Cultivating the Therapeutic Self in China

The breathless pace of market reform in China has brought about profound ruptures in socioeconomic structures and increased mental distress in the population. In this context, more middle-class urbanites are turning to nascent psychological counseling to grapple with their problems. This article examines how Chinese psychotherapists attempt to ''culture'' or indigenize (bentuhua) three imported psychotherapy models in order to fit their clients' expectations, desires, and sensibilities: the Satir family therapy, cognitive behavioral therapy, and sandplay therapy. It addresses three interrelated questions: What is the role of culture in adopting, translating, and recasting psychotherapy in contemporary China? How is cultural difference understood and mobilized by therapists in the therapeutic encounter? What kind of distinct therapeutic relationship is emerging in postsocialist China? Data presented here are drawn from my semistructured interviews and extensive participant observation at various counseling offices and psychotherapy workshops in the city of Kunming. My ethnographic account suggests that it is through constant dialog, translation, and re-articulation between multiple regimes of knowledge, cultural values, and social practices that a new form of talk therapy with ''Chinese characteristics'' is emerging. Finally, I reflect upon what this dialogic process of transformation means for psychotherapy as a form of globally circulating knowledge/practice.

Monumenta Serica, 2014

who have read the article with interest and given valuable feedback. 1 A contemporary Chinese psychologist has raised the question of whether there actually is a concept of self in Chinese culture (Lau Sing 1996, pp. 357-374). Chinese culture has often been characterized as a collective one in which the self has a less valuable place in contrast to social groups (see, for instance, Hsu, Francis L.K. 1985; Wang Qiyan 2006).

Mental Health in China and the Chinese Diaspora: Historical and Cultural Perspectives, 2021

This chapter examines the notion of therapy and its growing significance in the social, political, and affective life in China during the last four decades. Specifically, it explores the ways in which the languages, ideas, and practices of psychology have been applied to various domains for different purposes and imperatives including addressing the current mental health epidemic. This therapeutic ethos acts as both a mode of thinking and imagination. Since therapy suggests an illness or disease and it encompasses a dual process that both diagnoses (identifies an issue) and prescribes (offers solutions), this understanding can thus be easily appended to governance, problematizing (pathologizing, thus individualizing) social issues, and then proposing solutions. This mode of therapeutic governing involves a unique mode of psychologization in China, in which psychological expertise can be dispensed by non-experts with real consequences. It centers on the management of subjectivity. This mode of therapeutic governing accesses people's subjectivity through "care" and "permissive empathy" that renews the government's role as the "guardian of the people". This chapter contends that the ways this therapeutic ethos involved in Chinese society manifest the implicit complicity among therapy, the state, and market.

This article examines a genre of psychological self-help in China that deploys Confucian ethics to address social, moral, and psychological distress. Within this genre, a branch of what is called “third force” self-help, which attempts to overcome an ambiguous “third state” between health and illness, advocates encourage individuals to cultivate a form of virtuous power that emanates from the heart, seen as the basis of cognition, virtue and bodily sensation. The heart has the freedom to imagine and act but also constrains such freedom. It constitutes the moral core necessary for achieving equanimity, a state of equilibrium in which one is not shaken by external disturbances and spontaneous bodily reactions are regulated by high moral reflection. This third force self-help uses heart-based Confucian ethics not only to help individuals cope with socioeconomic changes, but also, I argue, to constrain direct opposition to the causes of those changes by translating structural inequalities into ethical and moral issues. I suggest that this virtuous power serves government interests. The emphasis on Confucian ethics humanizes market competition and biologizes individual and family responsibility for care, legitimizing both class stratification and the family as a provider of social welfare.

Creative Arts in Education and Therapy, 2023

Since the beginning of the 21st century, there is a boom of popular participation in psychotherapy and training in urban China, which has attracted the attention of anthropologists who called this phenomenon a "psycho-boom" or "psy fever." This article is a review of anthropological studies on this issue and discusses how psychotherapeutic knowledge and practice with western origin has been indigenized by Chinese psychotherapists as well as the emergence of a new form of self in this psycho-boom. Critical anthropologists tend to emphasize the connection between this psy fever and governmentality. This article shows the insights and blind spots of this perspective, calling for attention to the heterogeneity and agency of participants in this psy fever as well as the potentiality of psychotherapy as both expression and intervention for sufferings in the context of drastic social transformation.

Social Analysis, 2013

This article examines the psychologization trend in China by analyzing peiliao (companion to chat), a 'profession' promoted among laid-off women workers since the mid-1990s. Unlike other psychological caregivers who empathize or sympathize through imagining the situation of another who suffers, job counselors encourage those who become peiliao to invoke their direct experience of unemployment in their current care work. Such job training not only reinscribes these women's pain, but also naturalizes their psychological labor as part of their moral virtue, which downplays its social and economic value. The article suggests that peiliao and other psychologizing processes in China, rather than depoliticizing social struggle, constitute a new arena for politics in which marginalized women's psychological labor is exploited both to advance market development and to enact the therapeutic ethos of the ruling party.

2023

Open Access funding provided by Max Planck Society.

influences are shown to result in different conceptions of self within China and the United States. The Chinese construction of self emphasizes continuity of family, societal roles, the supremacy of hierarchical relationships, compliance with authority, and the maintenance of stability. Identity is, largely, externally ascribed, subordinated to the collective, and seeks fulfilment through performance of duty, ordained roles, and patterns of filial loyalty. Within the United States the individual is recognized as the starting point for construing the social order, and the self is considered a psychological construct as much as an artefact of cultural, social, and political influences. These differences are shown to provide different foundations for thinking about the provision of education for adults.

This study focuses on ‘manufactured mentally ill’ (bei jingshenbing, 被精神病) individuals in post-socialist China. In Chinese society, bei jingshenbing is a neologistic catchphrase that refers to someone who has been misidentified as exhibiting symptoms of mental illness and has been admitted to a mental hospital. Specifically, it refers to those individuals who were subjected to unnecessary psychiatric treatment during the first decade of the twenty-first century. Based on archival analysis and ethnographic fieldwork, this study addresses the ways in which the voices of bei jingshenbing victims and those who support them reveal China’s experiences with psychiatric modernity. It also discusses the active role of these individuals in knowledge production, medical policymaking, and the implications for reforming the psychiatric and mental health systems in post-socialist China.