Name: 危機に陥ったときに情緒的に成熟した状態を保つ方法 (How to Remain Emotionally Mature in a Crisis)
Uploaded: 2021-01-14T10:47:41.000Z
Duration: 11 min 1 s
Description: VoiceTubeの動画で発音を聞きながら英語表現を覚えよう！学べる英語：

様態の副詞

Some of us belong to a social group politely known as 'worriers.' That is, we are close

程度の副詞

to panic on a range of issues pretty much all the time. We worry that the scratch on

our knee will turn cancerous, that we'll catch a deadly disease from touching the hotel

door, that all our savings might disappear in a random economic disaster and that our

enemies could spread rumours that will forever disgrace and demean us.

So overwhelming and debilitating can these fears become, we may be advised by well-meaning

friends that we should probably go and visit a psychotherapist in haste in order to calm

Here we're likely to learn a lot of very reassuring things, in particular, that none

of our powerful fears is really any kind of reflection on what is likely to happen in

the real world. The scratch on the knee is just a scratch, there isn't about to be

some global catastrophe, there isn't some disease that is going to wipe us all out,

the hotel door is blameless, we're not going to be financially ruined, no one is properly

interested in humiliating us. And so on and so forth.

We learn to make a distinction between our inner world and the outer world, the first

filled with terror and apprehension, the second emerging as a far more benign, indifferent

and easy going place. We also learn, if we read a little psychotherapeutic theory, why

there should in some of us be such a dislocation between the inner and outer worlds. It comes

down to a theory about childhood; some of us had childhoods that were so disturbed and

cruel, so filled with shame and loneliness, that they have coloured our view of the whole

of life; we assume that things will always be as bad as they once were.

The task of psychotherapy is then to start to show us how powerfully and negatively biased

our perceptions are and that the adult realm actually contains far fewer demons than we

thought, and far more opportunity, solace and forgiveness. We learn that the catastrophe

we feared would happen has in fact safely already happened. We get a lot better.

But then, if we're unlucky, at key moments in our lives, we may run into a range of harrowing

events that threaten to upend everything we've carefully learnt to believe in and that make

a mockery of the soothing voices we've come to trust. Suddenly, in spite of our best efforts

to be resilient and sane, we learn that we are in fact facing a mortal illness. Or, after

slowly overcoming a compulsive handwashing fetish, we're told that a germ truly might

kill us after all. Or, despite our attempts to explore our sexuality with courage, we

learn that some enemies really do want to humiliate us for the pleasures we've pursued.

In confusion and bitterness, we may turn against therapy and its naive view of reality and

cry bitterly: 'See! It really is as bad as I always thought it was… I suspected

that life was hell and it really is.' Or, as one comic is reputed to have had inscribed

on their gravestone, 'I told you it wasn't just a cough.'

This may sound like the moment when all attempts at psychotherapeutic calm or at emotional

maturity and wisdom more broadly fairly come to an end. But once we have endured the initial

panic, we can insist that this need be nothing of the sort. We can strive for wisdom despite,

or even in the midst of, a range of the most awful external eventualities.

We should be clear on what is at stake: psychotherapy does not promise us that nothing will ever

go wrong in our lives again. It can't remove intractable evils. What it can do, however,

is to teach us a variety of mental manoeuvres that will render those evils - death among

them - a great deal less painful and persecutory than they would otherwise have been. There

are better and worse ways to endure the afflictions we cannot avoid. There are ways of interpreting

disasters that add a whole new layer of pain and fear to them - and others that, while

they do not magic away the chaos, at least remove its secondary, aggravating characteristics.

Let's consider two of the things that those of us with a choppy inner life (and a difficult

past) may - quite unfairly - tell ourselves when we run into the vicissitudes of life

and compare it with what wiser voices might propose:

'This is going to be the end of everything…' It doesn't take very much - when you've

already felt a disaster or two rock your world at an early age - to know in your bones what's

coming next when a problem hits. Death is clearly nigh. There isn't going to be any

safe way out of this debacle. It's all over… But, however counterintuitive this might sound,

even in a pandemic, one may be exaggerating. Even with a cancer diagnosis, one may be losing

perspective. The outer world can be bad, very bad, and still the inner world can be making

it worse, may be adding yet more fear, yet more dread and more of a sense of doom than

would be strictly necessary. Not every calamity is the end; not every end need be a deluge.

Some of us will have enjoyed the blessing of that essential figure of early childhood:

the soothing adult. Our toy broke and it seemed it was a misery beyond compare; we wailed,

we screamed, we called death upon ourselves. Nothing so bad had ever been seen. But then

a kindly adult came, took us in their arms, and said 'I know, I know' and held us

so tightly until our tears abated. And then, in a calm and loving voice, they plotted with

us how we might repair things: perhaps there'd be a similar toy in another shop; maybe we

could get some glue and have a go at fixing the head back on; maybe there'd be a way

of playing with it even if it had only one leg… And so gradually we recovered a taste

for life and kept on going - and many decades later, when disaster strikes once more, we're

able to call on the voice of the kindly parental figure, and give ourselves more options: certainly

it is bad, but think of how much remains. Perhaps we can pick up the pieces and begin

anew. Maybe the horror will end. There might just be a small solution. And even if there

isn't, the kindly voice gives us a sense that everything can be OK anyway, even dying

can be coped with - for maybe the original owner of that calm voice approached their

end a few years back with a serenity and good humour we can now emulate in turn. Not even

'You deserve all the bad things that happen to you…'

For some of us, it isn't just that bad things happen to us, bad things happen to us because

we are bad people. We suffer because we deserve to suffer; and we deserve to suffer because

we are - to put it relatively mildly - pieces of shit. It feels natural to turn whatever

is negative and might have been entirely accidental into a verdict on us and on our right to be.

We have such reservoirs of shame and self-loathing that when we suffer a reversal, we don't

only end up - for example - sick or broke or abandoned in love, we hear a voice in our

heads that at once adds immeasurably to the misery; a voice that tells us that we are,

aside from on our own and in a cold rented room, also a mistake that should never have

been born. No one doubts that sometimes people go broke, no one doubts that love lives can

go wrong, but not everyone who goes broke or has a bad marriage ends up feeling that

they are the worst person in the world and that the leading option must be to kill themselves.

For some of us, we aren't just our worst moments, we can exist outside of our foolishness.

No error we make ever puts us entirely beyond the pale. We may be in prison, most of our

friends may have left us, but we still know we've got lovable sides. Someone could in

theory still see past our sins and love us. We retain an echo of the love we once drew

strength from all those years back; we are still the little boy or girl that someone

loved, despite everything that came after. We may have done a very bad thing, we are

We tend to believe that the difference between a good and a bad life must lie strictly in

the quality of the events that befall people. But to a surprising extent, the difference

actually lies in the way each of us is able to interpret events. There are newly convicted

prisoners, newly condemned patients and freshly diagnosed plague victims who know how not

to add shame, persecution, self-hatred and unbounded panic to their already considerable

burdens. There are those of us who know how to incorporate a soothing commentary to a

battlefield: who can tell ourselves in the middle of an inferno that we do not deserve

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危機に陥ったときに情緒的に成熟した状態を保つ方法 (How to Remain Emotionally Mature in a Crisis)

deserve

panic

exaggerate

therapy