Originally published in 1928 this book was an attempt to acquaint the general public with the fundamentals of Individual Psychology. At the same time it is a demonstration of the practical application of these principles to the conduct of everyday relationships, and the organization of our personal life. Based upon a years’ lectures to audiences at the People’s Institute in Vienna, the purpose of the book was to point out how the mistaken behaviour of the individual affects harmony of our (...) social and communal life; to teach the individual to recognize their own mistakes; and finally, to show them how they may effect a harmonious adjustment to the communal life. Adler felt that mistakes in business or in science were costly and deplorable, but mistakes in the conduct of life are usually dangerous to life itself. This book is dedicated by the author in his preface ‘to the task of illuminating man’s progress toward a better understanding of human nature.’. (shrink)

'...In these pages I consider Reason in its relation to these contrasted aspects of history. Reason is the self-discipline of the originative element in history. Apart from the operations of Reason, this element is anarchic.' -From the Summary.

In this, the Aquinas Lecture for 1980, Alvin Plantinga proposes (p. 9) to discuss three questions: (i) does God have a nature? (ii) if so, is there a conflict between God's sovereignty and his having a nature? and (iii) how is God related to properties (including his nature), propositions, states of affairs, numbers, and other denizens of the Platonic realm of necessarily existing abstract entities? Plantinga's conclusions are straightforward: (i) God has a nature distinct from himself; (ii) the claim that (...) God has a nature, while not incompatible with the belief that God is sovereign, does conflict with a common though mistaken intuition about God's sovereignty; and (iii) in whatever way we are ultimately to conceive of God's relation to his own nature and to other necessarily existing abstract entities, it is at any rate clear that God has no control over either their existence or their essential characteristics. (shrink)

Globalization is a part of modern life. Sharing a common set of professional nursing values is critical in this global environment. The purpose of this research was to examine the professional values of nursing students from two distinct cultural perspectives. Nurse educators in Taiwan partnered with nurse educators in the United States to compare professional values of their respective graduating nursing students. The American Nurses Association Code of Ethics served as the philosophical framework for this examination. The convenience sample comprised (...) 94 Taiwanese students and 168 US students. Both groups reported high scores on an overall measure of values. They did differ substantially on the relative importance of individual items related to advocacy, competence, education, self-evaluation, professional advancement, and professional associations. Global implications for the collaborative practice of nurses from different cultures working together can be improved by first recognizing and then attending to these differences in value priorities. (shrink)

What sort of existence does the Sum have? Whether we affirm it to be the conceptual being of thought or the concrete existence of an individual, we will be forced to draw conclusions inimical to the Cartesian philosophy, for the alternative interpretations give rise to a serious dilemma. Jules Lequier states the dilemma in this way: "I think, therefore I am. Now in saying: 'I am,' after having said: 'I think,' either I say less, or I say more. If I (...) say less, I am proceeding with certainty, but backwards; if I say more, I advance indeed, but by what right? What perplexity!...Such are the two aspects of this proposition which is alternately evident and sterile, pregnant and obscure for the mind that examines it. But to the extent it is evident, it is sterile; to the extent that it is fruitful, it is obscure.". (shrink)

The present study is an attempt to represent a post-metaphysical thinking that Nietzsche ushered in as a reconstructive ethics. The argument presented here is that the key to such a formulation of ethics resides in Heidegger's 'fundamental ontology' as 'original ethics'. Such a formulation that is grounded in an ontology deconstructs that subjectivity and rationality which has been posited by traditional ethics or moral reasoning. The outcome of such a restructuring of reason in Western thinking ushers in an historical essence (...) that problematizes thinking in terms of an issue that Heidegger raised regarding ground in reason and thinking itself. The vantage point of viewing such a development in ethics is that of a transcendence in conventional Western thinking, as destroyed by Nietzsche's metaphysics and thematized in Heidegger's ontology. Chapter One establishes the framework of thematizing ethics in a post-metaphysical era where subjectivity and rationality have become problematic in terms of an existential selfhood and an ontology of reason. Chapter Two establishes the framework of constructing a metaphysical ethics as that which is grounded in a deconstructed 'moral' self in ethics as moral reasoning. Chapter Three focuses on history as that essence and ground in thinking where the problem of truths is thematized as that which deconstructs subjectivity and reason. Chapter Four focuses on thinking as an ontological thematic in Heidegger which surpasses Nietzsche's metaphysics. The outcome of such a thinking is an ethics of existence, as that which problematizes conventional ethics as moral reasoning. The issue presented here is that of ground, and hence ontology and existence, in a metaphysical ethics. Chapter Five concludes by pointing out that such metaphysical thinking which has been presented in this study represents a reconstruction of Western thinking as ethics. The existential and ontological thematic of ground in thinking establishes existence as that essence of thinking and ethics which has been lost in conventional Western philosophical thinking. (shrink)

Le but principal de la communication est d’esquisser les traits essentiels de la méthode appliquée dans les sciences déductives.1. A quoi tend la méthode déductive? Termes primitifs et définis ; axiomes et théorèmes. Les sciences antérieures à une science donnée. La méthode déductive considérée comme propriété caractéristique des mathématiques.2. Liberté dans le choix des termes primitifs et des axiomes ; notion d’équivalence de deux systèmes de termes ou de propositions.Postulats d’indépendance des termes primitifs et des axiomes.3. Postulats de la formalisation (...) des définitions et des démonstrations. Règles de définition et de démonstration ; les démonstrations complètes ; les sciences déductives formalisées. Le rôle de la logique mathématique au point de vue des nouvelles exigences méthodologiques.4. Les notions de science non-contradictoire et complète. L’importance théorique de ces notions ; leur rapport avec le problème de la vérité des mathématiques. Pourquoi les notions en question n’exercent pas en pratique une grande influence sur la construction des sciences mathématiques.5. Certaines propriétés des sciences mathématiques découlant d’une application conséquente de la méthode déductive.ion du sens des termes primitifs dans la construction de la science. Modèles et interprétations du système d’axiomes. Concept de système formel. Valeur de la méthode déductive du point de vue de l’économie de la pensée. (shrink)

This collection of essays ranges from phenomenological descriptions of the beautiful in science to analytical explorations of the philosophical conjunction of ...

Some psychologists working in the psychology and law field feel that the profession does not provide them with adequate ethical guidance even though the field is arguably one of the oldest and best established applied fields of psychology. The uncertainty psychologists experience most likely stems from working with colleagues whose professional ethics differs from their own while providing services to demanding people and the many moral questions associated with the administration of law. I believe psychology’s ethics does, however, provide adequate (...) moral guidance. It has a sound historical basis, has face validity and emphasizes those social moral principles that allow psychologists to best serve individuals and society. Psychologists may nevertheless be confronted with conflicting demands because there are other norm systems that also regulate their behavior as researchers and practitioners, and they, like all people, are influenced by their conscience. Ultimately, psychologists working in the psycholegal field will be best served if they have good knowledge of, and have internalized, the ethical principles of psychology. (shrink)

A thorough examination of the major currents in western philosophy from Descartes onwards.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)