Edward Erwin's clear analysis addresses some of the fundamental questions on behavior therapy that remained in 1978, when this book was first published.

`Erwin′s argumentative skills and knowledge of the literature are remarkable and most of his original claims are persuasive....The merit of the analysis Erwin offers is to provide a well-informed and accessible account of the current state of psychotherapy, its history and its philosophical grounds′ - Metapsychology Online `For those readers who favour an empirical-scientific approach to counselling and therapy, and who view therapy, at least potentially or in principle, as an objective science, this will no doubt be a (...) very useful and informative book... We should be grateful that Erwin has set out more fully than anyone to date the specifically philosophical case for a "science of therapy"; and those of a New Paradigm persuasion at least now know the nature of the arguments they will have to refute in order to sustain their position. I look forward with eager anticipation to their efforts, and to an emerging and fruitful engagement between philosophy and therapy - for both have a great deal to learn from each other′ - Counselling, The Journal of the British Association for Counselling and Psychotherapy This pioneering book analyzes the interface between philosophy and psychotherapy. The first authoritative work to apply rigorous philosophical discipline to therapeutic claims and counter-claims, it will encourage psychotherapists, counsellors and applied psychologists to examine their practice and clarify their thinking. Edward Erwin discusses some of the key philosophical issues that have a particular relevance to psychotherapeutic theory - autonomy and free choice, the nature of the self, epistemology, and values and morals - as well as examining specific interdisciplinary issues that cut across the boundaries between philosophy and psychotherapy. Finally, he looks at the `crisis′ in psychotherapy today, offering a valuable philosophical insight into the debate about the proliferation and efficacy of therapeutic approaches. (shrink)

Schrödinger discusses what an elementary particle is. This essay originally appeared in the journal Endeavour.

Die 1990 gegründete Reihe, die auf eine Anregung von Mazzino Montinari zurückgeht, publiziert Quellenmaterialien zu Nietzsches Leben, seinem Umkreis und seiner Wirkung. Die Supplementa stellen somit eine Ergänzung zu den Kritischen Ausgaben von Nietzsches Werken (KGW) und Briefen (KGB) dar.

Objections arise to the concept of artistic intention based upon the psychology of a period. Here too we experience trends or volitions which can only be explained by precisely those artistic creations which in their own turn demand an explanation on the basis of these trends and volitions. Thus "Gothic" man or the "primitive" from whose alleged existence we wish to explain a particular artistic product is in truth the hypostatized impression which has been culled from the works of art (...) themselves. Or it is a question of intentions and evaluations which have become conscious as they find their formulation in the contemporary theory of art or in contemporary art criticism. Thus these formulations, just like the individual theoretical statements of the artists themselves, can once more only be phenomena parallel to the artistic products of the epoch; they cannot already contain their interpretation. Here again this parallel phenomenon would, in its entirety, represent an extraordinarily interesting object of humanistic investigation, but it would be incapable of defining in detail a methodologically comprehensible volition. So, too, the view of art which accompanies a period's artistic output can express the artistic volition of the period in itself but cannot put a name to it for us. This view can be of eminent significance when we are seeking a logical explanation for the perception of tendencies dominating at a given time and thus also for the judgment of artistic volition at that time, which must also be interpreted.Erwin Panofsky, the renowned art historian, was professor at the Institute for Advanced Study, Princeton University, until his death in 1968. Among his many books and articles are Meaning in the Visual Arts, Early Netherlandish Painting, and Renaissance and Renascenes in Western Art. Kenneth Northcott is professor of German and comparative literature at the University of Chicago and the translator of Arnold Hauser's Sociology of Art . Joel Snyder is chairman of the committee on general studies in the humanities at the University of Chicago. (shrink)

ABSTRACT An ontological analysis of time and of serial order is offered within the framework of a comprehensive ontology wherein the category of facts plays a crucial role. It is applied to distinguish them while various ways and contexts in which both have been mixed up in past and in present philosophy are discussed. The good reasons for that mix-up and the astonishing difficulty of keeping them apart are considered. The focus is more on the ontology of order than on (...) the ontology of time. The latter is too wide a subject. It turns out that order has not really been grounded even in set theory. The ontology of serial order expounded is new. It is also needed for the adequate ontological analysis of relational facts. (shrink)

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Clinical ethics consultation service remains undeveloped in developing countries. It is recognised that its introduction poses challenges. Malaysia, a multicultural society with diverse religions, values and perceptions further complicate the introduction of formal clinical ethics consultation service. Clinicians attending a national congress workshop completed a Strengths–Weaknesses–Opportunities–Threats analysis. The aim was to gain insight into clinician’s expectations and promote initiatives leading to the introduction of clinical ethics consultation service. Clinicians agree that clinical ethics consultation service can improve quality of care, reduce (...) healthcare costs and advocate for patients and providers. The analysis highlighted constraints in sufficient critical mass of relevant expertise and restricted opportunities for training. The opportunities lie in education, curriculum development and availability of dedicated proponents. Cultural barriers, limited resources, lack of awareness, differenc... (shrink)

Foucault’s disciplinary society and his notion of panopticism are often invoked in discussions regarding electronic surveillance. Against this use of Foucault, I argue that contemporary trends in surveillance technology abstract human bodies from their territorial settings, separating them into a series of discrete flows through what Deleuze will term, the surveillant assemblage. The surveillant assemblage and its product, the socially sorted body, aim less at molding, punishing and controlling the body and more at triggering events of in- and ex-clusion from (...) life opportunities. The meaning of the body as monitored by latest generation vision technologies formed from machine only surveillance has been transformed. Such a body is no longer disciplinary in the Foucauldian sense. It is a virtual/flesh interface broken into discrete data flows whose comparison and breakage generate bodies as both legible and eligible (or illegible). (shrink)

Are we now in a position to give a "final accounting" of Freud's work? Before answering, I should say what this means, or rather what I mean. If we mean a verdict that is certain, in the sense that it could not possibly be overturned by new  ...

The three essays reprinted in this book were first published in 1963 as individual chapters of a psychiatric treatise entitled Psychiatrie der Gegen wart (Psychiatry of the Present Day). The editors, W. H. GRUHLE (Bonn), R. JUNG (Freiburg/Br. ), W. MAYER-GROSS (Birmingham, England), M. MUL LER (Bern, Switzerland), had not planned an encyclopedic presentation; they did not intend to present a "handbook" which would be as complete as possible in details and bibliographic reference. Their intention was to "raze the walls" (...) separating Continental and Anglo-Saxon psychiatries and to offer a synopsis of developments in psychiatry during the last decades on an international basis. The editors requested, therefore, cooperation of scholars from many foreign countries, large and small, on both sides of the Atlantic. A section entitled "Borderlands of Psychiatry", in which MARGARET MEAD (New York) discusses the relation of "Psychiatry and Ethnology", HANS HEIMAN (Bern), the relation of "Religion und Psychiatrie", and ROBERT VOLMER (Paris), "Art et Psychiatrie", is a good illustration of the trilingual character of the whole work. Two of the editors, GRUHLE and MAYER-GROSS, died before the publi cation had been completed. In a kind of posthumous eulogy, Professor JUNG and Professor MULLER praised the initiative and accomplishments of MAYER-GROSS, "who during the last five years of his life had given a great deal of his time to this work. He had set his mind on a synthesis of German and Anglo-Saxon psychiatry. (shrink)

Wissen wir, wer oder was unseren Lebensgang bestimmt? Wissen wir überhaupt, was in uns und ausserhalb von uns abläuft? Das einzig Gewisse ist unser Tod, doch was hilft die Gewissheit unseres Todes, wenn ungewiss bleibt, wann er kommt? Unsere Bedürfnisse kennen wir, aber wo sind die Grenzen der Befriedigung? Wenn unsicher geworden ist, wer oder was das bestimmt, was faktisch geschieht, wenn die Welt uns körperlich und seelisch bedrängt und die einzige Gewissheit in der Zukunft unser Tod ist, wenn uns (...) unsere Bedürfnisse und die Grenzen ihrer Befriedigung unklar geworden sind, dann hilft nichts mehr als das Nachdenken – das Nachdenken über unsere Natur und ihren Platz in der Welt, über die Hierarchie unserer Bedürfnisse, darüber, wie wir das Gelingen unseres Lebens mit Vernunft und Gerechtigkeit in Einklang bringen. Kurz, es hilft nichts als der Epikureismus. ********** Do we know who or what determines the course of our lives? Do we even know what is going on inside and outside of us? The only certain thing is our death, but what good is the certainty of our death if it remains uncertain when it will come? We know our needs, but where are the limits to their fulfilment? When it has become uncertain who or what determines what actually happens, when the world oppresses us physically and emotionally and the only certainty in the future is our death, when our needs and the limits of their fulfilment have become unclear to us, then nothing helps more than reflection - reflection on our nature and its place in the world, thinking about the hierarchy of our needs, about how we can harmonise the success of our lives with reason and justice. In short, nothing helps but Epicureanism. (shrink)

BackgroundEnd-of-life decisions remain a hotly debated issue in many European countries and the acceptance in the general population can act as an important anchor point in these discussions. Previous studies on determinants of the acceptance of end-of-life interventions in the general population have not systematically assessed whether determinants differ between withdrawal of life-prolonging treatment and euthanasia.MethodsA large, representative survey of the Austrian adult population conducted in 2014 included items on WLPT and EUT. We constructed the following categorical outcome: rejection of (...) both WLPT and EUT, approval of WLPT but rejection of EUT, and approval of both WLPT and EUT. The influence of socio-demographics, personal experiences, and religious and socio-cultural orientations on the three levels of approval were assessed via multinomial logistic regression analysis.ResultsHigher education and stronger socio-cultural liberal orientations increased the likelihood of approving both WLPT and EUT; personal experience with end-of-life care increased only the likelihood of approval of WLPT; and religiosity decreased approval of EUT only.ConclusionThis study found evidence for both shared and different determinants for the acceptance of WLPT and EUT. (shrink)

Das philosophische Testament des Nobelpreisträgers und die Erstveröffentlichung der im Nachlaß gefundenen Autobiographie.

Is reality the basis of everything or has reality itself an other basis? What makes reality – not the real things – to be active, to exist? The question of what is real seems to be an easy question, because in our daily lives we are and must be naive realists. We ourselves, the things around us, the world, the facts, all that is real. there must be several concepts of reality if we want to say that not only physical (...) or material things of everyday life are real, e. g. numbers, π, Dr. Faustus, thoughts, emotions and other things. On the other hand, given the difference of classical physics and modern physics, we see that even that form of knowledge, which seems to be most responsible for reality, natural science, cannot give the desired uniqueness in terms of what itself wants or needs to understand as real. Alternatively, when we see that nothing can be and nothing can be real without being in a world, and when we understand the world as the order of things, which I call worldI , then this leads us to the speculative answer that it is exactly the “unreal” worldI which is the reason why the everyday reality, worldI I , is real. The worldI is the basis for the reality of our empirical worldI I . The considerations presented here have nothing to do with the idealistic conception of possibility, founded in the power of the subject, nor with the existential concept of potentiality, founded in the Entwurf des Daseins. (shrink)

He then tries to show how the concept of meaninglessness, when interpreted in the manner he suggests, can be profitably used by philosophers, despite the many persuasive objections to its use that philosophers have raised in their disputes over it.

This is an English translation of “‘Das Problem des Stills in der bildenden Kunst’” (1915). It is Erwin Panofsky’s first published essay and provides a critique of the famous theory of pictorial style by Panofsky’s distinguished predecessor, Heinrich Wölfflin.

Parmenides advances four arguments against becoming. Two of these are sound. Plato's and Aristotle's attempt to refute them fail. They react to Parmenides' challenge by differentiating and grading being and existence. Thus they deviate from Parmenides' strict concept of existence which is the only reasonable one. What's wrong with Parmenides' train of thought is a decisive premise: that becoming is a transition from non-existence to existence. The reality of becoming can be maintained if this premise is given up. One has (...) to see that becoming is a purely temporal affair not involving existence and that existence is timeless. Time and existence are independent of each other. (shrink)

Nobel laureate Erwin Schrödinger's What is Life?, one of the great science classics of the twentieth century appears here together with Mind and Matter.