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Edward. S. Gardner
Heaton Hypnosis and Psychotherapy Practice, Newcastle upon Tyne, United
Kingdom.
ipnoetic@gmail.com
'By relating a life of which I am not the author as to existence, I make myself its coauthor as to it meaning.' Ricoeur. 1992:162)
In this brief paper I would like to draw attention to the concept of attestation
or testimony as developed in modern European philosophy and its
significance for the theory and practice of psychotherapy.
To attest means to bear witness or to testify. In this sense the word attestation
is commonly used as a juridical term in jurisprudence and in matters of trial
and judgement. However, Ricoeur broadens the use of the term and applies it
in a phenomenological manner to describe an essential aspect which denotes
the human experience of selfhood, of being and having a self in the world.
Since Descartes there have been two extremes which have been used to
describe self identity. On the one hand the Cartesian tradition attempted to
ground the self as an absolute certainty founded on the thinking Cogito as the
basis of being and knowledge. On the other hand and at the other extreme is
the Nietzschean scepticism which denies any ground or stability to personal
identity and selfhood. Ricoeur through the application of phenomenological
description situates the self between these two philosophical extremes.
The American psychiatrist Judith L Herman has in her research promoted the
use of testimony and attestation as a method which can be used with those
recovering from traumatic experience. Herman outlines three stages in
working therapeutically with those who have being subject to trauma and the
subsequent psychological sequalae. I will briefly outline the first two stages
and offer a more detailed account of the third stage in trauma recovery.
The first stage of recovery involves establishing a safe space for the survivor
which is of an absolute priority in order to establish the effectiveness of any
other therapeutic work which is to follow. This stage may take days to weeks
even years due to the nature, chronicity, duration and early onset of abuse.
Issues such as a persons environment, lifestyle and current personal safety
may well be of issue at the primary stage. Here an adequate assessment of a
persons social situation including financial security, physical security and
integrity need to be addressed. For example persons subject to political
repression may have lost their homes,
For our purposes the third stage in the recovery and transformation of trauma
becomes more relevant in the discussion of bearing witness and being an
agent, the person who acts in self witness and attestation. The resolutions
which occur in the recovery from trauma involve according to Herman a
capability of the survivor to regain an 'appropriate sense of trust', trust in
others, to be able to withhold trust where not warranted, to experience
autonomy in relation to self and others, an understanding of personal
boundaries, a renewed capability for appropriate intimacy with friends and a
lover and so on. Basically, there occurs a new relationship and self identity
which recovers a fundamental trust and assurance that life is purposeful and
meaningful. For instance, Herman describes a more creative capability to
engage with a partner, children, friends or the wider social community.
Herman is clear to state that persons who have reached a stage whereby they
have achieved some form of resolution to their traumatic experience are
motivated to pursue their lives having achieved a peaceful and safe way of
living in the world. However, it is relevant to our discussion of witness,
testimony and attestation that Herman points to those survivors who as part
of their recovery from trauma move to the arena of social activism and public
witness outside of the therapeutic dialogue between therapist and client.
Herman does stress that those who move into this area of social attestation
are a 'significant minority,' who choose to engage in a wider societal context.
As Herman says 'these survivors recognize a political or religious dimension
in their misfortune, and discover that they can transform the meaning of their
personal tragedy by making it the basis of social action.'
particular
time
and
place.'
This
description
parallels
the
The solicitude found in social attestation and witness can have a diversity of
forms whether it be in reaching out to individuals, intellectual pursuits, and
legal or political work related to preventing future injustices. 'Survivors
understand that the natural human response to horrible events is to put them
out of mind. They also understand that those who forget the past are often
condemned to repeat it. It is for this reason that public truth-telling is the
common denominator of all social action.'
The process of social attestation is not a simple one, public action and
engagement by survivors involves a struggle to promote social justice, the
rule of law against the rule of force. In bearing witness Herman states that the
survivor 'must be secure in the knowledge that simply in her willingness to
tell the truth in public, she has taken the action that perpetrators fear the
most. Her recovery is not based on the illusion that evil has been overcome,
but rather on the knowledge that it has not prevailed, and on the hope that
restorative love may still be found in the world.'
So here Herman acknowledges that recovery from trauma can exist on both a
personal plane in the sense of the recovery of the individual person who can
move on from trauma to re-engage with the day to day living of ordinary life.
On the other plane, for some survivors recovery moves beyond personal
attestation and witness which occurs in the therapeutic relationship to a
public and social form of attestation in the public arena. The social arena
where testimony and attestation is utilised by the survivor for the benefit of
other victims and for the wider civic community. In both cases of private
therapeutic attestation and then for some a more public form of attestation
there is the common experience of transcendence, of moving beyond being a
victim of trauma towards rediscovering what it is to be a flourishing human
being, perhaps albeit with healing scars. Recovery for the survivor can mean
that no matter what the degrading power of evil had in the past that the
survivor is a witness, one who gives attestation in both protest and in attest to
the human hope and trust that life is worth living or as Herman describes it
'that restorative love may still be found in the world.'
benefit
for
both
philosophy,
Logotherapy
and
in
psychotherapy.
Frankl is well aware that witness and attestation is personal. He begins with a
quotation from the Psalms of David.....'What is man that you are mindful of
him.' as a question which the Psalmist asks of God. Then he proceeds to give
'testimony to true physicians who could not see others suffer, who could not
let others suffer but knew how to suffer themselves, who knew how to
achieve the right kind of suffering courageous suffering.' (1967:107)
Frankl himself who was a victim gives attestation to his friend Dr. Gisa Gerbel
who died shortly after entering the camp from typhoid infection, to Dr
Plautus, a doctor to the homeless and indigent from the 16th District of
Vienna, whom he calls the 'the Angel of Ottakring.' who was dispatched to
his death on his arrival and selection at the camp. Also is remembered Dr.
Lamberg a man 'of the old world' who even during the hardest of slave work
was interested in discussing philosophy and religion. Frankl mentions these
physicians irrespective of their scientific status as he says:
'...I speak of individuals, but I included all who died there. The few stand for
the many, because about the many one cannot write a personal chronicle.
However, they need no chronicle; they need no monument. Each deed is it
own monument, and more imperishable than a monument that is merely the
work of human hands. Because the deeds of a man cannot be removed from
the world; although past, it is not irrecoverably lost in the past, but therein is
irrevocably preserved..' (1967:109)
Here Frankl considers the irrecoverable nature of the the past which cannot
be recovered nor removed from the world. However, the past can be
irrevocably preserved, that is preserved we may say in testimony, attestation
and in naming the past in the attestations of the present. In this sense
memorial becomes witness and attestation to the other.
Frankl is quite clear that there were doctors in the camps who 'desecrated'
their commitment to medical ethics by experimenting on human persons.
However, he as a survivor of the camps uses an interesting description that
living through the camps 'was one big experiment a crucial experiment'
(1967: 110) In this respect I shall quote Frankl more extensively:
'Our dead colleagues passed the test with honors. They proved to us that
even under the most deprived, the most humiliating conditions, man can
remain man and true physician. What was honor to them who gave this
proof, should be a lesson to us. It should teach us what man is, and what
man can become.' (1967: 110)
Here Frankl gives testimony to the experience of the sufferings of the dead
but also his own suffering.
'What then is man? We have learned to know him.....We have learned to know
him in the camps, where everything unessential had been stripped from man,
where every thing which a person had money, power, fame, luck
disappeared: while only that remained which a man does not have but
which he must be. What remained was man himself, who in the white heat
of suffering and pain was melted down to the essential, to the human
himself.' (1967:110)
Conclusion:
In this brief paper the relation between the philosophical notion of attestation
in Ricoeur and Kaufmann has been related to psychotherapy, in particular in
relation to the work of Judith Herman and Viktor Frankl. It highlights that the
concept of attestation can be fruitful concept in the context of therapy and
could be considered for further detailed elaboration in future research and
practice.
Sources:
Neurosciences,
52:
S98-S103.
DOI:
10.1046/j.1440-
18191998.0520s5S145.x
Kaufmann, Sebastian, (2010) "The Attestation of the Self as a Bridge Between
Hermeneutics
and
Ontology
in
the
Philosophy
of
Paul
Ricoeur"
Dissertations(2009-).Paper34.
http://epublications.marquette.edu/dissertations_mu/34
Lewis.J. (1991) 'Paul Ricoeur's Hermeneutics of the Self and Jean Nabert's
Hermeneutics of Testimony.' Journal of French and Francophone Philosophy.
Vol.3. No 1. 20-28.
Mollica. R. (1988) 'The Trauma Story: The psychiatric care of refugee
survivors of violence and torture.' In: Ochberg F (ed.), Post Traumatic therapy
and Victims of Violence. Brunner/Mazel, New york, 1988; 295-314.
Raghuvanshi. L. & Agger. I. (2008) Giving Voice Using Testimony as a Brief
Therapy Intervention in Psychosocial Community Work for Survivors of
Torture and Organised Violence: Manual for Community Workers and
Human Rights Defenders. Uttar Pradesh, India.
Ricoeur. P. (2002) Oneself as Another. ET. Chicago: Chicago University Press.
Wyschogrod. E. (1985) Spirit in Ashes: Hegel, Heidegger, and Man-Made
Mass Death. New Haven: Yale University Press.
Edward S Gardner
Heaton Hypnosis and Psychotherapy Practice
Email: ipnoetic@gmail.com