Ludwig Binswanger
Portrait of Dr. Ludwig Binswanger by Ernst Ludwig Kirchner
Born13 April 1881
Kreuzlingen, Switzerland
Died5 February 1966 (1966-02-06) (aged 84)
Kreuzlingen, Switzerland
Known forDaseinsanalysis
Scientific career
FieldsPsychiatry

Ludwig Binswanger (/ˈbɪnzwæŋər/; German: [ˈbɪnsvaŋɐ]; 13 April 1881 – 5 February 1966) was a Swiss psychiatrist and pioneer in the field of existential psychology. His parents were Robert Johann Binswanger (1850–1910) and Bertha Hasenclever (1847–1896). Robert's German-Jewish[1] father Ludwig "Elieser" Binswanger (1820–1880) was founder, in 1857, of the Bellevue Sanatorium in Kreuzlingen. Robert's brother Otto Binswanger (1852–1929) was a professor of psychiatry at the University of Jena.

Ludwig Binswanger is the most prominent phenomenological psychologist and the most influential in making the concepts of existential psychology known in Europe and the United States.[2]

Life and career

In 1907 Binswanger received his medical degree from the University of Zurich. As a young man he worked and studied with some of the greatest psychiatrists of the era, such as Carl Jung, Eugen Bleuler and Sigmund Freud. He visited Freud (who had cited his uncle Otto's work on neurasthenia)[3] in 1907 alongside Jung, approvingly noting his host's "distaste for all formality and etiquette, his personal charm, his simplicity, casual openness and goodness".[4] The two men became lifelong friends, Freud finding Binswanger's 1912 illness "particularly painful", and Binswanger offering Freud a refuge in Switzerland in 1938.[5]

Binswanger became a member of the early 'Freud Group' Jung led in Switzerland;[6] but nevertheless wrestled throughout his life over the place of psychoanalysis in his thinking[7] – his 1921 article on Psychoanalysis and clinical Psychiatry[8] being only one landmark of that lifelong struggle.[9]

Binswanger was also influenced by existential philosophy, particularly after World War I,[10] through the works of Martin Heidegger, Edmund Husserl, and Martin Buber, eventually evolving his own distinctive brand of existential-phenomenological psychology.

From 1911 to 1956, Binswanger was medical director of the sanatorium in Kreuzlingen.

Thinking and influence

Binswanger is considered the first physician to combine psychotherapy with existential and phenomenological ideas, a concept he expounds in his 1942 book; Grundformen und Erkenntnis menschlichen Daseins (Basic Forms and Knowledge of Human Existence). In this work, he explains existential analysis as an empirical science that involves an anthropological approach to the individual essential character of being human.[11]

Binswanger saw Husserl's concept of lifeworld as a key to understanding the subjective experiences of his patients, considering that "in the mental diseases we face modifications of the fundamental structure and of the structural links of being-in-the-world".[12] For Binswanger, mental illness involved the remaking of a world - including alterations in the lived experience of time, space, body sense and social relationships.[13] Where for example the psychoanalyst might only see "an overly strong 'pre-oedipal' tie to the mother", Binswanger would point out that "such overly strong filial tie is only possible on the premise of a world-design exclusively based on connectedness, cohesiveness, continuity".[14]

Binswanger's Dream and Existence — which was translated from German into French by Michel Foucault who added a substantial essay-introduction — highlighted in similar fashion the necessity of "steeping oneself in the manifest content of the dream - which, since Freud's epoch-making postulate concerning the reconstruction of latent thoughts, has in modern times receded all to[o] far into the background".[15] Eugène Minkowski had earlier introduced Binswanger's ideas into France, influencing thereby among others the early work of Jacques Lacan.[16]

In his study of existentialism, his most famous subject was Ellen West, a deeply troubled patient whose case-study was translated into English for the 1958 volume Existence.[17] Binswanger ascribed schizophrenia to her, and her case is included in his 1957 book Schizophrenie. But few contemporary psychiatrists would accept this diagnosis. Anorexia nervosa is also misplaced. She felt an extreme urge for weight loss.

Through his adoption from Buber of the importance of the concept of dialogue, Binswanger can also be seen as an ancestor to intersubjective approaches to therapy.[18] Binswanger emphasised the importance of mutual recognition, as opposed to the counterdependency of destructive narcissism, as described by Herbert Rosenfeld for example.[19]

Binswanger on existence

Ludwig Binswanger contributed much to the idea of existence in the school of existential psychology. He believed that human existence was complex in that one has control over how one exists. He described humans as having the choice of "being a hunter, of being romantic, of being in business, and thus (we are) free to design (ourselves) toward the most different potentialities of being." He held that such an existence "transcends the being," making the being accessible to itself in numerous different outcomes in life based on the existential path one chooses.[20] Binswanger also thought that it is only possible to observe one's existence and/or unique personality by looking at it holistically, emphasized in this quote from Binswanger:

"It is a question of attempting to understand and to explain the human being in the totality of his/her existence. But that is possible only from the perspective of our total existence: in other words, only when we reflect on and articulate our total existence, the "essence" and "form" of being human."[21]

.

Modes of existence

Binswanger argued that there are certain modes of existence. These modes of existence, he believed, allow humans and non-human animals to be separated based on this concept. These modes include:

The Umwelt can apply to both non-human animals and humans. It is the relationship between the organism and its environment. However, according to Binswanger, non-human animal cannot possess the world as humans do. Non-human animals "can neither design world nor open up world nor decide independently in and for a situation". As for humans, they do possess the world in the way that they can transcend their being above the level of non-human animals by "climbing above it (the world) in care and of swinging beyond it in love."[20]

The Mitwelt refers to the mode of existence involved in inter-species relations and applies mainly to humans in the sense of human interaction. It also refers to the "shared world" that we have with other people, i.e., viewing our lives according to our relationships with other humans.[23]

The Eigenwelt refers to a person's own subjective experience, or the "self world." In other words, it is the relationship that one has with oneself. This mode of existence is the most difficult to grasp because of its vague definition.[24]

Binswanger believed that to fully understand a person, the specificities of all three modes of existence must be taken into account.[21]

Weltanschauung

Weltanschauung (world-view) also applies to one's existence. Individuals experience the world through their own Weltanschauung, or world-view. A person's world-view is essentially how they see and open up to the surrounding world. This concept also is related to the modes of existence, as Binswanger points out:

"The world-view"..."is by no means confined to the environment of the world of things, nor to the universe in general, but refers equally to the world of one's fellow men (Mitwelt) and to the self world (Eigenwelt)".[20]

Being-in-the world vs. being-beyond-the-world

Two other concepts structure Binswanger's view on existence, relating to the relationship between humans and the world or objects around them. Being-in-the-world is "the normal and lawful interaction with the real-world environment that is considered primary to our way of existing in the world". It explains how we interact with our environment and the impact of that relationship. When "being-in-the-world," there are three general steps of assessment:

  1. Identify the situation in reference to known objects and their properties.
  2. Assign general rules to that situation according to those objects and properties.
  3. Use logical rules in the situation and draw conclusions as to what must be done.[25]

Being-beyond-the-world is the second concept and refers to how people can change their circumstances in the world by using free will. Similar to the concept of being-in-the-world, people are transcended and able to transform their world following their own motivations. Binswanger relates this idea to love, believing that, "it (love) takes us beyond the world of one's own self to the world of we-hood".[26]

Criticism

R. D. Laing criticised Binswanger's phenomenology of space for insufficiently realizing the extent to which one's sense of space is structured by others.[27]

Fritz Perls criticized Binswanger's existential therapy for leaning too heavily upon psychoanalysis.[28]

Works

German editions of selected works

See also

References

  1. ^ Klaus Hoffmann, "The Burghölzli School: Bleuler, Jung, Spielrein, Binswanger and others" in Yrjö O. Alanen, Manuel González de Chávez, Ann-Louise S. Silver, Brian Martindale (ed.), Psychotherapeutic Approaches to Schizophrenic Psychoses: Past, Present and Future, Routledge (2009), p. 44
  2. ^ Todd May, 'Foucault's Relation to Phenomenology', in Gary Gutting ed., The Cambridge Companion to Foucault (2007) p. 287
  3. ^ Sigmund Freud, Civilization, Society and Religion (PFL 12) p. 36
  4. ^ Quoted in Peter Gay, Freud: A Life for Our Time (1988) p. 203
  5. ^ Gay, p. 229 and p. 789
  6. ^ Ernest Jones, The Life and Work of Sigmund Freud (1961) p. 331
  7. ^ Gay, p. 242–243
  8. ^ Otto Fenichel, The Psychoanalytic Theory of Neorosis (London 1946) p. 416 and p. 598
  9. ^ Herbert Spiegelberg, Phenomenology in Psychology and Psychiatry (1972) p. 197
  10. ^ Spiegelberg, p. 198–202
  11. ^ Answers.com Ludwig Binswanger
  12. ^ Quoted by May, p. 288
  13. ^ May, p. 295
  14. ^ Quoted by May, p. 289
  15. ^ Quoted in May, p. 289
  16. ^ Elisabeth Roudinesco, Jacques Lacan (2005) p. 45
  17. ^ Eugene Taylor, The Mysteries of Personality (2009) p. 81
  18. ^ Donna M. Orange, Thinking for Clinicians (nd) p. 3
  19. ^ Brian Koehler, 'Ludwig Binswanger: Contributions to an Intersubjective Approach to Psychosis' Archived 2006-04-20 at the Wayback Machine
  20. ^ a b c May, Rollo (1958). Existence. Oxford: The Rowman and Littlefield Publishing Group, Inc. pp. 191–213.
  21. ^ a b Frie, Roger (1997). Subjectivity and Intersubjectivity in Modern Philosophy and Psychoanalysis. Lanhman, Maryland: Rowman and Littlefield Publishers, Inc. pp. 22–23. ISBN 9780847684168. Retrieved 10 December 2014.
  22. ^ Hergenhahn, B. R. (2009). An Introduction to the History of Psychology. Belmont, CA: Cengage Learning. pp. 575–576.
  23. ^ Lindemann, Gesa; Millay Hyatt (2010). "The Lived Human Body from the Perspective of the Shared World (Mitwelt)". The Journal of Speculative Psychology. 24 (3): 275–291. doi:10.1353/jsp.2010.0012. S2CID 143450599.
  24. ^ de Avila, Diana Teresa. "Existential Psychology, Logotherapy & the Will to Meaning". Archived from the original on 25 September 2012. Retrieved 10 December 2014.
  25. ^ Zahorik, Pavel; Rick L. Jenison (1998). "Presence as Being-in-the-World". Presence. 7 (1): 78–89. doi:10.1162/105474698565541. S2CID 12150291.
  26. ^ Popovic, Nash (Autumn 2002). "Existential Anxiety and Existential Joy". Practical Philosophy: 36.
  27. ^ R. D. Laing, Self and Others(1969) p. 135
  28. ^ Fritz Perls, Gestalt Therapy Verbatim (1972) p. 16-17

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