Eksistenci\u0101l\u0101 izol\u0101cija un narcisms, lai gan at\u0161\u0137iras savos pamatdefin\u012bcij\u0101s, savijas intri\u0123\u0113jo\u0161os veidos, kas izgaismo cilv\u0113ka psihi un m\u016bsu iedzimto vajadz\u012bbu p\u0113c saiknes. Eksistenci\u0101l\u0101 izol\u0101cija dzi\u013ci skar m\u016bsu vientul\u012bbas pieredzi ne tikai fiziskaj\u0101, bet ar\u012b emocion\u0101laj\u0101 un kognit\u012bvaj\u0101 l\u012bmen\u012b. T\u0101 ietver dzi\u013cu atsve\u0161in\u0101t\u012bbas saj\u016btu no citiem, kas da\u017ek\u0101rt saglab\u0101jas pat \u0161\u0137ietami piepild\u012bt\u0101s attiec\u012bb\u0101s. K\u0101 to prec\u012bzi nor\u0101d\u012bja J\u0101loms (Yalom, 1980), t\u0101 atspogu\u013co plaisu starp indiv\u012bdu un pasauli \u2013 bezdibeni, kas nereti past\u0101v pat tad, ja esam ieskauti m\u012b\u013coto cilv\u0113ku lok\u0101.<\/p>\n
<\/p>\n
Savuk\u0101rt narcisms izpau\u017eas k\u0101 pastiprin\u0101ta koncentr\u0113\u0161an\u0101s uz sav\u0101m v\u0113lm\u0113m un amb\u012bcij\u0101m. K\u0101 apraksta Kempbels un Millers (Campbell & Miller, 2011), tas ietver paaugstin\u0101tu pa\u0161v\u0113rt\u0113jumu, tiesiskuma saj\u016btu un emp\u0101tijas tr\u016bkumu. Turkl\u0101t cilv\u0113ki ar narcistisk\u0101m tendenc\u0113m bie\u017ei mekl\u0113 apk\u0101rt\u0113jo apbr\u012bnu un apstiprin\u0101jumu (Morf & Rhodewalt, 2001).<\/p>\n
\u0145emot v\u0113r\u0101 cilv\u0113ka iedzimto v\u0113lmi pieder\u0113t un izveidot saiknes, nav p\u0101rsteidzo\u0161i, ka \u0161\u012bs divas par\u0101d\u012bbas var savstarp\u0113ji saist\u012bties. Individu, kur\u0161 c\u012bn\u0101s ar eksistenci\u0101l\u0101s izol\u0101cijas smagumu, var novest pie narcistisk\u0101m tendenc\u0113m k\u0101 m\u0113\u0123in\u0101juma aizpild\u012bt \u0161o atsve\u0161in\u0101t\u012bbas plaisu. Savuk\u0101rt tie, kuri p\u0101rm\u0113r\u012bgi iegrimst narcism\u0101, var k\u013c\u016bt izol\u0113ti nesp\u0113jas d\u0113\u013c redz\u0113t t\u0101l\u0101k par sav\u0101m vajadz\u012bb\u0101m.<\/p>\n
\u0160is raksts analiz\u0113s sare\u017e\u0123\u012bto mijiedarb\u012bbu starp eksistenci\u0101lo izol\u0101ciju un narcismu, uzsverot to daudzdimension\u0101lo dinamiku, kur viena par\u0101d\u012bba var pastiprin\u0101t otru. Izmantojot eksistenci\u0101l\u0101s un psiholo\u0123isk\u0101s pieejas, m\u0113s p\u0113t\u012bsim \u0161o st\u0101vok\u013cu izcelsmi un sekas, nosl\u0113dzot diskusiju ar to, k\u0101 eksistenci\u0101l\u0101 terapija var sniegt cer\u012bbu un risin\u0101jumu.<\/p>\n
Eksistenci\u0101l\u0101 izol\u0101cija k\u0101 koncepts ir r\u016bp\u012bgi analiz\u0113ts gan filozofiski, gan emp\u012briski. K\u0101 to apraksta J\u0101loms (Yalom, 1980), izol\u0101cija nav vienveid\u012bga pieredze \u2013 tai ir da\u017e\u0101di aspekti. Vi\u0146\u0161 to iedala tr\u012bs veidos:<\/p>\n
– Interperson\u0101l\u0101 izol\u0101cija<\/strong> \u2013 rodas no soci\u0101lo attiec\u012bbu tr\u016bkuma. Heideggers (Heidegger, 1962) sav\u0101 filozofiskaj\u0101 skat\u012bjum\u0101 apraksta cilv\u0113ka eksistenci k\u0101 “iemestu pasaul\u0113”<\/strong> \u2013 st\u0101vokli, kas raksturo “iemest\u012bbu<\/strong>” (Geworfenheit). M\u0113s atrodamies realit\u0101t\u0113, kuru neesam izv\u0113l\u0113ju\u0161ies, un esam spiesti saskarties ar savas mirst\u012bbas un ierobe\u017eot\u012bbas paties\u012bbu. \u0160\u012b atkl\u0101sme, p\u0113c Haidigera dom\u0101m, var rad\u012bt dzi\u013cu eksistenci\u0101l\u0101s izol\u0101cijas saj\u016btu. Vi\u0146apr\u0101t, \u0161is vientul\u012bbas st\u0101voklis nav nejau\u0161\u012bba, bet gan neat\u0146emama m\u016bsu eksistences sast\u0101vda\u013ca. Pie\u0146emot savu “iemest\u012bbu<\/strong>“, m\u0113s varam ieg\u016bt dzi\u013c\u0101ku izpratni par savu vietu pasaul\u0113 un attiec\u012bb\u0101m ar citiem.<\/p>\n Sartrs (Sartre, 2003) pied\u0101v\u0101 nedaudz at\u0161\u0137ir\u012bgu skat\u012bjumu, postul\u0113jot, ka pati cilv\u0113ka br\u012bv\u012bba<\/strong> var b\u016bt izol\u0113jo\u0161a. Katra m\u016bsu izv\u0113le, kas tiek veikta neatkar\u012bgi un individu\u0101li, nes sev l\u012bdzi sekas un atbild\u012bbu. \u0160\u012b iedzimt\u0101 br\u012bv\u012bba, apvienojum\u0101 ar m\u016bsu nesp\u0113ju piln\u012bb\u0101 izprast citu cilv\u0113ku iek\u0161\u0113jo pasauli, rada \u0161\u0137\u0113rsli. Sartrs \u0161o st\u0101vokli d\u0113v\u0113 par “fakticit\u0101ti” (facticity), kas var izrais\u012bt atsve\u0161in\u0101t\u012bbas un vientul\u012bbas saj\u016btu. Tom\u0113r Sartre tic\u0113ja, ka pat \u0161aj\u0101 izol\u0101cij\u0101 iesp\u0113jams atrast noz\u012bmi \u2013 dz\u012bvojot autentiski un pie\u0146emot savas izv\u0113les.<\/p>\n No emp\u012brisk\u0101 skatpunkta jaun\u0101kie p\u0113t\u012bjumi, piem\u0113ram, Pinela, Longa, M\u0113rdoka un Helma (Pinel, Long, Murdoch & Helm, 2017) veiktais darbs, uzsver eksistenci\u0101l\u0101s izol\u0101cijas subjekt\u012bvo dabu. Vi\u0146i nor\u0101da, ka t\u0101s intensit\u0101te un bie\u017eums at\u0161\u0137iras da\u017e\u0101diem cilv\u0113kiem. Turkl\u0101t noteikti person\u012bbas faktori, piem\u0113ram, narcisms, var ietekm\u0113t to, k\u0101 indiv\u012bds piedz\u012bvo \u0161o dzi\u013co vientul\u012bbu.<\/p>\n Eksistenci\u0101lisma centr\u0101 atrodas p\u0101rliec\u012bba, ka cilv\u0113ki pa\u0161i izveido savu dz\u012bves j\u0113gu un noz\u012bmi. \u0160\u012b autonomija, lai gan dod sp\u0113ku, vienlaikus rada ar\u012b eksistenci\u0101lu trauksmi, liekot veikt izv\u0113les bez kosmiskas vadl\u012bnijas. \u0160aj\u0101 kontekst\u0101 narcisms var k\u013c\u016bt par patv\u0113rumu, pastiprinot pa\u0161v\u0113rt\u0113jumu, lai izvair\u012btos no eksistenci\u0101l\u0101 diskomforta (Heidegers, 1962; Mejs, 1958; Sartrs, 2003).<\/p>\n M\u0101rti\u0146\u0161 Heidegers (Heidegger, 1962) uzsv\u0113ra, cik svar\u012bgi ir cilv\u0113kiem saskarties ar savu eksistenci un uz\u0146emties atbild\u012bbu par sav\u0101m darb\u012bb\u0101m, lai dz\u012bve ieg\u016btu noz\u012bmi. Run\u0101jot par “Dasein<\/strong>“, jeb cilv\u0113ka es\u012bbas st\u0101vokli pasaul\u0113, vi\u0146\u0161 nor\u0101d\u012bja, ka narcisms \u013cauj izvair\u012bties no \u0161\u012bs konfront\u0101cijas, iesl\u0113dzot indiv\u012bdu pa\u0161att\u0113la slazd\u0101. Heideggers raksta: “Dasein vienm\u0113r saprot sevi caur savu eksistenci \u2013 caur sav\u0101m iesp\u0113j\u0101m: b\u016bt pa\u0161am vai neb\u016bt pa\u0161am” (Heidegger, 1962, 33. lpp.). \u0160is apgalvojums, manupr\u0101t, atspogu\u013co cilv\u0113ka ce\u013cu uz pa\u0161izpratni, uzsverot sevis iesaist\u012b\u0161anos dz\u012bv\u0113. Pretstat\u0101 tam, narcisms kav\u0113 autentiskumu un patiesu dz\u012bves j\u0113gas izpratni.<\/p>\n Sartra filozofija sniedz v\u0113l liel\u0101ku skaidr\u012bbu. Vi\u0146\u0161 run\u0101 par “slikto tic\u012bbu” (mauvaise foi – <\/em>franc.) k\u0101 st\u0101vokli, kur\u0101 cilv\u0113ki, izmantojot pa\u0161apm\u0101nu, izvair\u0101s no atbild\u012bbas, ko nes vi\u0146u iedzimt\u0101 br\u012bv\u012bba. \u0160eit narcisms izpau\u017eas k\u0101 “slikt\u0101s tic\u012bbas” forma, \u013caujot indiv\u012bdiem pasl\u0113pties aiz idealiz\u0113ta pa\u0161att\u0113la, izvairoties no patiesiem eksistenci\u0101liem izaicin\u0101jumiem.<\/p>\n Lai gan eksistenci\u0101lie dom\u0101t\u0101ji atz\u012bst narcismu k\u0101 cilv\u0113ka tieksmi\u2014varb\u016bt k\u0101 m\u016bsu dz\u012bves j\u0113gas mekl\u0113jumu blakusproduktu\u2014tas netiek uzskat\u012bts par viennoz\u012bm\u012bgi pozit\u012bvu par\u0101d\u012bbu (Shaw, 2000; van Deurzen-Smith, 2000; Yalom, 1980). T\u0101 k\u0101 narcisms savijas caur da\u017e\u0101diem m\u016bsu eksistences aspektiem\u2014biolo\u0123iskaj\u0101, psiholo\u0123iskaj\u0101 un kult\u016bras l\u012bmen\u012b (van Deurzen-Smith, 2000)\u2014tas ir neap\u0161aub\u0101mi b\u016btiska m\u016bsu dz\u012bves da\u013ca. Tom\u0113r ir v\u0113rts atz\u012bm\u0113t, ka cilv\u0113ki da\u017ek\u0101rt var izr\u0101d\u012bt t\u0101das \u012bpa\u0161\u012bbas k\u0101 p\u0101rsp\u012bl\u0113ta tiesiskuma saj\u016bta, ekspluat\u0101cija vai emp\u0101tijas tr\u016bkums.<\/p>\n Lai izprastu cilv\u0113ka eksistenci\u0101l\u0101s dabas sare\u017e\u0123\u012bto dabu, k\u0101 nor\u0101da van Deurzen-Smith (2000), ir svar\u012bgi izp\u0113t\u012bt cilv\u0113ka dz\u012bves da\u017e\u0101d\u0101s dimensijas\u2014fizisko, person\u012bgo, soci\u0101lo un gar\u012bgo\u2014un to savstarp\u0113j\u0101s sakar\u012bbas. \u0145emot v\u0113r\u0101 narcisma visuresam\u012bbu, tas neap\u0161aub\u0101mi ir j\u0101izp\u0113ta visos \u0161ajos eksistenci\u0101lajos l\u012bme\u0146os.<\/p>\n Cilv\u0113ka dz\u012bves ce\u013c\u0101 m\u0113s saskaramies ar eksistenci\u0101lu paradoksu: lai gan piedzimstam un aizejam no \u0161\u012bs pasaules vieni, m\u016bsu dzi\u013c\u0101k\u0101s ilgas tiecas p\u0113c saiknes ar citiem. \u0160\u012b b\u016btisk\u0101 disonanse bie\u017ei mudina cilv\u0113kus prioritiz\u0113t pa\u0161apliecin\u0101\u0161anos, reiz\u0113m uz citu r\u0113\u0137ina vai caur m\u0113\u0123in\u0101jumiem sapl\u016bst ar kolekt\u012bvu.<\/p>\n Narcistiskiem indiv\u012bdiem pa\u0161att\u0113ls nereti tiek uztverts caur \u0161aur\u0101m prizmu l\u0113c\u0101m \u2013 varas, ievainojam\u012bbas vai nep\u0101rtrauktas apstiprin\u0101juma alkas. \u0160\u0101da ierobe\u017eota pa\u0161uztvere kav\u0113 patiesu pa\u0161apzin\u0101\u0161anos un pastiprina eksistenci\u0101l\u0101s atsve\u0161in\u0101t\u012bbas saj\u016btu. J\u0101\u0146em v\u0113r\u0101, ka, lai gan katrs indiv\u012bds saskaras ar eksistenci\u0101l\u0101s vientul\u012bbas izj\u016btu, t\u0101s dzi\u013cums un ietekme katram var at\u0161\u0137irties (atsaucoties uz Thompson, 2015, un Yalom, 1980).<\/p>\n Past\u0101v vair\u0101ki specifiski faktori, kas pastiprina narcistisko indiv\u012bdu izteikto izol\u0113t\u012bbu:<\/p>\n 1. Kontroles taktikas<\/strong> \u2013 V\u0113lme p\u0113c past\u0101v\u012bgas apstiprin\u0101\u0161anas nereti liek izmantot kontrol\u0113jo\u0161u uzved\u012bbu, kas grauj uztic\u012bbu un noved pie attiec\u012bbu atsve\u0161in\u0101t\u012bbas. Eksistenci\u0101l\u0101s vientul\u012bbas un narcisma sare\u017e\u0123\u012bt\u0101 savstarp\u0113j\u0101 mijiedarb\u012bba rada nosl\u0113gtu loku. Past\u0101v\u012bg\u0101 atsve\u0161in\u0101t\u012bbas saj\u016bta, kas savienojas ar eksistenci\u0101lo vakuumu, pastiprina nepiecie\u0161am\u012bbu p\u0113c \u0101r\u0113ja apstiprin\u0101juma. \u0160o dinamiku sare\u017e\u0123\u012btais raksturs padara narcissistiskus indiv\u012bdus \u012bpa\u0161i pak\u013cautus dzi\u013c\u0101kai eksistenci\u0101l\u0101s vientul\u012bbas pieredzei nek\u0101 liel\u0101kajai da\u013cai cilv\u0113ku.<\/p>\n Cilv\u0113ka dz\u012bves ce\u013c\u0161 ir caurv\u012bts ar eksistenci\u0101l\u0101s izol\u0101cijas un narcisma izpausm\u0113m. Eksistenci\u0101laj\u0101 terapij\u0101 \u0161ie nav tikai teor\u0113tiski j\u0113dzieni, bet gan b\u016btiskas cilv\u0113ka pieredzes, kas veido da\u017e\u0101dus psiholo\u0123iskus izaicin\u0101jumus. Izpratne par \u0161o fenomenu nians\u0113m ir b\u016btiska terapeitiem, kuri v\u0113las dzi\u013c\u0101k iel\u016bkoties klientu iek\u0161\u0113j\u0101s c\u012b\u0146\u0101s.<\/p>\n Eksistenci\u0101l\u0101s izol\u0101cijas un narcisma sare\u017e\u0123\u012bt\u0101 mijiedarb\u012bba pied\u0101v\u0101 terapeitiski noz\u012bm\u012bgu prizmu, caur kuru iesp\u0113jams atkl\u0101t klienta gr\u016bt\u012bbu saknes. Eksistenci\u0101l\u0101s terapijas centr\u0101 atrodas centieni veicin\u0101t autentiskas cilv\u0113ku attiec\u012bbas un att\u012bst\u012bt padzi\u013cin\u0101tu pa\u0161apzin\u0101\u0161anos. Pal\u012bdzot klientiem atkl\u0101t savu patieso b\u016bt\u012bbu un dz\u012bves j\u0113gpiln\u0101s dimensijas, eksistenci\u0101lie terapeiti var veicin\u0101t atsve\u0161in\u0101t\u012bbas un pa\u0161aizliedz\u012bbas cikla mazin\u0101\u0161anu. \u0160aj\u0101 jom\u0101 iev\u0113rojami p\u0113tnieki, piem\u0113ram, Van Deurzen (2002), J\u0101loms (Yalom, 1980) un Mejs (May, 1958), ir uzsv\u0113ru\u0161i \u0161\u0101das terapeitiskas pieejas b\u016btisko ietekmi.<\/p>\n Eksistenci\u0101l\u0101s terapijas pamat\u0101 ir atzi\u0146a par dz\u012bves neizb\u0113gamaj\u0101m eksistenci\u0101laj\u0101m paties\u012bb\u0101m: mirst\u012bbu, br\u012bv\u012bbas smagumu, iedzimtu izol\u0101ciju un potenci\u0101lo j\u0113gas tr\u016bkumu (Yalom, 1980). \u0160aj\u0101 kontekst\u0101 narcisms bie\u017ei kalpo k\u0101 psiholo\u0123isks aizsargmeh\u0101nisms pret \u0161\u012bm sare\u017e\u0123\u012btaj\u0101m realit\u0101t\u0113m. Caur terapeitisku izp\u0113ti indiv\u012bdi var atkl\u0101t savu narcistisko tieksmju saknes un att\u012bst\u012bt dzi\u013c\u0101ku izpratni par sevi.<\/p>\n Lai mazin\u0101tu eksistenci\u0101lo izol\u0101ciju un narcistiskos mode\u013cus, “Es-Tu”<\/strong> attiec\u012bbu pieeja, kuru konceptualiz\u0113jis Martins B\u016bbers (Buber, 2008), var b\u016bt \u012bpa\u0161i noder\u012bga. \u0160\u012b terapeitisk\u0101 metode uzsver savstarp\u012bgumu un autentiskumu cilv\u0113ku mijiedarb\u012bb\u0101. Koncentr\u0113joties uz \u0161iem principiem, terapeiti var mudin\u0101t uz pa\u0161refleksiju, person\u012bgo atbild\u012bbu un emp\u0101tijas att\u012bst\u012bbu. Eksistenci\u0101l\u0101s atsve\u0161in\u0101t\u012bbas p\u0101rvar\u0113\u0161anai b\u016btiska ir atzi\u0146a par patiesu cilv\u0113ku saik\u0146u v\u0113rt\u012bbu, kas var pal\u012bdz\u0113t veidot dzi\u013c\u0101kas un j\u0113gpiln\u0101kas attiec\u012bbas, mazinot atsve\u0161in\u0101t\u012bbas saj\u016btu.<\/p>\n Darbs ar narcistiskiem uzved\u012bbas mode\u013ciem caur autentisku un savstarp\u0113ji bag\u0101tino\u0161u attiec\u012bbu veido\u0161anu var pav\u0113rt ce\u013cu uz pa\u0161anal\u012bzi. \u0160\u012b introspekt\u012bv\u0101 izp\u0113te \u013cauj indiv\u012bdiem izprast savu pa\u0161aizliedz\u012bgo uzved\u012bbu sekas un att\u012bst\u012bt jaunu skat\u012bjumu uz attiec\u012bb\u0101m, kas balst\u012btas uz patiesumu un savstarp\u0113ju cie\u0146u.<\/p>\n Ir ac\u012bmredzams, ka eksistenci\u0101l\u0101 terapija, kas sak\u0146ojas eksistenci\u0101laj\u0101 filozofij\u0101, sniedz iesp\u0113ju indiv\u012bdiem ar narcistiskiem raksturlielumiem izp\u0113t\u012bt savu pa\u0161izpratni un starppersonu attiec\u012bbas dzi\u013c\u0101k. \u0160\u012b pieeja pal\u012bdz atkl\u0101t autentisku “es” un veidot skaidr\u0101kus person\u012bgos v\u0113rt\u012bbu orientierus. Eksistenci\u0101l\u0101 terapija pied\u0101v\u0101 visaptvero\u0161u skat\u012bjumu uz narcisma izpausm\u0113m, mudinot klientus pie\u0146emt person\u012bgo atbild\u012bbu un vairs neuzl\u016bkot savas probl\u0113mas tikai k\u0101 \u0101r\u0113ju faktoru sekas.<\/p>\n Eksistenci\u0101l\u0101s izol\u0101cijas un narcisma mijiedarb\u012bba ir sare\u017e\u0123\u012bta un dzi\u013ci iesak\u0146ojusies cilv\u0113ka eksistences audum\u0101. Kam\u0113r eksistenci\u0101l\u0101 izol\u0101cija izriet no m\u016bsu vientu\u013c\u0101 ce\u013ca \u0161aj\u0101 pasaul\u0113, m\u016bsu dz\u012bves pieredze ir caurv\u012bta ar unik\u0101liem skatpunktiem un personiskajiem p\u0101rdz\u012bvojumiem. Paral\u0113li narcisms, kas izpau\u017eas k\u0101 grandiozit\u0101te, emp\u0101tijas tr\u016bkums un nep\u0101rtrauktas apstiprin\u0101juma alkas, atst\u0101j savu unik\u0101lo nospiedumu starppersonu attiec\u012bb\u0101s.<\/p>\n Past\u0101v dinamisks mijiedarb\u012bbas lauks starp \u0161\u012bm par\u0101d\u012bb\u0101m: da\u013cai cilv\u0113ku narcisms var k\u013c\u016bt par tiltu p\u0101r eksistenci\u0101l\u0101s izol\u0101cijas plaisu, kalpojot k\u0101 aizsargs pret dzi\u013c\u0101ku atsve\u0161in\u0101t\u012bbu un tuk\u0161uma saj\u016btu. Taj\u0101 pa\u0161\u0101 laik\u0101 narcissistisk\u0101 person\u012bba var viegli iespr\u016bst vientul\u012bbas cikl\u0101, kur\u0101 pa\u0161centr\u0113t\u012bba k\u013c\u016bst par \u0161\u0137\u0113rsli paties\u0101m cilv\u0113ku saikn\u0113m.<\/p>\n Eksistenci\u0101l\u0101s terapijas ietvaros \u0161\u012b pieeja pied\u0101v\u0101 ce\u013cu, k\u0101 izprast un samierin\u0101t \u0161os izaicin\u0101jumus. Veicinot ilgsto\u0161as un autentiskas attiec\u012bbas, izp\u0113tot narcistisk\u0101s uzved\u012bbas saknes un drosm\u012bgi konfront\u0113jot dz\u012bves eksistenci\u0101l\u0101s realit\u0101tes, \u0161\u012b terapijas metode pal\u012bdz indiv\u012bdiem virz\u012bties uz stabil\u0101ku, saist\u012bt\u0101ku un j\u0113gpiln\u0101ku eksistenci.<\/p>\n Baumeister, R. F., & Vohs, K. D. (2001). Narcissism as Addiction to Esteem. Psychological Inquiry, 12(4), 206\u2013210. http:\/\/www.jstor.org\/stable\/1449473<\/em> Eksistenci\u0101l\u0101 izol\u0101cija un narcisms, lai gan at\u0161\u0137iras savos pamatdefin\u012bcij\u0101s, savijas intri\u0123\u0113jo\u0161os veidos, kas izgaismo cilv\u0113ka psihi un m\u016bsu iedzimto vajadz\u012bbu p\u0113c saiknes. Eksistenci\u0101l\u0101 izol\u0101cija dzi\u013ci skar m\u016bsu vientul\u012bbas pieredzi ne tikai fiziskaj\u0101, bet ar\u012b emocion\u0101laj\u0101 un kognit\u012bvaj\u0101 l\u012bmen\u012b. T\u0101 ietver dzi\u013cu atsve\u0161in\u0101t\u012bbas saj\u016btu no citiem, kas da\u017ek\u0101rt saglab\u0101jas pat \u0161\u0137ietami piepild\u012bt\u0101s attiec\u012bb\u0101s. K\u0101 to prec\u012bzi…<\/p>\n","protected":false},"author":1,"featured_media":6229,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","date_recorded":"","explicit":"","block":"","itunes_episode_number":"","itunes_title":"","itunes_season_number":"","itunes_episode_type":"","filesize_raw":"","footnotes":""},"categories":[366],"tags":[368,370,367,371,374,373,376,369,375,372],"class_list":["post-6226","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-raksti","tag-eksistenciala-terapija-latvija","tag-eksistencialais-terapeits-riga","tag-individuala-psihoterapija-riga","tag-konsultacijas-pie-psihologa-riga","tag-pasvertejuma-un-pasapzinas-stiprinasana-riga","tag-psihologa-pakalpojumi-latviesu-valoda","tag-psihologiska-palidziba-riga-klatiene-un-online","tag-psihologs-riga-privatprakse","tag-tiessaistes-psihologs-latvija","tag-trauksmes-un-depresijas-terapija-riga"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/6226","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/comments?post=6226"}],"version-history":[{"count":3,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/6226\/revisions"}],"predecessor-version":[{"id":6233,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/6226\/revisions\/6233"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/media\/6229"}],"wp:attachment":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/media?parent=6226"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/categories?post=6226"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/tags?post=6226"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n– Intraperson\u0101l\u0101 izol\u0101cija<\/strong> \u2013 saist\u012bta ar iek\u0161\u0113jo fragment\u0101ciju pa\u0161\u0101 indiv\u012bd\u0101.
\n– Eksistenci\u0101l\u0101 izol\u0101cija<\/strong> \u2013 izpau\u017eas k\u0101 dzi\u013ca vientul\u012bbas saj\u016bta, ko nosaka uzskats, ka m\u016bsu pieredze ir unik\u0101la un citi to nesp\u0113j piln\u012bb\u0101 izprast.<\/p>\nEksistenci\u0101ls skat\u012bjums uz narcismu<\/h2>\n
Eksistenci\u0101l\u0101s izol\u0101cijas un narcisma saikne<\/h2>\n
\n2. Emp\u0101tijas plaisa<\/strong> \u2013 Izteikts emp\u0101tijas tr\u016bkums ierobe\u017eo sp\u0113ju izprast un sajusties l\u012bdz ar citiem, t\u0101d\u0113j\u0101di padzi\u013cinot atstumt\u012bbas saj\u016btu.
\n3. Nebeidzama apstiprin\u0101juma mekl\u0113\u0161ana<\/strong>\u00a0\u2013 Nep\u0101rtraukta vajadz\u012bba p\u0113c \u0101r\u0113ja nov\u0113rt\u0113juma bie\u017ei vien atst\u0101j indiv\u012bdu emocion\u0101li tuk\u0161u, pat ja tas ir apk\u0101rt\u0113jo ielenkum\u0101, liedzot patiesu cilv\u0113ku tuv\u012bbu.
\n4. \u012aslaic\u012bga gandar\u012bjuma izj\u016bta<\/strong> \u2013 Sasniegumi un pan\u0101kumi rada tikai p\u0101rejo\u0161u piepild\u012bjumu, p\u0113c kura seko atgrie\u0161an\u0101s pie tuk\u0161uma saj\u016btas.
\n5. Neefekt\u012bvi p\u0101rvar\u0113\u0161anas meh\u0101nismi<\/strong>\u00a0\u2013 Narcisti bie\u017ei izmanto izvair\u012b\u0161an\u0101s strat\u0113\u0123ijas, emocion\u0101lo nosl\u0113gt\u012bbu un p\u0101rsp\u012bl\u0113tu pa\u0161aps\u0113st\u012bbu, kas tikai pastiprina vi\u0146u izol\u0113t\u012bbu.<\/p>\nNoz\u012bme terapijas praks\u0113<\/h2>\n
Secin\u0101jums<\/h2>\n
Atsauces<\/h3>\n
Buber, M. (2008). I and Thou. Howard Books.<\/em>
Campbell, W. K., & Miller, J. D. (Eds.). (2011). The handbook of narcissism and narcissistic personality disorder: Theoretical approaches, empirical findings, and treatments. John Wiley & Sons, Inc.. https:\/\/doi.org\/10.1002\/9781118093108<\/em>
Heidegger M. Macquarrie J. & Robinson E. (1962). Being and time (1st English). Blackwell.<\/em>
May, R. (1958). Man\u2019s search for himself. W.W. Norton & Company<\/em>
Morf, C. C., & Rhodewalt, F. (2001). Unraveling the paradoxes of nar- cissism: A dynamic self-regulatory processing model. Psychologi- cal Inquiry, 12, 177\u2013196. doi:10.1207\/S15327965PLI1204_1<\/em>
Pinel, Elizabeth & Long, Anson & Murdoch, Erin & Helm, Peter. (2017). A prisoner of one\u2019s own mind: Identifying and understanding existential isolation. Personality and Individual Differences. 105. 54-63. 10.1016\/j.paid.2016.09.024.<\/em>
Raskin, R., & Terry, H. (1988). A Principal-Components Analysis of the Narcissistic Personality Inventory and Further Evidence of Its Construct Validity. Journal of Personality and Social Psychology, 54, 890-902. http:\/\/dx.doi.org\/10.1037\/0022-3514.54.5.890<\/em>
Robins, R. W., & Beer, J. S. (2001). Positive illusions about the self: Short-term benefits and long-term costs. Journal of Personality and Social Psychology, 80(2), 340\u2013352. https:\/\/doi.org\/10.1037\/0022-3514.80.2.340<\/em>
Sartre, J.-P. (2003). Being and nothingness (H. E. Barnes, Trans.; 2nd ed.). Routledge.<\/em>
Shaw J. A. (2000). Narcissism as a motivational structure: the problem of personal significance. Psychiatry, 63(3), 219\u2013230. https:\/\/doi.org\/10.1080\/00332747.2000.11024914<\/em>
Thompson, Merlin. (2015). Authenticity in Education: From Narcissism and Freedom to the Messy Interplay of Self-Exploration and Acceptable Tension. Studies in Philosophy and Education. 34. 10.1007\/s11217-015-9459-2.<\/em>
Twenge, J. M., & Campbell, W. K. (2009). The narcissism epidemic: Living in the age of entitlement. Free Press.<\/em>
van Deurzen-Smith, E. (2000). Everyday mysteries: Existential dimensions of psychotherapy. New York: Routledge.<\/em>
Yalom, I., (1980). Existential psychotherapy. New York, NY: Basic books.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"