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부재하지만 암시적인: 이야기 치료를 통한 이야기의 반전
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  • 부재하지만 암시적인: 이야기 치료를 통한 이야기의 반전
  • The Absent but Implicit: The Story’s Reversal through Narrative Therapy
저자명
최민수
간행물명
한국기독교상담학회지KCI
권/호정보
2011년|21권 1호(통권21호)|pp.253-280 (28 pages)
발행정보
한국기독교상담심리학회|한국
파일정보
정기간행물|KOR|
PDF텍스트(0.31MB)
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국문초록

This paper describes Michael White’s recent idea of the “absent but implicit”in narrative therapy. Michael White introduced the term “absent but implicit”to narrative practitioners in order to let them apply to their therapeutic practices. This concept of therapeutic work of the “absent but implicit”suggests the understanding that there is a discernment we make between known realities and other realities that have already been given meaning in our lives. In therapeutic conversations, we can use the notion of the“ absent but implicit”to process the narrative therapeutic enquiries. The concept of the “absent but implicit”enables us to enquire into the rich story of self that lie beyond the problem story and to support the new alternative story that lie outside of the problem story. Furthermore, the presentation of the “absent but implicit”takes a further step a line of enquire that can support people to live with a sense of being active in their lives as personal agency. This paper also presents work done with a woman who was dealing with relational conflict. Drawing on the concept of the “absent but implicit,”this paper attempts to explore and convey how the concept and practice of the “absent but implicit”can be used in therapeutic conversations through suggesting eight steps as the “absent but implicit”map of narrative practice. Thus, I am looking forward to be meaningful foundations to share and develop these ideas with many interested practitioners and others who are engaged in therapeutic research. Furthermore, I hope that this paper contributes to offer new ideas and practices in the field of a narrative practice.

영문초록

This paper describes Michael White’s recent idea of the “absent but implicit”in narrative therapy. Michael White introduced the term “absent but implicit”to narrative practitioners in order to let them apply to their therapeutic practices. This concept of therapeutic work of the “absent but implicit”suggests the understanding that there is a discernment we make between known realities and other realities that have already been given meaning in our lives. In therapeutic conversations, we can use the notion of the“ absent but implicit”to process the narrative therapeutic enquiries. The concept of the “absent but implicit”enables us to enquire into the rich story of self that lie beyond the problem story and to support the new alternative story that lie outside of the problem story. Furthermore, the presentation of the “absent but implicit”takes a further step a line of enquire that can support people to live with a sense of being active in their lives as personal agency. This paper also presents work done with a woman who was dealing with relational conflict. Drawing on the concept of the “absent but implicit,”this paper attempts to explore and convey how the concept and practice of the “absent but implicit”can be used in therapeutic conversations through suggesting eight steps as the “absent but implicit”map of narrative practice. Thus, I am looking forward to be meaningful foundations to share and develop these ideas with many interested practitioners and others who are engaged in therapeutic research. Furthermore, I hope that this paper contributes to offer new ideas and practices in the field of a narrative practice.

목차

Ⅰ. 들어가는 말
Ⅱ.“ 부재하지만암시적인”의개념적배경
Ⅲ.“ 부재하지만암시적인”의개념적이해
Ⅳ.“ 부재하지만암시적인”의이야기치료실제
Ⅴ.“ 부재하지만암시적인”의기독교상담적적용

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