In the early months of 2020, a global crisis unfolded—an unexpected, frightening, and deadly disease spread across the world. Since mid-March, we have all been confined to our homes in quarantine, and now, we are slowly beginning to re-emerge. We wait for the world to heal, to recover, and to embrace us once again. Like many other illnesses, this one arrived suddenly and swiftly took over our reality.

The existentialist philosopher Maurice Merleau-Ponty (1945) suggests that, at times, illness itself is the only path to healing. He interprets bodily symptoms as consequences of our inability to listen to ourselves, viewing them as the most profound manifestations of sedimentation. When we become disconnected from our emotions—when we cease to experience, acknowledge, and name them—our bodies begin to "shout" in protest. At that point, illness becomes an unavoidable reality, forcing us to pay attention. When illness emerges as the only means of restoration, everything we have ignored, avoided, or suppressed returns with greater intensity. In that moment, our singular focus, the only thing we can perceive, is our body—our illness.

Martin Heidegger (1927) asserts that Dasein exists in the world through its corporeal presence (Leiblichkeit). The body is the tangible representation of our being in the world, and through it, we engage with and experience reality (Merleau-Ponty, 1945). To attain authentic existence, we must maintain a profound connection with our bodies; when this connection is severed and the rupture deepens, illness inevitably follows.

The current crisis appears to convey a similar message about ourselves, our world, and the way we live. We have been moving through life thoughtlessly, ignoring the consequences of our actions, consuming recklessly—neglecting the impact of our existence on our environment, our world, and even ourselves. This state of alienation and neglect may have led to a profound sedimentation, much like that which precedes individual illness. Just as those who disregard their bodies’ warnings ultimately succumb to sickness, we are now witnessing the repercussions of a world we have ignored for too long. Now, like a bedridden patient, immobilized and consumed by illness, we find ourselves confined to our homes, watching the disease unfold from behind screens.

Observing the trajectory of the pandemic and its effects on many of us, at least from the experiences of those around me, I find it encouraging that this period has prompted reflection, self-examination, and a renewed awareness of our place in the world. There is hope that this crisis, emerging from our detachment from ourselves and our environment, may lead us toward a more authentic and conscious existence.

From an existential perspective, this situation presents a dual possibility. Merleau-Ponty (1945), when discussing illness, also emphasizes the potential for healing. When sedimentation becomes excessive, just as many now feel a closer connection to themselves due to illness, yet await full transformation until recovery, he suggests that the self-awareness illness brings can only be fully realized post-recovery. He posits that healing can initiate a rejuvenating process and serve as a catalyst for new beginnings. However, he warns that this realization is not guaranteed. After recovery, we face two distinct paths: we can either return to a state of forgetfulness, allowing sedimentation to once again obscure our awareness, or we can persist in our journey of self-discovery and strive for balance. When the world eventually returns to "normal," we will be faced with a choice—whether to embark on a path toward authenticity or to fall back into complacency, until, inevitably, sedimentation manifests itself once more in the form of another crisis.

References

Heidegger, M. (1927). Being and Time. Trans. John Macquarrie and Edward Robinson. New York: Harper & Row.

Merleau-Ponty, M. (1945). Phenomenology of Perception. doi:10.4324/9780203981139

Beauvoir also examines whether biological factors contribute to this societal positioning. She frequently highlights the asymmetry between male and female bodies, particularly regarding sexuality. She argues that men possess an inherent physical privilege, enabling them to engage with the world freely. Women, in contrast, navigate existence through a body subject to cyclical changes and biological limitations. Beauvoir suggests that a woman’s biological structure significantly influences her perception of and engagement with the world. The most fundamental example is childbirth, which inherently positions women in an objectified role. In other words, she contends that the passivity of the female body is not solely a societal construct but also has biological underpinnings.

Critics argue that Beauvoir devalues the female body by grounding her analysis in biological determinism (Doney, 2011). They claim that in critiquing the objectification of the female body, she paradoxically reinforces it. However, Beauvoir counters this critique by asserting that she merely presents a social and biological reality. She contends that while biological conditions exist, they need not result in objectification. Although a woman’s biological conditions may pose challenges to realizing her aspirations, Beauvoir argues that she must actively assert her living body and engage with the world in defiance of objectification.

Beauvoir does not merely lament the rigid dichotomy between the subjectivity of men and the objectification of women. She characterizes the division of bodily existence—where men are subjects and women are objects—as a form of mauvaise foi (bad faith) in Sartrean terms. This bad faith negates an individual’s fundamental freedom, stripping men of their objectivity and women of their subjectivity.

According to Beauvoir, a woman is a free human being entitled to assert the subjectivity of her body. She argues that all genders should have the autonomy to express their bodily existence on their own terms. The physical differences between men and women should not serve as justifications for hierarchical societal structures. A woman’s physical weakness does not render her inferior. In other words, biology does not define gender.

Biological differences are undeniably significant. Biology plays a crucial role in shaping the history of women and their societal positioning. However, it is insufficient to justify a gender hierarchy; it cannot explain why women are regarded as 'the Other' or why they should remain in a subordinate position indefinitely. (Beauvoir, 1945, pp. 32-33)

Beauvoir (1949) asserts that individuals should be capable of experiencing both subject and object positions and finding fulfilment in both. The fundamental issue is that men are excessively subjectified, while women are excessively objectified, making the subjugation of the female body inevitable. However, this does not mean that women are doomed to remain in this position. To accept such a fate would itself constitute an act of bad faith. Beauvoir insists that the path to genuine liberation lies in women’s struggle to assert themselves as free and autonomous individuals, reclaiming their role as subjects.

If every individual recognizes the freedom of others and grants them the simultaneous and mutual possibility of being both subject and object, this conflict can be overcome. However, in reality, friendship and generosity—virtues that enable the recognition of these free beings—are not easily achieved. These virtues represent humanity’s greatest accomplishment, through which individuals realize their true nature. (Beauvoir, 1945, p. 140)

References

Beauvoir, S. de (1949). The Second Sex. Vintage Books, New York. Doney, T. (2011).

Freedom and the Body: Sartre and Beauvoir on Embodied Consciousness. Tiukało, A. (2012).

The Notion of the Body and Sex in Simone de Beauvoir’s Philosophy. Human Movement, 13(1). doi:10.2478/v10038-012-0008-3

Introduction

Today, I will explore the presence of a sexual space within the therapy room. However, before delving into this concept, I want to start with a broader perspective by examining the body—one of the first elements that come to mind when thinking about sexuality. In psychotherapy, the body is often a relatively neglected area of discussion. Many therapeutic approaches primarily focus on thoughts, cognitions, and past memories—domains more closely associated with the mind.

The Body in Existential Thought and Therapy

Existential philosophy, and consequently existential therapy, assigns significant importance to the body. From the early days of existential thought to the present, this emphasis has remained central. Existential philosophy emerged in an intellectual climate where the mind and body were considered separate, almost independent entities. It challenged this dualistic perspective by asserting the inseparability of mind and body. Historically, the mind was often placed on a pedestal, regarded as more sacred than the body. Consequently, attention to the body, its significance, and its prioritization in philosophical and psychotherapeutic discussions came later and remained at risk of being overlooked.

Existentialism, however, restores the body to its rightful place, arguing that it is as important as the mind and that a balance must be maintained between the two. This perspective led to the emergence of a group of thinkers who contended that truly understanding an individual is only possible through a holistic, unfragmented approach. Existential therapy, rooted in this belief, invites psychotherapists to consider individuals as whole beings rather than compartmentalized entities. Consequently, any subject we explore should be examined from multiple dimensions and layers.

Dasein and the Holistic Approach

The holistic nature of existential psychotherapy is well illustrated through the concept of Dasein, introduced by existential philosopher Martin Heidegger. Dasein can be roughly defined as an individual’s subjective world. This subjective world is inherently multi-layered, encompassing physical existence, interpersonal relationships, personal preferences, values, and much more. Heidegger’s Dasein challenges reductionist perspectives, emphasizing that individuals are more than the sum of their fragmented descriptions. Naturally, our physical existence and our bodies constitute essential aspects of our Dasein. Indeed, it is through our bodies that we exist in the world—we perceive, interact, experience, and establish connections through them.

For instance, we engage with the world through our bodies when we drink a glass of water, hold and examine an object, walk to a destination, make eye contact, engage in conversation, or extend a touch. Every interaction requiring connection is mediated by the body. Even in this very moment—I am speaking, and at least part of my body is present before you. We are sharing a space, perhaps forming a connection, even if asymmetrically. This leads us to the relational aspect of existence: our fundamental need to connect with others and the world through our bodies. Since the body serves as a medium for engagement, all interactions are necessarily embodied. This is precisely where sexuality enters the discussion—as the dimension in which we extend ourselves through our bodies, form connections, make genuine contact, and resonate with one another.

An Existential Perspective on Sexuality

To further clarify this discussion, it is helpful to provide an existential definition of sexuality. When considering sexuality, people often focus on its physical aspects—most notably, sex. However, existentialism does not confine sexuality to mere physicality. While sex is undeniably a significant component, sexuality encompasses far more. Reducing sexuality to sexual behaviors alone significantly narrows its meaning, much like reducing a person to either their mind or their body. Just as psychotherapy has historically confined desirable human traits to the domain of the mind, modern perspectives on sexuality often limit it to the physical. However, conceptualizing sexuality solely in physical terms distances us from a true understanding of human nature. A more comprehensive, multidimensional perspective leads to a deeper appreciation of sexuality.

So, what else does sexuality encompass? Understandably, the term evokes different associations for different individuals. Personally, when I reflect on sexuality, words like desire, passion, excitement, and vitality come to mind. From an existential viewpoint, sexuality is intertwined with following one’s desires, feeling passion, experiencing curiosity, and engaging in spaces that bring vitality. Whenever we interact with ourselves, others, or the world with passion, experiencing a sense of liveliness and meaning, sexuality is present. Sexuality emerges in spaces where our desire and curiosity guide us.

Conversely, disengagement—going through life without desire or curiosity, becoming disconnected from oneself, and leading an existence devoid of vitality—results in the loss of a sexual space. To illustrate, let us consider this very conference. Many people have gathered here today, each with a different reason for attending. If we examine these reasons, do they connect us to a more sexual, vibrant part of ourselves, or do they lead us toward lifelessness? Are we listening with curiosity, or is another motivation at play?

Even a seemingly mundane action, depending on the underlying motivation, can either connect us to a sexual space or distance us from it. Following one's desires fosters vitality and fulfillment, whereas losing touch with one’s curiosity, desires, and sexual space can have profound consequences. Ultimately, the loss of a sexual space is not a cause but a result—one that reflects an individual’s detachment from themselves, their desires, and what excites them. Such detachment can lead to a stagnant, lifeless existence.

Sexuality in the Therapy Room

How does all of this relate to the therapy room, the therapist, and the client? As mentioned earlier, sexuality is the fundamental way we project ourselves onto the world and others through our bodies. This quality makes sexuality the foundation of all human relationships. According to existential philosopher Jean-Paul Sartre, human existence is inherently relational, and Maurice Merleau-Ponty likens sexuality to an atmosphere—an ever-present force, diffused around us like a scent or a sound. Consequently, psychotherapy, as a space where two individuals meet and ideally form a relationship, cannot be devoid of sexual meanings.

By sexual meanings, I do not solely refer to the physical but rather to an existential understanding of sexuality that extends far beyond mere corporeality. At this juncture, some important questions arise:

• Is the mere act of a therapist and a client meeting at regular intervals sufficient to make the therapy room a sexual space?
• If not, what transforms the therapy room into a sexual space?
• What prevents a therapy room from becoming a sexual space?

To answer these questions, we must examine the presence of the therapist and the client within the room, as they are the ones creating the therapeutic relationship. The most fundamental condition for establishing a sexual space is the occurrence of a genuine encounter within the therapy room. As existential therapist Ludwig Binswanger suggests, this requires the therapist to be fully present. Presence entails being there despite all the uncertainties and unknowns that the therapeutic process and the client’s narrative may bring. It means not only engaging with what the client presents but also demonstrating a willingness and eagerness to explore it.

Binswanger’s concept of presence is crucial for the formation of a sexual space in therapy. True presence requires the therapist to be open to encountering both the client and themselves. This readiness brings forth a critical question: What motivates the therapist to sit in that chair? Does the therapist feel passion and curiosity toward their profession? Can they maintain their curiosity toward their clients? Are they eager to listen? A therapist’s willingness to be fully present is key to fostering a space where genuine connection, vitality, and ultimately, sexuality, can emerge.