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profound than has been previously appreciated and that many of his ideas
have already been incorporated into psychoanalytic self psychology. One
possible reason for Kohut's dismissal of Rogers's therapeutic innovations was
that Kohut wanted to claim that he was the originator of the concept of
therapeutic empathy. Rachman (1989, 1997a, 1997b) has noted that Ferenczi
introduced the rule of empathy into psychoanalysis in the 1920s and that
Kohut also failed to acknowledge Ferenczi's contribution. Kohut
(1959/1978a) did discuss Freud's use of empathy and introspection as
observational tools to investigate a person's inner world (p. 211), but
nowhere, to our knowledge, did he give credit to any predecessors for the
therapeutic benefits of empathy.
Interestingly, there is a link between Rogers and psychoanalysis in his
early training at Rochester, when he became familiar with the work of Otto
Rank and several of Rank's students. For example, his reflection of feeling
response was influenced by a Rankian-trained social worker, Elizabeth Davis
(Raskin & Rogers, 1995p. 133).
Relevant to the rapprochement of Rogers's views with self psychology is
Robert Stolorow's (1976) article, Psychoanalytic Reflections on ClientCentered Therapy in the Light of Modern Conceptions of Narcissism.
Storolow (1976) described how Rogers, with his empathic reflection of
feeling and his acceptant attitude, encouraged the development of a mirror
transference:
Indeed, Rogers technical recommendations (which are in many
respects similar to those of Kohut with regard to the unfolding of
the grandiose self) seem ideally suited to promote the development
of a narcissistically sustaining mirror transference. The therapist is
enjoined to reflect the patient's experiences with an attitude of
unconditional positive regard and acceptance, with an eye toward
affirming the client's worth, significance and value to the therapist.
The client thus comes to experience himself as prized by the
therapist, much as does the narcissistically disturbed patient
immersed in a mirror transference. (p. 28)
Stolorow (1976) then selected a beautiful quote from Rogers's 1951 book,
Client-Centered Therapy:
The therapist endeavours to keep himself out as a separate person
his whole endeavour is to understand the other so completely
that he becomes almost an alter ego of the client. The whole
relationship is composed of the self of the client, the counselor
being depersonalized for the purposes of therapy into being the
client's other self. (Rogers, 1951, pp. 42, 208)
Stolorow (1976) eloquently noted the similarity of this way of being to
Kohut's description of narcissistic patients who use the analyst impersonally
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Self-Concept
Rogers and Sanford (1984) stated that
very early, it was found that clients in therapy frequently focused
their problems and their progress in terms of self. I feel I'm not
being my real self. It feels good to let myself go and just be
myself here. Gradually, the crucial importance of the self and its
changing quality became evident. (p. 1382)
Rogers became interested in the enhancement of self-regard or self-esteem
in psychotherapy; that is, with unconditional positive regard, positive selfregard develops. He also described the integrated, healthy self as being able
to experience nondefensively all thoughts and feelings in its organism, a way
of being that he termed congruence. Incongruence occurs when experiences in
the organism are blocked off from or distorted in self-awareness. Rogers's
description of an incongruent client experiencing more congruence from
psychotherapy appears very similar to the lifting of
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repression for Freud (Kahn, 1985). However, this lifting of repression, for
Rogers, came about not from interpretations but, rather, from a safe human
relationship that provided unconditional positive regard and empathic
understanding. Kohut, on the other hand, was more interested in self-cohesion
and various expressions of narcissistic deficit, as when the self is either
fragile or vulnerable.
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and nonpossessive warmth and care held by the therapist (or parent) toward
the person as a whole. Mirroring is a sharing of joy or pleasure, an
acceptance and confirmation of the self in its grandness, goodness, and
wholeness (Wolf, 1988p. 184). Whereas unconditional positive regard is
ever present, mirroring seems contingent on some action or responsiveness in
the person and, therefore, may not be so unconditional.
Whereas Rogers, from the 1940s onward (see Rogers, 1951, pp. 159172), advocated the consistent acceptance or prizing of a client, Kohut and
other self psychologists, at least through the 1970s and 1980s, were more
hesitant to prize or mirror a patient in analytic therapy. For example,
Stolorow (personal communication, June 1983) wrote:
For Kohut, mirroring is not something that the analyst actually tries
to provide. Rather it is something that the patient is permitted to
experience subjectively as an aspect of the transference revival of
an early selfobject tie. The patient's need for mirroring is accepted,
understood, empathically interpreted, and ultimately worked
through in the transference according to Kohut.
Kohut (1983) also denied the criticism that we gratify our patients by
mirroring them (p. 402), and Basch (1981) stated that a patient's need to
be mirrored can be met with an analytic response no indulgence of
the patient is called for (p. 343).
One does find, however, examples in Kohut's writings in which he
advocated providing positive experiences for patients. For instance, in his
seminal paper on introspection, empathy, and psychoanalysis, Kohut
(1959/1978a) wrote, when describing addicts:
Their addiction must not, however, be confused with transference:
the therapist is not a screen for the projection of existing
psychological structure; he is a substitute for it The patient now
really needs the support, the soothing of the therapist. His
dependence cannot be anayzed or reduced by insight; it must be
recognized and acknowledged. (p. 225)
And, in his final book, when discussing the overevaluation of patients by
their analysts, Kohut (1984) stated that, this overevaluating attitude too is
normal and that an analyst who consciously eradicates this attitude and
replaces it by cold objectivity is as misguided as the Watson-guided
objective mother of half a century ago (p. 190). Kohut (1984, pp. 78, 153)
and other self psychologists (e.g., Miller, 1990; Wolf, 1990) also emphasized
the importance of providing a corrective emotional experience, as
described by Alexander (1956). And Orange (1995), echoing Rogers's
humanistic beliefs, has commented that psychoanalytic understanding is,
among other things, a form of loving, and it can be experienced
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in that way by the patient. It differs from empathy, which is value-neutral and
can be used to hurt people (p. 171).
At this point, it may be useful to briefly discuss the relationship between
unconditional positive regard and empathy. As noted, with unconditional
positive regard the person as a whole is prized, whereas empathy is the
ability to perceive the internal frame of reference of another with accuracy
(Rogers, 1980p. 140). Empathy, as pointed out by Kohut (1981) and others
(e.g., Shlien, 1997; Orange, 1995), in addition to having a therapeutic
function, can also be used to harm or manipulate people. In his final address,
Kohut (1981) said, If you want to hurt somebody, and you want to know
where his vulnerable spot is, you have to know him before you can put in the
right dig. Appreciating this negative use of empathy, Orange (1995)
distinguished, in psychoanalytic epistemology, between empathy and empathic
understanding: Empathy defines the way of knowingvicarious
introspectionand the nature of the knowncomplex psychological
configurationsthat we seek to understand in depth (p. 23). In contrast,
empathic understanding includes a helpful response, such as a therapist
adjusting the heat and light for a patient's comfort or a parent protecting a
child from mistreatment (Orange, 1995, pp. 22-23). It seems that, for Orange,
empathic understanding (in contrast to empathy by itself) includes caring
responsivity (i.e., unconditional positive regard).
Being Human
In a conference commemorating the 100th anniversary of psychotherapy,
Rogers (1985) was asked by a participant what the profession of
psychotherapy had learned over the past 100 years. Rogers thought about the
answer for several moments and then said, I don't know what the profession
has learned, I really don't. I've learned to be more human in the relationship,
but I am not sure that that's the direction the profession is going. For Rogers,
what is most healing is being openly oneself in a relationship. In a lovely
passage, Rogers and Sanford (1984) wrote:
The kind of caring that the client-centered therapist desires to
achieve is a gullible caring, in which clients are accepted as they
say they are, not with a lurking suspicion in the therapist's mind that
they may, in fact, be otherwise. This attitude is not stupidity on the
therapist's part; it is the kind of attitude that is most likely to lead to
trust, to further self-exploration, and to the correction of false
statements as trust deepens. (p. 1379)
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Kohut (1984), although probably more reserved than Rogers, did write
that, because of self psychology, I have come to feel freer and, without guilt
and misgivings, to show analysands my deep involvement and concern via the
warmth of my voice, the words that I choose, and other similarly subtle
means (p. 221). And Wolf (1987), in a speech discussing whether or not
interpretation should be used, stated, It really doesn't matter what you do,
what matters is who you are, which surely relates to the human qualities of
the therapist.
But for Rogers, Kohut did not go far enough in emphasizing the human
qualities of the therapeutic relationship. For example, Rogers (1986) had
interesting comments to make after viewing Kohut's (1981) last lecture, On
Empathy, given 4 days before Kohut's death. We present what Kohut said,
followed by Rogers's reply. Kohut's (1981) remarks came at the end of his
talk, as he described his work with a strongly suicidal woman:
I suddenly had the feeling how would you feel if I let you hold
my fingers for a little while, now while you are talking, maybe that
would help you; doubtful maneuver, I am not recommending it, but
I was desperate, I was deeply worried. So I gave her two fingers.
Moved up a little bit in my chair, gave her two fingers, now I'll tell
you what is so nice about that story, because an analyst always
remains an analystI gave her my two fingers, she took a hold of
them and I immediately made a genetic interpretation to myself, it
was the toothless gums of a very young child clamping down on an
empty nipple. That's the way it felt. I didn't say anything. I don't
know whether it was right, but I reacted to it even there as an
analyst to myself. [it] was never necessary any more. I wouldn't say
that it turned the tide. But it overcame a very, very difficult
impasse, at a given dangerous moment, and gaining time that way,
we went on for many, many more years, with reasonably substantial
success.
Rogers's (1986) reaction to Kohut's remarks was as follows:
It seems clear that in this interaction Dr. Kohut is experiencing
desperation, caring, and compassion. He found a beautifully
symbolic gesture that enabled him to express something of what he
was feeling. Yet he is apologetic about this, about giving her his
fingers to hold. Even more astonishingand sadis his
interpretation to himself that he is giving her a dry nipple. He
appears unaware that by giving something of himselfof his own
deep and persistent feelingshe is giving her the nourishing human
caring and compassion that she so desperately needs. Being thus
openly feeling with her is most therapeutic. Yet he seems dubious
and apologetic about his action. He appears to be unaware that
being openly himself in the relationship was the most healing thing
he could have done. It is obvious that I differ deeply from Dr. Kohut
in the value I give to being one's own whole person in the
relationship. (pp. 132-133)
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Transference as a Distortion
Rogers did not elaborate a developmental theory and was not especially
interested in the phenomenon of transference. He was interested in the real
existential encounter in the here and now. A student of Rogers's, John Shlien
(1987), in an interesting article that emphasized Anna O's erotic attachment to
Josef Breuer, criticized the transference concept. Shlien argued that
transference was a fiction or, rather, a defense mechanism used by therapists
to protect themselves from the consequences of their own behavior (p. 15).
According to Shlien, when a client falls in love with or gets angry at a
therapist, therapists, starting with Breuer, have used the concept of
transference to deny their culpability in eliciting these feelings. However,
with the elaboration of a two-person paradigm in self psychology, the idea of
transference as a distortion disappears. Shlien's criticism becomes moot,
because in contemporary self psychology it is acknowledged
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that, in their mutual interaction, the different qualities of the therapist are
influencing the patient, and vice versa.
Interpretations
Kohut (1981, 1982, 1984) distinguished between two kinds of empathy
understanding, a lower form, and interpretation, a higher formand he
believed that an interpretative phase was necessary for a psychoanalytic cure.
Rogers came to oppose interpretations; he believed that they were a
manifestation of the medical model, having an expert cure an illness. For
Rogers, the client has the capacity to discover his or her own answers and, as
a result, will become self-empowered. After viewing Kohut's (1981) lecture,
Rogers commented:
Our purposes in being empathic are not the same. Kohut planned to
use his perception of the inner world of the patient to make
interpretations of the patient's behavior. My purpose was, through a
sensitive empathy, to be a companion to my client, giving him the
courage to go on in his voyage of self-discovery. Kohut's patient,
receiving an interpretation, is illuminated by the insight when he is
ready to accept it. It is also very likely, judging from the analystpatient relationship portrayed in the film, that he perceives Dr.
Kohut as a wise and gifted person who can provide him with these
understandings of self. My client, sensing that I am a companion to
him in his search, discovers the same insight and feels equally
illuminated. But he also gains confidence in himself as he realizes
that he has the capacity and the power to discover and learn the
meanings of his own behavior. Thus, it appears to me that Kohut's
patient learns and profits from the insight and becomes a bit more
dependent on the analyst. My client learns and profits from the
insight, perhaps a trifle later, and becomes a bit more independent
and self-empowered. (Rogers & Sanford, 1984p. 1379)
The questions raised in Rogers's remarks are interesting: whether a patient
becomes more dependent on an analyst as a result of an empathic
interpretation and, furthermore, whether such dependency feelings, if they
occur, are necessarily detrimental. It is noteworthy that some contemporary
self psychologists have deemphasized the use of interpretations. For example,
according to Miller's (1985) speech:
The stressing of interpretation is an ancient tradition in analysis, a
tradition that has been perpetuated through the passing of analytic
generations, without, in my opinion, open-minded reexamination
based upon empirical data. It is possible that if one attempted to
maintain an empathic resonance with one's patient, in so far as
possible continuously to maintain the mutual efforts at
understanding the patient's inner state, that this might be the most
productive way to promote increasing self-awareness and maximum
therapeutic effectiveness.
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And Wolf (1986) stated that crucial is the proper attunement of affect,
guided by empathy, and not the verbal message that is being conveyed, or
what explanations the therapist gives or does not give to the patient.
Offering a slightly different position, Merton Gill (personal
communication, August 28, 1991) wrote, Rogers certainly performed an
important service by pointing to the authoritarian way in which many analysts
employ interpretation, but a misuse of a technique does not mean the technique
is to be abandoned. Finally, Orange (1995) stated, I think much of the
therapeutic effect of analytic interpretation may lie, not so much in the insights
provided or even jointly found, but instead in the patient's experiencing for the
first time being important enough to a parent-substitute to be thoughtfully
considered (pp. 30-31). One may add that important selfobject needs of the
therapist are also satisfied when, as a result of a constructive interpretation, a
patient expresses appreciation.
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Conclusion
Magid (1996) wrote:
I think it is ironic that much of what has come to be thought of as
progress in psychoanalysis has in fact been the result of subtraction
from, rather than addition to, our theories. As analysts we have
increasingly learned to get out of our patients way. (p. 626)
1 There has been some controversy about the empirical status of Rogers's
theoretical propositions. For example, a number of reviews in the 1970s
concluded that research evidence supporting Rogers's postulates was weak
(Mitchell, Bozarth, & Krauft, 1977; Rappaport & Chinsky, 1972).
However, the studies cited as evidence for this conclusion had serious
methodological flaws (Patterson, 1984). More recent reviews of the
literature indicate that the critical variables for therapeutic effectiveness are
(a) the client-therapist relationship and (b) extratherapeutic variables
(factors that are part of the inner resources of the client and his or her
environment that aid in recovery; Bohart & Tallman, 1996; Bozarth, 1998;
Duncan & Moynihan, 1994; Patterson, 1984). Bozarth (1998), after
reviewing the last three decades of psychotherapy research, concluded that
the evidence for the importance of the person-to-person relationship of
therapist and client lends support to Rogers's attitudinal qualities as the
foundation for effective psychotherapy (p. 173).
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References
Alexander, F. (1956). Psychoanalysis and psychotherapy. New York:
Norton.
Basch, M. F. (1981). Selfobject Disorders and Psychoanalytic Theory: A
Historical Perspective. J. Amer. Psychoanal. Assn. 29:337-351 []
Bohart, A. C. (1991). Empathy in client-centered therapy: A contrast with
psychoanalysis and self psychology. Journal of Humanistic Psychology,
31, 34-48.
Bohart, A. C., & Tallman, K. (1996). The active client: Therapy as self-help.
Journal of Humanistic Psychology, 36, 7-30.
Bozarth, J. (1998). Person-centered therapy: A revolutionary paradigm.
Ross-on-Wye, United Kingdom: PCCS Books.
Brodley, B. T. (1994). Some observations of Carl Rogers behavior in
therapy interviews. Person-Centered Journal, 1, 37-47.
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Tobin, S. A. (1990). Self psychology as a bridge between existentialhumanistic psychology and psychoanalysis. Journal of Humanistic
Psychology, 30, 14-63. []
Tobin, S. A. (1991). A comparison of psychoanalytic self psychology and
Carl Rogers's person-centered therapy. Journal of Humanistic
Psychology, 31, 9-33.
Wolf, E. S. (1986, October). Discussant. In H. Linden (Chair), Clinical
advances in self psychology. Symposium conducted at the Ninth Annual
Conference on the Psychology of the Self, San Diego, CA.
Wolf, E. S. (1987, October). Conversations with Franco Paparo and Ernest
S. Wolf. Session conducted at the Tenth Annual Conference on the
Psychology of the Self, Chicago, IL.
Wolf, E. S. (1988). Treating the self: Elements of clinical self psychology.
New York: Guilford Press. []
Wolf, E. S. (1990). Clinical Responsiveness: Corrective or Empathic?
Psychoanal. Inq. 10:420-432 []
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