By Ellen G. Levine, Stephen K. Levine

Foundations of Expressive Arts remedy presents an arts-based method of the idea and perform of expressive arts remedy. The ebook explores a few of the expressive arts treatment modalities either separately and in dating to one another. The individuals emphasize the significance of the mind's eye and of aesthetic event, arguing that those are crucial to mental wellbeing and fitness, and demanding authorized perspectives which position basic emphasis at the cognitive and emotional dimensions of psychological well-being and improvement.
Part One explores the idea which informs the perform of expressive arts treatment. half relates this idea to the healing program of the expressive arts (including song, paintings, flow, drama, poetry and voicework) in numerous contexts, starting from play remedy with childrens to trauma paintings with Bosnian refugees and second-generation Holocaust survivors. complete in its assurance of the main primary features of expressive arts treatment, this e-book is an important contribution to the sector and an invaluable reference for all practitioners.

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It is only in very recent times that the specialization of the arts has been codified as the appropriate form for creative expression. Most recently, of course, the taken-for-granted division of the arts has broken down, with the emergence of performance art and the electronic media of movies and television, all of which are thoroughly intermodal. Of course, expressive arts therapists cannot claim to be specialists in every artistic discipline, though some of them, in fact, have multiple competencies.

This necessity renders the distinction between being and appearance problematical. The world of the senses may be taken as an appearance, but even an appearance has the being of a phenomenon. Once this is admitted, the entire realm of experience is given back to us as something to be thought in its own right. The arts, which are grounded in what is presented to the senses, need to be restored to their legitimate place in thought. The Platonic critique of mimesis resounds throughout Western philosophy.

Levinas speaks here not out of the Greek metaphysical tradition but out of a Jewish ethical framework in which care for the Other is my primary responsibility. Levinas attempts to think in a manner 'otherwise than Being', that is to say, to begin with the appeal of the Other to me rather than with my own search for existence. Levinas's critique of Heidegger here may perhaps illuminate what seems to be the latter's lack of concern for the Page 34 victims of the Holocaust.

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