@article{oai:icu.repo.nii.ac.jp:00004101,
 author = {若山, 和樹},
 issue = {46},
 journal = {ICU比較文化},
 month = {Mar},
 note = {This study focuses on the German-American Christian existential philosopher
and theologian Paul Tillich and the American existential psychologist and
psychotherapist, Rollo May, who is a pupil of Tillich. The purpose is to describe
the relationship between Tillich’s ontology and the development of May’s theory
of therapy, and to show one aspect of Tillich’s influence in America.
Chapter Ⅰ (Tillich and May’s Question) illustrates that Tillich and May
established the concept of existential anxiety and identified existential neurosis.
May claimed Tillich’s famous book, The Courage to Be was written as an answer to
May’s first influenced book, The Meaning of Anxiety, as both dealt with the same
concepts of anxiety and neurosis. May and Tillich distinguish between anxiety
and fear, define anxiety as the state in which a being is aware of its possible
nonbeing, classify types of anxiety, and emphasize the existential anxiety that
is inherent in human finitude. They insist human beings use the existential
anxiety constructive for their personal growth, if they are able to face it head-on.
However, avoiding existential anxiety can lead to a special illness that is calledexistential neurosis. This illness is not only an object of medical healing, but also
“preiset help” that supplies an ontological understanding of human existence.
In The Courage to Be, Tillich writes on the subject of courage in order to show
a constructive method to overcoming existential anxiety. Tillich concept’s of
courage is united with his ontology, which focus on the idea of “God is beingitself.”
Chapter Ⅱ (Tillich’s Answer) argues May inherited Tillich’s theologicalontology. Tillich argues that existence is the state of estrangement, which means
beings have been separated from their essence ever since the Creation, therefore
they suffer from anxiety. This results in a state of despair, but paradoxically, this
experience also reveals the power of being-itself. Tillich calls this experience
“absolute faith.” The courage to be, which overcomes the radical threat of nonbeing,
is rooted in this experience of the power of being-itself, in which existence
and essence are reunited. Tillich calls such being “The New Being,” which creates
itself for self-actualization, of the telos of Creation. May accepts Tillich’s theories,
and he claims the concept of “I-am experience,” which applies Tillich’s idea to
the way of dealing with actual existential neurosis.
However, as such extreme situations are not often found, May needed to
modify Tillich’s method more practically. Chapter Ⅲ (Beyond Tillich) shows the
outline of May’s original theory of existential psychotherapy. After Tillich’s
death, May developed his own theory by focusing on the concept of the
daimonic, which is the ambiguous power of being in an ordinary situation, atthe center of his existential psychotherapy’s theory. May defines the daimonic
as a natural function that can be either creative or destructive. If the daimonic
is integrated into the personality, it results in creativity, which is the purpose of
May’s psychotherapy. May insists that recognizing the daimonic, or a pseudoinnocent
attitude, results in a modern neurosis or violence. Such narcissism
should be broken down by inviting the daimonic upon oneself. Thus, the power
of the daimonic is used through “the courage to create” for self-actualization.},
 pages = {91--128},
 title = {パウル・ティリッヒの神学とロロ・メイの実存的心理療法},
 year = {2014}
}