建立合作、关怀与高效的关系：以接纳与承诺疗法（ACT）和慈悲聚焦疗法（CFT）为例

构建合作、关怀且富有成效的关系： 以接纳承诺疗法（ACT）和慈悲聚焦疗法（CFT）为案例 在人类议题中，接受与同情心之间存在着一种有趣的并置关系；另一方面，在科学领域内，接纳承诺疗法（ACT）与慈悲聚焦疗法（CFT）之间的关联也同样引人注目。为了建立高质量的人际关系，重要的是这些关系要基于理解和关爱之上。我们必须能够设身处地地从对方的角度看世界，真诚而开放地去感受作为那个他人可能会有的感受，并且当我们所见是痛苦或困难时，不要逃避——甚至可能还要向前一步。

进行这些事情所需的技能对于构建合作、关怀且富有成效的人际关系至关重要。而且在这些过程中取得的成功预示着人们相互享受彼此陪伴的程度以及避免将他人对象化和非人性化。最后，当成功克服了这些挑战后，关系中的每一方都会因此而改变。

对于那些与我们相似的人来说，关心他们并理解他们的视角相对容易；而对于看起来不同的人则更难。当人们之间的差异最大时，同情心的挑战及其重要性也最为显著。

同样地，在处理两种科学传统之间的关系时，富有成效的关系建立在能够采纳另一种传统的视角上，并花时间去理解其所说的内容，即使这很困难。正如一般的人际关系一样，这一点在存在背景和假设差异时尤为重要。

在我看来，这本书揭示了过去几年里这两种不同的科学观点，即ACT和CFT，是如何花费时间来理解彼此的。当我们并列考察ACT和CFT时，我们看到的是两个具有相当不同科学背景的观点。ACT是在行为心理学的功能情境派别内部发展起来的，而CFT则是从发展心理学、情感神经科学、佛教实践哲学以及进化理论中成长起来的。尽管如此，ACT和CFT现在有着巨大的交集，以至于当代任何一方的实践者几乎不可能忽视另一方。同情心的问题现在对ACT来说至关重要，而心理灵活性的问题也越来越相关于CFT。并且，这种科学关系中的每一方都在被它改变着。

这本书不仅向ACT实践者呈现了同情心的问题，还向CFT实践者展示了心理灵活性过程的重要性。本书细致而全面，是一种扩展练习，展示了每种传统可以如何互惠互利。

书中讨论的问题至关重要。在心理过程层面，同情心实际上是心理灵活性的一个组成部分。事实上，可以说它是必不可少的。

在ACT发展的早期阶段，这一点并不明显，但近年来已经变得显而易见。一个具有良好视角采取能力和同理心的人会在看到他人痛苦时感到痛苦。这意味着，如果我要在你痛苦时拒绝对你表示关心和关切，我必须拒绝自己的感受；要不表现出同情，我就得不接受。同情和接受是同一问题的两面。如果我拒绝你的存在，就不可能真正接受自己作为一个个体的存在。同样地，如果我对自身没有同情，也就无法真正对你表现出同情。我们在共同的人性中有着本质上的联系，这种联系投射到了我们的意识和言语能力之中。

就像在一个深刻亲密且充满关爱的人际关系中，每一方都会发生变化一样，在这类话题成为中心的这几年里，ACT和CFT也逐渐靠拢。每种观点与进化思维的联系增强了ACT和CFT之间的合作关系。CFT强调合作和社会包容对压力的基本神经生物学的重要性。在情境行为科学中，有人认为对他人的关心和合作对于基本关系框架技巧的发展是根本性的——即语言意义是一种合作的视角采取行为。

你可以在这本书中看到这两种传统逐渐接近的过程。当我阅读这本书时，有时很难分辨哪里是ACT结束的地方，哪里又是CFT开始的地方，反之亦然。在问题、技术及焦点层面上，这些治疗视角如今已是同行者，踏上了一段共同旅程，很可能有着共同的命运。

这本书将会深刻地改变那些尚未将同情视为工作中核心主题的ACT实践者。而对于那些已经认识到同情是关键的ACT实践者来说，通过详细的、逐步的知识学习如何整合两者，将使他们得到增强。我认为对于不一定清楚心理灵活性价值的CFT实践者来说，情况也是如此。

鉴于这些观点之间正在形成的深层次联系，这一过程的最终结果会是什么？目前我们还不能确定。但我们可以说，同情工作现在已经成为ACT实践的核心部分，而ACT实践者正转向CFT寻求帮助，以在这个领域应用基于证据的方法。这种团结一致的感觉并不不同于通常在深刻人际关系中体现出来的那种感觉。当人们以开放、合作和关怀的态度相遇时，生活就会朝着新的方向前进。它将走向何方我们尚不清楚——但它承诺既令人兴奋又富有成果。这种科学关系大致相同。

读者可以通过这本书轻松测试ACT和CFT新兴关系的价值。本书将为你提供一个测试案例：你自己。你的工作。你的来访的进展。

正如我刚才所说：它承诺既令人兴奋又富有成果。 —史蒂文·C·海斯 博士

知识点阐述

本文探讨了构建合作、关怀且富有成效的人际关系的重要性，特别提到了接纳承诺疗法（Acceptance and Commitment Therapy, ACT）与慈悲聚焦疗法（Compassion-Focused Therapy, CFT）之间的关系。文章指出，同情心和心理灵活性是ACT和CFT共通的重要元素。同情心指的是对他人痛苦的理解和感同身受，而心理灵活性是指个体适应变化的能力，包括接受困难情绪而不被它们所控制。这两者对于促进个人心理健康和人际关系的质量都是至关重要的。

文中提到，随着ACT和CFT研究的深入，二者之间的界限变得越来越模糊，因为它们都强调了同情心的重要性。同时，ACT关注的心理灵活性概念也在CFT中找到了共鸣。这种跨学科的合作促进了双方的发展，使得治疗师们能够更好地服务于他们的来访。此外，文章还指出了同情心不仅是对他人的，也是对自己的，这对于建立健康的人际关系至关重要。

知识点阐述

本文探讨了在构建合作、关怀且富有成效的人际关系中，接纳承诺疗法（ACT）与慈悲聚焦疗法（CFT）之间的相互作用。以下是几个关键知识点：

1. 同情心与心理灵活性：

   • 同情心：指的是理解和感同身受他人所经历的痛苦，并愿意采取行动来减轻这种痛苦。在ACT和CFT中，同情被视为个体成长和个人福祉的重要组成部分。
   • 心理灵活性：是指个体能够保持开放心态，接受自己的思想和情感，同时仍然致力于有价值的行为。这是ACT的核心概念之一，而随着CFT的发展，它也逐渐被认识到是促进心理健康的关键因素。

2. 不同背景下的科学视角融合：

   • ACT起源于行为心理学的功能情境主义分支，强调通过接受个人经验并采取价值导向的行为来改善生活质量。
   • CFT则根植于发展心理学、情感神经科学、佛教哲学以及进化理论，特别关注培养个体对自己及他人的同情心。
   • 尽管两者有着不同的起源和发展路径，但它们在实践中发现彼此之间存在显著的互补性，特别是在处理同情心和心理灵活性方面。

3. 跨学科合作的重要性：

   • 通过ACT与CFT之间的对话，双方都得以深化对自身领域的理解，同时也促进了新方法和技术的发展。这表明，即使是在看似不同的领域间，通过开放交流和合作也能实现知识的进步。
   • 这种跨学科的合作不仅有利于科学研究本身，也为临床实践提供了更为全面有效的治疗方法。

4. 共同目标下的互惠互利：

   • 文章指出，在同情心成为ACT重要议题的同时，心理灵活性也越来越受到CFT的关注。这意味着两种疗法都在向对方学习，以完善自身的理论框架和实践策略。
   • 对于ACT和CFT的实践者而言，这种双向的学习过程有助于提升他们解决复杂心理问题的能力，从而为患者提供更优质的治疗服务。

5. 人类共通性的体现：

   • 无论是从个人层面还是科学探索的角度来看，ACT与CFT之间的互动都反映了人们在面对困难时寻求理解和支持的基本需求。
   • 它们共同强调了基于同情心建立连接的重要性，这不仅是治愈创伤的有效途径，也是促进社会和谐与进步的基础。

综上所述，本文不仅展示了ACT和CFT如何通过相互学习来丰富各自的内容，还强调了同情心和心理灵活性作为促进心理健康和社会联结的关键因素的作用。

Building a Cooperative, Caring, and Productive Relationship: ACT and CFT as a Test Case There is an interesting juxtaposition between the human issues of acceptance and compassion on the one hand and the scientific relationship between accep- tance and commitment therapy (ACT) and compassion-­focused therapy (CFT) on the other. In order to build quality human relationships, it is important that these relationships be based on understanding and caring. We have to be able to see the world through the eyes of the other person, with genuineness and openness take the time to feel what it might feel like to be that other person, and then not run away—­perhaps even step forward—­when what we see is painful or difficult. The skills needed to do these things are essential to the construction of cooperative, caring, and productive human relationships. And success in these processes predicts the degrees to which people enjoy being with each other and avoid the objectification and dehumanization of others. Finally, when challenges to that success are overcome, each party to the relationship is changed by it. It is relatively easy to care about and take the perspectives of people who are just like us; it is harder with people who seem to be different. Both the challenge and the importance of compassion are greatest when the divisions between people are greatest. In a parallel way, when dealing with the relationship between two scientific traditions, productive relationships are based on the ability to take the perspec- tive of the other tradition and to take the time to understand what it is that’s being said, even when this is hard. As in human relationships more generally, that is most important precisely when differences in background and assump- tions exist. It seems to me that this book reveals how profoundly these two different sci- entific perspectives, ACT and CFT, have taken the time to understand each other over the last several years. When we look at ACT and CFT side-­by-­side, we are looking at two perspectives with fairly different scientific backgrounds. ACT developed inside the functional contextual wing of behavioral psychology. CFT, conversely, grew out of developmental psychology, affective neuroscience, Buddhist practical philosophy, and evolutionary theory. Despite that fact, ACT and CFT have an overlap that is so great now that it is almost impossible for contemporary practitioners of either to avoid the other. The issue of compassion is now crucial to ACT and the issue of psychological flexibility is increasingly relevant to CFT. And each party to this scientific relationship is being changed by it. This book presents the issue of compassion for ACT practitioners, but not just that. It also presents the importance of psychological flexibility processes for CFT practitioners. Careful and comprehensive, this book is a kind of extended exercise that demonstrates the mutual benefit each tradition can have for the other. The issue the book addresses is critical. At the level of psychological process, it turns out that compassion is integral to psychological flexibility. Indeed, it is arguably essential. In the earlier days of ACT development, this was not obvious, but it has been for several years now. A person with good perspective-­taking abilities and empathy will feel pain when seeing the pain of others. This means that in order for me to reject care and concern toward you when you are in pain, I would have to reject my own feelings; to be non-­compassionate, I have to be non-­ accepting. Compassion and acceptance are two faces of the same issue. It is not possible for me to be truly accepting of myself as a human being if I’m rejecting of you as a human being. In a similar way, it is not possible for me to be truly compassionate toward you if I show no compassion toward myself. We have an essential bond in our common humanity which projects into our very con- sciousness and verbal abilities. Just as in a profoundly intimate and caring human relationship each party is changed, so too, in the handful of years in which topics of this kind have been central, have ACT and CFT moved closer and closer to each other. The linkage of each perspective to evolutionary thinking has increased a working alliance between ACT and CFT. CFT emphasizes the importance of cooperation and social inclusion to the fundamental neurobiology of stress. In contextual behav- ioral science, it’s been argued that concern for others and cooperation were fundamental to the development of basic relational-­framing skills—­that verbal meaning is a cooperative act of perspective taking. You can see this process of the two traditions moving closer to each other in the present volume. As I read this book, at times it was hard to say where ACT left off and CFT began, and vice versa. At the level of issues, technology, and focus, these therapeutic perspectives are now fellow travelers embarked on a common journey, and likely with a common fate. This book will profoundly change ACT practitioners who have not already come to view compassion as a central topic in their work. And those ACT prac- titioners who do know that compassion is key will be empowered by detailed, step-­by-­step knowledge of how to integrate the two. I think the same can be said for CFT practitioners who are not necessarily clear about the value of psycho- logical flexibility. Given the deep interconnections that are developing between these per- spectives, what is the likely end of this process? At this point we cannot say. But we can say that compassion work is now central to ACT practice, and that ACT practitioners look to CFT to help them apply evidence-­based methods in this area. That sense of coming together is not very different than that which manifests in profound human relationships in general. When human beings meet each other with openness, cooperation, and caring, life moves in new directions. Where it will go we do not know—­but it promises to be both excit- ing and productive. This scientific relationship is much the same. The reader can test the value of the emerging relationship of ACT and CFT easily enough. This book will provide you with a test case: you. Your work. Your clients’ progress. As I just said: It promises to be both exciting and productive. —Steven C. Hayes, PhD