Seishin Shinkeigaku Zasshi. 2012;114(1):55-60.
Beggining in the 1990s, Morita therapy has shifted its principal setting of practice to outpatient format to accommodate the changing needs of the era. Morita therapy has shifted its "Fumon" (strategic inattention) stance to "attending to", and evolved into more dialogue-based psychotherapy. At the same time, much attention has been paid to examine its treatment process, therapist-client relationship, and intervention techniques. The characteristic features of the principles of human understanding in Morita therapy reside in its unique angle to understand phenomena from relations, conceptualize our experiences from dynamism between fear of death and desire for life, and situate Eastern view of nature as its foundation. In accordance with the Moritian view of nature, the author conceptualizes self as a product of continuous relationship between self-consciousness, body, and internal nature. The author also conceptualizes a state in which we find ourselves in suffering as resulting from inflated self-consciousness, puniness of body and internal nature, or broken harmony amongst them. The fundamental principle of Moritian therapeutic interventions is to "trim" such inflated self-consciousness (Should-/Ought-to Thinking), while "inflating" body and internal nature (emotion, desire) by facilitating patients' behavioral engagement in their day-to-day life world. Concretely speaking, there are two intervention methods. One is to intervene by "trimming" to facilitate acceptance (and not to make value judgment on self-experience, and to give up futile attempt to control affective experience). The other is to intervene by "inflating" to facilitate changes in behavior (and to experience day-to-day life world directly). Morita therapists intervene by integrative use of these two approaches. Treatment process of the outpatient Morita therapy can be divided into two stages. The first stage revolves around intervention of symptoms and fosters patients to experience the "fluidity" of their symptoms. The next stage revolves around self and fosters patients to accept themselves in reality as they are and to make the most of him/herself. The goal of Morita therapy is to achieve such state of "Arugamama" (being "as-is").
从20世纪90年代开始，森田疗法已将其主要治疗场所转变为门诊形式，以适应时代不断变化的需求。森田疗法已将其“不关注”（策略性忽视）立场转变为“关注”，并演变成更多基于对话的心理治疗方法。与此同时，人们对审视其治疗过程、治疗师与患者的关系以及干预技术给予了很多关注。森田疗法中人类理解原则的特点在于其从关系角度理解现象的独特视角，从对死亡的恐惧和对生命的渴望之间的动态变化来概念化我们的经历，并将东方自然观作为其基础。根据森田的自然观，作者将自我概念化为自我意识、身体和内在自然之间持续关系的产物。作者还将我们处于痛苦中的状态概念化为自我意识膨胀、身体和内在自然弱小或它们之间和谐破裂所致。森田治疗干预的基本原则是“修剪”这种膨胀的自我意识（“应该/应当思维”），同时通过促进患者在日常生活世界中的行为参与来“增强”身体和内在自然（情感、欲望）。具体来说，有两种干预方法。一种是通过“修剪”进行干预以促进接纳（不对自我体验进行价值判断，并放弃控制情感体验的徒劳尝试）。另一种是通过“增强”进行干预以促进行为改变（并直接体验日常生活世界）。森田治疗师综合运用这两种方法进行干预。门诊森田疗法的治疗过程可分为两个阶段。第一阶段围绕症状干预，促使患者体验症状的“流动性”。下一阶段围绕自我，促使患者在现实中接纳真实的自己并充分发挥自身潜力。森田疗法的目标是达到“顺其自然”的状态。
