“My explanation of consciousness is far from perfect. It can be said to be just the beginning, as it breaks the curse of that cycle of ideas that made explaining consciousness impossible. I have not replaced the theoretical metaphors of the Cartesian theater with alternatives of a literary or scientific nature. In reality, all I have done is substitute one family of metaphors and images for another. I replaced the theater, the witness, the central observer, and the imagination with the program, virtual computers, multiple drafts, and chaos. It is merely a war of metaphors, as one might say, but metaphors are not just metaphors; they are tools for thought. No one can think about consciousness without them, so it is important to equip ourselves with the best tools available. Look at what we have now—would you have been able to imagine it without them?”
—Daniel Dennett
What Daniel Dennett mentions above represents an important stance in psychology and also extends to psychotherapy. One of the primary issues in psychology today is that, unlike other sciences that have mostly shed their pseudoscientific wings, such as alchemy in chemistry, psychology still retains these remnants. Fields like psychoanalysis, the “law of attraction,” energy healing, detox claims, and associations with quantum mechanics remain prevalent. Some might argue there’s no harm in exploring different perspectives, but there are risks—chiefly, the danger of getting lost in a world of metaphors that lead nowhere.
In his book, Dennett introduced a range of metaphors aligned with scientific advancements, capable of fostering new concepts. Similarly, other scientists have provided useful frameworks. On the other hand, psychoanalysis introduced terms and metaphors that captivated the world but failed to advance psychology as a science. Freud’s concepts of the id, ego, superego, defense mechanisms, repression, and complexes were compelling yet rooted in literary, rather than empirical, foundations. Freud himself did not conduct a single scientific experiment. Over time, new approaches emerged—ones that could grow and adapt, instead of remaining confined to the static, literary metaphors of their origins.
Metaphors are not merely tools for explanation — they are frameworks for our thinking. A therapist might say that they care more about their client and their client’s issues than about reflecting on changing the field itself. But a psychologist has no such excuse. Metaphors confine our thinking within a kind of determinism; they are not easily escaped. Many unscientific ideas in psychology, however, are not just explanatory devices. The range of Buddhist ideas in psychology, the heritage of psychotherapy with its terminology and concepts, as well as pseudoscientific and religious notions — all of these are deeply embedded in psychology and psychotherapy, going beyond mere explanatory metaphors to become ideas, information, and concepts in their own right.
Similarly, caution is needed when reading non-scientific material in psychology or psychotherapy. Some terms imply a psychology aligned with specific religious frameworks. For instance, Buddhism offers a complete framework for understanding reality, and when therapists adopt practices like meditation, they might also adopt a perspective aligned with Buddhist truths. Other religions also present their unique views of reality. But how much truth do these perspectives and metaphors hold?
Today, we stand on the cusp of a new era of discoveries in psychology, fueled by numerous avenues, including advancements in genetics, big data analysis, and neuroscientific research. Social media platforms, search engines, and digital tools hold vast amounts of data that, if studied scientifically, could lead to transformative insights. Moreover, psychological research has been gathering data since pioneers like Carl Rogers began documenting therapy sessions. Where will all this lead us, and what tools do we need to grasp the new world of psychology?
At present, anyone engaged in psychology requires a toolkit that includes statistical and analytical tools alongside domain-specific knowledge. The modern psychologist may need an even more extensive toolkit, potentially incorporating machine learning techniques. Knowledge of biology has also become indispensable, as our understanding of the brain has advanced far beyond the days when people thought the mind and brain were separate entities. Psychotherapists, while not necessarily needing to conduct research themselves, must remain aware of these developments. Educational curricula may need to reflect this shift.
Debunking pseudoscience and myths isn’t a luxury—it’s a necessity, especially in psychology and psychotherapy. Every psychologist and therapist must deeply understand the scientific method and actively reject not only false information but also unscientific metaphors imported into psychology. The responsibilities of psychologists and therapists are greater than those in many other fields. The role of therapists may soon expand to parallel that of medical practitioners, making them responsible for a critical aspect of public health. This underscores the urgency of purging outdated and unscientific elements from psychology.
Just as people today have basic medical knowledge—such as recognizing fever or knowing to take painkillers—there should be an equivalent level of psychological literacy. Imagine if everyone knew the benefits of writing about their emotions, or if the stigma around seeing a psychologist or therapist disappeared. What if people understood that speech can both heal and hurt?
By reading this guide, we hope you now understand:
- What psychotherapy is.
- The various approaches to psychotherapy and how they differ.
- Key techniques in psychotherapy and how they can be beneficial.
- The different roles within mental health, such as psychologists, therapists, and psychiatrists.
- How to discern scientific from unscientific concepts in psychology and psychotherapy.
- How to distinguish a good therapist from a bad one.
- An introduction to therapeutic skills, and perhaps the ability to apply some of them in everyday conversations with friends and family to make these interactions more fruitful.