R

During the interview, the clinician regularly monitors rapport with the patient. The degree of rapport can be indicated by the alignment at verbal and nonverbal levels between the clinician and the patient. Indicators of rapport include the amount of verbal response, the engagement of shared attention in the dialogue, as well as various non-verbal indicators of dialogue alignment. A well-aligned dialogue proceeds in a smooth conversational flow with the relevant contents. Non-verbal communication, as indicated by the level of eye contact as well as bodily gestures, also exhibits convergence between participants. Regular monitoring of these indicators enables the clinician to gauge whether rapport had increased or decreased during different stages of the interview.

 

面談過程中，臨床工作者會經常評估自己與病人的契合。怎樣量度契合？就是留意臨床工作者與病人之間，言語與非言語的溝通，是否能夠調準。這是契合的一個重要指標。其餘的指標包括：病人的談話反應是否積極？能否建立對話的共同焦點？非言語的指標則包括：眼神接觸、身體姿勢，這些指標都可以反映出參與者是否同調。一次調準出色的對話，可以促成參與者就著相關議題、進行流暢交流。定時評估這些指標，有助臨床工作者判斷在不同面談階段，自己與病人的契合是增加或減少。

Responding to Divine humbles us and at the same time enable us to reach beyond the narrow human-centered perspective. Just as responding to Others enables us to emerge from narcissism. The risk of narcissism also depends on how we locate our own representations of the Divine. In modern culture the representation of God is often neglected. The study of a person’s Divine representation or his lack thereof is important in understanding of the person.

 

對造物主的回應，有助我們保持謙卑。正如對他者的回應，有助我們走出自我中心；對造物主的回應，也讓我們跳出狹窄的自我中心主義。是否容易自戀，也端乎我們把造物主表徵放在什麼位置。在當代文化中，造物主的表徵往往被受忽視。研究個體與造物主表徵的關係 (或欠缺)，對於了解個體很重要。

The body of the interview can be conceptualized according to the key concepts of Regions and Gates. Regions refer to a coherent body of information whose parts are related to one another, such as “mood states” or the “family history”. Gates refer to points at the interview in which there is a transition from one region to another. It is important to realise that the dialogue process within one region tends to be natural and less explicit control is required to direct the conversation. However, in transition between one region and another, a clear change of direction is often required. Another general principle about regions and gates is that while the conversation stays in a region, the clinician should endeavour to explore the region fully before trying to move on to another region. Unnecessary moves between regions create the need for more gates as there is a need to return to the “not-yet-fully-explored” first region at some points in the future.

 

面談的內容可以用區域與閘口的觀念去理解。區域是指一組資訊，它的內容是互相連繫的，例子包括「情緒狀態」、「家庭歷史」等。閘口則是指某個拐點，面談的內容會由一個區域過渡至另一區域。在一個區域之中，因為內容相似，所以談話過程會很自然流暢，不需花太多外力在去指導談話方向。但由一個區域過渡至另一個區域，是需要清晰指引的。另一個關於區域與閘口的基本原則是，當雙方在某個區域，臨床工作者最好盡力完整探索這個區域，才轉到另一區域。區域與區域間不必要的移動，往往需要更多閘口，將來也可能需要折返「仍未探索足夠」的區域。

The fundamental place of relating in human social interaction is supported by many empirical findings. It is proposed that the human mind fundamentally engages in “Relating”. The human mind has the propensity for relating to Others, to Nature, and to the Divine. Phenomenology of subjective experience also suggests the “Relating” is a basic mode of in the human mind. This intrinsic nature of the self as “relating to” and “pointing to” objects is very important as it highlights the fundamental essence of the self as existing in relation to something other than itself. The self thus in its very nature operates in the mode of going beyond “itself” (relating). In fact, developmentally the individual is probably aware of the external world earlier than he becomes aware of the “self”.  In this process, the “awareness of self” can also be considered as becoming aware of oneself as part of the “external world”. 

 

「發生關聯」對人類社交的重要性，已被很多研究證實。有人更認為人類內心的基本運作模式，就是「發生關聯」。人類傾向與他者、自然和造物主連繫。現象學對主觀經歷的研究也指出，「發生關聯」是內心的基本存在模式。而「自我」的本質也是「發生關聯」，它「指向」客體。認識這點很重要，因為它指出「自我」的超越性，「自我」超越自身，與客體發生關聯。從發展的角度，個體在產生自我意識之前，可能早已察覺外在世界的存在。而自我覺察，可以視為覺察自己是外在世界的一部分的一個歷程。