{"id":6946,"date":"2025-02-17T14:50:30","date_gmt":"2025-02-17T14:50:30","guid":{"rendered":"https:\/\/maxkarlin.com\/?p=6946"},"modified":"2025-02-18T12:39:53","modified_gmt":"2025-02-18T12:39:53","slug":"pusmuza-krize-teoretiskie-ietvari","status":"publish","type":"post","link":"https:\/\/maxkarlin.com\/lv\/pusmuza-krize-teoretiskie-ietvari\/","title":{"rendered":"Pusm\u016b\u017ea kr\u012bze: teor\u0113tiskie ietvari"},"content":{"rendered":"

\u201cPa vidu \u0161ai m\u016bsu mirst\u012bgajai dz\u012bvei, Es atrados tum\u0161\u0101 me\u017e\u0101, apmald\u012bjies, Novirz\u012bjies no taisn\u0101 ce\u013ca.\u201d<\/em>
\n\u2014 Dante Aligj\u0113ri<\/em><\/p>\n

Ievads<\/h2>\n

Ir pla\u0161i nov\u0113rots, ka cilv\u0113ki vid\u0113j\u0101 vecum\u0101 bie\u017ei saskaras ar sare\u017e\u0123\u012btu periodu, kas paz\u012bstams k\u0101 pusm\u016b\u017ea kr\u012bze. \u0160is iek\u0161\u0113jais konflikts ietver emocion\u0101lu piel\u0101go\u0161anos un v\u0113rt\u012bbu p\u0101rskat\u012b\u0161anu, un katrs cilv\u0113ks \u0161\u0101du situ\u0101ciju piedz\u012bvo unik\u0101l\u0101 veid\u0101. Tom\u0113r, neskatoties uz pla\u0161o atpaz\u012bstam\u012bbu, pusm\u016b\u017ea kr\u012bze joproj\u0101m ir diskut\u0113jama un zin\u0101tniski nepietiekami p\u0113t\u012bta t\u0113ma.<\/p>\n

<\/p>\n

Pirmo reizi terminu ieviesa psihoanal\u012bti\u0137is Eliots \u017daks, kur\u0161 sav\u0101 1965. gada esej\u0101 \u201cN\u0101ve un pusm\u016b\u017ea kr\u012bze\u201d saist\u012bja to ar p\u0101rmai\u0146\u0101m un rado\u0161u atdzim\u0161anu. Tom\u0113r faktiski jau Karls Jungs (1933) bija pirmais, kur\u0161 min\u0113ja pusm\u016b\u017ea kr\u012bzes par\u0101d\u012b\u0161anos, aprakstot savas gr\u016bt\u012bbas vid\u0113j\u0101 vecum\u0101. Vi\u0146\u0161 secin\u0101ja, ka \u0161is periods ir norm\u0101la psiholo\u0123isk\u0101s att\u012bst\u012bbas un izaugsmes f\u0101ze. Turkl\u0101t, k\u0101 vienu no galvenajiem \u0161\u012bs cie\u0161anu c\u0113lo\u0146iem, Jungs identific\u0113ja dz\u012bves m\u0113r\u0137a un j\u0113gas tr\u016bkumu.<\/p>\n

\u0112riks \u0112riksons (1950) ar\u012b uzskat\u012bja pusm\u016b\u017ea kr\u012bzi par regul\u0101ru att\u012bst\u012bbas stadiju, identific\u0113jot asto\u0146us cilv\u0113ka dz\u012bves posmus, kuros rodas identit\u0101tes kr\u012bzes. Levinsons (1978), \u0112riksona kol\u0113\u0123is, defin\u0113ja \u0161o kr\u012bzi k\u0101 p\u0101reju, kas neizb\u0113gami par\u0101d\u0101s \u201cp\u0101rejas posm\u0101 uz pieaugu\u0161o vidusposmu,\u201d aptuveni 30\u201340 gadu vecum\u0101. \u0160o p\u0101reju bie\u017ei raksturo j\u0113gas tr\u016bkuma izj\u016bta, nemiers, apjukums, neapmierin\u0101t\u012bba un vil\u0161an\u0101s darb\u0101 un \u0123imenes dz\u012bv\u0113, k\u0101 ar\u012b bailes no noveco\u0161anas un n\u0101ves.<\/p>\n

\"\u0112riks
\u0112riks \u0112riksons amerik\u0101\u0146u b\u0113rnu psihoanal\u012bti\u0137is, paz\u012bstams ar savu teoriju par cilv\u0113ka psihosoci\u0101lo att\u012bst\u012bbu. Vi\u0146\u0161 rad\u012bja fr\u0101zi \u201cidentit\u0101tes kr\u012bze<\/figcaption><\/figure>\n

Tradicion\u0101la interpretacija apgalvo, ka pusm\u016b\u017ea kr\u012bze ir \u012bpa\u0161s \u0161aubu un trauksmes periods, kad cilv\u0113ks izj\u016bt diskomfortu, apzinoties, ka dz\u012bve ir pus\u0113. Tom\u0113r iev\u0113rojami pier\u0101d\u012bjumi liecina, ka \u0161\u012bs kr\u012bzes noz\u012bme ir p\u0101rsp\u012bl\u0113ta un ka t\u0101 ir dr\u012bz\u0101k iz\u0146\u0113muma gad\u012bjums nek\u0101 norma.<\/p>\n

Vienlaikus eksistenci\u0101li-fenomenolo\u0123isk\u0101 pieeja uzskata cilv\u0113ka att\u012bst\u012bbu k\u0101 m\u016b\u017ea garum\u0101 notieko\u0161u procesu, kur pusm\u016b\u017es ir \u012bpa\u0161i izteikts posms, kad indiv\u012bds s\u0101k p\u0101rskat\u012bt savus sasniegumus vai neveiksmes. \u0160is ir laiks, kad tiek risin\u0101ti ontolo\u0123iski jaut\u0101jumi, it \u012bpa\u0161i par mirst\u012bbu, kas potenci\u0101li var rad\u012bt b\u016btiskas p\u0101rmai\u0146as dz\u012bves veid\u0101. \u0160\u012b perspekt\u012bva pie\u0146em, ka indiv\u012bds apg\u016bst dz\u012bves prasmes, izmantojot nep\u0101rtrauktu pa\u0161refleksiju un piel\u0101go\u0161anos (Adams, 2006).<\/p>\n

\u0160aj\u0101 esej\u0101 es izkl\u0101st\u012b\u0161u da\u017e\u0101dus ietvarus par pusm\u016b\u017ea kr\u012bzes j\u0113dzienu, izp\u0113tot teor\u0113tiskos pamatus un praktiskos ieskatus no mana klienta Daniela pieredzes.<\/p>\n

Teor\u0113tiskie pamati un da\u017e\u0101das perspekt\u012bvas<\/h2>\n

Lai ilustr\u0113tu pusm\u016b\u017ea kr\u012bzes teor\u0113tisko pamatu, es pl\u0101noju izmantot \u0112rika \u0112riksona psihosoci\u0101l\u0101s att\u012bst\u012bbas teoriju, kas sniedz struktur\u0113tu ietvaru cilv\u0113ka dz\u012bves da\u017e\u0101du posmu izpratnei. Vid\u0113j\u0101s pieaugu\u0161o vecuma periods, kas aptver vecumu no 40 l\u012bdz 65 gadiem, ietver generativit\u0101tes\/stagn\u0101cijas konfliktu.<\/p>\n

Generativit\u0101te noz\u012bm\u0113 v\u0113lmi rad\u012bt un kopt lietas, kas p\u0101rdz\u012bvos pa\u0161u, piem\u0113ram, audzin\u0101t b\u0113rnus vai dot ieguld\u012bjumu sabiedr\u012bb\u0101. Pret\u0113ji tam stagn\u0101ciju raksturo pa\u0161pietiekam\u012bba un m\u0113r\u0137a tr\u016bkums. Kad \u0161\u0101da veida konflikts tiek veiksm\u012bgi atrisin\u0101ts, indiv\u012bds izj\u016bt produktivit\u0101tes, rado\u0161uma un r\u016bpju saj\u016btu. Neveiksme, savuk\u0101rt, noved pie stagn\u0101cijas un neproduktivit\u0101tes saj\u016btas.<\/p>\n

\u0112riksons (1950) uzskat\u012bja, ka \u0161is process \u013cauj cilv\u0113kam autentiski saskarties ar savu iek\u0161\u0113jo \u201ces\u201d, kas var pal\u012bdz\u0113t tikt gal\u0101 ar \u0161\u012b dz\u012bves posma bie\u017ei sastopamaj\u0101m emocion\u0101laj\u0101m sv\u0101rst\u012bb\u0101m un v\u0113rt\u012bbu p\u0101rorient\u0101ciju.<\/p>\n

Papildinot \u0161o skat\u012bjumu, ja \u0161is j\u0113dziens tiktu p\u0113t\u012bts caur Levinsona (1978) ideju par \u201cPusm\u016b\u017ea p\u0101reju\u201d prizmas, tas var\u0113tu sniegt dzi\u013c\u0101ku izpratni par indiv\u012bda diskomfortu un iek\u0161\u0113jo trauksmi, kas saist\u012bta ar \u0161o periodu. Levinsons \u0161o p\u0101reju, kas notiek vecum\u0101 no 40 l\u012bdz 45 gadiem, uzskat\u012bja par att\u012bst\u012bbas uzdevumu, kas aizs\u0101k jaunu individualiz\u0101cijas posmu. Tas potenci\u0101li var\u0113tu veicin\u0101t l\u012bdzj\u016bt\u012bbas, refleksijas un patiesas sevis m\u012blest\u012bbas pieaugumu. Turkl\u0101t \u0161aj\u0101 period\u0101 var notikt b\u016btiskas p\u0101rmai\u0146as gan person\u012bgaj\u0101, gan profesion\u0101laj\u0101 jom\u0101, jo indiv\u012bdi cen\u0161as saska\u0146ot savu dz\u012bvi ar main\u012bgo pa\u0161apzi\u0146u (Levinsons, 1978).<\/p>\n

V\u0113l agr\u0101k \u013bevs Vigotskis sniedza ieskatu par da\u017e\u0101m dz\u012bves p\u0101rej\u0101m, izmantojot \u201cvecuma kr\u012bzes\u201d j\u0113dzienu. Vi\u0146\u0161 defin\u0113ja \u0161\u012bs kr\u012bzes k\u0101 periodus, kad cilv\u0113ka person\u012bba piedz\u012bvo holistiskas izmai\u0146as, kas notiek sistem\u0101tiski, mainoties stabilajiem periodiem (Vigotskis, 1984). \u0160ie kritiskie periodi jeb kr\u012bzes rada kvalitat\u012bvas pozit\u012bvas izmai\u0146as, kas virza person\u012bbu uz jaunu att\u012bst\u012bbas posmu, ta\u010du t\u0101s bie\u017ei vien pavada pastiprin\u0101ts konflikts, aizkaitin\u0101m\u012bba un pat att\u012bst\u012bbas novirzes.<\/p>\n

Tom\u0113r Vigotska j\u0113dziens par \u201cvecuma kr\u012bzi\u201d k\u0101 holistisku p\u0101rmai\u0146u stabilajos periodos rada jaut\u0101jumus par konkr\u0113tas \u201cpusm\u016b\u017ea kr\u012bzes\u201d identific\u0113\u0161anas uzticam\u012bbu. Piem\u0113ram, \u0161\u012b koncepta pielieto\u0161ana praks\u0113 var apgr\u016btin\u0101t indiv\u012bda unik\u0101l\u0101s pusm\u016b\u017ea kr\u012bzes pieredzes izpratni. \u0160\u012b pieredzes main\u012bba pusm\u016b\u017ea kr\u012bz\u0113 uzsver nenoteikt\u012bbu, kas ir rakstur\u012bga katra cilv\u0113ka individu\u0101lajam ce\u013cam.<\/p>\n

\"\u013bevs
\u013bevs Vigotskis \u2013 Baltkrievijas ebreju izcelsmes psihologs, kur\u0161 darboj\u0101s PSRS divdesmitajos gados un tr\u012bsdesmito gadu pirmaj\u0101 pus\u0113. Liter\u0101ro publik\u0101ciju, darbu par pedolo\u0123iju un b\u0113rna kognit\u012bvo att\u012bst\u012bbu autors.<\/figcaption><\/figure>\n

Balstoties uz Aldvina un Levinsona (2001) p\u0113t\u012bjumiem, var apgalvot, ka pusm\u016b\u017ea kr\u012bzes j\u0113dziens ir sask\u0101ries ar iev\u0113rojamu kritiku. Saska\u0146\u0101 ar p\u0113t\u012bjuma rezult\u0101tiem cilv\u0113ki pusm\u016b\u017e\u0101 bie\u017ei zi\u0146o par maz\u0101k psiholo\u0123iskiem simptomiem, liel\u0101ku laul\u012bbas apmierin\u0101t\u012bbu, pozit\u012bv\u0101ku dz\u012bves uztveri un liel\u0101ku kontroles saj\u016btu nek\u0101 jaun\u0101ki indiv\u012bdi. Z\u012bm\u012bgi ir ar\u012b tas, cilv\u0113ki \u010detrdesmit gadu vecum\u0101 nav grupa ar visliel\u0101ko \u0161\u0137ir\u0161an\u0101s, pa\u0161n\u0101v\u012bbu, depresijas vai emocion\u0101l\u0101s nestabilit\u0101tes procentu (Aldvins & Levensons, 2001).<\/p>\n

Vitb\u0113rna (2010) l\u012bdz\u012bgi ap\u0161auba pusm\u016b\u017ea kr\u012bzi k\u0101 atsevi\u0161\u0137u dz\u012bves posmu. Sav\u0101 aptauj\u0101, kur\u0101 piedal\u012bj\u0101s 500 pieaugu\u0161ie, vi\u0146a nevar\u0113ja atrast atrast atsauci uz \u201cpusm\u016b\u017ea ieleju\u201d visp\u0101r\u0113j\u0101 apmierin\u0101t\u012bb\u0101, kas nor\u0101da, ka dz\u012bves j\u0113gas mekl\u0113jumi un kl\u0101tb\u016btne paties\u012bb\u0101 pieaug l\u012bdz ar vecumu.<\/p>\n

Tikpat noz\u012bm\u012bgi ir MIDUS nacion\u0101l\u0101 aptauja (Brim et al., 2004), kur\u0101 tika atkl\u0101ts, ka tikai apm\u0113ram ceturt\u0101 da\u013ca respondentu piedz\u012bvoja pusm\u016b\u017ea kr\u012bzi. Iev\u0113rojami ir tas, ka liel\u0101k\u0101 da\u013ca \u0161\u012bs kr\u012bzes nesaist\u012bja ar noveco\u0161anu, bet gan ar lieliem dz\u012bves notikumiem, kas rad\u012bja iev\u0113rojamus draudus vai izaicin\u0101jumus. Konkr\u0113ti, 26% amerik\u0101\u0146u zi\u0146oja, ka vi\u0146iem ir bijusi pusm\u016b\u017ea kr\u012bze, tom\u0113r liel\u0101k\u0101 da\u013ca \u0161o kr\u012bzi nesaist\u012bja ar noveco\u0161anas procesu.<\/p>\n

Svar\u012bgs aspekts ir ar\u012b kult\u016bras faktori, kas ietekm\u0113 pusm\u016b\u017ea pieredzes veido\u0161anos. Kopum\u0101 pusm\u016b\u017ea kr\u012bzes j\u0113dziens sak\u0146ojas Rietumu kult\u016bras narat\u012bvos, kur tiek veicin\u0101ti individu\u0101lie sasniegumi un personisk\u0101 piepild\u012bjuma mekl\u0113jumi. Savuk\u0101rt kult\u016br\u0101s ar kolekt\u012bvistisk\u0101m v\u0113rt\u012bb\u0101m var neb\u016bt v\u0113rojamas l\u012bdz\u012bgas eksistenci\u0101las p\u0101rdomas pusm\u016b\u017ea laik\u0101, jo priek\u0161pl\u0101n\u0101 izvirz\u0101s sabiedrisk\u0101s un \u0123imenes saist\u012bbas.<\/p>\n

T\u0101d\u0113\u013c apgalvojums, ka pusm\u016b\u017ea kr\u012bze ir \u201cviens no intri\u0123\u0113jo\u0161\u0101kajiem m\u016b\u017ea att\u012bst\u012bbas psiholo\u0123ijas m\u012btiem\u201d, k\u0101 uzsver Hekhauzens (2001, 345. lpp.), iev\u0113rojami izce\u013c diskurs\u012bvo dinamiku \u0161aj\u0101 t\u0113m\u0101.<\/p>\n

Tom\u0113r, lai papla\u0161in\u0101tu visp\u0101r\u0113jo skat\u012bjumu uz \u0161o jaut\u0101jumu, eksistenci\u0101li-fenomenolo\u0123isk\u0101 perspekt\u012bva pied\u0101v\u0101 b\u016btisku prizmu pusm\u016b\u017ea kr\u012bzes izpratnei.<\/p>\n

Eksistenci\u0101li-fenomenolo\u0123iskie ieskati<\/h2>\n

Saska\u0146\u0101 ar eksistenci\u0101lo fenomenolo\u0123isko skat\u012bjumu pusm\u016b\u017ea kr\u012bze ir kas vair\u0101k nek\u0101 \u0161aubu un trauksmes periods; t\u0101 p\u0101rst\u0101v dzi\u013cu savas dz\u012bves ce\u013ca un identit\u0101tes p\u0101rv\u0113rt\u0113\u0161anu.<\/p>\n

Adams (2006) uzsver, ka \u201ctransform\u0101cijas mirk\u013ci\u201d ir iesak\u0146oti m\u016bsu kult\u016br\u0101, izmantojot ritu\u0101lus, kas iez\u012bm\u0113 viena dz\u012bves posma beigas un cita s\u0101kumu \u2013 dzim\u0161anas dienas, izlaidumus, laul\u012bbas, vec\u0101ku statusu un pa\u0161u pusm\u016b\u017eu. Balstoties uz \u017daka (1965) idej\u0101m, \u0161ie pav\u0113rsieni kalpo k\u0101 atg\u0101din\u0101jums par dz\u012bves p\u0101rejo\u0161umu, mudinot indiv\u012bdus saskarties ar noveco\u0161anas un mirst\u012bbas realit\u0101ti. Daudziem pusm\u016b\u017e\u0101 \u0161\u012b atzi\u0146a par dz\u012bves gal\u012bgumu var k\u013c\u016bt par stimulu p\u0101rv\u0113rt\u0113t v\u0113rt\u012bbas un m\u0113r\u0137us, jo dz\u012bves ilgums s\u0101k \u0161\u0137ist maz\u0101k abstrakts un vair\u0101k re\u0101ls.<\/p>\n

K\u0101 to aspr\u0101t\u012bgi raksturojis rakstnieks Vladimirs Nabokovs (1989), cilv\u0113ka dz\u012bve ir \u201c\u012bss gaismas starojums starp div\u0101m tumsas m\u016b\u017e\u012bb\u0101m\u201d (19. lpp.). Jaun\u012bb\u0101 dz\u012bves gals var \u0161\u0137ist t\u0101ls vai pat hipot\u0113tisks, ta\u010du vid\u0113j\u0101 vecum\u0101 n\u0101ves neizb\u0113gam\u012bba k\u013c\u016bst daudz as\u0101ka, jo gadi aiz muguras s\u0101k aiz\u0113not tos, kas v\u0113l priek\u0161\u0101. Tas maina uztveri par dz\u012bvi no t\u0101las perspekt\u012bvas uz spilgtu un t\u016bl\u012bt\u0113ju realit\u0101ti.<\/p>\n

P\u0101rdom\u0101jot \u0161o skat\u012bjumu, es tuvojos dzi\u013cajam Simonas de Bovu\u0101ras (1992) paradoksam \u2013 izj\u016btai, ka dz\u012bve ir \u201cviltota,\u201d vienlaikus apzinoties, ka nevar\u0113tu to nodz\u012bvot cit\u0101di. \u0160is uzskats \u012bsi apkopo pusm\u016b\u017ea kr\u012bzi, \u0146emot v\u0113r\u0101 pag\u0101tnes l\u0113mumu sekas un no t\u0101 izrieto\u0161o vil\u0161anos, k\u0101 ar\u012b c\u012b\u0146u par j\u0113gas atra\u0161anu, apzinoties dz\u012bves gal\u012bgumu.<\/p>\n

Viktors Frankls (1967) izaicin\u0101ja uzskatu, ka dz\u012bves galvenais m\u0113r\u0137is ir iek\u0161\u0113j\u0101 l\u012bdzsvara atjauno\u0161ana. T\u0101 viet\u0101 vi\u0146\u0161 nor\u0101d\u012bja, ka cilv\u0113ki ir orient\u0113ti uz potenci\u0101l\u0101s dz\u012bves j\u0113gas un v\u0113rt\u012bbu atkl\u0101\u0161anu. \u0160is eksistenci\u0101lais vakuums, kas izpau\u017eas k\u0101 garlaic\u012bbas un tuk\u0161uma izj\u016bta, k\u013c\u016bst \u012bpa\u0161i izteikts pusm\u016b\u017ea laik\u0101, mudinot indiv\u012bdus rast atjaunotu dz\u012bves m\u0113r\u0137i. Vi\u0146\u0161 uzsv\u0113ra \u201cGribu p\u0113c j\u0113gas,\u201d nor\u0101dot, ka paties\u0101 dz\u012bves j\u0113ga tiek atkl\u0101ta pasaul\u0113, nevis cilv\u0113ka iek\u0161ien\u0113.<\/p>\n

\"Viktors
Viktors Frankls \u2013 ustrie\u0161u neirologs, psihologs, filozofs un holokaust\u0101 izdz\u012bvoju\u0161ais, kur\u0161 izveidoja logoterapiju \u2013 psihoterapijas skolu, kas dz\u012bves j\u0113gas mekl\u0113jumus raksturo k\u0101 galveno cilv\u0113ka motiv\u0101cijas sp\u0113ku. Logoterapija ir da\u013ca no eksistenci\u0101l\u0101s un hum\u0101nistisk\u0101s psiholo\u0123ijas teorij\u0101m.<\/figcaption><\/figure>\n

Viktors Frankls \u2013 ustrie\u0161u neirologs, psihologs, filozofs un holokaust\u0101 izdz\u012bvoju\u0161ais, kur\u0161 izveidoja logoterapiju \u2013 psihoterapijas skolu, kas dz\u012bves j\u0113gas mekl\u0113jumus raksturo k\u0101 galveno cilv\u0113ka motiv\u0101cijas sp\u0113ku. Logoterapija ir da\u013ca no eksistenci\u0101l\u0101s un hum\u0101nistisk\u0101s psiholo\u0123ijas teorij\u0101m.
\nIrvins J\u0101loms (1980) uzsver j\u0113gas mekl\u0113\u0161anu k\u0101 m\u016bsu eksistences pamatprincipu. Vi\u0146\u0161 apgalvo, ka eksistenci\u0101l\u0101s trauksmes par izol\u0101ciju, br\u012bv\u012bbu un n\u0101vi ir cie\u0161i saist\u012btas ar m\u016bsu tieksmi p\u0113c j\u0113gas. N\u0101ves trauksme, \u012bpa\u0161i, k\u013c\u016bst izteikt\u0101ka pusm\u016b\u017ea laik\u0101, kad indiv\u012bdi k\u013c\u016bst ak\u016bti apzin\u012bgi par savu mirst\u012bbu un v\u0113lmi atst\u0101t noz\u012bm\u012bgu mantojumu.<\/p>\n

K\u0101 skaidro Spinelli (1994), eksistenci\u0101li-fenomenolo\u0123isk\u0101 pieeja apl\u016bko \u201ces\u201d j\u0113dzienu k\u0101 veidojo\u0161os caur personisko un soci\u0101lo pieredzi, neatkar\u012bgi no t\u0101, vai tas notiek pusm\u016b\u017e\u0101 vai cit\u0101 dz\u012bves posm\u0101. Sp\u0113c\u012bgi, bie\u017ei neracion\u0101li uzskati veido \u0161\u012b \u201ces\u201d pamatus, un jebkura neatbilst\u012bba starp tic\u0113to un piedz\u012bvoto \u201ces\u201d rada izv\u0113li: pie\u0146emt pieredzi vai atsve\u0161in\u0101ties no t\u0101s. Bie\u017ei vien indiv\u012bdi izvair\u0101s no p\u0101rdom\u0101m, lai saglab\u0101tu status quo, k\u0101 rezult\u0101t\u0101 viens atsve\u0161in\u0101ts pa\u0161konstru\u0113tais t\u0113ls tiek aizst\u0101ts ar citu, tikpat atsve\u0161in\u0101tu. \u0160is modelis ir \u012bpa\u0161i redzams pusm\u016b\u017ea kr\u012bz\u0113s, kur t\u0101 viet\u0101, lai izp\u0113t\u012btu un pie\u0146emtu izmai\u0146as, ko \u0161is dz\u012bves posms nes, indiv\u012bdi aizst\u0101j savu pa\u0161reiz\u0113jo \u201ces\u201d ar citu, kas nesaskan ar vi\u0146u pieredzi.<\/p>\n

Profesors Ernesto Spinelli ir praktiz\u0113jo\u0161s eksistenci\u0101lais psihoterapeits un Londonas Regenta koled\u017eas Psihoterapijas un konsult\u0113\u0161anas skolas akad\u0113miskais dek\u0101ns, kas ir galvenais eksistenci\u0101li fenomenolo\u0123isk\u0101s domas un prakses anal\u012bzes un att\u012bst\u012bbas centrs, kas tiek izmantots saist\u012btaj\u0101s psihoterapijas, konsult\u0113\u0161anas un konsultat\u012bv\u0101s psiholo\u0123ijas jom\u0101s.
\nLai p\u0101rvar\u0113tu pusm\u016b\u017ea kr\u012bzi, jauna \u201ces\u201d konstrukcija var izr\u0101d\u012bties nepietiekama. Nepiecie\u0161ama patiesa sastap\u0161an\u0101s, izp\u0113te un piedz\u012bvoto piered\u017eu pie\u0146em\u0161ana, \u0146emot v\u0113r\u0101 \u0161o p\u0101rmai\u0146u ietekmi uz cilv\u0113ka attiec\u012bb\u0101m un soci\u0101lo pasauli. \u0160aj\u0101 perspekt\u012bv\u0101 rodas intri\u0123\u0113jo\u0161s jaut\u0101jums: cik liel\u0101 m\u0113r\u0101 pusm\u016b\u017ea kr\u012bze ir sociokultur\u0101ls konstrukts, ko indiv\u012bdi internaliz\u0113 k\u0101 savas kult\u016bras vai sabiedr\u012bbas normat\u012bvo gaidu?<\/p>\n

\"Ernesto
Profesors Ernesto Spinelli ir praktiz\u0113jo\u0161s eksistenci\u0101lais psihoterapeits un Londonas Regenta koled\u017eas Psihoterapijas un konsult\u0113\u0161anas skolas akad\u0113miskais dek\u0101ns, kas ir galvenais eksistenci\u0101li fenomenolo\u0123isk\u0101s domas un prakses anal\u012bzes un att\u012bst\u012bbas centrs, kas tiek izmantots saist\u012btaj\u0101s psihoterapijas, konsult\u0113\u0161anas un konsultat\u012bv\u0101s psiholo\u0123ijas jom\u0101s.<\/figcaption><\/figure>\n

Rezum\u0113jot, cilv\u0113ka att\u012bst\u012bba eksistenci\u0101li-fenomenolo\u0123iskaj\u0101 skat\u012bjum\u0101 tiek defin\u0113ta ar nep\u0101rtraukt\u012bbu, nejau\u0161\u012bbu un izv\u0113\u013cu ap\u0146em\u0161anos. T\u0101d\u0113\u013c pusm\u016b\u017es tiek uzskat\u012bts par periodu, kas rakstur\u012bgs ar r\u016bp\u012bgu p\u0101rv\u0113rt\u0113\u0161anu un iesp\u0113j\u0101m noz\u012bm\u012bg\u0101m dz\u012bves p\u0101rmai\u0146\u0101m. Tas var b\u016bt \u012bpa\u0161i izdev\u012bgs br\u012bdis, lai izp\u0113t\u012btu \u201cmirk\u013cus\u201d vai \u201cepizodes,\u201d kad indiv\u012bdi k\u013c\u016bst ak\u016bti apzin\u012bgi par sav\u0101m izv\u0113l\u0113m un to p\u0101rskat\u012b\u0161anas iesp\u0113j\u0101m (Adams, 2006). \u0160is ir laiks, kad cilv\u0113ks saskaras ar savu mirst\u012bbu un eksistences autentiskumu, potenci\u0101li piedz\u012bvojot transform\u0113jo\u0161u pieredzi da\u017e\u0101d\u0101s dz\u012bves dimensij\u0101s.<\/p>\n

Praktiskas p\u0101rdomas un sekas<\/h2>\n

Daniels, kur\u0161 kas n\u0101k uz terapiju man\u0101 kl\u012bniskaj\u0101 praks\u0113<\/a>, atspogu\u013co da\u017e\u0101dos teor\u0113tiskos skat\u012bjumus uz pusm\u016b\u017ea kr\u012bzi. Vi\u0146am ir 39 gadi, vi\u0146\u0161 ir prec\u0113jies 15 gadus, divu meitu t\u0113vs un str\u0101d\u0101 k\u0101 finan\u0161u anal\u012bti\u0137is. Vi\u0146a darbs, kas agr\u0101k \u0161\u0137ita piepild\u012bjuma pilns, tagad liek vi\u0146am justies bezdarb\u012bgam un nemotiv\u0113tam, kas atbilst \u0112riksona model\u012b aprakst\u012btajam generativit\u0101tes un stagn\u0101cijas posmam, nor\u0101dot uz c\u012b\u0146u ar profesion\u0101l\u0101 m\u0113r\u0137a atra\u0161anu.<\/p>\n

Eksistenci\u0101li fenomenolo\u0123isk\u0101 pieeja pshoterapij\u0101<\/a> \u0161aj\u0101 gad\u012bjum\u0101 pied\u0101v\u0101 at\u0161\u0137ir\u012bgu skat\u012bjumu, koncentr\u0113joties uz klienta piedz\u012bvoto pieredzi un noz\u012bmi, ko vi\u0146\u0161 pie\u0161\u0137ir savai situ\u0101cijai. Daniela stagn\u0101cijas saj\u016btu var skat\u012bt k\u0101 \u201ceksistenci\u0101lu iestr\u0113gumu\u201d. Vi\u0146\u0161 j\u016btas iesprostots dz\u012bv\u0113, kas vairs nesaskan ar vi\u0146a main\u012bgo \u201ces\u201d. Terapijas gait\u0101 tiek risin\u0101tas Daniela atsve\u0161in\u0101t\u012bbas un atvieno\u0161an\u0101s saj\u016btas, pak\u0101peniski atkl\u0101jot vi\u0146a dzi\u013c\u0101k\u0101s eksistenci\u0101l\u0101s trauksmes.<\/p>\n

Vi\u0146a attiec\u012bbu pasaule ir k\u013cuvusi monotoniska. K\u0101dreiz kaisl\u012bgie liesmas, kas uztur\u0113ja vi\u0146a laul\u012bbu, ir izdzisu\u0161as l\u012bdz aukst\u0101m ogl\u0113m. Attiec\u012bbas ar sievu ir k\u013cuvu\u0161as dr\u012bz\u0101k platoniskas, ar retu fizisku tuv\u012bbu un emocion\u0101lu att\u0101lin\u0101\u0161anos. Daniels ilgojas p\u0113c dzi\u013c\u0101m un noz\u012bm\u012bg\u0101m sait\u0113m. \u0160eit atkl\u0101jas Levinsone pusm\u016b\u017ea p\u0101rejas teorija (Levinsone, 1978), kas atg\u0101dina, ka indiv\u012bdi \u0161aj\u0101 posm\u0101 p\u0101rskata savu dz\u012bvi un attiec\u012bbas.<\/p>\n

Paties\u012bb\u0101 Daniela gad\u012bjum\u0101 pusm\u016b\u017ea kr\u012bzes b\u016bt\u012bba, iesp\u0113jams, ir saist\u012bta ar ontolo\u0123iskiem jaut\u0101jumiem. Nesen piedz\u012bvotie zaud\u0113jumi ir veicin\u0101ju\u0161i vi\u0146a mirst\u012bbas apzin\u0101\u0161anos. Vi\u0146a neskaidr\u012bba par n\u0101kotni un ba\u017eas par nepilnv\u0113rt\u012bgu dz\u012bvi izce\u013c eksistenci\u0101l\u0101s c\u012b\u0146as, kas bie\u017ei par\u0101d\u0101s pusm\u016b\u017e\u0101. Frankla (1967) ideja, ka cilv\u0113ki p\u0113c b\u016bt\u012bbas ir j\u0113gas mekl\u0113t\u0101ji, \u0161eit ir \u012bpa\u0161i aktu\u0101la.<\/p>\n

T\u0101d\u0113j\u0101di, sasaistot Daniela pieredzi un situ\u0101cijas ar da\u017e\u0101d\u0101m teorij\u0101m, var secin\u0101t, ka pusm\u016b\u017ea kr\u012bzes jaut\u0101jums ir \u013coti sare\u017e\u0123\u012bts. Un tom\u0113r, piem\u0113rojot eksistenci\u0101li-fenomenolo\u0123isko pieeju kop\u0101 ar aprakst\u012btaj\u0101m teorij\u0101m, ir iesp\u0113jams izp\u0113t\u012bt klienta pieredzi no vair\u0101kiem skatpunktiem. Pla\u0161\u0101ka perspekt\u012bva pal\u012bdz at\u0161\u0137etin\u0101t pusm\u016b\u017ea kr\u012bzes specifiku un vienk\u0101r\u0161ot veidus, k\u0101 tikt gal\u0101 ar \u0161o apjukuma periodu un to p\u0101rvar\u0113t.<\/p>\n

Secin\u0101jums<\/h2>\n

Neskatoties uz relat\u012bvi karstaj\u0101m debat\u0113m par \u0161\u012b dz\u012bves posma past\u0101v\u0113\u0161anu, pusm\u016b\u017ea kr\u012bze joproj\u0101m ir noz\u012bm\u012bgs pagrieziena punkts daudzu cilv\u0113ku dz\u012bv\u0113, kas simboliz\u0113 dz\u012bves viduspunktu. T\u0101 rada konfliktus un dzi\u013cus ontolo\u0123iskus jaut\u0101jumus, t\u0101d\u0113\u013c dr\u012bz\u0101k tiek uzskat\u012bta par \u201ceksistenci\u0101lu kr\u012bzi\u201d.<\/p>\n

Att\u012bst\u012bbas teorijas sniedz struktur\u0113tus ietvarus, lai izprastu pusm\u016b\u017ea p\u0101rejas, tom\u0113r t\u0101s tiek kritiz\u0113tas par iesp\u0113jamu pusm\u016b\u017ea kr\u012bzes m\u012bta veido\u0161anu. Neskatoties uz to, eksistenci\u0101l\u0101 pieeja izce\u013c dzi\u013co pa\u0161refleksiju un p\u0101rmai\u0146as, kas var notikt \u0161aj\u0101 dz\u012bves posm\u0101.<\/p>\n

Ir pier\u0101d\u012bts, ka, lai ar\u012b pusm\u016b\u017ea kr\u012bzes j\u0113dziens ir skaidri diskutabls, tas neap\u0161aub\u0101mi apz\u012bm\u0113 svar\u012bgu pa\u0161anal\u012bzes un p\u0101rdomu periodu. Apvienojot att\u012bst\u012bbas teorijas ar eksistenci\u0101lo pieeju, m\u0113s varam efekt\u012bv\u0101k izprast un risin\u0101t pusm\u016b\u017ea posma sare\u017e\u0123\u012bt\u012bbas, galu gal\u0101 veicinot j\u0113gas atkl\u0101\u0161anu, att\u012bst\u012bbu, iztur\u012bbu un cilv\u0113ka labkl\u0101j\u012bbu.<\/p>\n

P\u0101rstr\u0101d\u0101ts no manas esejas, kas uzrakst\u012bta studiju laik\u0101 un iesniegta New School Of Psychotherapy And Counselling (NSPC)<\/a> un Middlesex University<\/a>, London\u0101, 2024. gada j\u016blij\u0101.<\/em><\/p>\n

Atsauces<\/h2>\n

Adams, Martin. (2006). Towards an Existential Phenomenological Model of Life Span Human Development. Existential Analysis. 17. 261-280.<\/p>\n

Aldwin, C. M., & Levenson, M. R. (2001). Stress, coping, and health at midlife: A developmental perspective. In M. E. Lachman (Ed.), Handbook of midlife development (pp. 188\u2013214). New York: Wiley.<\/p>\n

Beauvoir, S. de. (1992b). Hard Times: Force of Circumstance, Vol. II: the autobiography of Simone de Beauvoir. Paragon House.<\/p>\n

Brim, O. G., Ryff, C. D., & Kessler, R. C. (Eds.). (2004). How healthy are we?: A national study of well-being at midlife. The University of Chicago Press.<\/p>\n

Erik H. Erikson, Childhood and Society (New York: Norton, 1950).<\/p>\n

Frankl, V. (1967). Psychotherapy and Existentialism. New York: Simon and Schuster.<\/p>\n

Heckhausen, J. (2001). Adaptation and resilience in midlife. In M. E. Lachman (Ed.), Handbook of midlife development (pp. 345\u2013391). John Wiley & Sons, Inc..<\/p>\n

Jaques, E. (1965). Death and the mid-life crisis. International Journal of Psychoanalysis, 46:502-5.<\/p>\n

Jung, C. G. (1933). Modern man in search of a soul. Harcourt, Brace.<\/p>\n

Levinson, D. J. (1978). Seasons of a Man\u2019s Life. New York: Random House.<\/p>\n

Nabokov, V. V. (1989). Speak, memory: an autobiography revisited. Rev. ed. New York, N.Y., Vintage International.<\/p>\n

Spinelli, E. (1994). Demystifying Therapy. London: Constable and Company Ltd.<\/p>\n

Vygotsky L.S. Collected Works in 6 vol. 4: Child Psychology. \u041c., 1984<\/p>\n

Whitbourne, S.K. (2010). The search for fulfillment. New York: Ballantine Books.<\/p>\n

Wood, C., Littleton, K. and Oates, J. (2002). Lifespan development. In Cooper, T. & Roth, I. (eds.) Challenging Psychological Issues. Milton Keynes: The Open University.<\/p>\n

Yalom, I. D. (1980). Existential Psychotherapy. New York, NY: Basic Books.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cPa vidu \u0161ai m\u016bsu mirst\u012bgajai dz\u012bvei, Es atrados tum\u0161\u0101 me\u017e\u0101, apmald\u012bjies, Novirz\u012bjies no taisn\u0101 ce\u013ca.\u201d \u2014 Dante Aligj\u0113ri Ievads Ir pla\u0161i nov\u0113rots, ka cilv\u0113ki vid\u0113j\u0101 vecum\u0101 bie\u017ei saskaras ar sare\u017e\u0123\u012btu periodu, kas paz\u012bstams k\u0101 pusm\u016b\u017ea kr\u012bze. \u0160is iek\u0161\u0113jais konflikts ietver emocion\u0101lu piel\u0101go\u0161anos un v\u0113rt\u012bbu p\u0101rskat\u012b\u0161anu, un katrs cilv\u0113ks \u0161\u0101du situ\u0101ciju piedz\u012bvo unik\u0101l\u0101 veid\u0101. Tom\u0113r, neskatoties…<\/p>\n","protected":false},"author":1,"featured_media":6965,"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":[642,845,688,815,658,808,661,498,829,842,816,812,841,835,853,819,382,686,367,833,764,825,850,807,836,823,820,854,856,839,847,828,837,821,843,817,810,822,831,851,809,804,814,827,830,849,846,813,832,844,806,824,826,805,840,848,838,818,811,834],"class_list":["post-6946","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-raksti","tag-attiecibu-krizes-risinajumi-ar-psihologu","tag-attistibas-psihologija-un-pusmuza-krize","tag-cik-maksa-psihoterapija","tag-dzives-jegas-meklejumi-pusmuza","tag-eksistenciala-fenomenologiska-pieeja-psihoterapijai","tag-eksistenciala-krize-pusmuza","tag-eksistenciala-psihologija","tag-eksistenciala-psihoterapija","tag-eksistenciala-terapija-pusmuza","tag-eksistencialas-pardomas-videja-vecuma","tag-eksistenciali-jautajumi-pusmuza-krize","tag-emocionala-krize-pusmuza","tag-emocionala-labsajuta-pusmuza-posma","tag-emocionalais-lidzsvars-pusmuza-krizes-laika","tag-ernesto-spinelli-lv","tag-gimenes-attiecibas-pusmuza","tag-gimenes-un-paru-psihoterapija","tag-individuala-psihoterapija-50-min-klatiene-tiessaiste-e-40","tag-individuala-psihoterapija-riga","tag-ka-atpazit-pusmuza-krizi","tag-ka-gut-maksimalu-labumu-no-psihoterapijas","tag-ka-izvairities-no-pusmuza-krizes","tag-ka-mainas-vertibas-pusmuza","tag-ka-parvaret-pusmuza-krizi","tag-ka-saglabat-motivaciju-pusmuza","tag-ka-tikt-gala-ar-pusmuza-krizi","tag-karjeras-izmainas-pusmuza","tag-karls-jungs","tag-kas-ir-eksistenciala-psihoterapija","tag-krizes-parvaresanas-strategijas","tag-kulturas-ietekme-uz-pusmuza-krizi","tag-lauliba-un-pusmuza-krize","tag-pasrealizacija-pec-40","tag-personibas-attistiba-pusmuza-laika","tag-personiskas-identitates-meklejumi-pusmuza","tag-psihologiska-attistiba-pusmuza-posma","tag-psihologiska-krize-videja-vecuma","tag-psihologiskie-testi-pusmuza-krizei","tag-psihosociala-attistiba-pusmuza","tag-psihoterapijas-metodes-pusmuza-krizes-parvaresanai","tag-pusmuza-depresija","tag-pusmuza-krize","tag-pusmuza-krize-sievietem","tag-pusmuza-krize-un-attiecibas","tag-pusmuza-krize-un-dzives-kvalitate","tag-pusmuza-krize-un-pasapzina","tag-pusmuza-krize-un-socialas-lomas","tag-pusmuza-krize-viriesiem","tag-pusmuza-krizes-celoni","tag-pusmuza-krizes-ietekme-uz-veselibu","tag-pusmuza-krizes-pazimes","tag-pusmuza-krizes-posmi","tag-pusmuza-krizes-psihoterapija","tag-pusmuza-krizes-simptomi","tag-pusmuza-posma-nozime","tag-sabiedribas-spiediens-pusmuza-vecuma","tag-videja-vecuma-dzives-parmainas","tag-videja-vecuma-krize","tag-videja-vecuma-pareja","tag-videja-vecuma-psihologiskas-problemas"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/6946","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=6946"}],"version-history":[{"count":3,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/6946\/revisions"}],"predecessor-version":[{"id":6969,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/6946\/revisions\/6969"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/media\/6965"}],"wp:attachment":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/media?parent=6946"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/categories?post=6946"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/tags?post=6946"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}