Spirit Release as Therapy - Afterlife Research...
Transcript of Spirit Release as Therapy - Afterlife Research...
ThistalkwasgivenaspartofaworkshopsponsoredbytheAfterlifeResearchCentre
andParanthropology (http://www.afterliferesearch.co.uk)aspartoftheWildor
DomesticatedInterdisciplinaryconferenceattheUniversityofHelsinki
(https://wildordomesticated.wordpress.com),whichwaspartoftheMindandthe
Otherresearchproject.TheconferencewasalsosponsoredbytheFinnish
AnthropologicalSociety.TheideaoftheMindandOtherresearchprojectandofthis
conferencewastoexploretheconceptofthe‘uncanny’(Unheimlichkeit)inhistoricalandcontemporaryperspectivesinordertounderstandbettertheconceptof‘mind’.
Thethrustoftheconferencewastomoveawayfromneurocentric waysofviewing
themind(assynonymouswithbrain),toamoreholisticconceptionasmindas
somethingconnectedtobutnotsynonymouswiththeneurologicalworkingsofthe
brain.
Thedescriptionoftheourworkshopwasasfollows:
Discernment:RecognisingthePresenceof SpiritsDiscernmentisakeyskillinmanytraditionsconcernedwithnon-physical,non-
ordinarybeings,whetherinthecontextofshamanism,spiritpossessionand
mediumship,orspiritreleasetherapiesandghosthuntingincontemporarypost-
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industrialsocieties.Howdopractitionersknowthatspiritsarepresent?Howdo
practitionersdistinguishbetweenwhattheyperceivetobeanexternal,ontological
otherandthe‘normal’self?Whatmethodsareemployedtomakethisdistinction?
Inherentinsuchquestionsareissuesrelatingtothenatureofpersonhoodand
consciousness– whatexactlyconstitutesa‘person,’andwhatis‘consciousness’?This
workshopwillexplorethethemeofdiscernmentfromarangeofdifferentcultural
contexts,andwilldiscusstheimplicationsoftraditionsofdiscernmentforwider
questionsaboutthenatureofconsciousnessandself.
Conveners:
PhDcandidateJackHunterUniversityofBristol,DepartmentofArchaeologyand
Anthropology,UK( [email protected])
Dr. FionaBowie,King’sCollegeLondon,DepartmentofTheologyandReligious
Studies,UK( [email protected])
Speakers:
Fiona Bowie,IreneMarjo Garigliano,JackHunter,MinnaOpas,TerencePalmer,and
EmilyPierini.
Abstractsofthepaperspresentedinthisworkshopcanbedownloaded from:
https://wildordomesticated.files.wordpress.com/2016/05/papers-8.pdf
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Ifwe areclaimingthatthereisanalternativeWesterntraditionofspiritreleaseas
therapy,itislegitimatetoask,alternativetowhat?Therearetwostrandstothe
answertothatquestion.WecanseeitasalternativetonormativeWestern
traditions,whetherfrompsychologyandpsychiatry,medicineandneurologyor
philosophyandtheology.WecanalsocontrastWesternpracticestothosefromnon-
Westerncultures.Inthisworkshopweaimtocoverboththesebases,focusingin
particularinthisfirstsessiononWesternformsofSpiritreleaseandtheoretical
reflectionsonconsciousness,andinthesecondpartonnon-Westernorcross-cultural
perspectives.Thepointshereareindicativeratherthanexhaustive.
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IwanttospendafewminuteslookingmorecloselyatsomeoftheseWestern
paradigmsoftheSelf,astheyarebothpertinenttoandatoddswiththe
presuppositionsofSelfandOtherimplicitinWesternspiritreleasepractices.There
areWesternscholarswhoaremovingtowardsanon-materialistviewoftheSelfthat
posesachallengetomanyoftheolderparadigms,buttheystillstrugglewiththe
ontologicalviewofspiritsthatunderliesWesternspiritrelease.
Theso-calledanthropologyofontology,forexample,canbeseenasanextensionof
theanti-imperialiststanceoftheWritingCultureschoolofthe1980s,withitsattempt
toallowatleastaspaceforthemysteryoralternativerealitypositedbyananimistic
viewoftheworld.Therearemovesintheology,neuroscience,philosophyand
religiousstudiestoincorporaterecentunderstandingsofthebrain,socialcognition
andnicheconstructionintoaholistic,andtosomeextentmoralistic,viewofwhatit
meanstobehuman(Davies2016,Winkelman2016,Radin,Greenfield2008).Michael
Winkleman isananthropologistinterestedinshamanismandaltered-statesof
consciousnesswhohasarguedconsistentlyfornon-dualistic,iflargelymaterial,ways
ofunderstandingreligiousexperiences.
[Winkleman (2016:50)– thecross-culturalanduniversalfeaturesofmystical
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experiencesfalsifytraditionalconstructivisthypothesesandsupporta
neurophenomenological viewofmysticalexperiencesasbiologicallystructured.
Neuroepistemological approachesstressbiologybutalsorecognise theroleof
culturallearning– inshamanicormysticalexperiencesculturecanfacilitateorblock
experiencethroughculturalideologiesandpractices,whichcontributetothe
interpretationandutilisation oftheseexperiences.]
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OtherattemptstoresettheideaoftheSelfanditsrelationtoothershavecomefrom
philosophicallyinclinedanthropologists.Inanessayon‘ReflexivityandSelfhood’,the
Introductiontotheirrecentvolume,ReflectingonReflexivity:TheHumanCondition
asanOntologicalSurprise(2016),TerryEvens,DonHandelman andChristopher
Robertsproposethat‘reflexivityisafundamentalanddefiningattributeof
humannessitself’followingthephilosophicalanthropologyofMauriceMerleau-
Ponty,andhisontologyofthebetwixtandbetween(p.1).Theystresstheimportance
ofMauss’s distinctionof‘person’and’self’andDumont’sworkonthe‘individual’,
basedonDurkheim’sasymmetricaldistinctionbetweensocietyandtheindividual
(pp.13-14).Durkheimispresentedasmovingtowardsanondualistic perspective.He
heldthatthetranscendentcollectiveidealsofthesocialorderneedtolodge
themselvesinthesensesiftheyaretocaptivateindividuals.Materialrealityisthus
giventranscendentpower.Thisispartofatrajectoryortensionbetweentheabsolute
individualandtheOther.AsEvans,Handelman andRobert’sputit:’Selfhoodentails
self-consciousness,and,toreiterate,self-consciousnessinvolvesatleasttwoselves,
onetothinkwithandonetothinkabout-inwhichcase,oneisalwaysotherto
oneself,atruththatcharacterizesthecollectiveself-identityaswell’(15).
[Self– simultaneouslyinternalandexternal,thoughtandaction,individualand
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society.Twoselves– oneto‘thinkwith’andoneto‘thinkabout’.
Reflexivity – fundamentalanddefiningattributeofhumanness– humanscannothelp
butthink– itispartofourexperienceofself-hood.Itisadualprocess,aninherent
doublingofeverycognitiondirectedeitherwithinorwithout.
Ethics – Selfhooddescribesareflexiverelationshipbetweenselfandother.Totheextenttowhichhumansconductthemselves,determiningtheirownends,theyare
answerablefortheiractions.]
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Thequestionofhowweknowandunderstandothers, oursocialcognition,iscentral
toadebateontheSelf,thenatureofconsciousnessandpersonhood.SincePremack
andWoodruffintroducedtheterm‘theoryofmind’intheirpaperonintentionalityin
primatesin1978,ithasbeenwithinthisframeworkthatmuchofthediscussionof
socialcognitionhastakenplace.Forawhilethedichotomiesbetweentheoryand
experience,mindandmatter,implicitandexplicitformsofknowingdominatedwhat
seemedlikeirreconcilablepositions,butasPaulinevonBonsdorff pointedoutinher
talkonTuesday,therehaslatterlybeenarenewedunderstandingoftheembodied
natureofmentalprocesses.Ifwecanavoidthedangersofneurocentrism,the
assumptionthatthemindandbrainaresynonymousandcanaccountforallaspects
ofhumanbehaviour andcognition,wecanmakewayforhybridsystemsthatin
differentcontextsdrawonimplicitandexplicit,consciousandsub-personalwaysof
knowingsimultaneously(Zahavi 2014:100-101).PhilosopherDanZahavi (2014)inhis
recentbookSelfandOther (OUP)fruitfullyusestheconceptofempathytoexplore
theseformsofsubjectivity,movingawayfromtheclassicalsubject/objectdivideto
explorethespacein-between,theliminalbetwixt-and-betweenstatesofcreative
knowingandgrowthexpoundedbyVictorTurner.
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Usefulandinsightfulastheserecentdevelopmentsare,theydonotasyetaddressa
worldinwhichtheSelf andOthermightbecomeinextricablylinked,sometimesin
pathologicalways,andinwhichtheOthermightbeadiscarnatespiritornon-human
entityaffectingthelifeofanindividual.Thequestioninspiritreleasecirclesisoften
whoorwhatisthepersonwhopresentsfortreatment?Aretheythephysicalbeing
thetherapistseesinfrontofthem,orinteractswithatadistanceonthepsychic
plane,oristheclientincorporatingseveralformsofenergyorbeings?Weexist
simultaneouslyonseveralplanes(physical,emotional,mentalandspiritual).Oneach
oftheseourdefensesmaybebreached.Howcanthepractitionerdiscernwhether
whattheythinktheysenseorseeisnotallamatterofimaginationormisattribution?
Canneurophenomenological andneuroepistemological approachesaccountnotjust
formysticalstatesandshamanicconsciousness,butalsothepersonalitychanges,
misfortunesandsicknessattributedtoattachedspirits?Theanswerfromspirit
releasetherapists,wheretheyengagewithsuchquestions,istentativelyor
definitively‘No!’Thebodyanditsneurologicalsystemareintimatelyinterconnected
withtheworldofspiritbutspiritsarenotreducibletobiologicalprocesses.Weare
thereforeleftwiththekindofincommensurateontologiesthatthe’ontologicalturn’
inanthropologyseekstentatively,perhapsrathertimidlytodate,toaddress.
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Thereremainsanepistemologicalandhermeneuticalgapbetweenthe
methodologicalpremisesofmanyscholarsandtheexcessofdatathatcannotbe
accountedforbyasourcehypothesisofmind.DanZahavi (2014)andothershave
pointedtoFreedomasaproblematicconceptformaterialistscience.Itisanequally
problematicconceptwhenlookingatthephenomenologyofspiritrelease,albeitfor
differentreasons,asitpresumesthatsomepeoplemightconsciouslyor
unconsciouslychoose,orallow,’alien’energiestominglewithortakeovertheir
mindsandbodies.
ThefeaturesofspiritreleaseontologiesI’mabouttopresentdon’tcomefroma
singlesourcebutfrommanybooks,articles,magazinesandjournalsaimedata
popularaswellasacademicmarket.FrominterviewswithBritishspiritrelease
practitionersandclients,participationinworkshopsandeventsandasaclient(but
notpractitioner)ofspiritreleasetherapy.Despitedifferencesofemphasis,suchasin
theexpectedfrequencyofpossessioninthegeneralpopulationforexample,thereis
ahighdegreeofconsistencywithinthedata.Whilesomeofthoseinvolvedconsider
themselvesChristians,IamnotheredealingwithChristianexorcismordeliverance.
ThereisagenerallySpiritualistorientation,althoughnotallspiritreleasetherapistsor
mediumshaveanydirectknowledgeofSpiritualismasareligion.AsIhavepublished
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andspokenelsewhereonspiritpossessionandmethodologiesforstudyingit(Bowie
2013,2014,2015,2016)Iwilltrytoavoidtoomuchrepetition.
• Allmatter,likeeverythingelseintheuniverseiscomposedof(intelligent)energy.
Nothingdies,itismerelytransformed.
• Thephysicalbodyisoneofseveralbodiesthatweallpossess,whichvibrateat
differentfrequencies.
• Ourhealth,physical,emotionalandspiritual,dependsonbalancingourenergy.
• Lovingandselflessthoughtsandactionsraiseourvibrationandattractgood
energy,andvice-versa.
• Ill-health,depression,trauma,addictionsandplayingwithaOuijaboardare
amongthewayspeoplecanweakentheirenergyfieldoraurasufficientlyfor
alienenergiestoattachthemselves.
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• Attachmentscomeinmanyforms– theymaybeearthboundspiritswhoarelost
orafraidtomoveon(intothelight).
• Theymaybenegativespirits,oncehumanorneverincarnated,whowisheviland
wanttocauseharm(demons,darkforceentities).
• Theymaybeplayfuldevic orothernon-humanenergies.
• Theymaybethought-formsorcurses,originatingwiththepossessedpersonor
someoneelse– usuallyenvisagedascordsorhooksthatformalinkbetween
individuals.
Theyarenotvisitingspiritswho havemovedintothelight,suchasfriendsorfamily
whocometopayavisitinadreamortolendtheirsupportintimesoftrouble.These
deceasedlovedonesarenotphysicallyattachedorcaughtintheenergyfieldofthe
living,butarelinkedthroughaffectionandconcern.
Attachmentmightvaryfromwhatisoftendescribedasathincordthatcanbeeasily
cutbyamentalactorprayeror,attheotherextreme,fullpossessionbyoneormore
spiritswhodominateandcontrolthethoughts,emotionsandactionsofthe
individualconcerned.Whilesuchattachmentsmaybeaccidentalandrandom,they
mayalsohavebeenintentionallyorunintentionallysought.
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IattendedaweekendworkshopinLondonrecently,runbytheSpiritReleaseForum.
Ofthetwentyorsoparticipants,mainlywhiteprofessionalpeople,menandwomen,
themajorityclaimedthattheyweretheretolearnhowtoprotectthemselves,having
unexpectedlyandagainstallpreviousbeliefsandexpectations,foundthemselves
underpsychicattack.Themajoritywantedtounderstandwhathadhappenedto
them,orsomeoneclosetothem,andtodeveloptechniquestopreventithappening
again,andperhapslearnhowtohelpothersinsimilarcircumstances.Thestories
variedbutthesenseofsurpriseanddistresscausedwascommon.Insomecasesthe
announcementofthealienspiritorspiritsissuddenandveryobvious– theremaybe
psychokineticactivityinsomeone’shomewhichseemstofollowandbedirectedat
anindividualorindividuals.Somepeoplefindtheyhaveachangeoftasteor
personality,starthearingvoices,loseperiodsoftimethattheycan’taccountfor,feel
constantlydrainedofenergy,havethesenseofanalienenergylookingbackatthem
fromthemirrororintheroomwiththem.Itisthelackofanobviousalternative
naturalcauseforthesechangesthatmightgiverisetothesuspicionthatone’senergy
boundarieshavebeenbreached,andthattheSelfisnolongerthediscreteentitythat
theyhadassumedittobe.
[Asuddenorgradualchangeofpersonalityortastesandhabitswithoutobvious
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explanation,suchasdevelopinganunexplainedtasteforvodkaorinterestinhorse
racing.
Beingdrainedofenergyordepressedwithoutobviouscause.
Psychokineticactivitythatseemstocentreonaparticularperson,andfeels
aggressive.
Hearingalienvoicesandperhapsdevelopingunexpectedsuicidalurgesordisplaying
uncharacteristicviolentbehaviour.]
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WhenIlivedinCameroonwiththeBangwa,therewasatwo-foldprocessof
discerningandthendealingwithwitches,ancestorsorspirits.Thefirstisdiagnosisof
thesourceoftheproblemormisfortuneandtheseconddealingwithitappropriately.
Differentspecialistsdealwiththesedifferentstagesandthetreatmentdependson
thecause.InWesternspiritreleasethereisasimilartwo-foldprocess.Thefirsttask
ofthespiritreleasepractitioneristodiagnosethesourceoftheproblem.Thereare
manytechniquesfordoingthis,asinAfricawithitsrangeoforaclesandspecialists.It
ispossibleforsomepeopletodiagnosethemselves,perhapsthroughdousingwitha
crystalandaskingappropriatequestions.Youcanapproachamedium,orsomeone
elsecanactonyourbehalf,whowillattempttocontacttheirandyourspiritguidesto
askaboutthesourceoftheproblem.Somepsychicsandmediumscan’see’orintuit
thecause,perhapsidentifyingbynameandpersonalitythepossessingorattached
entities.Othersusehypnosistospeaktotheentitiesthroughtheclient,ora
practitionermightuseamedium,whomightormightnotincorporatepossessing
spirits,toquestionanyattachedentities.Theexactmeansandprotocolsseemtobe
almostasvariedasthepersonalitiesandskillsofthoseinvolved.Somepractitioners
workalone,manyinpairs,particularlyfordangerousordifficultcases,andotherssit
in‘rescuecircles’inwhichpeoplesendtheirlovingintentiontowardstheclientand
anytrappedorearthboundentities.
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Mostfollowasimilarprotocol:
• Askhigherpowersforprotectionforselfandclient.
• Clearasmuchsurroundingnegativeenergyaspossible.
• Askpermissionoftheclient’shigherselftoworkwithhimorher.
• Identifythesourceoftheproblemorproblems.
• Engageanypossessingorattachedentitiesindialogue(mentally)andaskforhelp
fromhigherpowerstomovethemtotheLightsothattheycancontinuetheir
spiritualdevelopment.
• Checktheclient’sauraforfurtherproblemsorresults.
• Performsomeformofcleansingtoensurethattherearenoattachedentitiesor
energiestransferredtothepractitioner.
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Somepractitionersreportsuddenandalmostmiraculoushealingsfromintractable
problems.Inothercasesitmighttakemanysessionsorthereislittleornoobvious
changeintheclient.Changesmightbesubtle,andrequiretheconsentoftheclient.It
ispossibletobedeceivedbythespirits.For mischievousormalignreasonsthespirits
mightnotbewhotheyclaim– asexploredbyJoeFisherinhisautobiographicalbook,
TheSirenCallofHungryGhosts.A harmfullifestylemightinclinetheclienttofurther
problems– asinthebiblicalparableoftheroomsweptclean,thatsimplyallowsnew
spiritstoenter.
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Matthew12:43 “Whenanimpurespiritcomesoutofaperson,itgoesthrougharid
placesseekingrestanddoesnotfindit. Thenitsays,‘IwillreturntothehouseIleft.’
Whenitarrives,itfindsthehouseunoccupied,sweptcleanandputinorder. Thenit
goesandtakeswithitsevenotherspiritsmorewickedthanitself,andtheygoinand
livethere.Andthefinalconditionofthatpersonisworsethanthefirst.Thatishowit
willbewiththiswickedgeneration.”(NewInternationalVersion).
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Thedifference betweenthesortofexorcismorcastingoutofdemonsdescribedin
manybiblicalpassages,andpractisedinmanychurchesstilltoday,andspiritrelease,
isthatinthelatterthepossessingspiritsarealsoconsideredtobeclientsinneedof
healing.Somerescuecirclesaresetupsolelytohelpdistressedsoulswhohave
becomeearthbound,orbecomelostortrappedinorneartheearthplane.Those
whohavediedviolentlyorsuddenlyareparticularlypronetogettingstuck(and
becomingghostsortroublesomepossessingspirits).Identifyingplacesorpeople
wherethesespiritsremainandsendingthemontheirway,withthehelpofspirit
guides,angelicforcesandotherpositiveenergiesfromthespiritplane,andgoodwill
andlovingthoughtsfromtheearthplane,isseenasaworkofcharity.
AirChiefMarshallHughDowding,inchargeofBomberCommandintheBattleof
BritainduringtheSecondWorldWar,wasoneofmanypeoplewho,distressedand
feelingpartlyresponsiblefor,thedeathsofsomanyyoungmeninbattle,setupand
participatedin‘rescuecircles’aimedathelpingtherecentlydeceasedmovetothe
nextplaneofexistence.
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AthemerunningthroughWesternspiritreleaseisthatitistherapy bothforthe
personafflictedbypossessingorattachedspiritsandforthespiritsthemselves.For
thosespiritswhowereoncehumanthereisnoclearseparationbetweentheliving
andthedead,andanyofuscouldpotentiallyfindourselvesinthesamesituation,in
needofcompassionandhelp.TheboundariesplacedaroundtheSelfandthespace
betweenSelfandOtherareseenasmoreporousandthelinksmorecomplexthan
mostcontemporaryWesternpsychologicalorphilosophicalaccountsallow.
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Ifspiritreleasetherapistshavetolearntodiscernthepresenceandnatureofspirits,
andlearnhowtotreatthem,asacademicresearchersweneedtolearntodiscern
theplaceofspirtsinourstudies.IstartedbylookingatwhatIconsidertobethe
shortcomingsofsomereductiveapproachesthatfailtodealwitheithertheworld
viewofinformants,ortheontologicaldeficit,bywhichImeandatathatdoesn’tfit
theresearcher’sexistingparadigms.Thechallengeremainstoadjustourparadigms
toaccommodatenew,orold,‘facts’,evenifthismightleadtotheviewthatinvisible
forcesinteractwithandarepartofourvisibleworld.
Inherwonderfulethnographyofhospitaltreatmentofatherosclerosis,thehardening
ofarteriesinthelegs,AnnemarieMol usestheconceptof‘enactment’ratherthan
’knowledge’todescribethemedicalprocess.Atherosclerosiscomesintoviewnotas
asinglediseaseorconditionseenfrommultipleperspectives,butasdifferent
conditionsdependingonwhetheroneisapatientorclinicianlookingatsymptoms,
anepidemiologistorapathologistlookingataplaqueinalaboratory.Thepatient,
doctor,andlaboratorytechnicianarenotdescribingexactlythesamething.Each
enactsthediseaseindifferentways,seeminglyunawareofthelackofcoherencein
theobjecttheydescribe.Whenitcomestotherapeuticinterventiononemightinstall
achairliftforsomeonewhocan’tclimbthestairsorundertakesurgery,forexample.
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’Ifeachtherapeuticinterventionachievessomethingdifferent,whatcountsas
improvementmaysimilarlytendtobecomelessobvious’(183).Ratherthanask
whethertheinterventioniseffectiveonemightask‘whateffectsdoesithave?’.
Whenitcomestopeople,itisnotwhattheirlegslooklikeunderamicroscopeor
surgeon’sknifethatcountsbutthewaytheirillnessaffectstheirdailylife.Byshowing
thattherearenotjustmultipleperspectivesbutamultipleobjectwithpartial,
overlappingconnections,Mol aimstodecentreanysingleperspective,particularlyin
hercasethedominanceofthelaboratory.
Whenanindividualgoestoafamilydoctor,apsychiatristandaspritrelease
practitionercomplainingthatvoicesareurgingthemtokillthemselves,weare
similarlylookingatamultiplecondition.Ratherthanaskwhichtreatmentsare
scientificallyrespectable,wecanlookattheeffectsofdifferentinterventionsin
people’slives.Thisallowsustorecogniseandvaluedifferentformsofenactmentand
tostudywhattheeffectsofeachare.Admittingthepartialnatureofknowledgeand
multiplenatureofrealityisagoodstartingpointinanytherapy.
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Manchester.AvailableonAcademia.edu
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