as discourse, and it is clear to the academics that when we say something like "discourse", it means that it is not possible to rely on a wonderful and light word like "rambling", which means that it is not possible for the reader to understand the meaning of the word "rambling". It can't be expressed in a nice, slight expression like "waffle".

In the heady days of psychoanalysis, there also loomed the behaviorist-affiliated behavior therapy, an approach that is still revered by psychiatrists and my unthinking peers for its indiscriminate simplicity. The rationale for this approach is very simple: if you're afraid of snakes, then throw you in a snake pit and you'll get better sooner or later, as long as you don't die. Where did this therapy come from . And? Behaviorism in those days do not engage in these clinical psychology things, psychologists just in with mice, kittens, puppies and gorillas all day with the companionship of self-righteousness that people are also the same as these animals, want to toss out what can be tossed out what can be eliminated, want to eliminate what can be eliminated, but unfortunately, later found that the pig arched the ground, how to toss this pig it is the arching of the ground, and so the system of behaviorism just collapsed. And this kind of good not to pay attention to the human suffering of the indiscriminate and therefore never really achieved what it should not have the status.

The establishment of what we now call the counseling profession began with two new currents that matured in the 1970s, both of which began with a revision of psychoanalysis.

The first trend was humanistic psychology, known as the third force in psychology, and the framework of counseling that we have today derives directly from the development of humanism. Unconditional positive regard, diagonal conversations, and supportive relationships for therapeutic effect are all established in the development of humanism. A fundamental feature of humanism is the emphasis on the supreme value of self-actualization, growth, and existence for a person, which entails two intrinsic features, the ethical contingency toward self-improvement under the ideal of in in the free, that a person should be The first is the ethical contingency toward self-improvement under the ideal of freedom, that one should be oriented toward some weekly spiritual advancement rather than indulging in and being satisfied with the status quo, and the second is the reversion to an ancient cultivation tradition. The humanistic master Maslow's proposal of the highest level of transcendent needs in his later years connected human spiritual advancement with some necessary practices that were passed down in ancient traditions of the East and the West. These things form the basic framework for what we call counseling today, and what we call the client, the visitor, the counselor, and so on, on which counseling has been able to break away from the doctor-patient relationship and become a part of anyone's life. Maslow said, the real health is not what we call normal people, ordinary people's mental state, the real health is the Buddha's absolute health, and we all have a long way to go.

Humanism as a force of the year a lot of snobbery later declined, as early as the late nineties, humanistic psychology as a major theoretical system has basically withdrawn from the stage of history, but in the clinical field or through the extensive marketing of psychological counseling to be able to leave their own mantle, and due to the outstanding master of the Irving Aron and in the field of group therapy to establish the humanistic irreplaceable position. and, thanks to the brilliant master of Owen Aron, has established humanism as an irreplaceable force in group therapy. Outside of group therapy, the decline of humanism has a number of intrinsic factors and has much to do with psychoanalysis. First, several of the founders of humanism were psychoanalysts; Maslow, Rogers, and Rolomé all attempted to take a broader path due to dissatisfaction with specific aspects of psychoanalysis, however, some of the paths were actually the same. Unconditional positive regard, for example, is not new, but is a fundamental principle of psychoanalysis, and within the analytic room, the analyst is meant to embrace all that the analyst has to say in its entirety, though of course the forerunners of humanism preferred to focus on the positive as a means of moving toward self-actualization. Self-realization, in the 1960s and 1970s, was in fact in line with the theoretical orientation of psychoanalysis towards the perfection of the self in the American school of self-psychology, i.e., it was a kind of change of pace with the theoretical and practical orientation of psychoanalysis. The introduction of humanism to religion is not a pioneer, but an inheritance from Jungian psychoanalysis, and because of the lack of Jung's special endowment, this inheritance is not very good, and the most important thing is that the method of elevation of the human realm in religion has a fundamental conflict with psychological counseling. Counseling or psychoanalysis is fundamentally a rhetorical practice, whereas religious upliftment of the human being is a lengthy physical practice, for example, in order to achieve enlightenment, one must take precepts and observe them, which cannot be practiced in isolation from a strong faith. As a result, the hitherto unabated practice of the East can only lead to a de facto shortage, and humanism, having fulfilled its historic task of innovating, has gone on to play its special role in group therapy. After all, it is only in a group environment that the strengths of humanism can be sufficiently augmented for a period of time, and its inherent weaknesses do not become apparent, for in a large number of people the depth of a purely personal nature is not possible, and the confusion of humanism with psychoanalysis and with religion is not a good one. psychoanalysis and that part of religion which is confused is nowhere to be seen. Of course, there is also the ancient and modern misunderstanding of religion involved here, where we generally think of religion as a group practice; on the contrary, all true practitioners know that religious faith is a personal faith, and that attainment of enlightenment cannot be related to a second person.

The second trend is that of cognitive therapy, which has grown to be as strong as ever, capturing the largest market share in the West and, of course, on the surface in China. Cognitive therapy, as its name suggests, emphasizes the priority of cognitive functioning for the human spirit. Under this perspective, it creatively introduces into the field of therapy a variety of rigorous and technical means in the field of experimentation and measurement in scientific psychology, thus establishing a highly technical and meticulous short-term treatment, which is the mainstream of the field of psychological counselling and therapy nowadays. From this cognitive name, cognitive therapy appears to be derived from cognitive psychology, however, this is only half true. From the technical field, the strong technical features of cognitive therapy are indeed derived from the scientific psychological tradition represented by cognitive psychology. The fact that clients arrive and depart on a self-assessment of their mood on a scale of 0 to 7 or 10 to measure their state of mind and the effectiveness of their counseling is clearly derived from psychometrics; the use of rigorous forms to conduct the specific written operations of cognitive therapy to find and identify automatic thoughts is also derived from the experimental tradition of the rules of the form.

In other respects, however, cognitive therapy has a more subtle relationship with psychoanalysis. The cognitive psychology research mentioned earlier does not have any relevance to the content of cognitive therapy, but only in the hypothesized part of the theory of emotions, which can provide some support for the basic position that reason trumps emotion in cognitive therapy, and it is psychoanalysis that provides the strong theoretical support for this, with Lacan's contribution directly arguing for the primacy of the symbolic structure of the human mental world over the psychic system. This brings us to the dilemma of the development of psychoanalysis itself and the creation of cognitive therapy. Undeniably, psychoanalysis is not static, it has its own development, many analysts realized the limitations of psychoanalysis in those years, thus embarking on the path of further development, Jacques Lacan made a great contribution, but due to the fact that he spoke French and did not publish any books, during his lifetime he basically did not have much influence on the English-speaking psychoanalytic community dominated by the English-speaking department. Against this background, Ellis and Beck, the founders of cognitive therapy, took the path of abandoning psychoanalysis to create a new therapeutic modality, both of whom were qualified psychoanalysts and achieved the same results as their peers in their own clinics, except that they tried to solve some of the dilemmas that psychoanalysis faced in a new way.

First of all, not everyone has a strong enough desire and commitment, and many people are only willing to put a little effort into making themselves comfortable, which makes the premise of psychoanalysis impossible, so Ellis is grounded in using the deep background of psychoanalysis to take the initiative to help people in a shorter counseling session, which means speaking more actively as opposed to psychoanalysis's lots of listening and little talking, which he calls This is cognitive therapy, which is in fact precisely what has been recognized today as psychoanalytic short course therapy, or psychoanalytic counseling, which was often applied as early as Freud's stage of exploring psychoanalysis, and was later abandoned by Freud because it would have led to an inability to go deeper into the problem.

Secondly, Ellis's emphasis on a different understanding of the same event, and Beck's emphasis on the reconceptualization of the automatic mind, the theoretical core of cognitive therapy, are not original, but were originally basic principles of psychoanalysis, and the technical principles of psychoanalysis have been summarized by Lacan as the reconstruction of the personal history, which is to say that, at the basic level, it is the reconceptualization of certain important events. understanding. And the reconceptualization of the automatic mind, the acceptance of the world, which is the classic concept of psychoanalysis, is simply the understanding of what one cannot be, and the acceptance of that.

Again, the writing method created by Beck, which is indeed a seminal development in the means of psychological counseling, involves a special principle of the functioning of the unconscious, which still derives from psychoanalysis, and Lacan emphasizes that in the psychoanalytic functioning achieved by the functioning of language, there is an inner writing which plays a decisive role, an inner writing which connects many of the confusions in the unconscious, and which is essential for the reconstruction of the subject, and for the reconstruction of the world.

Later on, cognitive therapy was further integrated into dialectics and oriental internal practice, but the problem became more and more obvious, that is, the initial impetus for cognitive therapy came from the pursuit of the American style of "short, flat, and fast", but writing and internal practice are ancient traditions that can only be realized through years of work. Transformation, the original intention is to point to a deeper stability, which makes cognitive therapy for today's psychological counseling to form a basic effect, that is, let a person a relatively short period of time to have a change, and then after a period of time the problem comes back, of course, this short, quick and infinite repetition of the industry is also the basis, otherwise my peers do not have repeat customers can not survive, and this kind of trend is really recognized by the consultants, Zhou Yu beat Huang Gai's situation was formed. The situation is then molded.

On the basis of these two new trends, in recent years there have been many small schools of thought, family therapy, positive psychology, NLP, etc. These small schools of thought are based on the two new trends of psychoanalysis re-integration, and will not be discussed here.

If you have read or listened to the history of psychology, you will know that most of the schools since the birth of psychology do not have a long life, as short as ten years, as long as fifty years, only psychoanalysis is the only exception to this school of thought, one hundred and ten years not only constitute a stable theoretical basis for all the work of the clinical psychology and the technical source, but also has never been interrupted in accordance with the unified clues to contribute more and more to the mental structure of the human spirit, which is a purely psychological problem, to the development of a new psychological system, to the development of a new psychological system. structure of the human mind as a purely psychological problem has contributed to an ever richer and deeper understanding, and psychoanalysis is the deserved father, at least in the world of what we call counseling today.

The connotations of psychoanalysis are not ordinary knowledge that can be read and remembered and be effective; the specificity of psychoanalysis dictates that it must be conveyed in a subtle way, otherwise it will only be met with unconscious self-protective resistance, so I will specifically integrate psychoanalytic laws and experiences in the latter two parts of the book in a number of common symptoms, dilemmas, and short-course case stories.