«The point? What have we been talking about? Look, Philip, I`ll be blunt: how can
you be a therapist when you don`t know what the fuck is going on between you and other
people?»
«No, no. I`ve gottenthat point. My question was imprecise. I`ve had no training in
group therapy and am asking for clarification about how it operates. How will it profit me
to hear others describe their lives and problems en masse? The very idea of such a chorus
of misery appalls me, although, as Schopenhauer points out, there is always pleasure in
learning that others suffer more than you.»
«Oh, you`re asking for an orientation. That`s a justified request. I make a point of
providing an orientation to group therapy to every patient entering a group. Every
therapist should do that. So let me give you my spiel. First, my approach is rigorously
interpersonal, and I make the assumption that each member is in the group because of
difficulties in establishing sustaining relationships...”
«But, that`s not true. I neither wish nor need...”
«I know, I know. Just humor me on this, Philip. I merely said I make the
assumption that these interpersonal difficulties are present—I assume it`s the case
whether you agree or not. As for my goal in the therapy group, I can be real clear about
that:it is to help each member understand as much as possible about how he or she
relates to each person in the group, including the therapist. I maintain a here–and–now
focus—that`s an essential concept for you to master as a therapist, Philip. In other words,
the group works ahistorically: we focus on thenow —there`s no need to investigate each
member`s past history in depth—we focus on the current moment in the group; and on
thehere —forget about what members say has gone wrong in other relationships—I make
the assumption that group members will manifest the same behavior in the group that has
created difficulties for them in their social life. And I further assume that ultimately they
will generalize what they learn about their group relationships to their relationships
outside. Is that clear? I can give you reading material if you wish.»
«It`s clear. What ground rules does the group have?»
«First confidentiality—you speak to no one about other members of the group.
Second—you strive to reveal yourself and to be honest in expressing your perceptions of
other members and your feelings about them. Third—everything must go on inside the
group. If there is contact between members outside the group, it must be brought back
into the group and discussed.»
«And this is the only way you`re willing to supervise me?»
«Absolutely. You want me to train you? Well, this is my prerequisite.»
Philip sat silently with eyes closed and his forehead resting on his clasped hands.
Then he opened his eyes and said, «I`ll go along with your suggestion only if you are
willing to credit the group therapy sessions as supervisory hours.»
«That`s a stretch, Philip. Can you imagine the ethical dilemma that creates for
me?»
«Can you imagine the dilemma your proposal creates for me? To turn my attention
to my relations with others when I never wish for anyone to be anything to me. Besides,
did you not imply that improving my social skills will make me more effective as a
therapist?»
Julius stood up, took his coffee cup to the sink, shook his head, wondered about
what he had gotten himself into, returned to his seat, exhaled slowly, and said, «Fair
enough, I`ll agree to sign off the group therapy hours as supervision.»
«One other thing: we haven`t discussed the logistics of the exchange—of my
offering you guidance on Schopenhauer.»
«Whatever we do on that matter will have to wait, Philip. Another therapy pointer:
avoid dual relationships with patients—they will interfere with therapy. I refer to all
kinds of ancillary relationships: romantic, business, even teacher and student. So I much
prefer, and this is for your sake, to keep our relationship clean and clear. That`s why I am
suggesting we start with the group and then, in the future, enter into a supervisory
relationship, and then, possibly—I make no promises—a philosophy tutorial. Though at
the moment I feel no great desire to study Schopenhauer.»
«Still, can we establish a fee for my future philosophical consultation with you.»
«That`s iffy, and a long way off, Philip.»
«I`d still like to set the fee.»
«You continue to amaze me, Philip. The goddamnedest things you worry about!
And the things you don`t!»
«Just the same, what`s a fair fee?»
«My policy is to charge the supervisee the same fee I charge for individual
therapy—with some reduction for beginning students.»
«Done,” said Philip, nodding.
«Hold on, Philip, I want to be certain you`ve heard me say that the idea of a
Schopenhauer tutorial arrangement is not of great import to me. When the topic first
arose between us, all I did was to voice some slight interest in how Schopenhauer had
provided so much help to you, and you ran with the ball and assumed we had made a
contractual arrangement.»
«I hope to increase your interest in his work. He had much to say of great value to
our field. In so many ways he anticipated Freud, who borrowed his work wholesale,
without acknowledgement.»
«I`ll keep an open mind, but, I repeat, many of the things you`ve said about
Schopenhauer do not pique my desire to know more about his work.»
«Including what I said in my lecture about his views on death?»
«Especially that. The idea that one`s essential being will ultimately be reunited
with some vague, ethereal universal life force offers me zero comfort. If there is no
persistence of consciousness, what possible solace could I draw from that? By the same
token, I get little comfort from knowing that my bodily molecules will be dispersed into
space and that ultimately my DNA will end up being a part of some other life–form.»
«I`d like us to read together his essays on death and on the indestructibility of
being. If we did, I`m certain—”
«Not now, Philip. At the moment I`m not as much interested in death as I am in
living the rest of my life as fully as possible—that`s where I am.»
«Death is always there, the horizon of all these concerns. Socrates said it most
clearly, �to learn to live well, one must first learn to die well.` Or Seneca, �No man enjoys
the true taste of life but he who is willing and ready to quit it.`”
«Yes, yes, I know these homilies, and maybe in the abstract they are true. And I
have no quarrel with incorporating the wisdom of philosophy into psychotherapy. I`m all
for it. And I also know that Schopenhauer has served you well in many ways. But not in
all ways: there`s a possibility that you may need some remedial work. And that`s where
the group comes in. I look forward to seeing you here for your first meeting next Monday
at four–thirty.»
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