Videos by Maria Nichterlein
Papers by Maria Nichterlein
`I enjoyed this book, and think that it should find a grateful and attentive readership in the pr... more `I enjoyed this book, and think that it should find a grateful and attentive readership in the practical field as well as being a central text in academic settings.
SAGE Publications Ltd eBooks, 1999
Routledge eBooks, Aug 5, 2016
Bazzano's paper presents an ambitious paper and articulates 'a breath of fresh air', a paper wort... more Bazzano's paper presents an ambitious paper and articulates 'a breath of fresh air', a paper worth reading, even when I disagree with some of its tenets (it would be concerning otherwise). In it, he does not just (re)claim the art-no, the craft (and here the difference is, as Bateson would say, one that makes a difference)-in/of therapy but does so through a
Australian and New Zealand Journal of Family Therapy, Feb 28, 2023
Australian and New Zealand Journal of Family Therapy
`I enjoyed this book, and think that it should find a grateful and attentive readership in the pr... more `I enjoyed this book, and think that it should find a grateful and attentive readership in the practical field as well as being a central text in academic settings.
Australian and New Zealand Journal of Family Therapy, Aug 3, 2022
Deleuze and Psychology, 2016
this is the paper I ended up writing for the Proceedings of the Afro-Asian Critical Psychology Co... more this is the paper I ended up writing for the Proceedings of the Afro-Asian Critical Psychology Conference, held on 4th – 6th May 2022.
A discussion was held earlier in Academia on the actual talk and I thanks those who provided useful considerations to improve the paper
Australian and New Zealand Journal of Family Therapy, 2017
This thesis re-thinks the theory of systemic family therapy by investigating the role played by G... more This thesis re-thinks the theory of systemic family therapy by investigating the role played by Gregory Bateson's ideas and by reading his ideas alongside the writings of poststructuralist philosophers Michel Foucault and Gilles Deleuze. While Bateson's contribution to the early development of systemic family therapy is widely recognised, the subsequent emergence of narrative and social constructionist versions of systemic family therapy has been held to have superseded Bateson. In this thesis it is argued that when Bateson is read alongside the writings of Foucault and Deleuze, his contribution is reinvigorated. The concepts that emerge out of these encounters are used to articulate a new conceptualization for systemic family therapy. The thesis is divided into two parts. The first part explores the historical development of systemic family therapy and defines the problem in terms of a double irony. The first irony relates to Bateson's frustration with prevalent theoretical models within the social sciences. This frustration was at the base of his investigations into cybernetics which, in turn, were central to the emergence of systemic family therapy. Bateson's theoretical work provided the clinic with a relational alternative to prevalent inrapsychic approaches. The second irony relates to a critical reflection on the contemporary configuration of theory in systemic family therapy with particular reference to Bateson's insights. This critical reflection constitutes a continuous reminder of the difficulties inherent in a rigorous engagement with the complexity of a relational approach to the clinic. The second part provides a positive alternative to the presenting problem by engaging in a constructive reading of the philosophical projects of Foucault and Deleuze. These projects are interrogated in their relationship to the work of Bateson. Out of these encounters, a number of central concepts of Bateson's work are reconsidered, including Bateson's insights into cybernetics and the sacred. The cybernetic notions of reflexive and immanent knowledge that is self-forming becomes the means by which to understand one's position as an observer and a participant in society. Bateson's late explorations of grace and the sacred are used to provide evaluative guidelines for an approach that engages fully with a philosophy of difference.
In an intriguing presentation, one of Deleuze's better known readers-Eugene Hollander (2011)-aime... more In an intriguing presentation, one of Deleuze's better known readers-Eugene Hollander (2011)-aimed at explaining in 20 minutes the core of the metaphysical proposal that Deleuze and Guattari articulated on A Thousand Plateaus (1987). Despite the apparent absurdity of such an aim, an absurdity that Hollander was well aware of, he was reasonably successful in introducing some of the key metaphysical tenets of Deleuze and Guattari's project in this allotted time. A bit like the story of Scheherazade and the king Shahriyar in the Arabian Nights (Sallis, 1999, chapter 5), Hollander was able to capture in his short presentation some of the core concepts that provide the frame in Deleuze and Guattari's political proposal. Perhaps out of sheer relief and exhilaration at having been able to rise to the challenge, Hollander closed his presentation by exclaiming that, at such a pace, he could have explained 3000 plateaus in an hour. This rather 'cheeky' remark is however of relevance. Perhaps more illustrative than the explanatory text that preceded it, his remark was a powerful reference to the crucial point of the Deleuzian and Guattarian project: that the use of a thousand was not literal but a poetic way to challenge the dominance of (static) unity over (process-oriented) diversity in Western thought and that multiplicity is a concept that must lie outside of any measure. More than a preoccupation with counting, and numbers-an extensive approach as Bell indicates (2016, p. 36-9)-Deleuze's metaphysics occupies itself with diversity through an engagement with intensity and, perhaps in ways that resemble Foucault's project, it does so by articulating the nuances pertaining to one's life through a type of trinity: instead of the well-known Foucaultian power-knowledge-subject trinity, Deleuze-with and without Guattariarticulated his/their unique take through life-thought-becomings. In fact, it is Deleuze's work on prioritizing difference over unity and identity that is at the base of Foucault's renowned admiration of Deleuze often referred to through his even more famous claim that perhaps one day "this century will be known as Deleuzian" (1977, p. 165) 2. Less known is the fact that Deleuze dismissed Foucault's comment as a joke amongst friends (Deleuze, 1995, p.88). This is a gesture that might be useful to mark, since it shows the unassuming position that Deleuze took through most of his life. In fact, Deleuze was a reserved man who praised the value of sobriety (Deleuze and Guattari, 1987, p. 344) and of 'becoming imperceptible' (Deleuze and Guattari, 1987, plateau 10). Perhaps honouring the dictum of having an 'unassuming' life in order to pursue philosophical investigations (Deleuze, 1988b, p. 3),
European Journal of Psychotherapy & Counselling, 2021
European Journal of Psychotherapy & Counselling, 2021
Australian and New Zealand Journal of Family Therapy, 2017
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Videos by Maria Nichterlein
https://open.spotify.com/episode/3FFb71I3F2FjoLpS6Y5lz8?si=gtJcf39dRvmMPIY-E7JQBg
Papers by Maria Nichterlein
A discussion was held earlier in Academia on the actual talk and I thanks those who provided useful considerations to improve the paper
https://open.spotify.com/episode/3FFb71I3F2FjoLpS6Y5lz8?si=gtJcf39dRvmMPIY-E7JQBg
A discussion was held earlier in Academia on the actual talk and I thanks those who provided useful considerations to improve the paper
This chapter offers a new historical and theoretical perspective on postmodernity and postmodernism which broads the frame of the debate. We give the name 'pomo2' to the more familiar version of postmodernism, inspired by Lyotard and others. In this received version, postmodernity begins in the second half of the 20 th century and is associated with the post-industrialization of the dominant western nations during the rise of the computer age. We give the name 'pomo1' to the postmodernism informed by 'process thinking' that arose around 1875 and reached a zenith between the two world wars. Pomo1 arose as the modern system of supposedly sovereign nation states entered into widespread collapse. Reframing the more familiar description of postmodernity as pomo2 by incorporating pomo1 into the picture makes better sense both of the philosophical bases of postmodernism and of the broader historical context, such as the collapse of the empires that had fed the illusion of national sovereignty undergirding a few centuries of Western global dominance. After outlining this new perspective we offer seven observations, each supported by a relevant pomo1 quotation, about how it might serve to reorient practice-relevant theory development in the world of postmodern therapy. Our reframing aims to reenergise the vital sense of purpose that once animated the pomo debate, but that has been degenerating under conditions in which the alleged linguistic relativism of postmodernists is being blamed for opening the floodgates to a crisis-ridden world of 'post-truth'.
The opening words of its abstract state:
This well-known quotation from Kurt Vonnegut perhaps helps us to explore the sombre aspects that climate change poses to humanity, and its urgent challenges for systemic thinking. We are critical of orthodox familial approaches to systemic thinking. Instead, we wish to be alert to the complexities we have to face, complexities that are larger than the clinic. These complexities force us-as clinicians-to recognise and take responsibility for the fact that the clinic is not a neutral or ironic position from which to explore possibilities but is itself affected and threatened by an environment that is larger than its scope. Part of the challenge we have ahead is to accept that the picture is not a pleasant one and that it is simply too late to believe in an innocence and in a path to 'recovery' if only we all 'hug trees.'
We would appreciate any comments
Thanks
Maria (& John)
A discussion was held earlier in Academia on the actual talk and I thanks those who provided useful considerations to improve the paper
Comments are very welcomed!
Deleuze was one of the most prominent philosophers of the twentieth century and a figure whose ideas are increasingly influential throughout the humanities and social sciences. His work, particularly his collaborations with psychoanalyst Guattari, focused on the articulation of a philosophy of difference. Rejecting mainstream continental philosophy just as much as the orthodox analytical metaphysics of the English-speaking world, Deleuze proposed a positive and passionate alternative, bursting at the seams with new concepts and new transformations.
This book overviews the philosophical contribution of Deleuze, including the project he developed with Guattari. It goes on to explore the application of these ideas in three major dimensions of psychology: its unit of analysis, its method and its clinical applications.
Deleuze and Psychology will be of interest to students and scholars of psychology and those interested in continental philosophy, as well as psychological practitioners and therapists.
It is part of a series I have organized in order to expand the presence of Deleuze's (and Guattari's) ideas in the field.
I acknowledge the discussions held with Rogelio Arguello in the preparation of this series.