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data/en.wikipedia.org/wiki/A_Deadly_Wandering-0.md

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+---
+title: "A Deadly Wandering"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/A_Deadly_Wandering"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:20.242620+00:00"
+instance: "kb-cron"
+---
+
+A Deadly Wandering: A Mystery, a Landmark Investigation, and the Astonishing Science of Attention in the Digital Age is a 2014 book by Matt Richtel. It details the story of Reggie Shaw, a Mormon teenager who killed two scientists in Utah in 2006 while he was texting and driving. Richtel also reports scientific studies on human attention interspersed with the narrative.
+
+
+== Background ==
+A Deadly Wandering is based on a series of articles in The New York Times that Richtel wrote in 2010, garnering him a Pulitzer Prize. His 2011 novel Devil's Plaything dealt with themes of personal technology and its sometimes harmful impact on society.
+
+
+== Synopsis ==
+On September 22, 2006, shortly after being denied a Mormon mission due to premarital sex, nineteen-year-old Utah college student Reggie Shaw is texting and driving with his girlfriend when he crosses the yellow lines on the highway west of Logan, Utah. He causes a chain-reaction accident that kills James Furfaro and Keith O’Dell, two rocket scientists headed to work. Unharmed, Shaw attempts to call 911 but the call didn't go through. A state trooper that comes to the scene said he witnessed “a collision so violent it popped out the passengers’ eyeballs.” Despite initially denying he was texting and driving, and his parents vehemently standing behind him, Shaw eventually admits to it when faced with damning evidence. Richtel examines the police investigation and Shaw's prosecution, which was a test case in terms of accident litigation. Shaw ended up serving several weeks in prison for negligent homicide.
+Richtel intersperses this narrative with scientific studies of attention and the human mind. He details the history of cognitive neuroscience, from its beginnings in World War II in assisting pilots to not become overwhelmed by technology, to its current applications with MRI studies. Richtel cites a study that claims motorists are impaired for 15 seconds after they text. He explains how cell phone companies initially denied texting and driving was a dangerous activity. Indeed, Richtel notes, not a single state banned the practice when the accident occurred. Eventually, Reggie Shaw becomes a prominent advocate against distracted driving. He is forgiven by the families of the scientists he killed.
+
+
+== Reception ==
+Robert Kolker of The New York Times gave the book a positive review. He wrote, "As an instructive social parable, Richtel’s densely reported, at times forced yet compassionate and persuasive book deserves a spot next to “Fast Food Nation” and “To Kill a Mockingbird” in America’s high school curriculums. To say it may save lives is self-evident." Kolker notes that, "The most powerful question raised by “A Deadly Wandering” is a simple one: If we know texting and driving is so bad for us, why do we still do it?" The Christian Science Monitor said that the book is a "keen and elegantly raw – like a tooth-crackingly crisp photograph that bleeds at the edges – story surrounding this disaster is not just a morality tale about texting and driving, but also a probe sent into the world of technology, examining the way it is outstripping our capability to keep up with it, and how we as a culture are feeding bullets into the techno-gun and playing with it." Daniel Dyer of The Plain Dealer liked how Richtel changed narrative focus "to keep us continually apprised of the actions of his various principals and supporting players."
+
+
+== References ==

data/en.wikipedia.org/wiki/A_General_Theory_of_Love-0.md

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+---
+title: "A General Theory of Love"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/A_General_Theory_of_Love"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:49.554818+00:00"
+instance: "kb-cron"
+---
+
+A General Theory of Love is a book about the science of human emotions and biological psychiatry written by Thomas Lewis, Fari Amini, and Richard Lannon, psychiatric professors at the University of California, San Francisco, and was first published by Random House in 2000.  It has since been reissued twice, with new editions appearing in 2001 and 2007.
+
+
+== Overview ==
+The book examines the phenomenon of love and human connection from a combined scientific and cultural perspective. It attempts to reconcile the language and insights of humanistic inquiry and cultural wisdom (literature, song, poetry, painting, sculpture, dance and philosophy) with the more recent findings of social science, neuroscience and evolutionary biology.
+A General Theory of Love has been compared to the work of Steven Pinker and Oliver Sacks.  Since its first publication, the book has been translated into Spanish, Chinese, Japanese, Portuguese, Korean, Latvian, Croatian, and Persian.
+
+
+== Contents ==
+The book surveys scientific understanding of emotions and particularly intimacy and love, from Freud through modern neuroscience, with a focus on the emerging understanding of the limbic brain and the development of personality.    The authors put forward the idea that our nervous systems are not separate or self-contained; beginning in earliest childhood, the areas of our brain identified as the limbic system (hippocampus, amygdala, anterior thalamic nuclei, and limbic cortex) is affected by those closest to us (limbic resonance) and synchronizes with them (limbic regulation) in a way that has profound implications for personality and lifelong emotional health.  The authors maintain that various forms of therapy are effective not so much by virtue of their underlying theory or methodology, but to the degree to which the therapist is able to empathetically modify these set patterns (limbic revision).  The authors go on to examine how many aspects of our society and social institutions have been constructed in a way that is incompatible with our innate biology, which gives rise to individual and social pathologies.
+
+
+== Critical reception ==
+A General Theory of Love received generally positive reviews, including Kirkus Reviews, Library Journal, the Washington Post, and the San Francisco Examiner.
+It reached number 5 slot on the San Francisco Chronicle's Non-Fiction best seller list.
+However, the book has been criticized for its "convoluted and opaque" prose style, as well as its extensive reliance on the model of the triune brain as defined by Paul D. MacLean, a model that has been variously categorized as obsolete, imprecise or unnecessary.
+
+
+== See also ==
+Affective neuroscience
+
+
+== References ==
+
+
+== External links ==
+Fari Amini, 73; Used Science To Study Love, The New York Times.
+American Scientist, book review by Roger Martin.
+Entertainment Weekly, book review by Clarissa Cruz.
+The Permanente Journal, book review by Vincent J Felitti, MD.
+The New York Times, book review by Liesl Schillinger.

data/en.wikipedia.org/wiki/Building_the_Bonds_of_Attachment-0.md

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+---
+title: "Building the Bonds of Attachment"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Building_the_Bonds_of_Attachment"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:06.198206+00:00"
+instance: "kb-cron"
+---
+
+Building the Bonds of Attachment: Awakening Love in Deeply Troubled Children by Daniel A. Hughes is a guide to the therapy and parenting of children experiencing attachment disorder that promotes dyadic developmental psychotherapy.
+
+
+== Summary ==
+The contents of the book have changed from one edition to another, reflecting changing research and practice. This summary is based on the third edition.
+Building the Bonds of Attachment comprises eighteen chapters, most of which comprise a narrative account of the life and therapeutic journey of a fictional child, Katie, followed by a 'commentary' which makes explicit the psychological issues and therapeutic practices being portrayed.
+Katie is born in the American state of Maine in August 1987 and experiences both severe neglect and more explicit forms of abuse from her birth parents. Adapting to these circumstances, Katie does not learn to trust or to share joy or empathise with others, but rather to try to control the people around her, whether through politeness, tantrums, or other forms of manipulation. She internalises a profound sense of shame but lacks awareness of her inner states and a coherent self-concept; her emotional development is thus significantly impaired. Taken into the care of the state at the age of five, Katie passes through three foster-homes from September 1992 to June 1994: while committed in their different ways, the foster parents and therapist who attempt to support Katie through this period are not equipped to help a child with so limited a framework for interpersonal subjectivity to overcome her difficulties, which frequently lead Katie to endanger herself and others.
+In June 1994, however, Katie begins to work with a therapist named Allison and foster-mother named Jackie whose practice is based on adopting a playful, accepting, curious, and empathetic attitude to Katie associated with dyadic developmental psychotherapy, nurturing Katie's recognition that she is now in a safe environment in which she no longer needs to focus on controlling others but can instead undertake the emotional development that she has missed out on. This practice includes limiting Katie's opportunities for socially unsuccessful behaviours by providing the extremely close parental supervision and limited choices normally associated with much younger children. By her eighth birthday, Katie has successfully formed an attachment with Jackie, participating in family life and forming friendships. Despite previously expecting only to foster Katie until she would be able to form an attachment with adoptive parents, Jackie decides to adopt Katie.
+The introduction and first chapter of the book make explicit its theoretical framework; the book concludes with a bibliography.
+
+
+== Editions ==
+Building the Bonds of Attachment: Awakening Love in Deeply Troubled Children (Northvale, NJ and London: Jason Aronson Inc., 1998). ISBN 0-7657-0237-1
+Building the Bonds of Attachment: Awakening Love in Deeply Troubled Children, 2nd edn (Lanham, MD: Jason Aronson Inc., 2006). ISBN 9780765704047
+Building the Bonds of Attachment: Awakening Love in Deeply Troubled Children, 3rd edn (Lanham: Rowman & Littlefield, 2018). ISBN 9781442274143
+
+
+== Reviews ==
+Michael Trout, 'Building the Bonds of Attachment: Awakening Love in Deeply Troubled Children', Journal of Prenatal & Perinatal Psychology & Health,  17.2  (Winter 2002), 176–78.
+Leonie Gilham, 'Building the Bonds of Attachment: Awakening Love in Deeply Troubled Children, 2nd edition', Developing Practice: The Child, Youth and Family Work Journal, 15 (Autumn 2006), 75-76 https://search.informit.org/doi/10.3316/INFORMIT.837775060458692
+Kelly DiBenedetto, 'Book Review: Building the Bonds of Attachment: Awakening Love in Deeply Troubled Children', Boston Post Adoption Resources (5 February 2016)

data/en.wikipedia.org/wiki/Childhood_and_Society-0.md

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+---
+title: "Childhood and Society"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Childhood_and_Society"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:12.045826+00:00"
+instance: "kb-cron"
+---
+
+Childhood and Society is a 1950 book about the social significance of childhood by the psychoanalyst Erik H. Erikson.
+
+
+== Summary ==
+Erikson discusses the social significance of childhood, introducing ideas such as the eight stages of psychosocial development and the concept of an "identity crisis".
+
+
+== Reception ==
+Childhood and Society was the first of Erikson's books to become popular. The critic Frederick Crews calls the work "a readable and important book extending Freud's developmental theory." The Oxford Handbook of Identity names Erikson as the seminal figure in "the developmental approach of understanding identity".
+
+
+== References ==

data/en.wikipedia.org/wiki/Contemplative_Practices_in_Action-0.md

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+---
+title: "Contemplative Practices in Action"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Contemplative_Practices_in_Action"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:15.515373+00:00"
+instance: "kb-cron"
+---
+
+Contemplative Practices in Action: Spirituality, Meditation, and Health is an interdisciplinary scholarly and scientific book. It examines the nature, function, and impact of meditation and other contemplative practices in several different religious traditions, both eastern and western,  including methods for incorporating contemplative practice into education, healthcare, and other human services. Edited by Thomas G. Plante and with a foreword by Huston Smith, the book was published in the United States by Prager in 2010.  The book reviews evidences for health effects and includes 14 chapters divided among three major parts that focus on well-defined systems of practice, traditions as storehouses of many alternative forms of practice, and applications. It  has been reviewed in several professional journals, including PsycCRITIQUES, and the  Journal of Psychosocial Research,.
+
+
+== Topics covered ==
+The book contains 14 chapters written by scholars in the health and behavioral sciences and religious studies. Chapter titles and authors are listed in the table (below, at right).  Huston Smith's foreword describes the book as "ecumenically inclusive," "in line" with Smith's own work. The editor's introductory  chapter notes an increasing usage of meditative practices in health and human service practice, along with an increasing evidence base. It also acknowledges "a number of books" available on contemplative practices, but expresses concern that
+
+"almost all [of the existing books] focus on one particular religious or spiritual tradition... Usually, they highlight the Eastern traditions and overlook the Western ones.".The remaining 13 chapters are divided into three major parts, beginning with 
+Part One, which examines well-defined systems of contemplative practice, such as Mindfulness-based stress reduction, Passage Meditation, and Centering Prayer. Part Two describes contemplative practices in Judaism, Islam (especially Sunni Islam), Yoga, and Zen, citing   a growing empirical research literature that links better health to research on Yoga, Zen, and Islamic practice. Part Three emphasizes applications.
+
+
+== Reviews and influence ==
+Reviews have appeared in PsycCRITIQUES, 
+Practical Matters,
+the Journal of Psychosocial Research,
+Focus on Alternative and Complementary Therapies,
+Psycho-Oncology,
+and Choice.
+In PsycCRITIQUES, Edward F. Bourg stated that "in a time full of sensory and information overload, this is a welcome book." While mindfulness "has entered the popular imagination as a curative factor" for health and well-being, this book shows that many other forms of contemplative practice are also being used successfully. The book's "twofold" premise is that both Eastern and Western traditions have a contemplative side, and "Doing, not saying, is what counts."  He stated that although generally "the various chapters are very well integrated," the book "isn't seamless," and some Part III chapters analyze practices, such as lamentation and fire-walking, that "are somewhat unusual... and... would appeal to very few of us."
+In Practical Matters, Eric J. Kyle of the Claremont School of Theology wrote that the book was "a rich source of wisdom [on] the intersection of contemplative practices and... well-being. "   providing a "robust introduction to the breadth of contemplative approaches" from "various religious traditions.", although he wondered why there was no coverage of "native or aboriginal spiritualities."
+In the Journal of Psychosocial Research, Uma Gupta of Banaras Hindu University stated that a "strength of this book is its comprehensive identification of issues that are relevant to reducing hypertension in the present era that values speed, productivity and multitasking." To Gupta, the book provides "excellent summaries of historical roots, current research, directions for future research and general applications of the contemplative practices from Eastern and Western religious and spiritual traditions." She also described the book as "capable of transforming the life of the reader in making life more meaningful, purposeful and joyful."
+In Focus on Alternative and Complementary Therapies, KJ Sherman wrote that she found the book "unsatisfying," since "for many traditions, the studies reported seemed to focus on religious or mental health outcomes, rather than physical health."  She found "no logic to the traditions included," since they varied greatly in their level of empirical support, and would not recommend the book to healthcare providers or researchers. However, "the description of the practices themselves" may be useful to "healthcare providers whose patient populations may embrace contemplative practices in the context of multiple spiritual traditions," and to "religious scholars who want to understand how other practices may be similar to those of their tradition."
+In Psycho-Oncology, JL Kristeller stated that "Even those familiar with selected contemplative traditions should find distinctive perspectives," and that the book "lays out a surprising richness of resources related to engaging spiritual well-being though a world heritage of contemplative practices."
+In Choice, G. R. Thursby of the University of Florida wrote that the book was structured into "a meaningful whole that can serve as a tool kit for health care professionals and enable religious leaders to find positive points of contact,". He stated that "among the best in the book" are the three chapters about  Easwaran's Passage Meditation, Keating's Centering Prayer, and  Delbecq's  meditation  program for Silicon Valley leaders.
+
+
+== See also ==
+Handbook of Religion and Health
+Faith and Health: Psychological Perspectives
+
+
+== References ==

data/en.wikipedia.org/wiki/Crazy_Therapies-0.md

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+---
+title: "Crazy Therapies"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Crazy_Therapies"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:16.705976+00:00"
+instance: "kb-cron"
+---
+
+"Crazy" Therapies: What Are They? Do They Work? is a book by the psychologist Margaret Singer and the sociologist Janja Lalich. It was published by Jossey-Bass in 1996.
+
+
+== Content ==
+Singer and Lalich's intended audience is psychiatric and psychotherapy patients. They discuss a list of severe warning signs that psychotherapy patients should pay attention to, regardless of the psychotherapist's credentials or reputation.  They discuss these in detail and quantify them into ten classic behaviour patterns. These include potential sexual abuse; asking the patient to perform menial chores; discussing the psychotherapist's own problems in detail; asking the patient to cut off relations with friends and family; diagnosing the patient's condition before thoroughly discussing the issue; claiming the patient must be hypnotized in order to sort through past memories; treating patients as if they all have the same psychological root cause of illness; claiming to have a magical miracle technique; utilizing a checklist to find out if the patient has an illness that the psychotherapist specializes in; and finally, demanding that the patient accept certain religious, metaphysical or pseudoscientific beliefs in order to continue psychotherapy.  Specific therapies include those that espouse beliefs in "possession by spirit entities, past-life regression, alien abduction, Primal therapy and other unverified cathartic therapies, reparenting, rebirthing, neurolinguistic programming (NLP), facilitated communication (FC), Eye Movement Desensitization and Reprocessing (EMDR), Neural Organization Technique (NOT) and a host of other unscientific notions".
+According to Singer and Lalich (1997:167), "crazy therapies" are promoted using several techniques. "One is to start a certification program soon after conjuring up a new procedure" and "another is to seduce customers with rash promises and endorsements from acolytes and sycophants." Singer and Lalich (1997:195) advise that if a therapist is saying "I don't understand it but it sure does work", that could be a red flag. "Or if he's answering your questions with a lot of jargon you don't understand, insist on straightforward explanations. Or if he's telling you that it's tried and true, do some independent research and find out what the critics are saying". "In many cases such fad therapies are promoted by people who are (1) imposing an agenda that may not fit your needs and (2) abandoning testing and science. Well meaning as they may be, remember, its your emotions and your pocketbook that are being played with".
+
+
+== Reception ==
+The book was reviewed by Philip Zimbardo, who wrote in Behavioral Interventions that the book revealed situations in which therapists can become "persuasive agents of destructive influence".
+Robert Todd Carroll stated that the book describes "surreal pseudoscience at its worst".  He added that Singer and Lalich had helped to expose "some of the worst psychotherapy has to offer".
+
+
+== See also ==
+List of topics characterized as pseudoscience
+
+
+== References ==
+
+
+== External links ==
+longer book review, skepdic.com
+Excerpted segment - The Therapeutic Relationship, ICSA

data/en.wikipedia.org/wiki/Das_Problem_der_Willensfreiheit_in_der_neuesten_deutschen_Philosophie-0.md

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+---
+title: "Das Problem der Willensfreiheit in der neuesten deutschen Philosophie"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Das_Problem_der_Willensfreiheit_in_der_neuesten_deutschen_Philosophie"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:19.059072+00:00"
+instance: "kb-cron"
+---
+
+Das Problem der Willensfreiheit in der neuesten deutschen Philosophie (English: The problem of free will within the newest German philosophy) is a book written by Dr. Leopold Müffelmann and published in Leipzig in 1902. It is the dissertation of Dr. Leopold Müffelmann who was a jurist and chief executive of the lodge of the Freemason, and summarizes historical viewpoints on the topic of free will with a focus on the common opinion within German philosophy in the early 20th century. The book considers the general ideas towards the problem, namely indeterminism, fatalism and determinism. Müffelmann treats the subject of free will rather objectively, however, it becomes apparent that his view towards the problem of free will is deterministic. In the dissertation Müffelmann argues, that the problem of free will is actually not as important as often claimed by philosophers and that ethical life and thought should not be made dependent upon it.
+The book is divided into five main parts, which include an introduction to the meaning of the topic of free will, followed by the main part, which treats the Problem of free will and its solutions. This part is divided into solutions in the past and solutions in the present. 
+The dissertation ends with a short outlook on the development of the problem of free will in the future.
+
+
+== Historical context ==
+The topic of free will is a highly debated topic within philosophy since many centuries. As stated by Müffelmann, first thoughts towards the question on whether our thoughts are free or determined arose in the ancient greek philosophy, specifically with the stoics. After that many important philosophers contributed their thoughts towards the topic establishing three main views. The book was written at the beginning of the 20th century, where the main streams towards the problem, which are determinism, indeterminism and fatalism were already settled. The "newest german philosophy" hardly contributes greatly new thoughts towards the debate, but rather finds new arguments for the main views previously mentioned.
+
+
+== Content ==
+The main part of the book deals with the problem of free will in German philosophy within the early 20th century. Müffelmann focuses on the three main streams towards free will within philosophy, which are indeterminism, fatalism and determinism. Müffelmann focuses on the viewpoints of some important philosophers and stresses that he only considers those authors who contributed something new to the undoubtedly old debate of free will.
+
+
+=== Indeterminism ===
+Müffelmann begins with explaining the views on indeterminism. This part is divided into six parts, namely the "Liberum arbiturium indifferentiae", the intelligible freedom, indeterminism in catholic philosophy, "agnostic indeterminism", indeterminism in criminal law and theology, and a retrospect.
+Müffelmann refers to Lotze and his student Sommer who are defenders of indeterminism. Their main claim can be put into a nutshell by saying that indeterminism is true because we all feel that we are free and denying our freedom would mean that humans have much less power than we hope to have. 
+Müffelmann argues against this view. He stresses that the arguments for indeterminism are based on feelings rather than rationality. Importantly, he claims that indeterminism is not in line with our conception of a human personality. If nothing about our action was determined, so he claims, then every action would be happening due to chance. Additionally, Müffelmann argues against the argument that indeterminism is the only viewpoint that allows the maintenance of human dignity. According to Müffelmann, the subjective experience of freedom arises, when our actions are in line with our self. However, these actions are not independent of our surroundings and not a product of capriciousness.
+
+
+=== Fatalism ===
+Müffelmann goes on explaining fatalism, which neglects all of the premises indeterminism makes. According to fatalism, there is no such thing as freedom, humans have no power to influence the world in any way, there is no responsibility, and there is no accountability. Müffelmann stresses, that the boundaries between fatalism and determinism are often blurry and that different philosophers often argue in line with both views. According to Müffelmann the newest German philosophy barely argues in line with fatalism and the only thing that fatalism left which is still influential is the materialistic worldview. Philosophers who were mentioned to be fatalists are Ernst Haeckel and the positivist Paul Rée.
+
+
+=== Determinism ===
+When explaining determinism, Müffelmann focuses on four main points. He begins with explaining indeterministic and fatalistic determinists, goes on with pure determinists, a statistics on moral, and a retrospect. The central claim of determinism is that every single action of will is motivated and caused by some reasons. Nevertheless, determinism accepts the premise of freedom by defining freedom as determinism of single actions by the self, by ones own character, by ones own individual personality. Important indeterministic determinists mentioned are Christoph von Sigwart and Wilhelm Wundt. Müffelmann himself agrees most with the view of determinism. He claims, that the reason why many people feel that freedom and determinism contradict each other, is that they confuse determinism with fatalism. However, if one accepts the determinists definition of freedom, determinism is most in line with conception of the human personality.
+
+
+== Reception ==
+In a book review in The Philosophical Review, W. G. Everett calls the work "a rather characteristic product of German scholarship" which will be useful "to students who desire an orientation in German thought on this much-debated problem. Everett notes that Müffelmann's own view is "deterministic", but that his defense is not as strong as it could have been, because he relies on his critique of indeterminism to make his case, rather than presenting his argument in a separate section.
+
+
+== References ==
+
+
+== Bibliography ==
+Everett, W.G. (1904). "Das Problem der Willensfreiheit in der Neuesten Deutschen Philosophie by Leo Müffelmann". The Philosophical Review. 13 (2): 249–251. doi:10.2307/2176458. hdl:2027/hvd.hnv63e. JSTOR 2176458.
+Müffelmann, Leo (1902). Das Problem der Willensfreiheit in der neuesten deutschen Philosophie (PDF) (in German). Rostock: F. W. Willgeroth. pp. VIII, 121 pp. Retrieved 2025-07-15.
+Noël, L. (1903). "Review: Das Problem der Willensfreiheit in der neuesten deutschen Philosophie by Leo Müffelmann". Revue néo-scolastique (in French). 10 (39): 329–331. JSTOR 26345652.

data/en.wikipedia.org/wiki/Diagnostiek_der_Zielsziekten_in_voorlezingen_voor_studenten,_artsen_en_juristen-0.md

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+---
+title: "Diagnostiek der Zielsziekten in voorlezingen voor studenten, artsen en juristen"
+chunk: 1/2
+source: "https://en.wikipedia.org/wiki/Diagnostiek_der_Zielsziekten_in_voorlezingen_voor_studenten,_artsen_en_juristen"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:21.423324+00:00"
+instance: "kb-cron"
+---
+
+The book Diagnostiek der Zielsziekten in voorlezingen voor studenten, artsen en juristen (English: Diagnostics for Mind diseases in Lectures for students, medical practitioners and jurists) is an 1891 book written by J.W.H Wijsman. Wijsman (1857–1928) was born in The Hague and studied in Amsterdam. In 1882, he became officer of health in the East Indies and worked as medical practitioner and director at the health establishment Sindanglaija. After this position, he came back to the Netherlands and became a school doctor in 1904. During the years Wijsman lived in the East Indies, he wrote the book Diagnostics for mind diseases as a manual for medical practitioners. According to him, medical practitioners had very little knowledge about psychiatry, and without this knowledge they could not examine and treat mentally ill people in a proper way.
+
+== Structure ==
+The book contains ten lectures. These lectures make up the chapters of the book. The first chapter, which is called Aetiology. Medical examination (Aetiologie. Ziekenonderzoek), gives an introduction of possible causes for mental diseases and instructions for diagnosing these diseases. The next six chapters are about specific diseases, in each chapter a couple of related diseases are discussed:
+
+hallucinations, illusions, affects, moods, delusions, hallucinational confusion and paranoia.
+psychical feelings, psychical perverse feelings, idiocy and melancholy
+mania, insanity, mental impairment, stupor and progressive paralysis.
+senile dementia, deficient judgement, imbecility, idiocy and cretinism, obsessions and compulsions
+chronic alcoholism, dipsomania and the working of alcohol by psychopathic predisposition
+morphinism, opium and cocaine abuse, lead poisoning, physical changes because of phthysis pulmonum (pulmonary tuberculosis), hysteria, epilepsy, organic brain diseases, lues cerebralis (neurosyphilis), psychical infection, children's crusade, dinomania, tarantismus.
+The next chapter is named Therapy, this chapter mentions treatments for mental illness in general and treatments for some specific diseases. The chapter thereafter is about the laws related to mentally ill people in the Netherlands and in the East Indies. Finally, the last chapter contains medical reports in Dutch, German and French and gives information about crimes and accountability in case of people with mental diseases. At the end, former mental hospitals in the Netherlands and the East Indies are listed.
+
+== Contents ==
+
+=== Aetiology. Medical examination ===
+Wijsman mentions a couple possible causes for mental illnesses. Important are inborn or obtained predispositions for functional or anatomical changes in the brain. Life or work circumstances can stimulate these predisposition or can exhaust the brain. Exhausting the brain can evolve in nutritional disturbance in the brain, which can lead to functional or anatomical changes. According to the book, even masturbating can contribute to mental illnesses, because this should irritate the nervous system and therefore could stimulate a predisposition.
+A remarkable comment about these predispositions is that men should carry less predispositions compared to woman. Eventually, they will have just as much mental illnesses as woman, because men should be exposed to more difficulties in life.
+In diagnosing a mental illness, the medical practitioner has to look into the past of the patient, for diseases or life events of family members and to circumstances at the time of conception. Other good indicators can be facial expressions, handwriting or physical abnormalities. Especially skull abnormalities are important, therefore medical practitioners will often do a skull measure. For some specific diseases the book gives certain features in handwriting, facial expressions and skull measures.
+
+=== Therapy ===
+For treating a mental disease, the medical practitioner has to search for the cause of this disease. If the cause can be found, taking it away can help in case of a disorder caused by functional changes in the brain. If a patient has anatomical  brain changes, a surgical treatment is needed. If the cause cannot be found or cannot be taken away, the symptoms of the disease must be treated.
+The patient often has to get rest and can be taken out of his old environment. If it is really necessary to keep the patient in bed or to prevent masturbation, a straitjacket can be used. Appropriate nutrition is also important, meals have to vary and for some diseases a certain diet is needed. For example, a patient with mania has to avoid meat because this can irritate the nervous system. In case of food refusal a patient has to move as little as possible to reserve recourses and a stomach tube can be used.
+Other possible treatments are hydrotherapy, electrotherapy or massages. These can be used to stimulate the bowel movement or treat insomnia. A healthy bowel movement is important because obstipation can have a bad influence on mood.
+
+=== Laws concerning mentally ill people in the Netherlands and the East-Indies ===
+
+A license is mandatory for establishing a mental hospital. Each mental hospital is kept under strict supervision and  will get unsuspected inspections. Every use of coercive means must be noted in a register. In case of  hospitalization, removing, leave, dismissal or death, a written announcement must be made. The patient himself, other people or justice can demand for hospitalization of a patient and permission is required before a patient can be hospitalized.
+With permission from the person who requested the hospitalization, the patient can go home for a short period of time. Dismissal from hospital can also  be requested by the same person, if this person is not available, relatives or the city council can do it as well. If dismissal is requested, the medical practitioner will give an advice on this request and the final decision will be made by the court.
+One final striking law in this chapter states that if people are hospitalized because their mental illness, they lose most of the possessions they have.

data/en.wikipedia.org/wiki/Diagnostiek_der_Zielsziekten_in_voorlezingen_voor_studenten,_artsen_en_juristen-1.md

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+---
+title: "Diagnostiek der Zielsziekten in voorlezingen voor studenten, artsen en juristen"
+chunk: 2/2
+source: "https://en.wikipedia.org/wiki/Diagnostiek_der_Zielsziekten_in_voorlezingen_voor_studenten,_artsen_en_juristen"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:21.423324+00:00"
+instance: "kb-cron"
+---
+
+=== Judicial-medical reports ===
+The most common crimes done by mentally ill people are: murder, theft, arson and fraud. For some diseases certain crimes are very distinctive, for example; paranoia is associated with murder and idiocy with moral offenses.
+To decide about the liability in case of certain crimes, a mental examination can be done, which can change the sentence. A medical report contains the answers patients have given to questions of the medical practitioner, the impression the practitioner has of the patient and remarkable occurrences. The examination of genitals and skull measures is also mentioned. Further, it concludes the confession and explanation of the crime and the opinions of people who know the patient. At the end the conclusions of the examination and the continuation of the process are stated. Examples of these medical reports are included in the final chapter.
+Because mental illnesses are difficult to simulate, fraud is not very common. Simulating a disease is very exhausting and can be noticed fast. Moreover, some features are not to simulate, like changes in respiration or blood circulation. The book gives an advice in how to handle by suspecting fraud: ignore the person and if this does not work ask critical questions. If the person still won't budge, he can be placed in a mental hospital, because he will stand out eventually.
+
+== Reception ==
+The book is reviewed in a critical way by Dr. Pierre F, Spaink in 1891. According to him, the book provides a better view towards mentally ill people, because at that time they were thought of in a bad way and often treated wrong. It is also very helpful for medical students, because it is clear written and gives a lot of information about different aspects of the psychiatry. Further gives the book good tips and warnings which can be helpful by treating mentally ill patients.
+Although the review is primarily positive, Spaink also gives some critics and recommendations. He has a strong opinion against the use of a straitjacket. He believes that it is not possible that a straitjacket can help with giving a patient rest, because they will always try to get rid of it and this gives a lot of agitation. Spaink also introduces some other possible causes for mental diseases which he thinks should be implemented in the book.
+
+== Timeframe ==
+In the beginning of the book Wijsman mentions the wrong way mentally ill people have been treated in the past. At that time, they were not seen as people with an illness, but instead as people possessed by an 'evil spirit'. Clergy tried to drive this 'spirit' out of the body with painful 'treatments'.
+In the time the book is written, mentally ill people are more and more treated by medical practitioners instead of clergy. Mental disease were still named soul diseases, but were not anymore seen as diseases of the soul. The last years before the book is written, people started to believe that mental illnesses are caused by functional or anatomical changes in the nervous system, especially in the brain.
+Although the view towards mentally ill people began to change in this time, they were still seen as insane and weird by most people. People also had a really strong aversion against mental hospitals, which they named mad houses.
+In the book Wijsman introduces mentally ill people as people with a disease who need the right help. He believed that mental illnesses are brain diseases which produce psychical symptoms and encourages less harmful treatments, with as little as possible coercive means. This more positive view towards mentally ill people and their treatment became more present at the time of the book. It is possible that Wijsman contributed to this shift.
+
+== References ==
+
+== Sources ==
+Wijsman, J.H.W (1891). Diagnostiek der Zielsziekten in voorlezingen voor studenten, artsen en juristen (in Dutch). Scheltema & Holkema.
+Spaink, Pierre (1891). "Boekaankondiging" (PDF) (in Dutch). Retrieved 17 October 2017.

data/en.wikipedia.org/wiki/Dibs_in_Search_of_Self-0.md

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+---
+title: "Dibs in Search of Self"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Dibs_in_Search_of_Self"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:22.569919+00:00"
+instance: "kb-cron"
+---
+
+Dibs in Search of Self is a book by clinical psychologist and author Virginia Axline published in 1964. The book chronicles a series of play therapy sessions over a period of one year with a boy (Dibs) who comes from a wealthy and highly educated family. Despite signs that he is gifted, his mother, father, and most of his teachers perceive him as having an emotional or cognitive disorder. Dibs presents abnormal social behavior by continuously isolating himself, rarely speaking, and physically lashing out at those around him.
+In their weekly sessions together, Axline incorporates the principles of non-directive play therapy. Her approach to children was based on the humanistic concepts of Carl Rogers and person-centered therapy. Dibs is able to do and say whatever he wants during his hour in play therapy, while Axline provides patience and support. In this environment, Dibs slowly opens up and begins exploring his feelings.  Axline's responses to Dibs are primarily reflections, demonstrating to Dibs that she is listening to him without judging him. 
+By the end of the book, which spans the course of one full year, Dibs makes notable strides in his ability to express himself, identify and cope with his feelings, and interact socially with his peers and family. Dibs was tested at the end of his therapy and was found to score in the extremely gifted range, with an IQ of 168 on the Stanford–Binet Intelligence Test.
+
+
+== References ==
+
+
+== Bibliography ==
+Axline, V. (1964). Dibs in Search of Self. New York, NY: Ballantine.
+Axline, V. (1947). Play Therapy. New York, NY: Ballantine.
+Rogers, C. (1942). Counseling and Psychotherapy. Boston: Houghton Mifflin.

data/en.wikipedia.org/wiki/Edifying_Discourses_in_Diverse_Spirits-0.md

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+---
+title: "Edifying Discourses in Diverse Spirits"
+chunk: 1/2
+source: "https://en.wikipedia.org/wiki/Edifying_Discourses_in_Diverse_Spirits"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:28.330506+00:00"
+instance: "kb-cron"
+---
+
+Edifying Discourses in Diverse Spirits (Danish: Opbyggelige Taler i forskjellig Aand, also known as Upbuilding Discourses in Various Spirits) is an 1847 book by Søren Kierkegaard. Like many of his other books, this one is split into three parts. Kierkegaard had been working toward creating a place for the concepts of guilt and sin in the conscience of the single individual. He discussed the ideas generated by both Johann von Goethe and Friedrich Hegel concerning reason and nature. This book is his response to the ideas that nature and reason are perfect.
+The first part of the book challenges those who say they are not guilty of anything, the second to do with the idea that nature is perfect, and the third to discuss the concept of the abstract and the concrete examples.
+
+== Structure ==
+Walter Lowrie translated The Point of View of My Work as an Author by Kierkegaard in 1939 and 1962 and included My Activity as a Writer by Soren Kierkegaard (1851) in the book, in which Kierkegaard wrote:I attached myself again religiously to "that individual", to whom the next essential work (after the Concluding Postscript) was dedicated. I refer to Edifying Discourses in Divers Spirits, or rather the first part of that book which is an exhortation to confession. Perhaps nobody noticed it the first time I employed the category "that individual", and nobody paid much attention to the fact that it was repeated in stereotyped form in the preface of every number of the Edifying Discourses. Religiously speaking, there is no such thing as a public, but only individuals; for religion is seriousness and seriousness is the individual.
+
+=== What we Learn from the Lilies in the Field and from the Birds in the Air ===
+The first discourse (To Be Contented with Being a Human Being) deals with comparison and choice and how to trust God with the choice once made. He may have been echoing Goethe's Propylaen in which Goethe had written, "The youth, when Nature and Art attract him, thinks that with a vigorous effort he can soon penetrate into the innermost sanctuary; the man, after long wanderings, finds himself still in the outer court. Such an observation has suggested our title. It is only on the step, in the gateway, the entrance, the vestibule, the space between the outside and the inner chamber, between the sacred and the common, that we may ordinarily tarry with our friends." Kierkegaard writes about nature similarly to Goethe because both see it as teachers of humankind, and Kierkegaard wrote about "the inner being", or the soul.
+The second discourse deals with diverting oneself from worries by "learning from the bird how glorious it is to be a human being." David F. Swenson translated several of Kierkegaard's discourses, which were published in 1958, through the efforts of Paul L Holmer. Kierkegaard wrote The Glory of Our Common Humanity. This was the second of three discourses that were all based on the text from Matthew 6 verses 24 to the end. It was titled How Glorious It Is to Be a Human Being by Howard V Hong when he translated Kierkegaard's book in 1993. 
+Kierkegaard wrote about the gift given to human beings that nature does not have: conscience. With the use of conscience we can know about time and the future. Something nature cannot know. He sums the human ability to love and the distinctiveness of nature up in Works of Love, which he published four months later. 
+The third discourse is titled What Blessed Happiness is Promised in Being a Human Being by Hong, in which he describes Kierkegaard stresses the importance there is in being a human being instead of a beast.
+
+=== The Gospel of Sufferings ===
+A.S Aldworth and W.S. Ferrie from Cambridge University translated The Gospel of Sufferings in 1955. His first three texts are from Luke 14:27 ("Whoever does not carry his cross and come after me cannot be my disciple"), Matthew 11:30 ("My yoke is beneficial, and my burden light. and It is said of him the Lord Jesus Christ: Although he was a son, he learned obedience from what he suffered"), and Hebrews 5:8. Kierkegaard writes about why it might not be so great to have the "distinction" of being an apostle. 
+
+== Criticism ==
+Edifiying Discourses in Diverse Spirits, also Upbuilding Discourses in Various Spirits was published on March 13, 1847, and is one of the first books in Kierkegaard's second authorship.
+The first section was translated into English in 1938 by Douglas V. Steere and titled Purity of Heart Is To Will One Thing. Steere also wrote the introduction to David F Swenson's 1946 translation of Works of Love. Howard V. and Edna H. Hong translated all the discourses and Princeton University Press published them in 1993. Scholars generally paid more attention to his pseudonymous writings than his discourses.

data/en.wikipedia.org/wiki/Edifying_Discourses_in_Diverse_Spirits-1.md

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+---
+title: "Edifying Discourses in Diverse Spirits"
+chunk: 2/2
+source: "https://en.wikipedia.org/wiki/Edifying_Discourses_in_Diverse_Spirits"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:28.330506+00:00"
+instance: "kb-cron"
+---
+
+Harold Victor Martin published Kierkegaard, the Melancholy Dane (1950) and said in regards to the book: The personal religious sense of Repetition in relation to time and eternity is brought out by Kierkegaard in a striking Discourse entitled: The Joy of it—that what thou dost lose temporally, thou dost gain eternally. Within his temporal existence, man can only lose the temporal temporally. The seriousness of life is that it is possible for man in his temporal existence to lose the eternal; and this in fact is Kierkegaard's definition of sin—in time to lose eternity. What man must strive after is to gain the eternal eternally. p. 60Douglas V. Steere wrote a long introduction to his 1938 publication of the first part of Upbuilding Discourses in Various Spirits. Purify your Heart of 1937 became Purity of Heart is to Will One Thing in the hands of Steere in 1938. He says Eduard Geismar (1871–1939), the Danish scholar, said of the book, "It seems to me that nothing that he has written has sprung so directly out of his relationship with God as this address. Anyone who wishes to understand Kierkegaard properly will do well to begin with it."
+Three Discourses on Imagined Occasions and Upbuilding Discourses in Various Spirits were reviewed together in 1994 by Karl Dusza for First Things Magazine. He wrote: 
+
+If the age of Kierkegaard was the age of individualism, is our own not the age of super-individualism? If the age of Kierkegaard was also the age of romanticism, is ours not the age of super-romanticism? And if in a deeper sense Kierkegaard's age was neither that of individualism nor that of romanticism but rather in essence the age of the crowd, what is our own if not the age of the super-crowd? How fortunate for us, then, that this solitary Dane exercised his awesome analytical and rhetorical skills to tear down the veil of deception and uncover the essential folly of his time, and in so doing, bequeathed to us powerful critical tools. He has indeed left us a mirror; peering into it, we can see the folly of our time and glimpse the abyss we are in danger of falling into. 
+
+== References ==
+
+Sources
+Upbuilding Discourses in Various Spirits translated by Howard V & Edna H Hong. Princeton University Press, 1993. ISBN 9780691032740
+Hong, Howard V. & Edna H. The Essential Kierkegaard. Princeton University Press, 2000.
+D. Anthony Storm's Commentary on Discourses
+
+=== External links ===
+
+Purity of Heart Steere translation – whole text in English
+Purity of Heart Is to Will One Thing by Sören Kierkegaard Archived June 14, 2015, at the Wayback Machine Translator's Introduction by Douglas V. Steere 1938
+The Glory of Our Common Humanity David F Swenson's translation of How Glorious It Is to Be a Human Being from What We Learn From the Lilies in the Field and From the Birds of the Air
+The Joy in the Thought That it is not the Way Which is Narrow, but the Narrowness Which is the Way David F Swenson's translation of The Joy of it That it Is Not the Road That Is Hard but That Hardship Is the Road published 1958 from The Gospel of Sufferings, Christian Discourses
+The Road is the How Upbuilding Discourses in Various Spirits published in 1847, Hong's p. 289 Audio Reading
+Clifford Williams The Divided Soul: A Kierkegaardian Exploration 2009 - A Study of Purity of Heart
+Silvia Walsh - On Becoming a Person of Character Discussion of Kierkegaard's views on Christianity
+Robert L. Perkins International Kierkegaard Commentary Upbuilding Discourses in Various Spirits Mercer University Press, 2005
+Chronology of Kierkegaard's works from Kierkegaard Internet Resources

data/en.wikipedia.org/wiki/Either/Or_(Kierkegaard_book)-0.md

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+---
+title: "Either/Or (Kierkegaard book)"
+chunk: 1/8
+source: "https://en.wikipedia.org/wiki/Either/Or_(Kierkegaard_book)"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:29.518019+00:00"
+instance: "kb-cron"
+---
+
+Either/Or (Danish: Enten – Eller) is the first published work of Danish philosopher Søren Kierkegaard. It appeared in two volumes in 1843 under the pseudonymous editorship of Victor Eremita (Latin for "victorious hermit"). It outlines a theory of human existence, marked by the distinction between an essentially hedonistic, aesthetic mode of life and the ethical life, which is predicated upon commitment.
+Either/Or portrays two life views. Each life view is written and represented by a fictional author, with the prose reflecting and depending on the life view. The aesthetic life view is written in short essay form, with poetic imagery and allusions, discussing aesthetic topics such as music, seduction, drama, and beauty. The ethical life view is written as two long letters, with a more argumentative and restrained prose, discussing moral responsibility, critical reflection, and marriage. The views are expressed as experiences embodied by the fictional authors. The book's central concern is Aristotle's primal question, "How should we live?"  His motto comes from Plutarch, "The deceived is wiser than one not deceived."
+The aesthetic is the personal, subjective realm of existence, where an individual lives and extracts pleasure from life for its own sake. This realm offers the possibility of the highest and lowest experiences. The ethical, on the other hand, is the civic realm of existence, where value and identity are judged and at times superseded by the objective world. The choice is whether to remain oblivious to the outside world or to become involved. More specifically, the ethical realm starts with a conscious effort to choose one's life. Either way it is possible to go too far in one direction and lose sight of the self. Only faith can rescue the individual from these two opposing realms. Either/Or concludes with a brief sermon hinting at the religious sphere of existence, which consumed most of Kierkegaard's publishing career. Ultimately, his challenge is for the reader to "discover a second face hidden behind the one you see" internally, and then in others.
+
+== Historical context ==
+After writing and defending his dissertation On the Concept of Irony with Continual Reference to Socrates (1841), Kierkegaard left Copenhagen in October 1841 to spend the winter in Berlin. His main purpose was to attend lectures by German philosopher Friedrich Wilhelm Joseph Schelling, an eminent figure at the time. The lectures disappointed many in Schelling's audience, including Mikhail Bakunin and Friedrich Engels, while Kierkegaard described it as "unbearable nonsense". During his stay, Kierkegaard worked on the manuscript for Either/Or, took daily lessons to perfect his German, and attended operas and plays, particularly by Mozart and Goethe. He returned to Copenhagen in March 1842 with a draft of the manuscript, which he completed late that year and published in February 1843.
+According to a journal entry from 1846, Either/Or was written "lock, stock, and barrel in eleven months" ("Rub og Stub, i 11 Maaneder"), although a page from the "Diapsalmata" section in the "A" volume was written earlier.
+The title Either/Or affirmed Aristotelian logic, particularly as modified by Johann Gottlieb Fichte and Immanuel Kant. Is the question, "Who am I?" a scientific question or one for the individual to answer?
+Kierkegaard argues that Hegel's philosophy dehumanized life by denying personal freedom and choice through the neutralization of the "either/or". The dialectic structure of becoming renders existence far too easy, in Hegel's theory, because conflicts are eventually mediated and disappear through a natural process that requires no individual choice other than a submission to the Will of the Idea or Geist. Kierkegaard saw this as a denial of selfhood and instead advocated the importance of personal responsibility and choice.
+
+== Structure ==
+The book is the first of Kierkegaard's works written pseudonymously, a practice he employed during the first half of his career. In this case, he employed four pseudonyms:
+
+"Victor Eremita" - the fictional compiler and editor, which he claims to have found in an antique escritoire.
+"A" - the fictional author of the first text ("Part I") by Victor Eremita, whose real name he claims not to have known.
+B "Judge Vilhelm" (or "Wilhelm" - "William") - the fictional author of the second text ("Part II").
+"Johannes" - the fictional author of a section of "Part I" titled "The Diary of a Seducer" and Cordelia his lover.
+
+== Publication ==
+Kierkegaard published the second edition of Either/Or on May 14, 1849, the same day he published The Lily of the Field and the Bird of the Air: Three Devotional Discourses. He published three books on the same day October 16, 1843.
+
+== Part I ==
+The first part describes the "aesthetic" phase of existence. It contains a collection of papers, notionally found by "Victor Eremita" and written by "A", the aesthete.
+The aesthete, according to Kierkegaard, eventually falls into despair, a psychological state (explored further in Kierkegaard's The Concept of Anxiety and The Sickness Unto Death) that results from a recognition of the limits of the aesthetic approach to life. Kierkegaard's "despair" is a somewhat analogous precursor of existential angst. The natural reaction is to make an eventual leap to the second phase, the ethical, which is characterized by rational choice and commitment that replace the capricious and inconsistent longings of the aesthetic mode.
+
+=== Diapsalmata ===
+The first section of Part I is a collection of tangential aphorisms, epigrams, anecdotes, and musings on the aesthetic mode. The word "diapsalmata" is related to "psalms", and means "refrains". It contains some of Kierkegaard's best-known and poetic lines, such as "What is a poet?", "Freedom of Speech" vs. "Freedom of Thought", the "Unmovable chess piece", the tragic clown, and the laughter of the gods.
+Reading these as written shows a constant movement from the outer poetic experience to the inner experience of humor. The movement from the outer to the inner is a theme in Kierkegaard's works.
+
+=== Immediate Stages of the Erotic, or Musical Erotic ===

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+---
+title: "Either/Or (Kierkegaard book)"
+chunk: 2/8
+source: "https://en.wikipedia.org/wiki/Either/Or_(Kierkegaard_book)"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:29.518019+00:00"
+instance: "kb-cron"
+---
+
+This essay discusses the idea that music expresses sensuality. "A" evaluates Mozart's The Marriage of Figaro, The Magic Flute and Don Giovanni, as well as Goethe's Faust. "A" accepts the task of proving, through the works of Mozart, that "music is a higher, or more spiritual art, than language". During this process, he offers three stages of the musical-erotic.
+He distinguishes a seducer such as Don Juan, who falls under aesthetic categories, and Faust, who falls under ethical categories. "The musical Don Juan enjoys the satisfaction of desire; the reflective Don Juan enjoys the deception, enjoys the cunning." Don Juan is split between the aesthetic and the ethical. He becomes lost in the multiplicity of the "1,003 women he has to seduce" (as in the famous aria "Madamina, il catalogo è questo"), Faust seduces just one woman.
+
+This section deals with theological questions. "A" asks if God seduces 1,003 people at one time or if he seduces one individual at a time in order to make a believer. He writes: Achim v. Arnim tells somewhere of a seducer of a very different style, a seducer who falls under ethical categories. About him he uses an expression which in truth, boldness, and conciseness is almost equal to Mozart’s stroke of the bow. He says he could so talk with a woman that, if the devil caught him, he could wheedle himself out of it if he had a chance to talk with the devil’s grandmother. This is the real seducer; the aesthetic interest here is also different, namely: how, the method.
+
+=== Essays read before the Symparanekromenoi ===
+
+The next three sections are essay lectures from "A" to the "symparanekromenoi", a club or fellowship of the dead who practice the art of writing posthumous papers.
+The first essay, which discusses ancient and modern tragedy, is the "Ancient Tragical Motif as Reflected in the Modern". He writes about tragedy's inner and outer aspects. Can remorse be shown on a stage? What about sorrow and pain? Which is easier to portray? He also discusses guilt, sin, fear, compassion, and responsibility in what can be considered a foreshadowing of Fear and Trembling and Repetition. He then writes a modern interpretation of Antigone that presages The Concept of Anxiety.
+The second essay, "Shadowgraphs: A Psychological Pastime", discusses modern heroines, including Mozart's Elvira and Goethe's Gretchen (Margaret).  He studies how desire can come to grief. He asks whether love can be deceived.
+He is asking whether one person can reveal the inner life of a historical figure. Psychologically he is asking whether psychologists can give an accurate account of the inner world.  Religiously he's asking whether one person can accurately perceive the inner world of another. He conducts several thought experiments to attempt this.
+The third essay, called "The Unhappiest One", discusses the hypothetical question: "who deserves the distinction of being unhappier than everyone else?" Kierkegaard has expanded his search for the highest to a search for the lowest. He wants to find the unhappy person by looking to the past. Is it Niobe, Job, the father of the prodigal son, or Periander, Abraham or Christ?
+Ultimately, for Kierkegaard, the aesthetical and the ethical are both superseded by a final phase which he terms the "religious" mode. This is introduced later in Fear and Trembling.
+
+=== The First Love ===
+In this volume, Kierkegaard examines the concept of "First Love" as a pinnacle for the aesthete, using his concepts of "closedness" (indesluttethed in Danish) and "demonic" (demoniske) with reference to Eugène Scribe. Scribe wanted to create a template for all playwrights. He insisted that people value plays to escape reality and not for instruction. Kierkegaard rejected any template in the field of literature or of Christianity. He was against systematizing literature, because the system forces the artist to settle down within the system.
+He wrote about the muse as the occasion for inspiration. He  considers how much of the muse's calling depends on the muse, how much on the individual, and how much on will/volition. Later in Concluding Unscientific Poscript he wrote; "inspiration is indeed an object of faith, is qualitatively dialectical, not attainable by means of quantification."
+Kierkegaard attacks reading about love instead of discovering love. Scribe's play is 16 pages long leading Kierkegaard to write a 50-page review. He attacked the practice of reading reviews instead of the subject books.
+He attends a performance and sees his lover at a play called First Love; for him this is a sign, like a four-leaf clover, that she must be the one. Confusion sets in for her because of mistaken identity. She is unable to make up her mind about love and says, "The first love is the true love, and one loves only once." Kierkegaard rejects this as sophistry, "because the category first, is at the same time a qualitative and a numerical category."
+
+=== Crop Rotation: An Attempt at a Theory of Social Prudence ===
+To Kierkegaard's aesthete, boredom is the root of all evil, and must be avoided. In this section, "A" explains that, just as a farmer rotates crops to keep the soil fertile, so must a man continue to change in order to remain interesting. "A" speaks out against anything that may prevent this rotation and lock one into boredom, including friends, family, and most importantly for the second half of the book, marriage. Boredom rests upon the nothing that interlaces existence; its dizziness is infinite, like that which comes from looking into a bottomless abyss. Soren Kierkegaard, Either/Or Part 1 Rotation of Crops 1843 Hong p. 291

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+---
+title: "Either/Or (Kierkegaard book)"
+chunk: 3/8
+source: "https://en.wikipedia.org/wiki/Either/Or_(Kierkegaard_book)"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:29.518019+00:00"
+instance: "kb-cron"
+---
+
+=== Diary of a Seducer ===
+Written by "Johannes the Seducer", this volume illustrates how the aesthete holds the "interesting" as his highest value and that to satisfy his voyeuristic reflections, he manipulates the girl Cordelia into becoming interesting – he seduces her, but then schemes to have her question the idea of engagement. Finally, Johannes succeeds in having Cordelia break the engagement. He uses irony, artifice, caprice, imagination and arbitrariness to engineer poetically satisfying possibilities; he is not so much interested in the act of seduction as in willfully creating its interesting possibility.
+The Seducer is reminiscent of Faust Part 1, Scene VII (A Street). Faust says to Mephistopheles, "Listen, you must get that girl for me!" Mephistopheles says she's an "innocent" girl, but Faust says she's "older than 14". Mephistopheles says he's "speaking like some Don Juan". Faust then calls the devil a Master Moraliser. But Goethe may have been responding to Christopher Marlowe's The Tragical History of Doctor Faustus (1616); Goethe and Marlowe have devils and angels as third person or persons between him and his love, but Kierkegaard has a different third person involved in the discussions between Johannes the Seducer and Cordelia. He has this power called chance. The Seducer knows the value of chance and wants to use chance to be "a possibility which seems an impossibility".
+Kierkegaard had this seducer speak again in Stages on Life's Way, where he explored possibilities and then once more where he tried to explain that misunderstanding can be the root of the unity of the tragic and the comic:
+
+Anyone who, when he is twenty years old, does not understand that there is a categorical imperative — Enjoy — is a fool, and anyone who does not start doing it is a Christiansfelder. .... Our young friend will always remain on the outside. Victor is a fanatic; Constantin has paid too much for his intellect; the Fashion Designer is a madman. All four of you after the same girl will turn out to be a fizzle! Have enough fanaticism to idealize, enough appetite to join in the jolly conviviality of desire, enough understanding to break off in exactly the same way death breaks off, enough rage to want to enjoy it all over again — then one is the favorite of the gods and of the girls."
+Kierkegaard explores the category of choice and the aesthetic as well as the ethical. Both can choose to love each other but the "how" of love is Kierkegaard's subject.
+
+== Part II ==
+The second part represents the ethical stage. Eremita found a group of letters from a retired Judge Vilhelm or William (in Danish: "Assessor Wilhelm"), another pseudonymous author, to "A", trying to convince "A" of the value of the ethical life by arguing that the ethical person can still appreciate aesthetic values. The difference is that the pursuit of pleasure is tempered with ethical values and responsibilities. Letters:

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+
+"The Aesthetic Validity of Marriage": This letter is about the aesthetic value of marriage and defends marriage as a way of life.
+"Equilibrium between the Aesthetic and the Ethical in the Development of Personality" concerns the subject of choosing the good, or one's self, and of the value of making binding life-choices.
+"Ultimatum": The volume ends in a discourse on the Thought that, against God everyone is always wrong. His spiritual advice for "A" and "B" is that they make peace with each other. Kierkegaard quotes from: the Gospel of Luke 19:42 NIV "and said, "If you, even you, had only known on this day what would bring you peace --but now it is hidden from your eyes." Sennacherib's prism 2 Kings 19:35 "That night the angel of the LORD went out and put to death a hundred and eighty-five thousand men in the Assyrian camp When the people got up the next morning -- there were all the dead bodies!" to the end for this discourse.
+It is human nature to look to external forces when faced with obstacles, but the ethicist is against this. Comparison is an esthetic exercise and has nothing to do with ethics and religion.  He says, "Let each one learn what he can; both of us can learn that a person’s unhappiness never lies in his lack of control over external conditions, since this would only make him completely unhappy." He also asks if a someone in love can know whether they are more in love than another. He advances this thought in Concluding Unscientific Postscript and expands on looking inward in Practice in Christianity.The ethical and the ethical-religious have nothing to do with the comparative. ... All comparison delays, and that is why mediocrity likes it so much and, if possible, traps everyone in it by its despicable friendship among mediocrities. A person who blames others, that they have corrupted him, is talking nonsense and only informs against himself. p. 549-550Comparison is the most disastrous association that love can enter into; comparison is the most dangerous acquaintance love can make; comparison is the worst of all seductions. Søren Kierkegaard, Works of Love (1847), Hong, p. 186 Lord Jesus Christ, our foolish minds are weak; they are more than willing to be drawn-and there is so much that wants to draw us to itself. There is pleasure with its seductive power, the multiplicity with its bewildering distractions, the moment with its infatuating importance and the conceited laboriousness of busyness and the careless time-wasting of light-mindedness and the gloomy brooding of heavy-mindedness-all this will draw us away from ourselves to itself in order to deceive us.  But you, who are the truth, only you, Savior and Redeemer, can truly draw a person to yourself, which you have promised to do-that you will draw all to yourself. Then may God grant that by repenting we may come to ourselves, so that you, according to your Word, can draw us to yourself-from on high, but through lowliness and abasement. Søren Kierkegaard, Practice in Christianity, 1850 p.157 Hong
+It is unclear if Kierkegaard acknowledges an ethical stage without religion. Freedom seems to denote freedom to choose the will to do the right and to denounce the wrong in a secular, almost Kantian style. However, remorse (angeren) seems to be a religious category specifically related to the Christian concept of deliverance. Moreover, Kierkegaard is constant in his point of view that each individual can become conscious of a higher self and embrace the spiritual self in an "eternal understanding". 
+
+== Discourses and sequel ==
+Along with this work, Kierkegaard published, under his own name, Two Upbuilding Discourses on May 16, 1843, intended to complement Either/Or, "The Expectancy of Faith" and "Every Good and Every Perfect Gift is from Above".
+Kierkegaard also published another discourse during the printing of the second edition of Either/Or in 1849. This discourse has to do with the difference between wishing and willing in the development of a particular expectancy. "As thought becomes more absorbed in the future, it loses its way in its restless attempt to force or entice an explanation from the riddle." Expectancy always looks to the future and can hope, but regret, which is what Goethe did in The Sorrows of Young Werther, closes the door of hope and love becomes unhappy. Kierkegaard points to "faith as the highest" expectancy because faith is something everyone has, or can have. He says: "The person who wishes it for another person wishes it for himself; the person who wishes it for himself wishes it for every other human being, because that by which another person has faith is not that by which he is different from him but is that by which he is like him; that by which he possesses it is not that by which he is different from others but that by which he is altogether like all."

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+
+The characters in Either/Or believe everyone is alike in that everyone has talent or everyone has the conditions that would allow them to live an ethical life. Goethe wanted to love and complained that he couldn't be loved, but everyone else could be. But he wished, he didn't have an expectancy to work his will to love. Kierkegaard responds to him: You know that you must not wish - and thereupon he went further. When his soul became anxious, he called to it and said: When you are anxious, it is because you are wishing; anxiety is a form of wishing, and you know that you must not wish - then he went further. When he was close to despair, when he said: I cannot; everyone else can - only I cannot. Oh, that I had never heard those words, that with my grief I had been allowed to go my way undisturbed - and with my wish. Then he called to his soul and said: Now you are being crafty, for you say that you are wishing and pretend that it is a question of something external that one can wish, whereas you know that it is something internal that one can only will; you are deluding yourself, for you say: Everyone else can - only I cannot. And yet you know that that by which others are able is that by which they are altogether like you-so if it really were true that you cannot, then neither could the others. So you betray not only your own cause but, insofar as it lies with you, the cause of all people; and in your humbly shutting yourself out from their number, you are slyly destroying their power. Then he went further. After he had been slowly and for a long time brought up under the disciplinarian in this way, he perhaps would have arrived at faith. Søren Kierkegaard, Two Upbuilding Discourses, 1843 p. 9-12
+The "Ultimatum" at the end of the second volume of Either/Or hinted at a future discussion of the religious stage in The Two Upbuilding Discourses, "Ask yourself and keep on asking until you find the answer, for one may have known something many times, acknowledged it; one may have willed something many times, attempted it-and yet, only the deep inner motion, only the heart’s indescribable emotion, only that will convince you that what you have acknowledged belongs to you, that no power can take it from you-for only the truth that builds up is truth for you."  This discussion is included in Stages on Life's Way (1845). The first two sections revisit and refine the aesthetic and ethical stages elucidated in Either/Or, while the third section, Guilty/Not Guilty is about the religious stage and refers specifically to Goethe's other book, The Autobiography of Goethe: Truth and Poetry, from My Own Life vol 1, 2
+In addition to the discourses, one week after Either/Or was published, Kierkegaard published a newspaper article in Fædrelandet, titled "Who Is the Author Of Either/Or?", attempting to create authorial distance from the work, emphasizing the content of the work and the embodiment of a particular way of life in each of the pseudonyms. Kierkegaard, using the pseudonym "A.F.", writes, "most people, including the author of this article, think it is not worth the trouble to be concerned about who the author is. They are happy not to know his identity, for then they have only the book to deal with, without being bothered or distracted by his personality."
+
+== Themes ==
+
+The various essays in Either/Or help clarify the various forms of aestheticism and ethical existence. Both A and Judge Vilhelm attempt to focus primarily upon the best that their mode of existence has to offer.
+A fundamental characteristic of the aesthete is immediacy. In Either/Or, there are several levels of immediacy explored, ranging from unrefined to refined. Unrefined immediacy is characterized by immediate cravings for desire and satisfaction through enjoyments that do not require effort or personal cultivation (e.g. alcohol, drugs, casual sex, sloth, etc.) Refined immediacy is characterized by planning how best to enjoy life aesthetically. The "theory" of social prudence given in Crop Rotation is an example of refined immediacy. Instead of mindless hedonistic tendencies, enjoyments are contemplated and "cultivated" for maximum pleasure. However, both the refined and unrefined aesthetes still accept the fundamental given conditions of their life, and do not accept the responsibility to change it. If things go wrong, the aesthete simply blames existence, rather than one's self, assuming some unavoidable tragic consequence of human existence and thus claims life is meaningless. Kierkegaard spoke of immediacy this way in his sequel to Either/Or, Stages on Life's Way.
+Commitment is an important characteristic of the ethicist. Commitments are made by being an active participant in society, rather than a detached observer or outsider. The ethicist has a strong sense of responsibility, duty, honor and respect for his friendships, family, and career. Judge Vilhelm uses the example of marriage as an example of an ethical institution requiring strong commitment and responsibility. Whereas the aesthete would be bored by the repetitive nature of marriage (e.g. married to one person only), the ethicist believes in the necessity of self-denial (e.g. self-denying unmitigated pleasure) in order to uphold one's obligations.
+Kierkegaard stresses the "eternal" nature of marriage and says "something new comes into existence" through the wedding ceremony. The aesthete doesn't see it that way. The aesthete makes a "half hour’s resolution" but the ethical person, and especially the religious person, makes the "good resolution". Someone devoted to pleasure finds it impossible to make this kind of resolution. The ethical and "Christian religious" person make the resolution because they have the will to have a true conception of life and of oneself." A resolution involves change but for the single individual this involves only change in oneself. It never means changing the whole world or even changing the other person.

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+
+== Interpretation ==
+The extremely nested pseudonymity of this work adds a problem of interpretation. A and B are the authors of the work, Eremita is the editor. Kierkegaard's role in all this appears to be that he deliberately sought to disconnect himself from the points of view expressed in his works, although the absurdity of his pseudonyms" bizarre Latin names proves that he did not hope to thoroughly conceal his identity from the reader. Kierkegaard's Papers first edition VIII(2), B 81 - 89 explain this method in writing. He discussed Either/Or in first and second edition in his 1848, 1859 book The Point of View of My Work as an Author. In my career as an author, a point has now been reached where it is permissible to do what I feel a strong impulse to do and so regard as my duty — namely, to explain once for all, as directly and frankly as possible, what is what: what I as an author declare myself to be. The moment (however unpropitious it may be in another sense) is now appropriate; partly because (as I have said) this point has been reached, and partly because I am about to encounter for the second time in the literary field my first production. 
+Either/Or, in its second edition, which I was not willing to have published earlier. Point of View, Lowrie translation 1962 p. 5
+Furthermore, Kierkegaard was a close reader of the aesthetic works of Johann Wolfgang von Goethe and the ethical works of Georg Wilhelm Friedrich Hegel. Each presented a way of living one's life in a different manner. Kierkegaard's writings in this book are close to what Goethe wrote in his Autobiography.
+
+=== Existential interpretation ===
+A common interpretation of Either/Or presents the reader with a choice between two approaches to life. There are no standards or guidelines which indicate how to choose. The reasons for choosing an ethical way of life over the aesthetic only make sense if one is already committed to an ethical way of life. Suggesting the aesthetic approach as evil implies one has already accepted the idea that there is a good/evil distinction to be made. Likewise, choosing an aesthetic way of life only appeals to the aesthete, ruling Judge Vilhelm's ethics as inconsequential and preferring the pleasures of seduction. Thus, existentialists see Victor Eremita as presenting a radical choice in which no pre-ordained value can be discerned. One must choose, and through one's choices, one creates what one is.
+However, the aesthetic and the ethical ways of life are not the only ways of living. Kierkegaard continues to flesh out other stages in further works, and the Stages on Life's Way is considered a direct sequel to Either/Or. It is not the same as Either/Or as he points out in Concluding Postscript in 1846.
+
+=== Christian interpretation ===
+The whole book can be viewed as the struggle individuals go through as they attempt to find meaning in their lives. Victor Eremita bought a secretary (desk), which was something external, and said, "a new period of your life must begin with the acquisition of the secretary". 
+"A" desires the absolute highest. He can find no meaning in his life until he begins to study. He writes letters for the dead like the historians do. He's trying to find God by studying the past as Hegel did. Don Juan seduces him away from God and Faust robs him of his innocent faith through the power of language. For him, tautology is the highest realm of thought. He's someone who is in complete "conflict with his environment" because he is relating himself to externals.
+"B" argues with "A". He says ethics are the highest. "A" wants to remain a mystery to himself but "B" says it's the meaning of life to become open to yourself. It's more important to know yourself than historical persons. The more you know about yourself the more you can find your eternal validity. God will bless the most ethical person. Each one knows what's best for the other but neither knows what's best for himself.
+Kierkegaard, speaking in the voice of the upbuilding discourse at the end, says they are both wrong. They're both trying to find God in a childish way. Whatever they relate to in an external way will never make them happy or give them meaning. Art, science, dogma, and ethics constantly change. We all want to be in the right and never in the wrong. Once we find what we desire we find that it wasn't what we imagined it to be. So Kierkegaard says to leave it all to God.
+A recent way to interpret Either/Or is to read it as an applied Kantian text. Scholars for this interpretation include Alasdair MacIntyre and Ronald M. Green. In After Virtue, MacIntyre claims Kierkegaard is continuing the Enlightenment project set forward by Hume and Kant. Green notes several points of contact with Kant in Either/Or:
+However, other scholars think Kierkegaard adopts Kantian themes in order to criticize them, while yet others think that although Kierkegaard adopts some Kantian themes, their final ethical positions are substantially different. George Stack argues for this latter interpretation, writing, "Despite the occasional echoes of Kantian sentiments in Kierkegaard's writings (especially in Either/Or), the bifurcation between his ethics of self-becoming and Kant's formalistic, meta-empirical ethics is, mutatis mutandis, complete ... Since radical individuation, specificity, inwardness, and the development of subjectivity are central to Kierkegaard's existential ethics, it is clear, essentially, that the spirit and intention of his practical ethics is divorced from the formalism of Kant."
+
+=== Biographical interpretation ===

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+From a purely literary and historical point of view, Either/Or can be seen as a thinly veiled autobiography of the events between Kierkegaard and his ex-fiancée Regine Olsen. Johannes the Seducer in The Diary of a Seducer treats the object of his affection, Cordelia, much as Kierkegaard treats Regine: befriending her family, asking her to marry him, and breaking off the engagement. Either/Or, then, could be the poetic and literary expression of Kierkegaard's decision between a life of sensual pleasure, as he had experienced in his youth, or a possibility of marriage and what social responsibilities marriage might or ought to entail. Ultimately however, Either/Or stands philosophically independent of its relation to Kierkegaard's life.
+Yet, Kierkegaard was concerned about Regine because she tended to assume the life view of characters she saw in the plays of Shakespeare at the theater. One day she would be "Beatrice in Much Ado about Nothing" and another Juliet.
+
+== Reception ==
+
+=== Early reception ===
+
+Either/Or established Kierkegaard's reputation as a respected author. Henriette Wulff, in a letter to Hans Christian Andersen, wrote, "Recently a book was published here with the title Either/Or! It is supposed to be quite strange, the first part full of Don Juanism, skepticism, et cetera, and the second part toned down and conciliating, ending with a sermon that is said to be quite excellent. The whole book attracted much attention. It has not yet been discussed publicly by anyone, but it surely will be. It is actually supposed to be by a Kierkegaard who has adopted a pseudonym...."
+Johan Ludvig Heiberg, a prominent Hegelian, at first criticized the aesthetic section, Either (Part I), then he had much better things to say about Or, Part II. Julia Watkin said "Kierkegaard replied to Heiberg in The Fatherland as Victor Eremita, blaming Heiberg for not reading the preface to Either/Or which would have given him the key to the work." Kierkegaard later used his book Prefaces to publicly respond to Heiberg and Hegelianism. Kierkegaard also published a short article, Who is the Author of Either/Or?, a week after the publication of Either/Or itself.
+In 1886, Georg Brandes compared Either/Or with Frederik Paludan-Müller's Kalanus in Eminent Authors of the Nineteenth Century, which was translated into English at that time. Later, in 1906, he compared Kierkegaard's Diary of the Seducer with Rousseau's Julie, or the New Heloise and with Goethe's Sorrows of Young Werther. He also compared Either/Or to Henrik Ibsen's Brand but Edmund Gosse disagreed with him.
+Kierkegaard later referred to his concept of choosing yourself as the single individual in The Concept of Anxiety, June 17, 1844, and then in his Four Upbuilding Discourses, August 31, 1844, and once again in Upbuilding Discourses in Various Spirits, 1847. William James echoed Kierkegaard in his lecture on The Sick Soul where he wrote, "the man must die to an unreal life before he can be born into the real life."
+
+August Strindberg was familiar with Either/Or and this book made him "forever a champion of the ethical as juxtaposed to the aesthetic life conception and he always remained faithful to the idea that art and knowledge must be subservient to life, and that life itself must be lived as we know best, chiefly because we are part of it and cannot escape from its promptings." Strindberg was obviously attracted to Either/Or Part II where Kierkegaard developed his categorical imperative. He wrote the following in Growth of a Soul published posthumously in 1913 about Kierkegaard's Either—Or: "it was valid only for the priests who called themselves Christians and the seducer and Don Juan were the author himself, who satisfied his desires in imagination". Part II was his "Discourse on Life as a Duty, and when he reached the end of the work he found the moral philosopher in despair, and that all this teaching about duty had only produced a Philistine." He then states that Kierkegaard's discourses might have led him closer to Christianity but he didn't know if he could come back to something "which had been torn out, and joyfully thrown into the fire". However, after reading the book he "felt sinful".
+
+Kierkegaard put an end to his own double-mindedness about devoting himself completely to aesthetics or developing a balance between the aesthetic and the ethical and going on to an ethical/Christian religious existence in the first part of his authorship (1843-1846) and then described what he had learned about himself and about being a Christian beginning with Upbuilding Discourses in Various Spirits (1847). He learned to choose his own Either/Or. each man who is mindful of himself knows what no science knows, since he knows who he himself is. Søren Kierkegaard, The Concept of Anxiety 1844, Nichol p. 78-79

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+
+=== Later reception ===
+Although Either/Or, published in 1843, was Kierkegaard's first major book, it was one of his last books to be translated into English, as late as 1944. Frederick DeW. Bolman Jr. insisted that reviewers consider the book in this way: "In general, we have a right to discover, if we can, the meaning of a work as comprehensive as Either/Or, considering it upon its own merits and not reducing the meaning so as to fit into the author's later perspective. It occurred to me that this was a service to understanding Kierkegaard, whose esthetic and ethical insights have been much slighted by those enamored of his religion of renunciation and transcendence. ... Kierkegaard's brilliance seems to me to be showing that while goodness, truth, and beauty can not speculatively be derived one from another, yet these three are integrally related in the dynamics of a healthy character structure".
+David F. Swenson, a professor at the University of Minnesota, introduced three lectures about Kierkegaard in 1918 in which he "presented Soren Kierkegaard’s delineation of three fundamental modes of life: First, the Life of Enjoyment – Folly and Cleverness in the Pursuit of Pleasure; second, the Life of Duty – Realizing the Self through Victorious Accomplishments; third, the Life of Faith – The Religious Transformation of the Self through Suffering.
+Miguel de Unamuno published his 1914 novel  Mist in response to his reading of Kierkegaard's Diary of a Seducer.
+Thomas Henry Croxall was impressed by "A"'s thoughts on music in the essay, "The Immediate Stages of the Erotic, or Musical Erotic". Croxall argues that "the essay should be taken seriously by a musician because it makes one think, and think hard enough to straighten many of one's ideas; ideas, I mean, not only on art, but on life" and goes on to discuss the psychological, existential, and musical value of the work.
+
+Reinhold Niebuhr questioned Kierkegaard's emphasis in his pastoral epistle at the end of Or. He wrote the following in 1949. The tendency of modern culture to see only the creative possibilities of human freedom makes the Christian estimate of the human situation seem morbid by contrast. Is not Kierkegaard morbid, even Christians are inclined to ask, when he insists that "before God man is always in the wrong"? Does such an emphasis not obscure the creative aspects of human freedom? Is it not true that men are able by increasing freedom to envisage a larger world and to assume a responsible attitude toward a wider and wider circle of claims upon their conscience? Does the Christian faith do justice, for instance, to the fact that increasing freedom has set the commandment, "Thou shalt love thy neighbor as thyself," in a larger frame of reference than ever before in history? Is it not significant that we have reached a global situation in which we may destroy ourselves and each other if we fail to organize a new global "neighborhood" into a tenable brotherhood?
+Johannes Edouard Hohlenberg wrote a biography about Søren Kierkegaard in 1954 and in that book he speculated that the Diary of the Seducer was meant to depict the life of P.L. Moller who later (1845) wrote the articles in The Corsair detrimental to the character of Kierkegaard. The Diary of a Seducer by itself, is a provocative novella, and has been reproduced separately from Either/Or several times. John Updike said of the Diary, "In the vast literature of love, The Seducer's Diary is an intricate curiosity – a feverishly intellectual attempt to reconstruct an erotic failure as a pedagogic success, a wound masked as a boast".
+Many authors were interested in separating the esthetic, the ethical and the religious but it may have been, as far as Kierkegaard was concerned, of more importance for the single individual to have a way to decide when one was becoming dominant over the other two. Henrik Stangerup, (1937–1998) a Danish writer, wrote three books as a way to illustrate Kierkegaard's three stages of existence, 1981, The Road to Lagoa Santa, which was about Kierkegaard's brother-in-law Peter Wilhelm Lund (the ethicist), 1985 The Seducer: It Is Hard to Die in Dieppe, Peder Ludvig Moller was the esthetic in that novel, and in 1991  Brother Jacob which describes Søren Kierkegaard as a Franciscan friar.
+In contemporary times, Either/Or received new life as a grand philosophical work with the publication of Alasdair MacIntyre's After Virtue (1981), where MacIntyre situates Either/Or as an attempt to capture the Enlightenment spirit set forth by David Hume and Immanuel Kant. After Virtue renewed Either/Or as an important ethical text in the Kantian vein, as mentioned previously. Although MacIntyre accuses Victor Eremita of failing to provide a criterion for one to adopt an ethical way of life, many scholars have since replied to MacIntyre's accusation in Kierkegaard After MacIntyre.
+
+=== In popular culture ===
+The 1997 Elliott Smith album Either/Or derives its name from Either/Or, reflecting Smith's interest in philosophy, which he studied at Hampshire College in Massachusetts. The novel Either/Or by Elif Batuman is named after Kierkegaard's Either/Or, and the main character reflects on the themes of Kierkegaard's work within the book.
+
+== References ==
+
+=== Primary references ===
+
+=== Secondary references and notes ===
+
+== External links ==
+ Quotations related to Either/Or (Kierkegaard book) at Wikiquote
+Either/Or Spark notes
+Kierkegaard's Existentialism: an overview YouTube Lecture by Anders Kraal on Either/Or
+The Treatment of Love in Soren Kierkegaard's Either/Or
+Kierkegaard "Either/Or" YouTube introduction to the book
+D. Anthony Storm's commentary on Either/Or
+Professor J Aaron Simmons Kierkegaard's 3 Stages of Life: Aesthetic, Ethical, & Religious YouTube
+Troy Wellington Smith's Literary Encyclopedia article on Either/Or

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+title: "Emotional Design"
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+
+Emotional Design is both the title of a book by Donald Norman and of the concept it represents.
+
+== Content ==
+The main topic covered is how emotions have a crucial role in the human ability to understand the world, and how they learn new things. In fact, studies show that emotion influences people's information processing and decision-making  For example: aesthetically pleasing objects appear to the user to be more effective, by virtue of their sensual appeal. This is due to the affinity the user feels for an object that appeals to them, due to the formation of an emotional connection with the object. Consequently, It is believed that companies and designers should not rely on pricey marketing; they should link their services to customers' emotions and daily lives to get them "hooked" on a product.
+Norman's approach is based on classical ABC model of attitudes. However, he changed the concept to be suitable for application in design. The three dimensions have new names (visceral, behavioral and reflective level) and partially new content .
+The first is the "visceral" level which is about immediate initial reactions people unconsciously do and are greatly determined by sensory factors (look, feel, smell, and sound). Norman argued that attractive products work better because they can engage multiple senses to evoke emotional responses and bonds through use of visual factors of color, texture, and shape. He contends that beautifully designed products make people feel good. This is where appearance matters, and first impressions are formed, and the texture and surface of an object become important in evoking a specific emotional reaction. Thus, viscerally well-designed products tend to evoke positive emotions and experiences in the consumers.
+The second is "behavioral" level which is all about use; what does a product do, what function does it perform? Good behavioral design should be human centered, focusing upon understanding and satisfying the needs of people who use the product. This level of design starts with understanding the user's demands, ideally derived from conducting studies of relevant behavior in homes, schools, places of work, or wherever the product will be used.  
+The third is "reflective" level at which the product has meaning for consumers; the emotional connections which are formed over time using the product and are influenced by cultural, social, and personal factors. Via good reflective design, people will feel a sense of personal bond and identity with an object, and it will become a part of their daily lives. It is how we remember the experience itself and how it made us feel.
+In summary, the visceral level concerns itself with the aesthetic or attractiveness of an object. The behavioral level considers the function and usability of the product. The reflective level takes into account prestige and value; this is often influenced by the branding of a product.
+
+In the book, Norman shows that design of most objects are perceived on all three levels (dimensions). Therefore, a good design should address all three levels. Norman also mentions in his book that "technology should bring more to our lives than the improved performance of tasks: it should be richness and enjoyment." (pg 101) He stresses the importance of creating fun and pleasurable products instead of dull and dreary ones. By mixing all three design levels and the four pleasures by Patrick W. Jordan, the product should evoke an emotion when the user is interacting with the product. The interaction of these three levels of design leads to the culmination of the "emotional design," a new, holistic approach to designing successful products and creates enduring and delightful product experience.
+Emotional design is an important element when generating ideas for human-centered opportunities. People can more easily relate to a product, a service, a system, or an experience when they are able to connect with it at a personal level. Rather than thinking that there is one solution for all, both Norman's three design levels and Jordan's four pleasures of design can help us design for each individual's needs. Both concepts can be used as tools to better connect with the end user that it is being design for. This viewpoint is gaining a lot of acceptance in the business world; for example, Postrel argues that the "look and feel" of people, places, and things are more important than we think. In other words, people today are more concerned with the look and feel of products than with their functionality.
+
+== Cover ==
+The front cover of Emotional Design showcases Philippe Starck's Juicy Salif, an icon of industrial design that Norman heralds as an "item of seduction" and the manifestation of his thesis.

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+---
+title: "Emotional Design"
+chunk: 2/4
+source: "https://en.wikipedia.org/wiki/Emotional_Design"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:31.814293+00:00"
+instance: "kb-cron"
+---
+
+== Concept ==
+Emotions are a fundamental aspect of human experience, and our emotional responses to people, places, and objects are shaped by a complex interplay of factors. As Peter Boatwright and Jonathan Cagan point out, "emotion is human, and its reach is vast". In the current marketplace, successful companies are not just creating good products, but also producing captivating ones that not only attract consumer attention, but also influence their demands and increase their engagement based on both the product's performance and how it makes them feel.
+Emotional design is also influenced by the four pleasures, identified in Designing Pleasurable Products by Patrick W. Jordan. In this book Jordan builds on the work of Lionel Tiger to identify the four kinds of pleasures. Jordan describes these as "modes of motivation that enhance a product or a service. Life is unenjoyable without appreciating what we do, and it is human intuition to seek pleasure." The idea of incorporating pleasure into products is to provide the buyer with an added experience. Jordan points out in his book that a product should be more than something functional and/or aesthetically pleasing and it should evoke an emotion through the use of pleasures. Although it is hard to achieve all four pleasures into one product, by simply focusing on one, it might be what can bring a product from being chosen over another. The four pleasures that could be implemented into products or a service are:
+
+Physio-pleasure deals with the body and pleasure derived from the sensory organs. This includes taste, touch, and smell, as well as sexual and sensual pleasure. In the context of products, these pleasures can be associated with tactile properties (the way interaction with the product feels) or olfactory properties (the leather smell in a new car, for example).
+Socio-pleasure is the enjoyment derived from the company of others. Products can facilitate social interaction in a number of ways, either through providing a service that brings people together (a coffee-maker enabling a host to provide their guests with fresh coffee) or by being a talking point in and of itself.
+Psycho-pleasure is defined as pleasure which is gained from the accomplishment of a task. In a product context, psycho-pleasure relates to the extent in which a product can help in task completion and make the accomplishment a satisfying experience. This pleasure may also take into account the efficiency with which a task can be completed (a word processor with built-in formatting decreasing the amount of time spent on creating a document, for example).
+Ideo-pleasure refers to pleasure derived from theoretical entities such as books, music, and art. It may relate to the aesthetics of a product and the values it embodies. A product made of bio-degradable material, for example, can be seen as holding value in the environment which, in turn, may appeal to someone who wishes to be environmentally responsible.
+
+== The use of emotional design ==
+
+=== In film ===
+People mostly know film as an entertainment but film can do more than that. Gianluca Sergi and Alan Lovell cite a study in their essays on cinema entertainment that the film users (the viewers) see films as an escape from reality and a source of amusement, relaxation and knowledge, meaning films also function as an educational tool and a method of stress relief. Specifically, comparing to emotional design, film fulfills the requirements it needs. Firstly, movies have an attractive appearance. Whether movies start with a black and white concept like in Oz the Great and Powerful or an oddly colorful, but serious theme as in Suicide Squad, they usually capture the audiences' attention, who then want to continue watching the whole show. The "wow" reaction that viewers have is the visceral reaction, according to how Don Norman explains the three levels of design in his book Emotional Design: Why We Love (or Hate) Everyday Things, "[w]hen we perceive something as "pretty," that judgment comes directly from the visceral level." (65–66) Secondly, the behavioral level: in a literal sense, the only function of movies is to be watched. With the advancement of technology, movies now have high resolution, as well as various lighting dynamics and camera angles. Lastly, applying Don Norman's statement  on how products can add positively to the self-image of the users and how good the users feel after owning the products, film does influence its viewers greatly and affect the way they act. Trice and Greer indicate that "we identify with characters on the screen who are like us in terms of age, sex and other characteristics; we also identify with people we would like to be like.[...] We tend to imitate "good" characters" (135). That being said, movies do not label any of their characters good or bad in a straightforward manner; the viewers only learn about the characters through the narrative, which production design is a part of.
+
+=== In physical space design ===
+Emotional design is one of the important aspects of creating a successful and enjoyable experience for customers in a physical space such as Starbucks. Emotional design refers to the ability of design elements to evoke certain emotions or feelings in customers. [13] One example of emotional design at Starbucks is the use of warm lighting, comfortable seating, and relaxing music to create a cozy and inviting atmosphere. This creates a sense of comfort and relaxation, which can be particularly appealing to customers who are looking for a place to unwind or catch up with friends. Another example of emotional design at Starbucks is the use of distinctive and recognizable branding elements, such as the green logo, the mermaid icon, and the signature cup design. These elements create a sense of familiarity and loyalty among customers, who often associate the Starbucks brand with a certain lifestyle or personality.

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+---
+title: "Emotional Design"
+chunk: 3/4
+source: "https://en.wikipedia.org/wiki/Emotional_Design"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:31.814293+00:00"
+instance: "kb-cron"
+---
+
+=== In product design ===
+Emotional design has a crucial role in product design, extending beyond a product's functionality and into the realm of meaningful experiences that evoke emotions in users. By introducing emotional cues into the product design, designers can provide users with emotions that create trust, satisfaction, joy, or nostalgia - all of which have an influential way of impacting user perceptions, engagement, and loyalty towards products. Research has shown that when users have an emotional connection to their product, it can enhance how effectively a product is usable, desirable, aesthetically pleasing, and valuable over time. 
+Emotional design is associated with shaping user experience through affective responses that may influence how users perceive and evaluate a product over time. These responses can be influenced by design elements such as visual appearance, color, and feedback, which may contribute to usability and perceived product quality.
+
+==== Enhancing usability through emotional design ====
+One prominent impact of emotional design in product development is to improve usability and self-efficacy. Buker et al. outline that when products are designed to evoke positive emotion, it can improve the overall confidence of users performing tasks successfully. Their research found that emotional product design can develop self-efficacy, which is the belief in one's own abilities to exercise behaviors successfully. Products designed with a straightforward interface and emotionally affirming approaches (positive messages reinforced through visuals) can lessen users' frustration and create motivation that leads to more engaging, confident product use. Each of these products' emotional support approaches, exhibit visual appeal, sounds, and tactile interaction or feedback can exhibit product approachability and user empowerment.
+Additionally, Buker et al. point out that emotional design works best in combination with usability-centered principles. Easy to use, provides clear feedback, and has aesthetic and pleasant elements; these attributes produce a feeling of competence and satisfaction in users. This loop of emotional usability experience might create a better immediate experience for a user, and build attachment and loyalty long term.
+
+==== Emotional aesthetics and sensory appeal in product design ====
+The aesthetic aspect of a product is important within the context of emotional design, as visual characteristics can prompt immediate emotional responses. Demirbilek and Sener  assert that product semantics and emotional cues are essential to the user's understanding and experience. Their investigations illustrate that certain characteristics of a product's design, such as color, shape, texture, and material, can create different emotional associations. For instance, rounded, smooth shapes tend to suggest comfort and friendliness, whereas sharp, angular shapes may inspire aggression and tension. Designers can use visual and tactile constituents effectively in making emotive products feel like they invoke positive emotional responses, making them more attractive.
+In addition, Demirbilek and Sener  reveal that emotional design can develop narrative experiences about the products that provide them with symbolic or sentimental value. For example, retro-themed kitchen appliances constructed with retro color palettes and nostalgic form can remind consumers of a time in the past, creating familiarity and an emotional attachment. This experience creates a sense of value to the product, resulting in the likelihood that the product will be remembered and cherished by consumers.
+
+==== The role of color psychology in emotional product design ====
+Color is an influential element in emotional product design with direct psychological implications on human feelings. Feng and Zhao state that different colors can convey different emotional responses that directly influence an individual's purchasing intention. The effect of color has been noted in product design, and in their research on pro-environmental product design, they also noted that warm colors (e.g., red, yellow, orange) evoke excitement, energy, and optimism, making these colors good at attracting attention or prompting action. Conversely, cool colors (e.g., blue, green) cultivate calmness, trust, and reliability; hence, they mitigate apprehension in product use and encourage stability in areas where that may lead to a purchasing intention. 
+Color does not end with aesthetics alone; colors have demonstrable action impacts on user behavior when used appropriately during the design process. For example, technology companies frequently utilize blue as the color of choice in their product and brand development processes to indicate trust and reliability, while green is typically utilized in health and wellness products to elicit natural calming associations. Feng and Zhao state that through the systematic use of color psychology, designers should be able to produce products with visual appeal along with emotional resonance that appeal to users and inform purchasing actions.
+
+=== In education and learning environments ===
+Emotional design is being integrated into educational technologies at a progressively growing rate to reduce cognitive load and improve learning experiences. Chang and Chen claim that emotional design in e-textbooks and digital learning technologies can greatly influence a student's learning achievement and cognitive load. When learning environments utilize emotional design elements such as interesting visuals, interactive components, and positive feedback, it can lower the cognitive effort needed to study material, leading to a more productive and enjoyable learning experience. 
+For example, emotional design can lower cognitive overload in the learning experience mainly due to emotional cues provided to students that positively aid in memory retention and task completion. Chang and Chen also showcased that e-textbooks with emotional design elements provided students with better learning outcomes than traditional textbooks, citing that students' perceived level of engagement and motivation increased. Positive emotional reinforcement, including rewarding progress and praise, is also instrumental in stimulating motivation and persistence in educational environments.

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+---
+title: "Emotional Design"
+chunk: 4/4
+source: "https://en.wikipedia.org/wiki/Emotional_Design"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:31.814293+00:00"
+instance: "kb-cron"
+---
+
+== Relationship between emotion and design ==
+Emotion and design are intricately linked in the field of emotional design, which is concerned with creating products, interfaces, and experiences that engage users on an emotional level. Emotions design involves the intentional use of design elements to evoke specific emotional responses in users.
+The relationship between emotion and design in emotional design is rooted in the idea that emotions are a key driver of human behavior. People are more likely to engage with products and interfaces that evoke positive emotions such as joy, excitement, and delight, while negative emotions such as frustration and anger can lead to disengagement and avoidance.
+In emotional design, designers use a variety of techniques to evoke emotions in users. These may include the use of color, typography, imagery, sound, and motion, among others. For example, a website might use bright, cheerful colors and playful animations to create a sense of fun and whimsy, while a meditation app might use soft, calming colors and soothing sounds to create a sense of relaxation and tranquility.
+
+== Ethical considerations in emotional design ==
+While the potential of emotional design is significant, ethical considerations also come into play, especially when it comes to manipulation. Specifically, the emotional triggers that seek to take advantage of a user's fears or insecurities (particularly with so-called "dark patterns") are growing from an ethical standpoint in UX design. Gray et al. reflect on the "dark side" of UX design, where designers intentionally set out to "trick" users or manipulate them into doing things that are not in their best interest. They evaluate not only how designers may coerce users to make a purchase, but also how they use guilt or urgency, to name a few. All of these concerns tie directly back to the responsibility designers cannot forget to account for aggressors using an emotional strategy in a way that does not take into consideration the well-being of the user. 
+Similarly, Keinonen addresses ethics in design within the scope of satisfying user needs. Here, again, the user cannot be taken advantage of, and therefore combining (or employing) emotional design that is based on how to promote user autonomy and well-being rather than profitability. While ethically employing emotional design, the designer must find the balance between trying to sway users to behave in a manner in which they desire content to evade manipulation (regardless of intention). Cultural sensitivity must be considered by designers, but this also leads to the problem of using one emotional cue as a designer. One emotional appeal cannot faithfully represent all of the different groups, and from an emotional design perspective, a designer's emotional appeal may not be tight enough to reach the audience. Ethical considerations in emotional design highlight the need to act in a way that considers users' needs in designing an emotional design experience, that serves their best interests while not exploiting who they are emotionally.
+
+== See also ==
+Kansei engineering – a design approach incorporating emotional elements
+Sustainable design
+
+== References ==

data/en.wikipedia.org/wiki/Escape_from_Freedom-0.md

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+---
+title: "Escape from Freedom"
+chunk: 1/2
+source: "https://en.wikipedia.org/wiki/Escape_from_Freedom"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:34.221271+00:00"
+instance: "kb-cron"
+---
+
+Escape from Freedom is a book by psychoanalyst Erich Fromm, first published under that title in the United States by Farrar & Rinehart in 1941 and a year later as The Fear of Freedom in the UK by Routledge & Kegan Paul. It was translated into German and first published in 1952 under the title Die Angst vor der Freiheit (The Fear of Freedom).
+In the book, Fromm explores humanity's shifting relationship with freedom, how individual freedom can cause fear, anxiety, and alienation, and how many people seek relief by relinquishing freedom. He describes how authoritarianism can be a mechanism of escape for such people, with special emphasis on the psychosocial conditions that enabled the rise of Nazism.
+
+== Summary ==
+
+=== Fromm's concept of freedom ===
+Fromm distinguishes between "freedom from" (negative freedom) and "freedom to" (positive freedom). The former refers to emancipation from restrictions such as social conventions placed on individuals by other people or institutions. This is the kind of freedom typified by the existentialism of Sartre, and has often been fought for historically but, according to Fromm, on its own it can be a destructive force unless accompanied by a creative element – 'freedom to' – the use of freedom to employ the total integrated personality in creative acts. This, he argues, necessarily implies a true connectedness with others that goes beyond the superficial bonds of conventional social intercourse: "...in the spontaneous realization of the self, man unites himself anew with the world..."
+In the process of becoming freed from authority, Fromm says we are often left with feelings of hopelessness (he likens this process to the individuation of infants in the normal course of child development) that will not abate until we use our 'freedom to' and develop some form of replacement of the old order. However, a common substitute for exercising "freedom to" or authenticity is to submit to an authoritarian system that replaces the old order with another of different external appearance but identical function for the individual: to eliminate uncertainty by prescribing what to think and how to act. Fromm characterizes this as a dialectic historical process whereby the original situation is the thesis and the emancipation from it the antithesis. The synthesis is only reached when something has replaced the original order and provided humans with a new security. Fromm does not indicate that the new system will necessarily be an improvement. In fact, Fromm indicates this will only break the never-ending cycle of negative freedom that society submits to.
+
+=== Freedom in history ===
+Freedom, argues Fromm, became an important issue in the 20th century, being seen as something to be fought for and defended. However, it has not always occupied such a prominent place in people's thinking and, as an experience, is not necessarily something that is unambiguously enjoyable.
+A major chapter in the book deals with the development of Protestant theology, with a discussion of the work of Calvin and Luther. The collapse of an old social order and the rise of capital led to a more developed awareness that people could be separate autonomous beings and direct their own future rather than simply fulfilling a socioeconomic role. This, in turn, fed into a new conception of God that had to account for the new freedom while still providing some moral authority. Luther painted a picture of man's relationship with God that was personal and individuated and free from the influence of the church, while Calvin's doctrine of predestination suggested that people could not work for salvation but have instead been chosen arbitrarily before they could make any difference. Both of these, argues Fromm, are responses to a freer economic situation. The first gives individuals more freedom to find holiness in the world around them without a complex church structure. The second, although superficially giving the appearance of a kind of determinism actually provided a way for people to work towards salvation. While people could not change their destinies, they could discover the extent of their holiness by committing themselves to hard work and frugality, both traits that were considered virtuous. In reality, this made people work harder to 'prove' to themselves that they were destined for God's kingdom.
+
+=== Escaping freedom ===
+As 'freedom from' is not an experience we enjoy in itself, Fromm suggests that many people, rather than using it successfully, attempt to minimise its negative effects by developing thoughts and behaviours that provide some form of security. These are as follows:
+
+Authoritarianism: Fromm characterises the authoritarian personality as containing both sadistic and masochistic elements. The authoritarian wishes to gain control over other people in a bid to impose some kind of order on the world, but also wishes to submit to the control of some superior force which may come in the guise of a person or an abstract idea.
+Destructiveness: Although this bears a similarity to sadism, Fromm argues that the sadist wishes to gain control over something. A destructive personality wishes to destroy something it cannot bring under its control.
+Conformity: This process is seen when people unconsciously incorporate the normative beliefs and thought processes of their society and experience them as their own. This allows them to avoid genuine free thinking, which is likely to provoke anxiety.

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+---
+title: "Escape from Freedom"
+chunk: 2/2
+source: "https://en.wikipedia.org/wiki/Escape_from_Freedom"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:34.221271+00:00"
+instance: "kb-cron"
+---
+
+=== Freedom in the 20th century ===
+Fromm analyzes the character of Nazi ideology and suggests that the psychological conditions of Germany after the first world war fed into a desire for some form of new order to restore the nation's pride. This came in the form of Nazism and Fromm's interpretation of Mein Kampf suggests that Hitler had an authoritarian personality structure that not only made him want to rule over Germany in the name of a higher authority (the idea of a natural master race) but also made him an appealing prospect for an insecure middle class that needed some sense of pride and certainty. Fromm suggests there is a propensity to submit to authoritarian regimes when nations experience negative freedom but he sounds a positive note when he claims that the work of cultural evolution hitherto cannot be undone and Nazism does not provide a genuine union with the world.
+Fromm examines democracy and freedom. Modern democracy and the industrialised nation are models he praises but it is stressed that the kind of external freedom provided by this kind of society can never be utilised to the full without an equivalent inner freedom. Fromm suggests that though we are free from the totalitarian influence of any sort in this kind of society, we are still dominated by the advice of experts and the influence of advertising. The way to become free as an individual is to be spontaneous in our self-expression and in the way we behave. This is crystallised in his existential statement "There is only one meaning of life: the act of living it". Fromm counters suggestions that this might lead to social chaos by claiming that being truly in touch with our humanity is to be truly in touch with the needs of those with whom we share the world.
+
+== See also ==
+Two Concepts of Liberty
+Critical theory
+Freudo-Marxism
+Life Against Death
+The Paradox of Choice
+Psychohistory
+
+== References ==

data/en.wikipedia.org/wiki/Essays_on_the_Active_Powers_of_the_Human_Mind-0.md

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+---
+title: "Essays on the Active Powers of the Human Mind"
+chunk: 1/2
+source: "https://en.wikipedia.org/wiki/Essays_on_the_Active_Powers_of_the_Human_Mind"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:35.372617+00:00"
+instance: "kb-cron"
+---
+
+Essays on the Active Powers of the Human Mind is a book written by the Scottish philosopher Thomas Reid. The first edition was published in 1788 in Edinburgh. 
+It is the third and last volume in a collection of his essays on the powers of the human mind and was preceded by the first book Inquiry into the Human Mind on the Principles of Common Sense (1764), in which Reid focused on the senses, and the second volume Essays on the Intellectual Powers of Man (1785), which focuses on human cognitive powers. In this third volume, Reid discusses the active behavioral nature of the human mind, including discourses about free will, principles of action and morals.
+
+== Context ==
+Reid's writings can be placed in the historical context of the emerging Scottish Enlightenment. This is a period of profound intellectual development and discourse in Scotland in the second half of the 18th century and beginning of the 19th century, especially revolving around the intellectual hub Edinburgh. During this period, Scottish philosophers including Hume, Smith and Stewart were disputing philosophical topics including questions about the human nature, morality and epistemology. Reid was especially in close correspondence with his contemporary David Hume. Letters show correspondence between the two philosophers. The author refers directly to Humes ideas in several of his books, including Essays on the Active Powers of the Human Mind. Even though in the current times Hume's philosophical ideas are much more well known, during their time Reid was at least equally renown. His ideas have been overshadowed among others due to later criticism from Kant and Hume.
+The author was born into a parish family and was therefore educated in a Christian context. As a teenager he went to the Marischal college where he was taught by the philosopher George Turnbull and got in touch with Berkeley's philosophy. His education on Berkeley's philosophy may have influenced him later to reject the representationalist ideas. Both philosophers reject the epistemological standpoint that we perceive the objects of the worlds indirectly through ideas as mediators in our mind. However, Reid later counters Berkeley's idealism with his common sense realism, thereby disagreeing with Berkeley's standpoint that everything is mind-dependent, and everything is either a mind itself or an idea in the mind. During his theology studies and his position as a librarian, Reid further studied philosophical works by Locke, Hutchinson and Hume. In response he published his first more regarded essay and became Professor of philosophy at King's College. There he founded the Aberdeen Philosophical Society. In this context he critically discussed Hume's Treatise of Human Nature with contemporaries. Here Reid also began discussing his ideas that he later elaborated on in his essays on the human mind. Many of the discussions with his contemporaries were likely basis to his elaborated ideas in the book. After the publication of his first work Inquiry into the Human Mind on the Principles of Common Sense, Reid became Adam Smith's successor as professor for moral psychology at the University Glasgow. In 1780 Reid resigned from his position in order to devote himself exclusively to his philosophical enquiries and the writing of his essays.
+
+== Contents ==
+Essays on the Active Powers of the Human Mind is divided into five essays, each covering different aspects of human active powers. These include a general introductory definition of active powers, discussions on the will, moral judgement, and mechanical, animal and rational principles of action. Each essay is further subdivided into several chapters. The main ideas the author discussed throughout the five essays are the notion of active powers, the will, principles of action, and moral agency and responsibility.
+The author conceding that no definition of power fully captures its essence. However, he provides a series of statements to further examine the concept of power. He asserts that power neither an operation of our external sense nor a product of the mind and our consciousness. Reid differentiates direct/primary qualities (objects about which we can get direct knowledge from our senses and know what they are in themselves) and relative qualities, where objects can only be defined by their properties or in relation to other things. According to Reid, power is a relative concept, as it can only be defined when it is exerted or produces an effect. Additionally he notes that power cannot exist without a subject to which it belongs. However, he concedes that observing the exertion of power does not allow us to determine the intended or the degree of power possessed by an individual. Reid distinguishes between "active powers (including all kinds of labor etc.)" and "speculative powers".
+Reid explores the nature of the will, distinguishing between voluntary and involuntary actions. He argues for the existence of free will, countering the determinism prevalent in the philosophies of several of his contemporaries.
+The author identifies and examines various principles that guide human actions, including instincts, desires, and affections. He emphasizes the role of reason and common sense in regulating these principles.
+In the last essay, Reid discusses the topic of moral responsibility. Some of his first principles (which he defines as foundational principles that appeal to "common sense" and are taken for granted and can therefore not be further deduced by reasoning) of morals include:

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+title: "Essays on the Active Powers of the Human Mind"
+chunk: 2/2
+source: "https://en.wikipedia.org/wiki/Essays_on_the_Active_Powers_of_the_Human_Mind"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:35.372617+00:00"
+instance: "kb-cron"
+---
+
+that the action has to be voluntary to be morally evaluated ("what is in no degree voluntary can neither deserve oral approbation nor blame", "what is done from unavoidable necessity [...] cannot be object either of blame or of moral approbation")
+an evaluation as immoral can result either from an action or from the omission of an action
+Reid sees it as "duty" and revealing the "true worth of a man" to have reflected thoroughly about his moral foundations in a well informed manner and to always have these moral foundations in mind and act accordingly, avoiding temptations
+humans are the only living beings on the world being that are capable of acting according to or against their moral intention
+everyone should do as much good as possible to the societies he belongs to (including mankind overall but also family, neighborhoods, etc. in the smaller context)
+one should act towards others in a way one would judge to be right (or how one would like to be treated)
+moral judgment develops similarly to mathematical skills as one matures and can be aided or hurt by proper education
+
+== Reception ==
+Reid's work played a major role in the development of Scottish Common Sense Realism, a philosophical movement that emerged as a response to the skepticism of thinkers like David Hume. Reid argues that basic principles—such as the reality of the external world, the reliability of perception, and the existence of free will—are self-evident and grounded in common sense. He uses common sense as argument and epistemological way. This provided a counterpoint to the increasingly abstract and skeptical tendencies of Enlightenment philosophy. In his arguments Reid emphasized the direct perception of reality,  which influenced not only his immediate followers but also later philosophers in both Europe and America. Due to Kant's strong critique and the latter's authority, an appropriate reception of Reid's philosophy was hindered in Germany. However, the German philosopher Arthur Schopenhauer was a strong supporter of Reid's suggestions and agreed with his careful distinction of sensation and perception. While his work was not as much appreciated in Germany and England, it had a great impact on the French philosophy at that time and the philosophy of common sense was the dominant philosophy at American universities for half a century. This philosophy of common sense at American universities laid the groundwork for the American Pragmatism of the 19th and 20th centuries. Reid criticized the doctrine of his time which suggested that mental entities or ideas were the direct entities of thinking and that ideas only exist in the mind. This critique revived 150 years later in the writings of Bertrand Russell who also saw ideas rather as "curtain" between the outer reality and ourselves. The topic of human action and moral responsibility, as discussed in Reid’s Essays on the Active Powers of the Human Mind, evolved further in the centuries following its publication. By the mid-20th century, debates about free will were reframed in more psychological and neuroscientific terms and the debate gained new attention due to Libet's experiment which called the existence of free will into question.
+After the publication of Essays on the Active Powers of the Human Mind, Reid spent the remaining eight years of his life in a relatively quieter period and did not publish any further philosophical writings. He remained active within his circle of philosophers in Edinburgh and Glasgow debating philosophical ideas in those years. Reid died in 1796.
+
+== References ==

data/en.wikipedia.org/wiki/Evaluating_a_Large_Group_Awareness_Training-0.md

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+title: "Evaluating a Large Group Awareness Training"
+chunk: 1/3
+source: "https://en.wikipedia.org/wiki/Evaluating_a_Large_Group_Awareness_Training"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:36.551025+00:00"
+instance: "kb-cron"
+---
+
+Evaluating a Large Group Awareness Training: A Longitudinal Study of Psychosocial Effects is a non-fiction psychology book on Large Group Awareness Training, published in 1990 by Springer-Verlag. The book was co-authored by psychologists Jeffrey D. Fisher, Roxane Cohen Silver, Jack M. Chinsky, Barry Goff, and Yechiel Klar. The book was based on a psychological study of "The Forum", a course at the time run by Werner Erhard and Associates, the company that commissioned the research. Werner Erhard and Associates financed the study, providing US$88,000 in funding for research of its program. Results of the study were published in two articles in the Journal of Consulting and Clinical Psychology in 1989 and 1990. Fisher and co-authors gave initial context for the study, providing analysis and discussion of academic literature in psychology regarding Large Group Awareness Training. 
+The psychologists analyzed whether Large Group Awareness Training could be classified as psychotherapy, and attempted to determine whether these techniques are harmful, beneficial, or produce no effects to an individual's mental health. Participants included individuals that took part in a 1985 program of "The Forum" in the Northeastern United States. They were told they were participating in a "Quality of Life" study, and were instructed to fill out surveys about their experiences at time intervals prior to and after the program's completion. The sample size included 83 participants in the program, as well as an additional 52 sample groups of individuals that did not participate in "The Forum". The psychologists concluded that the Large Group Awareness Training program did not have lasting positive or negative effects on self-perception.
+The study reported in Evaluating a Large Group Awareness Training was well received by the authors' peers; and garnered recognition from the American Psychological Association with its 1989 "National Psychological Consultants to Management Award". Ethics in Psychology: Professional Standards and Cases characterized the study as, "One of the few careful attempts to study Erhard's techniques in a rigorous fashion". The Group in Society, published in 2009, characterized the authors' research as "the most rigorous independent study to date" of Large Group Awareness Training. The psychologists' research has been referenced in a 2005 study on Large Group Awareness Training published by the British Psychological Society, and a 2010 article in Nova Religio published by University of California Press.
+
+== Authors ==
+Jeffrey D. Fisher obtained his Ph.D. from Purdue University, where he specialized in the study of social psychology. He is a professor of psychology, at the University of Connecticut. Fisher founded and serves as director of the Center for Health, Intervention, and Prevention (CHIP) at the University of Connecticut. He is co-author of the book Environmental Psychology, with Paul A. Bell and Andrew Baum.
+Roxane Cohen Silver received her Ph.D. degree from Northwestern University. In 1989, Silver worked in research at the University of California, Los Angeles. Silver maintained a focus in the field of social psychology. In 2006, she was a professor in the Department of Psychology and Social Behavior at the Department of Medicine at the University of California, Irvine. Silver was recognized in 2007 with the American Psychological Association Award for Distinguished Service to Psychological Science.
+Jack M. Chinsky has worked as a professor of psychology at the University of Connecticut. He specialized in the field of community psychology. Chinsky maintained a focus on community relationships. In 2005, Chinsky practiced clinical psychology in Connecticut, and was a professor emeritus at the University of Connecticut after teaching at the institution for 30 years.
+Barry Alan Goff graduated with a doctorate in social psychology, and was an instructor at the University of Connecticut in its graduate program for adult educators. Goff obtained master's degrees in counseling psychology, and American literature. He is the author of Social Support Among Best Friends. He has worked in the field of consulting, with a focus in workforce performance and customer satisfaction. Goff consulted for the United States Department of Labor in these areas, and advised in developing performance management systems for the Connecticut Department of Labor, the city of Philadelphia, Pennsylvania, and the Commonwealth of Kentucky.
+Yechiel Klar obtained B.A., M.A. and Ph.D. degrees from Tel Aviv University. He became a faculty member of the Department of Psychology at Tel Aviv University in 1990, and later was selected for the position of Senior Lecturer at the university. Klar has taught in the capacity of visiting professor at the University of Connecticut, Lehigh University, University of Kansas, and Carleton University. He is an editor of Self Change: Social Psychological and Clinical Perspectives.
+
+== Study arrangements ==
+The book was based on a psychological study of "The Forum", a course at the time run by Werner Erhard and Associates.  The results of the research study itself had been previously published in the Journal of Consulting and Clinical Psychology in 1989, by Fisher, et al., and in 1990 in the same journal by Klar, et al.
+The study was conducted under an agreement between Werner Erhard and Associates and the researchers, which gave the researchers independence in research methods.  The agreement itself is attached as an appendix to the work, and states: "The Forum Sponsor agrees to arrange for all payments for costs related to expenses in the following manner.  The only specific fixed cost delineated by this agreement was "piloting experimental procedures and developing a full proposal for subsequent research."
+Evaluating a Large Group Awareness Training provides a historical analysis of the research published in academic journals and books prior to the publication of the study.  Notable studies analyzed and put into a methodological context by Fisher et al. included those of Cinnamon, Rome, Brewer, Conway, Glass, Kirsch, Baer, Berger, Beit-Hallahmi, and Lieberman.

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+---
+title: "Evaluating a Large Group Awareness Training"
+chunk: 2/3
+source: "https://en.wikipedia.org/wiki/Evaluating_a_Large_Group_Awareness_Training"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:36.551025+00:00"
+instance: "kb-cron"
+---
+
+== Methods ==
+The book analyzed whether Large Group Awareness Training could be classified as psychotherapy, and attempted to determine whether these techniques are harmful, beneficial, or produce no effects to an individual's mental health.  Participants were told that the psychologists were studying the "Quality of Life" in North America.  These participants included men and women that had attended Werner Erhard and Associates' "The Forum" seminar in 1985, in a large city in the northeastern United States. Participants in the study were split into Group 1 and Group 2.  Group 1 was told to fill out a questionnaire both prior to and after completing their "Forum".  Group 2 was told only to fill out the questionnaire after completing their Forum course.
+The sample size included 83 individuals who had taken part in "The Forum", as well as an additional 52 sample groups for comparison, composed of individuals who had similar baseline characteristics to the sample Forum participants, but had not taken part in the course. The belief systems and characteristics of the participants were studied by Fisher and his team of psychologists four to six weeks before they took part in the course, four to six weeks after completing the course, and then again at a period 18 months after finishing the course. Qualities examined by Fisher were based upon the purported benefits, and included character traits, physical and emotional health, social competence, self-esteem, and life satisfaction.
+
+== Conclusions ==
+Fisher and his co-authors concluded that attending The Forum had minimal lasting effects, positive or negative, on participants' self-perception. They briefly discussed potential negative and positive effects of attending The Forum.  The psychologists found minimal negative effects on the test subjects who participated in their study.
+In an analysis of the possible positive outcomes, they found that subjects "became more internally oriented". A significant small increase in short term perception by individuals that they maintained control over their lives was observed – this is referred to in psychology as internal locus of control.
+The researchers found that subjects had some minor short-term positive effects perceived from the Large Group Awareness Training, but no noticeable longer-term positive effects, stating: "In fact, with the exception of the short-term multivariate results for Perceived Control, there was no appreciable effect on any dimension which could reflect positive change."  After the participants returned for the 18-month follow-up analysis, the results revealed that the small increase in perception of control by the individuals had disappeared.
+
+== Reception ==
+The research reported in Evaluating a Large Group Awareness Training garnered the American Psychological Association's "National Psychological Consultants to Management Award", in 1989.  Writing in their 1994 book, Handbook of Group Psychotherapy, authors Addie Fuhriman and Gary M. Burlingame cited the Fisher study, and compared it to a study of another Large Group Awareness Training organization called Lifespring. The authors observed that "Fisher et al. reported no systematic changes in self-esteem compared to their control group." Handbook of Group Psychotherapy recommended the study, "For a more detailed review of the LGAT literature". The "bulk of evidence" presented in a section of the Handbook of Group Psychotherapy discussing est relied upon results from the Fisher study.

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+---
+title: "Evaluating a Large Group Awareness Training"
+chunk: 3/3
+source: "https://en.wikipedia.org/wiki/Evaluating_a_Large_Group_Awareness_Training"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:36.551025+00:00"
+instance: "kb-cron"
+---
+
+Authors Gerald Koocher and Patricia Keith-Spiegel cited the study in their 1998 book, Ethics in Psychology: Professional Standards and Cases. They characterized the study as, "One of the few careful attempts to study Erhard's techniques in a rigorous fashion". Koocher and Keith Spiegel noted that the Fisher study, "showed no long-term treatment effects and concluded that claims of far-reaching effects for programs of the Forum were found to be exaggerated."
+In a discussion of Werner Erhard's programs in his 2003 book, Psychological Foundations of Success, author Stephen J. Kraus cited the Fisher study and contrasted conclusions from it with stated results from course participants. Kraus wrote, "People who attend est or the Landmark Forum generally report positive benefits from the experience, but a study that compared attendees with a control group of non-attendees suggests that the seminar produces only a short-term boost in locus of control, and no measurable long-term effects."
+Writing in the 2006 book, Help at Any Cost, author Maia Szalavitz referenced the Fisher study in a discussion of the phenomenon of testimonials regarding perceived outcomes by participants from taking part in Large Group Awareness Training. Szalavitz noted, "The little research conducted on the outcomes of these seminars doesn't even find them effective at prompting positive change. Most participants find the experience profoundly moving—and many people believe that such an emotionally intense event must necessarily produce psychological improvement. Consequently, an overwhelming majority of participants, when surveyed afterward, say their lives were changed for the better. However, several studies (including one of Lifespring) have found that while participants say their LGAT experiences improve their lives, there was no positive effect, or a small, short-lived one, on their actual psychological problems and behavior."
+In the 2009 book The Group in Society, author John Gastil discussed Large Group Awareness Training programs including Erhard Seminars Training (est), Lifespring, and "The Forum", and wrote, "In the most rigorous independent study to date, a team of researchers led by psychologist Jeffrey Fisher obtained permission to study the impact of participation in a training process sponsored by Werner Erhard and Associates." Gastil noted, "In the short term, average Forum participants experienced a small but significant increase in their sense that the course of their life was under their own control—what psychologists call an 'internal locus of control.' In the eighteen month follow-up, however, even this slight boost had disappeared and no other changes emerged. This suggests that even when participants subjectively sense self-transformation through a group process such as the Forum, one may not actually have occurred."
+The book was referenced in a college-level psychology course, "Developmental Effects of Participation in a Large Group Awareness Training", at the University of Minnesota.  A 2005 study published by the British Psychological Society which analyzed the Landmark Forum course cited Evaluating a Large Group Awareness Training for background on the Large Group Awareness Training phenomenon, as did a 2010 study in Nova Religio published by University of California Press.
+
+== See also ==
+
+Getting It: The Psychology of est
+Large Group Awareness Training
+List of Large Group Awareness Training organizations
+Outrageous Betrayal
+
+== References ==
+
+== Further reading ==
+Fisher, Jeffrey D.; Silver, Roxane Cohen; Chinsky, Jack M.; Goff, Barry; Klar, Yechiel; Zagieboylo, Cyndi (1989). "Psychological effects of participation in a large group awareness training" (PDF). Journal of Consulting and Clinical Psychology. 57 (6). American Psychological Association: 747–755. doi:10.1037/0022-006X.57.6.747. ISSN 0022-006X. Retrieved 2010-06-25.
+Fisher, Jeffrey D.; Cohen Silver, Roxane; Chinsky, Jack M.; Goff, Barry; Klar, Yechiel (1990). Evaluating a Large Group Awareness Training. New York: Springer-Verlag. ISBN 0-387-97320-6.
+Klar, Yechiel; et al. (February 1990). "Characteristics of Participants in a Large Group Awareness Training" (PDF). Journal of Consulting and Clinical Psychology. 58 (1). American Psychological Association: 99–108. doi:10.1037/0022-006X.58.1.99. ISSN 0022-006X. PMID 2319051. Retrieved 2010-06-25.
+
+== External links ==
+Springer, Full citation of work, at official publisher's Web site.

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+---
+title: "Evolutional Ethics and Animal Psychology"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Evolutional_Ethics_and_Animal_Psychology"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:37.836794+00:00"
+instance: "kb-cron"
+---
+
+Evolutional Ethics and Animal Psychology is an 1897 book by American scholar Edward Payson Evans, published by D. Appleton & Company. The book examines the ethical implications of evolutionary theory for the treatment of nonhuman animals. Evans argues that evolutionary continuity undermines traditional anthropocentrism in moral philosophy and supports extending moral concern to animals.
+The book discusses animal psychology, the history of ethics, and human–animal relationships. Evans argues that animals' mental and emotional capacities should be recognized in ethics and law. It was among the early English-language works to connect evolutionary ethics with animal rights, and was later cited by writers including Henry Stephens Salt. Reviews at the time were mixed.
+
+
+== Background ==
+
+Edward Payson Evans (1831–1917) was an American scholar with interests in literature, languages, and moral philosophy. He taught modern languages at the University of Michigan and later lived in Europe, where he contributed to the Allgemeine Zeitung of Munich. His published works covered German literature, linguistics, religious symbolism, and ethics.
+Evolutional Ethics and Animal Psychology followed Evans's 1894 article "Ethical Relations Between Man and Beast", in which he criticized anthropocentric moral views and argued for broader ethical consideration of animals. In that article, Evans discussed religious and philosophical doctrines that excluded animals from moral concern, and called for a reassessment based on scientific understandings of animal psychology.
+
+
+== Summary ==
+
+Evolutional Ethics and Animal Psychology argues that ethics concerning animals should be informed by animal psychology. Evans begins by tracing the development of ethical ideas from early human societies. He writes that in tribal societies, moral rights and obligations were usually confined to blood relations within the same tribe, while outsiders, including both humans and animals, were often treated as enemies or as beings without rights.
+Evans argues that ethical concern expanded as human societies developed, first beyond the tribe and eventually, in his view, beyond humanity. He criticizes anthropocentric moral systems that place humans above all other life and argues that such views are scientifically outdated. For Evans, animals' capacities to feel pain, form attachments, act consciously, and learn from experience are relevant to how they should be treated.
+The book also surveys religious, cultural, and philosophical traditions that shaped attitudes toward animals. Evans discusses societies and doctrines that encouraged compassion toward animals, as well as those that justified animal use on the grounds that animals lacked souls, reason, or higher intelligence.
+Evans maintains that many historical attitudes toward animals were shaped more by human ignorance and self-interest than by ethical reflection. He argues that animals should not be treated merely as resources or tools for human use, but as beings with interests of their own. On this basis, he supports legal protections for animals and criticizes cruelty, vivisection, hunting, and other practices that he regarded as inconsistent with evolutionary ethics.
+
+
+== Reception ==
+David Irons, writing in The Philosophical Review, described the book as "an interesting, if rather popular and discursive, treatment of one of the applications of the theory of evolution." A review in the Journal of Education called it "an interesting and important contribution to the fascinating discussion of the relation of animal species and human races to each other."
+Carl Evans Boyd, reviewing the book in The American Journal of Theology, criticized Evans's reliance on stories about animal intelligence, which he considered an insufficient basis for generalization. Boyd also criticized Evans for a "failure to recognize that if expatriation be a natural right, it is a right only as against the state of origin, and can have no reference to any other state." Edmond Kelly criticized Evans's use of disputed Lamarckian theory in the book.
+
+
+== Legacy ==
+In the 1922 revised edition of Animals' Rights: Considered in Relation to Social Progress, Henry Stephens Salt cited Evans's book as an example of recent writing that challenged the traditional distinction between human and non-human animal intelligence. Salt also drew attention to Evans's argument that humans should move beyond anthropocentric views that treat humans as fundamentally separate from other sentient beings and therefore as owing them no moral obligations.
+Writing in 1989, R. J. Hoage described the book as, in the 90 years since its publication, unequalled in its scholarship and insight on evolutionary ethics and the ethical treatment of animals.
+
+
+== See also ==
+Moral circle expansion
+The Universal Kinship, a later book by J. Howard Moore which makes similar arguments for the ethical treatment of animals
+The Expanding Circle
+
+
+== References ==
+
+
+== External links ==
+ Media related to Evolutional Ethics and Animal Psychology at Wikimedia Commons
+ Quotations related to Evolutional Ethics and Animal Psychology at Wikiquote
+Evolutional Ethics and Animal Psychology at the Internet Archive

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+---
+title: "Existential Psychotherapy (book)"
+chunk: 1/3
+source: "https://en.wikipedia.org/wiki/Existential_Psychotherapy_(book)"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:38.976955+00:00"
+instance: "kb-cron"
+---
+
+Existential Psychotherapy is a book about existential psychotherapy by the American psychiatrist Irvin D. Yalom, in which the author, addressing clinical practitioners, offers a brief and pragmatic introduction to European existential philosophy, as well as to existential approaches to psychotherapy. He presents his four ultimate concerns of life—death, freedom, isolation, and meaninglessness—and discusses developmental changes, psychopathology and psychotherapeutic strategies with regard to these four concerns.
+This work is considered to be among Yalom's most influential books, as is his groundbreaking textbook on group therapy The Theory and Practice of Group Psychotherapy (1970).
+
+== Contents ==
+
+=== Introduction ===
+In Chapter 1 (Introduction), the author presents three views of the prototype of intrapsychic conflict in the individual: the Freud­ian view, the neo-Freudian view (as represented by Harry Stack Sullivan, Karen Horney, Erich Fromm), and the existential view. He also offers a short review of the European tradition of existential philosophical thinking (with brief excursions on Søren Kierkegaard, Martin Heidegger and others) as well as existential analytic thought (referring to the presentation in Rollo May's book Existence of 1958), outlining also the American field of humanistic psychology in comparison with the existential tradition in Europe. He points out the influence of European psychoanalysts who emigrated to America as to highlighting particular aspects: the role of the will and of death anxiety (Otto Rank, later built upon by Ernest Becker), the future-oriented motivation of the individual (Horney), fear and freedom (Fromm), and responsibility and isolation (H. Kaiser). Yalom also points out that he frequently refers to works of writers in his book, including Fyodor Dostoyevsky, Leo Tolstoy, Franz Kafka, Jean-Paul Sartre, and Albert Camus.
+The further chapters are structured in four parts, each of which is dedicated to one of the four concerns which constitute, in Yalom's approach, the four ultimate concerns rooted in the existence of the individual. These are:
+
+Part I: Death (with Chapters 2–5),
+Part II: Freedom (with Chapters 6 and 7),
+Part III: Isolation (with Chapters 8 and 9), and
+Part IV: Meaninglessness (with Chapters 10 and 11).
+It has been noted that Yalom uses the term ultimate concern differently compared to Tillich and Kierkegaard: Yalom speaks of ultimate concerns as "givens of existence" with which the individual is confronted and which form "an inescapable part, of the human being's existence in the world".
+In Parts I to IV, the author discusses, for each of these concerns, the changes that occur in the course of the development of the individual, his view on psychopathology in relation to the respective concern, and proposed psychotherapeutic strategies for assisting patients in a crisis.
+As other books by Yalom, this book includes descriptions of numerous case studies that illustrate his arguments.
+
+=== Part I: Death ===
+In Part I, the author addresses the fear of death and discusses theoretical and empirical findings with regard to the fear of death. He names some philosophers' views, works of literature and examples from clinical practice that assign to death awareness a role in fostering inner changes and personal growth. He offers explanations on its widespread omission in the theory and practice of psychotherapy – in particular also by Sigmund Freud who saw it as a mere disguise for a deeper source of concern. He then discusses the development of the fear of death in children.
+He presents two poles of basic defenses against this fear and possible resulting psychopathology: an orientation to personal "specialness" and inviolability, with a tendency to individuation and "life anxiety", versus an orientation to "the ultimate rescuer" with a tendency to fusion and "death anxiety". He outlines individuals' oscillations between these two poles and discusses how a hypertrophy of either of these defenses, or a reaction to a breakdown of either defense, can give rise to disorders (for example schizoid and narcissistic tendencies in the case of an extreme of individuation, or passive-dependent or masochistic tendencies in the case of an extreme of fusion, or depressive symptoms in case of a breakdown of either defense). He points out that individuation co-occurs with psychopathy less often and appears to be a more effective defense compared to fusion.
+Yalom sees his notion of "life anxiety" and "death anxiety" as being closely corresponding with May's earlier concept of "fear of life" and "fear of death". Furthermore, he views the dialectic of the poles of "specialness" versus "the ultimate rescuer" as being similar to that of the cognitive styles of field dependence versus field independence and to that of interior versus exterior locus of control.
+Quoting the work of Harold Searles on patients with schizophrenia, the author also discusses the special situation in this regard of the schizophrenic patient who, according to Yalom, "clings to his or her denial of death with a fierce desperation".
+The author subsequently describes a psychotherapeutic approach based on death awareness. One of the methods he describes is a "disidentification" exercise, in which an individual first notes down answers to the question "Who am I" and then meditates on giving each of these up, one by one.
+
+=== Part II: Freedom ===
+In Part II, the author outlines the role of freedom, responsibility and the will. According to Yalom, responsibility means authorship "of one's own self, destiny, life predicament, feelings and, if such be the case, one's own suffering". Responsibility is "a deeply frightening insight". In more illustrative terms, he states:

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+title: "Existential Psychotherapy (book)"
+chunk: 2/3
+source: "https://en.wikipedia.org/wiki/Existential_Psychotherapy_(book)"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:38.976955+00:00"
+instance: "kb-cron"
+---
+
+"To experience existence in this manner is a dizzying sensation. Nothing is as it seemed The very ground beneath one seems to open up. Indeed, groundlessness is a commonly used term for a subjective experience of responsibility awareness. Many existential philosophers have described the anxiety of groundlessness as ″ur-anxiety″—the most fundamental anxiety, an anxiety that cuts deeper even than the anxiety associated with death."
+Yalom contends that: "The classical psychoneurotic syndromes have become a rarity. [...] Today's patient has to cope more with freedom than with suppressed drives. [...] the patient has to cope with the problem of choice—what he or she wants to do" and that "at both individual and social level, we engage in a frenetic search to shield ourselves from freedom." Yalom discusses various responsibility-voiding defenses, including: "compulsivity", displacement of responsibility to another, denial of responsibility ("innocent victim", "losing control"), avoidance of autonomous behaviour and decisional pathology.
+Yalom recites examples in literature, case studies and therapeutical implications concerning situations in which persons avoid responsibility. He discusses therapeutic approaches to disorders of wishing, willing and deciding, among them Viktor Frankl's paradoxical intention, which he equates with the "symptom prescription" approach in the writings of Don Jackson, Jay Hayley, Milton Erickson and Paul Watzlawick. A further approach he presents is Fritz Perls' approach of asking patients to re-enact a dream and to play the parts of all the objects in the dream drama. He adds however that Perls, although requesting patients to assume responsibility, had a so active and powerful style that he placed patients in a contradictory situation, leading to a double bind. Concerning the therapeutic approach to increase patients' responsibility, he notes that Kaiser's contributions, published 1965 in a book entitled Effective Psychotherapy, stand out for thoughtfulness and consistency. Yalom also refers to best-selling American self-help books that explicitly aim at enhancing the individual's responsibility awareness, but takes a critical stance towards the est-training which claims to improve responsibility and yet is, in his view, itself an authoritarian approach.
+He subsequently reviews empirical findings that certain forms of psychopathology, in particular depression, are found to be more likely associated with an external locus of control or, in Martin Seligman's model, with learned helplessness. In this context, he discusses limits of responsibility, yet points out that "when [...] adversity is formidable, still one is responsible for the attitude one adopts toward the adversity—whether to live a life of bitter regret or to find a way to transcend the handicap and to fashion a meaningful life despite it". He also outlines research by O. Carl Simonton and others that go as far as to ascribe an influence of a patient onto the progression of cancer.
+Yalom also reflects on "existential guilt", building on the notion of guilt as presented by Heidegger but emphasizing that "one is guilty not only through transgressions against another or against some moral or social code, but one may be guilty of transgression against oneself." He expands on notions such as existential anxiety as seen by the philosopher and theologian Paul Tillich, of the role of anxiety as seen by Rank and of by May. Yalom claims that:
+"each human being has an innate set of capacities and potentials and, furthermore, has a primordial knowledge of these potentials. One who fails to live as fully as one can, experiences a deep, powerful feeling which I refer to here as "existential guilt"."
+He cites similar ideas presented in Horney's mature work and in Maslow's work, and concludes that there is a general consensus among Heidegger, Tillich, Maslow and May that existential guilt is a positive constructive force. He cites one example among his patients who experienced existential guilt as regret, which in the course of therapy gave place to a sense of possibility, another example of a patient who experienced existential guilt as self-contempt which later gave place to a sense of choicefulness, to self-confidence and to self-love. He also refers to existential guilt as a recurrent theme in Kafka's work.
+In the subsequent chapter, Yalom expands on the will, quoting in particular Hannah Arendt's view of the will as "an organ of the future". He discusses clinical observations on the will made by Rank, Leslie H. Farber, and May.
+
+=== Part III: Isolation ===
+In Part III, he addresses three types of isolation: interpersonal isolation (isolation from other individuals, experienced as loneliness), intrapersonal isolation (in which parts of oneself are partitioned off), and existential isolation (an "unbridgeable gulf between oneself and any other being"). He then illustrates "what, in the best of ways, a relationship can be" in terms of need-free love, recalling similar thoughts expressed by Martin Buber (Ich-Du relationship), Abraham Maslow (being-love, a love for the being of another person, in distinction from deficiency-love, a selfish love which relates to others in terms of usefulness) and Fromm (need-less love), and then addresses interpersonal psychopathology. He points out that fusion is a common escape from existential isolation and that this has a high overlap to the "ultimate rescuer" belief. He then addresses therapeutical approaches to understanding interpersonal relationships, in particular also the therapist–patient relationship.

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+---
+title: "Existential Psychotherapy (book)"
+chunk: 3/3
+source: "https://en.wikipedia.org/wiki/Existential_Psychotherapy_(book)"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:38.976955+00:00"
+instance: "kb-cron"
+---
+
+=== Part IV: Meaninglessness ===
+In Part IV, the author discusses meaninglessness and its role in psychotherapy. He discusses various answers related to questions around the "meaning of life", distinguishing between "cosmic" and "terrestrial" meaning, and noting that "most Western theological and atheistic existential systems agree [that] it is good and right to immerse oneself in the stream of life", describing hedonism and self-actualization, which have a main focus on the self, and altruism, dedication to a cause, and creativity, which focus more on transcending oneself. He presents in depth Frankl's therapeutic approach, logotherapy, that focusses on the human search for meaning. In terms of clinical research, he speaks of two psychometric instruments designed to measure purpose in life, summarizing criticism and results with regard to the "Purpose–in–Life Test" and briefly mentioning the "Life Regard Index".
+Yalom holds that the search for meaning is paradoxical in a similar sense as Frankl sees the search for pleasure to be paradoxical: it cannot be achieved if aimed at directly and must rather be pursued indirectly ("obliquely"). He states that, if a patient reports a lack of meaning in life, it is important for the therapist to first learn whether there are possibly other underlying issues (cultural issues, or issues relating to the concerns of death, freedom, and isolation), and addressing such issues, for example by helping the patient develop curiosity and concern for others within the framework of group therapy. Regarding "pure meaninglessness", Yalom states that the desire to engage life is "always there within the patient"—to engage in satisfying relationships, in social or creative engagement, in satisfying work, in religious or self-transcendent strivings, and other forms of engagement. Therefore, Yalom's proposed therapeutic answer to "pure" meaninglessness is to remove obstacles that prevent the patient from wholehearted engagement. Yalom holds that the therapist's best tool for this is the therapist's own engagement with the patient.
+
+== Influence ==
+In his own words, Yalom intended with this book to "demonstrate [..] that the existential approach is a valuable, effective psychotherapeutic paradigm, as rational, as coherent, and as systematic as any other". The book is considered to be among Yalom's most influential books. For example, psychologist Richard Sharf has referred to it as "[p]erhaps the most thorough and comprehensive explanation of existential psychotherapy".
+The book, written as "a book for clinicians" and meant to be clinically useful, with "excursions into philosophy" that are "brief and pragmatic", is recognized as having greatly influenced the development of existential thinking and practice among American psychotherapists.
+
+== References ==

data/en.wikipedia.org/wiki/Fads,_Fakes,_and_Frauds-0.md

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+---
+title: "Fads, Fakes, and Frauds"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Fads,_Fakes,_and_Frauds"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:40.137606+00:00"
+instance: "kb-cron"
+---
+
+Fads, Fakes, and Frauds: Exploding Myths in Culture, Science and Psychology is a 2022 book written by Tomasz Witkowski and foreworded by Roy Baumeister.
+
+
+== Outline ==
+The book consists of 18 critical essays, organized into five distinct parts. The initial part, Under the Veneer of Reality, explores the paradoxical nature of human diversity and similarity, the significance of perspective in perceiving reality, the impact of contemporary gurus, and the culture of victims. The next part, On the Edge of Life and Death, delves into the concept of suicide as an expression of ultimate freedom, evaluates the efficacy and evolution of suicide prevention strategies, and scrutinizes societal perceptions of different forms of suicide. This part concludes with a discussion on the principle of presumed innocence. The third part, Behind the Altar of Science, examines the interplay between wisdom and authority, the crucial role of unambiguity in scientific discourse, and the value of a reductive approach in epistemology. The fourth part, Under the Scenery of Pop Psychology, encompasses essays addressing misconceptions about contemporary views on loneliness, embodied cognition, misunderstandings of placebo and nocebo effects, and the controversy surrounding Hans Eysenck's fabricated research on lung cancer prevalence. The final part, Behind the Facade of Therapeutic Culture, is dedicated to assessing the efficacy of psychotherapy, highlighting the lack of research on its adverse effects, and examining the conflicts of interest among its practitioners. The concluding essay focuses on the ethical dilemmas in psychotherapy, especially analyzing therapists' adherence to the principle of primum non nocere (first, do no harm).
+
+
+== Reception ==
+Swedish psychologist and therapist Teddy Winroth wrote in his review for FOLKVETT: I appreciate the book as a healthy reckoning with our own corps. I have seen with my own eyes some of the scandals and system errors the book describes. If I had to decide, at least one of Witkowski’s books would have been mandatory reading for all psychology programs in Sweden.
+Editor of the Skeptical Intelligencer, Michael Heap wrote in his review: Aptly titled Fads, Fakes, and Frauds, in his book Dr Witkowski provides us with a series of hard hitting, highly skeptical essays on a wide range of issues of contemporary concern. These include our understanding and treatment of mental health problems, including suicide and self-harm; placebo and nocebo in medicine; the quality of scientific research; loneliness; victimization; and criminal justice. His aim is to demonstrate how we have come to understand and represent these issues in ways that are counterproductive rather than beneficial, and to highlight the muddling of fact, misrepresentation and self-interested fiction in conventional discourse and social policy. An informed and highly readable account, the book comes at a time when its message could not be more relevant.
+Rouven Schäfer reviewing the book in the Skeptiker wrote: Many cultural achievements are more or less in conflict with reality, since distortions of perception and errors in judgment are part of human nature. Even cherished assumptions often turn out to be illusory. If you want to look behind the facade of a seemingly consistent perception of the world then I would like to recommend these 18 excellent essays in this book. The author takes you on an entertaining and exciting journey of critical thinking, highlighting numerous socially relevant issues. A real reading pleasure for  open-minded people.
+In her review for the Science-Based Medicine and Skeptical Inquirer, Harriet Hall wrote: You may not agree with everything Witkowski says, but you would do well to follow his example and question everything you have been taught. Ideas that everyone assumes are true may not be. He asks for evidence, and he provides references. He writes well, tells good stories, and offers examples that will make you think. Readers will be challenged and may be provoked to change their minds about things they once took for granted. Prepare to have your apple cart upset; you may need to pick up some apples.
+
+
+== References ==

data/en.wikipedia.org/wiki/Faith_and_Health-0.md

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+---
+title: "Faith and Health"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Faith_and_Health"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:41.330284+00:00"
+instance: "kb-cron"
+---
+
+Faith and Health: Psychological Perspectives is a book of scientific psychology on the relationship between religious faith and health. Edited by Thomas G. Plante and Allen C. Sherman, the book was published in the United States in 2001.
+The book includes 16 chapters divided among four major parts that focus on general population outcomes (such as impacts on longevity), outcomes in special populations such as medical patients or adolescents, clinical implications, and overall criticisms and reflections.
+Faith and Health has been reviewed in several professional journals, including Contemporary Psychology,
+Journal of Nervous and Mental Disease,
+and others.
+
+
+== Topics Covered ==
+Faith and Health contains 16 chapters written by various psychological or biomedical researchers, and some of them are notable. Chapter titles and authors are listed in the table (below, at right). After an introductory chapter, the remaining 15 chapters are divided into four major parts.
+The book's first part focuses on the faith/health relation in the general population. Chapter 2 by Carl E. Thoresen and his colleagues describes the existing empirical evidence, and discusses many methodological issues. The authors view the evidence as indicating that religious/spiritual factors "appear to be associated with physical, mental, and overall health, but the lack of adequate controls and designs in many studies has seriously limited our understanding of these relationships." The authors also note methodological challenges related to the need for more studies that follow participants over time, rather than observing them only once; the need to recognize that if religion and spirituality operate through other factors, they may be very influential but remain unrecognized, because they do not explain unique variance; and the need for more experimental studies. The authors also present a "working model... that tries to capture several factors that may be involved in the pathways connecting [religious/spiritual] factors with health," and highlight four studies that investigated religion/spirituality and health relationships using "state-of-the-art epidemiological designs"
+
+In chapter 3, Michael McCullough reviewed evidence for relations between religious involvement and mortality. McCullough describes results of a meta-analysis of 42 independent estimates of the association between religious involvement and length of life, reporting that "religious people had, on average, 29% higher odds of survival during any follow-up period than did less religious people" Other chapters looked at religion and health in late adulthood, and at the role of forgiveness and unforgiveness. A final chapter discussed how religiousness and spirituality is assessed in health research.
+The second part focuses on faith and health in special populations. These include adolescents who are at risk for abusing tobacco and alcohol, as well as those with cancer or HIV/AIDS. The section also discusses how religious faith is related to mental health outcomes, such as well-being, depression, anxiety, substance abuse, eating disorders, schizophrenia, and bipolar disorders. It concluded that "Most research examining the relationship between religion and spirituality and mental health outcomes shows positive associations."
+Part three addresses implications of the faith/health relationships for the clinic. Chapters discuss implications for psychotherapy, rehabilitation medicine. A chapter by Tan and Dong offers dangers and guidelines for implementing spiritually-informed interventions that may include components such as meditation, forgiveness, prayer, solitude, the laying on of hands, fellowship, and worship, observing that "as health care providers implement religiously or spiritually oriented interventions, it is crucial that they do so with the utmost ethical caution and professional care."
+The fourth part contains commentaries on the previous chapters and on the literature. Timothy Smith wrote that "it is clear that matters of religion and spirituality are relevant to each of the foci of health psychology... [and] the emergence of this topic [of faith and health] seems long overdue." He also cautioned that many results are "preliminary."
+A chapter by Richard Sloan and his colleagues argued that no compelling evidence links religion and health, and that "concerns of patients about religion and health are best addressed by clergy, to whom referrals can readily be made." A concluding chapter by the editors argued that
+
+The interface between religion, spirituality, and health is an extraordinarily rich area for scientific investigation. For many, a concern with the sacred or transcendent goes to the heart of what it means to be human. Health professionals are beginning to appreciate the possibility that spiritual commitment may have relevance beyond the pew and the pulpit... I. the quest [to understand these issues] should be an exciting and provocative one.
+
+The book also contains a 14-page index.
+
+
+== Reviews and influence ==
+Reviews have appeared in Contemporary Psychology, the Journal of Nervous and Mental Disease, Families, Systems, & Health, and the Journal of Health Psychology.
+In Contemporary Psychology, Richards and O'Grady wrote that "Faith and Health takes us well beyond Freud's, Watson's, Skinner's, and Ellis's oversimplified, negative views of religion and spirituality... [and] sets a high standard of methodological rigor, openness, and balance."
+In the Journal of Nervous and Mental Disease, Boehnlein wrote that the editors' "primary focus, and stated goal, is to assess what is known about the relationship between health outcomes and faith [and they] are largely successful in achieving this goal. " He also wrote that because it reviews so much quantitative research, the book is geared more towards researchers than towards clinicians, although there are a few chapters devoted to psychotherapy and rehabilitation.
+In Families, Systems, & Health, King wrote that their "numerous publications" attest to the editors' expertise in faith/health relations, and that the book is a "comprehensive look at research." He wrote that he found "the book very useful
+and will use it in both my practice and teaching... I plan to add a section on couples and health to my couples therapy class—an omission I recognized upon reading this informative book."
+In the Journal of Health Psychology, Martin wrote that the book was "an unusually cohesive
+collection of chapters that reviews current research endeavors, recent findings and critical controversies in this rapidly changing field," and would make a "very nice text for a graduate-level seminar." Three "admirable" strengths include representative contributions by top researchers, a section on clinical application, and two solid methodological critiques that "lay out a framework for addressing problems that, left dormant, would fatally harm the discipline." Martin stated that one weakness was a lack of clear delineation of how definitions of spirituality and religion in particular chapters "overlap (or fail to) with similar definitions" of the constructs in other chapters. Another weakness was a lack of large-scale theoretical frameworks, although two chapters (2 and 5) provide "insightful discussion and examples of how [theoretical modeling] might be approached."
+The published book also contained praise for the book by Norman Anderson, Kenneth I. Pargament, David M. Wulff, and Peter Salovey.
+
+
+== See also ==
+Handbook of Religion and Health
+Contemplative Practices in Action
+Multidimensional Measurement of Religiousness/Spirituality for Use in Health Research
+
+
+== References ==

data/en.wikipedia.org/wiki/Fooled_by_Randomness-0.md

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 source: "https://en.wikipedia.org/wiki/Fooled_by_Randomness"
 category: "reference"
 tags: "science, encyclopedia"
-date_saved: "2026-05-05T06:17:57.977744+00:00"
+date_saved: "2026-05-05T08:53:44.869202+00:00"
 instance: "kb-cron"
 ---
 

data/en.wikipedia.org/wiki/Foundations_of_Cyclopean_Perception-0.md

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+---
+title: "Foundations of Cyclopean Perception"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Foundations_of_Cyclopean_Perception"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:46.034842+00:00"
+instance: "kb-cron"
+---
+
+Foundations of Cyclopean Perception (ISBN 0-226-41527-9) is a book by Bela Julesz, published in 1971.
+The Millennium Project ranked it at #57 on a list of the 100 most influential books in cognitive science in the 20th century.
+
+
+== References ==

data/en.wikipedia.org/wiki/Four_Upbuilding_Discourses,_1844-0.md

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+---
+title: "Four Upbuilding Discourses, 1844"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Four_Upbuilding_Discourses,_1844"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:47.221735+00:00"
+instance: "kb-cron"
+---
+
+Four Upbuilding Discourses (1844) is the last of the Eighteen Upbuilding Discourses published during 1843–1844 by Søren Kierkegaard.
+
+
+== Overview ==
+Similar to Kierkegaard's other books, the Four Upbuilding Discourses discusses decision making. In the book, he has to decide if he wants to get married after having already made the "sacred pledge". He also has to decide if he would carry out the wishes of his father Michael and become a Lutheran preacher.
+
+
+== Criticism ==
+Critics were against putting stress on the inner life of the spiritual self at the expense of the outer life of the physical self. Kierkegaard would agree that a balance is necessary for one to be happy. George Brandes said in his memoirs, "That God had died for me as my Saviour,—I could not understand what it meant."
+
+
+== References ==
+
+
+== Sources ==
+
+
+=== Primary sources ===
+Man's Need of God Constitutes His Highest Perfection Søren Kierkegaard, Four Upbuilding Discourses, 1844  first discourse of the series. Translated by David F. Swenson 1944–45, 1958
+Four Upbuilding Discourses, 1844 Wikiquote
+Eighteen Upbuilding Discourses, Hong 1990
+
+
+=== Secondary sources ===
+The Western Literary Messenger, Sept 1849 Living Philosophers in Denmark
+Sixteen Months in the Danish Isles,  by Andrew Hamilton (antiquary) 1852
+Evangelical Christendom, ed. (1856). "The Doctrines of Dr Kierkegaard,"
+Hans Lassen Martensen (1871). "Christian ethics : (General part)
+Nietzsche, Frederich, and His Influence, The Book-Lover. Published 1900 p. 144ff
+George Brandes, Reminiscences of My Childhood and Youth, 1906
+Encyclopaedia of religion and ethics Vol 7 (1908) p. 696ff
+Soren Kierkegaard Encyclopædia of Religion and Ethics, Volume VII,  James Hastings, John Alexander Selbie, Louis Herbert Gray, published by T. & T. Clark, 1915 p. 696-700
+Paul Tillich, The Courage to Be, 1952 This book also discusses Kierkegaard in relation to becoming.
+Thomas Merton, No Man Is an Island 1955
+Rollo May, The Courage to Create, 1974, 1994 (Google Books)
+Ib Ostenfeld, Alastair McKinnon, Søren Kierkegaard's Psychology 1978 (Google Books)
+Lorraine Clark Blake, Kierkegaard, and the Spectre of the Dialectic, Trent University 1991, Cambridge University Press
+
+
+== External links ==
+ Quotations related to Four Upbuilding Discourses, 1844 at Wikiquote
+The Life of Georg Wilhelm Friedrich Hegel by J. Loewenberg from The German Classics of the Nineteenth and Twentieth Centuries by Kuno Francke, 1913–1914
+The Thorn in the Flesh by Lev Shestov

data/en.wikipedia.org/wiki/Gestalt_Therapy_(book)-0.md

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+---
+title: "Gestalt Therapy (book)"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Gestalt_Therapy_(book)"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:50.726339+00:00"
+instance: "kb-cron"
+---
+
+Gestalt Therapy is a 1951 book that outlines an extension to psychotherapy, known as gestalt therapy, written by Fritz Perls, Ralph Hefferline, and Paul Goodman. Presented in two parts, the first introduces psychotherapeutic self-help exercises, and the second presents a theory of personality development and growth.
+The book is known in the gestalt community as "PHG".
+English literature professor George Levine thought of the book as the only emotionally engaging textbook he knew.
+
+
+== References ==
+
+
+== Bibliography ==
+
+
+== External links ==
+Full text at the Internet Archive

data/en.wikipedia.org/wiki/Get_It_Done_(book)-0.md

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+---
+title: "Get It Done (book)"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Get_It_Done_(book)"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:51.852321+00:00"
+instance: "kb-cron"
+---
+
+Get It Done: Surprising Lessons from the Science of Motivation is a nonfiction book by psychologist Ayelet Fishbach, published by  Little, Brown Spark in January, 2022. Featured in the Financial Times, Scientific American, and Fast Company, the book is a layperson's guide to understanding what motivates people to set their personal goals, what keeps them from getting to work and incrementally advancing towards their fulfillment, and what practical recommendations they may use to bridge the gap between goal setting and accomplishment.
+
+
+== References ==

data/en.wikipedia.org/wiki/Gifts_Differing-0.md

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+---
+title: "Gifts Differing"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Gifts_Differing"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:54.212433+00:00"
+instance: "kb-cron"
+---
+
+Gifts Differing: Understanding Personality Type is a 1980 book written by Isabel Briggs Myers with Peter B. Myers, which describes the insights into the psychological type model originally developed by C. G. Jung as adapted and embodied in the Myers–Briggs Type Indicator (MBTI) personality test. The book explains the many practical applications of this typological model  using four categories of psychological type differences — Extraversion / Introversion; Sensing / Intuition; Thinking / Feeling; Judging / Perceiving. The book also suggests how different combinations of these characteristics tend to influence the ways people perceive the world and how they both respond to and interact with it. Type tables show how type preferences tend to correlate with occupational interests. Profiles of the sixteen types also suggest how people of each type tend to act and relate to people with other type dynamics.
+Every year over 2.5 million people take the MBTI assessment, and it has become the most widely used personality questionnaire in history. Over 150,000 copies of Gifts Differing have been sold.
+The late Isabel Briggs Myers devoted her life to the observation, study and measurement of personality and psychological type indicator theory.  With her mother, Katharine Cook Briggs, she developed the Myers–Briggs Type Indicator personality inventory. Her son, Peter B. Myers, continued research work on the development and application of personality type.
+
+
+== See also ==
+Quiet: The Power of Introverts in a World That Can't Stop Talking
+
+
+== References ==
+
+
+== Bibliography ==
+Myers, Isabel Briggs with Peter B. Myers, (Original edition 1980; Reprint edition 1995), Gifts Differing: Understanding Personality Type, Davies-Black Publishing, 248 pages, ISBN 0-89106-074-X

data/en.wikipedia.org/wiki/God_and_Man_at_Georgetown_Prep-0.md

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+---
+title: "God and Man at Georgetown Prep"
+chunk: 1/3
+source: "https://en.wikipedia.org/wiki/God_and_Man_at_Georgetown_Prep"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:55.441708+00:00"
+instance: "kb-cron"
+---
+
+God and Man at Georgetown Prep: How I Became a Catholic Despite 20 Years of Catholic Schooling is a 2005 memoir about Catholic school, alcoholism, binge drinking, and hookup culture at Georgetown Preparatory School, written by Mark Gauvreau Judge. The name of the book is a reference to conservative writer William F. Buckley Jr.'s 1951 college memoir God and Man at Yale. Judge had previously written a 1997 memoir about the same institution, Wasted: Tales of a GenX Drunk. He would go on to publish a third book about Catholicism in 2010, A Tremor of Bliss.
+The author details rampant alcohol abuse at Georgetown Preparatory School, including downing beers with a music teacher from the school, while the teacher was entertained by a stripper. The author recounts a "100 Kegs or Bust" challenge, where the goal was to consume 100 kegs of beer before the end of the school year. Judge chronicles his exit from religiousness, followed by a return to Catholicism later in life. He criticizes those who diverge from traditional Catholicism and advocates for a return to more stringent religious practices.
+Judge's book garnered reviews from multiple publications including Publishers Weekly, First Things, Christianity Today, and the National Catholic Register. Publishers Weekly called the book "a humorous, edgy look" at the author's Catholic school experiences. First Things called it "a compelling account". Christianity Today recommended the book as "a model for an intellectual life". National Catholic Register characterized the work as a "wonderful and ultimately hopeful book". Jerry Oppenheimer wrote in his 2015 book, RFK Jr. that Judge's book significantly affected Georgetown Preparatory School. Oppenheimer commented that the book "caused quite a storm", due to its revelation by Judge that "alcoholism was rampant" at the school.
+God and Man at Georgetown Prep received increased attention in 2018 during the Brett Kavanaugh Supreme Court nomination in the wake of statements by psychologist Christine Blasey Ford that implicated Brett Kavanaugh and Mark Judge in possible sexual assault. Demand for Judge's work significantly increased after reporting by The Washington Post on his books and the statements by Ford. The price of the book rose to US$550 in Internet purchases. In the wake of the increased attention to student alcohol consumption, the president of Georgetown Preparatory School released a public letter saying he was trying to change the situation.
+
+== Contents summary ==
+God and Man at Georgetown Prep examines the author's trials and travails at three different well-respected Catholic educational institutions in the United States. Judge discusses how his initial education in multiple Catholic schools motivated him to wish to become less religious in nature. He circles back to religion later in life, and discusses how he eventually found a renewed strength in Catholicism. The author recounts the religiousness of his father, Joseph Judge. Judge discusses a broken road of various mistakes made throughout his lifetime, which in the end brought him back to Catholicism as his choice of how to practice his faith.

data/en.wikipedia.org/wiki/God_and_Man_at_Georgetown_Prep-1.md

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+---
+title: "God and Man at Georgetown Prep"
+chunk: 2/3
+source: "https://en.wikipedia.org/wiki/God_and_Man_at_Georgetown_Prep"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:55.441708+00:00"
+instance: "kb-cron"
+---
+
+The author criticizes what he views as a form of atheism through non-religious practice of Catholicism among Christians in the American middle class. Judge explains his perspective that the Catholic faith he observed being taught in Catholic schools from his youth in the 1970s had been unnecessarily simplified from its traditional moorings. He laments that at Georgetown Preparatory School during his time as a student there, the faculty appeared to embrace sexuality and New Age views in favor of Catholic doctrine. Judge writes that the faculty at Georgetown Prep contained a multitude of homosexual priests.
+God and Man at Georgetown Prep details an atmosphere of unmonitored copious alcohol consumption among members of the student body at Georgetown Preparatory School. The book recounts how the author published the school's underground newspaper that had information on wild parties. The paper was distributed among students at Georgetown Preparatory School, and entitled, The Unknown Hoya, also released under the title The Heretic. In one periodical, the newspaper showed an image of a music teacher attending a bachelor party. According to Judge, the music teacher was shown, "chugging a beer, surrounded by a group of us with raised mugs, sitting down while being entertained by the stripper." The author admits that at Georgetown Preparatory School, the students "partied with gusto–often right under the noses of our teachers". The author recounts a "100-Keg Quest" also known as "100 Kegs or Bust" in the book, an attempt during his time at Georgetown Preparatory School to have consumed 100 kegs of beer by the end of the school year. Judge states that his and his fellow students' attempt to reach the 100 kegs of beer challenge resulted in a "disastrous" drinking incident "at my house where the place was trashed".
+The author extends to a critique of his time at Catholic University of America as a baccalaureate student. Similar to his writings about Georgetown Preparatory School, Judge criticizes his university for eschewing traditional Catholic doctrine in favor of newer views such as those who advocated an ability to oppose a ban on birth control. Judge writes that these views are a form of apostasy.
+Judge traces his career as a journalist after obtaining his undergraduate degree. He cites the impact of his early success, publishing articles on society, belief, and culture for In These Times, The Progressive, and The Washington Post. Unfortunately, although he writes that he achieves early success as a journalist, at the same time Judge was suffering from negative impacts of alcoholism. He attributes his ability to overcome alcoholism to Alcoholics Anonymous, later also criticizing the organization for its casting off of its original influences from Christianity.
+After the author's father passes away from cancer, Judge explains this motivated him to return to his original faith and religion of Catholicism. Judge explains his period of religious renewal, writing, "My father had been dead for several months before it dawned on me that he'd been a Catholic." The author recounts reading the collected books on Catholicism previously owned by his father, including writings by Dietrich von Hildebrand, Joseph Pieper, Jacques Maritain, and G.K. Chesterton. The author realizes what he was missing from his experiences at three Catholic schools, writing, "I am a member of a generation of Catholics raised after Vatican II who was cheated out of a Catholic education."
+
+== Composition and publication ==
+Prior to writing God and Man at Georgetown Prep, Judge had worked as a journalist in his early twenties. He was a freelance writer in 1989 in the Washington, D.C. area. Judge received his bachelor of arts degree from Catholic University of America in 1990. By 1990 he had become a contributor to The Progressive, In These Times, and Sojourners. Judge briefly taught at Georgetown University, but left in the 1990s. Before publishing God and Man at Georgetown Prep, Judge had written a previous book on the subject of alcoholism at the same school, Wasted: Tales of a GenX Drunk. Judge published God and Man at Georgetown Prep in 2005. The book was released in a print format by Crossroad Publishing Company. It was published in eBook format the same year. Judge's subsequent book on the same topic of Catholicism and religious practice, A Tremor of Bliss: Sex, Catholicism, and Rock 'n' Roll, was published in 2010.

data/en.wikipedia.org/wiki/God_and_Man_at_Georgetown_Prep-2.md

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+---
+title: "God and Man at Georgetown Prep"
+chunk: 3/3
+source: "https://en.wikipedia.org/wiki/God_and_Man_at_Georgetown_Prep"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:55.441708+00:00"
+instance: "kb-cron"
+---
+
+== Critical reception ==
+Publishers Weekly called the book, "a humorous, edgy look at his experiences in three prestigious U.S. Catholic schools." First Things reviewed the book, and called it a "compelling account". The religious journal concluded, "God and Man at Georgetown Prep is warmly recommended for young people, their parents and teachers".
+Christianity Today published a book review of Judge's work, and observed, "In God and Man at Georgetown Prep, Mark Gauvreau Judge writes as a survivor not of abuse, but of neglect." The book review drew comparisons to God and Man at Yale by William F. Buckley. Christianity Today concluded, "Catholics and non-Catholics alike will find in his account a model for an intellectual life firmly rooted in the particularities of one faith tradition, yet determined to speak to the world in a common language."
+National Catholic Register found Judge's writing to be too vague, commenting, "There are too many theories and too little space." The reviewer lamented the author had found no true religious meaning from his early Catholic upbringing. The book review observed, "Judge has written an autobiography that is part Thomas Merton, part Augustine with a rock and roll beat in the background." National Catholic Register worried the author's views echoed those of others who had also become less religious since their initial Catholic upbringing, "Sadly, his story–laid out in painful detail in this wonderful and ultimately hopeful book—differs little from that of millions of baby-boomer Catholics." The Washington Times commented, "Some authors try to separate themselves from their arguments. Mr. Judge's books tend toward the confessional." God and Man at Georgetown Prep received a book review in Crisis Magazine.
+Jerry Oppenheimer wrote in his 2015 book RFK Jr.: Robert F. Kennedy Jr. and the Dark Side of the Dream that Judge's book affected the educational institution of Georgetown Preparatory School itself: "It caused quite a storm, especially among the alumni and administration going back decades, because Judge, a conservative Catholic, had alleged that 'alcoholism was rampant' among the 'left-wing Jesuits' and claimed that the school had been a hotbed of 'rampant homosexuality.' Half of the faculty, he asserted, 'was gay.'"
+God and Man at Georgetown Prep received increased attention in 2018 during the Brett Kavanaugh Supreme Court nomination, in the wake of statements by psychologist Christine Blasey Ford that implicated Brett Kavanaugh and Mark Judge in possible sexual assault. Judge wrote to the U.S. Senate to say he had "no memory" of the incident described by Ford. Judge said he did not wish to testify. God and Man at Georgetown Prep and the author's previous book about the same educational institution, Wasted, were highlighted in The Washington Post after the statements by Ford. Multiple U.S. Senators acquired copies of Judge's books on his time with Kavanuagh at Georgetown Preparatory School, to prepare for questioning of Kavanaugh and Ford before the United States Senate Committee on the Judiciary. Both the demand for Judge's work in light of the comments by Ford, in addition to the reporting by The Washington Post, drove renewed interest in works by the author about his time at Georgetown Preparatory School. Demand for God and Man at Georgetown Prep, drove the price of the book up to US$550 online. James Van Dyke, the president of Georgetown Preparatory School, released a public letter after reporting on Judge and Kavanaugh and the history of alcoholic drinking at the educational institution, stating he was attempting to change the culture at the school.
+
+== References ==

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+title: "Grand Theft Childhood"
+chunk: 1/2
+source: "https://en.wikipedia.org/wiki/Grand_Theft_Childhood"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:57.815896+00:00"
+instance: "kb-cron"
+---
+
+Grand Theft Childhood: The Surprising Truth About Violent Video Games and What Parents Can Do is a book by Lawrence Kutner and Cheryl K. Olson. Along with psychiatrist Eugene V. Beresin, Kutner and Olson are co-directors of the Harvard Medical School Center for Mental Health and Media, a division of the department of psychiatry at Massachusetts General Hospital.
+
+== Background ==
+The book was based in part on original research funded by the Office of Juvenile Justice and Delinquency Prevention, U.S. Department of Justice to the Center for Mental Health and Media. The book's title is a play on the Grand Theft Auto series, a video game series that has attracted a great deal of controversy.
+In contrast to previous studies that focused on potential harmful effects of violent video game play and links to real-life violence, Kutner and Olson take a more nuanced view of how video games influence young teens. The authors found previous research (including experimental studies on college students) of little help to parents, teachers, pediatricians or policymakers concerned about potential risks from video game play. They also suggest that potential benefits of video games (including some games with violent content) has not received enough attention. Their program of research included a school-based survey of 1,254 children in grades 7 and 8, a survey of 500 of their parents, and focus groups with adolescent boys and their parents.
+Kutner and Olson first looked at what behaviors are normal for young adolescents today, including what games they play, where, how much, with whom, and why. They then looked for patterns of play associated with a higher risk of everyday problems of concern to parents. Because it is not possible to show cause and effect with a one-time survey, the authors focused on identifying "markers" of increased risk for problems.
+The authors described their findings as both "encouraging, and at times disturbing". As they reviewed their data as well as reports by other researchers, they concluded that "parents, politicians, researchers and child advocates probably worry too much about the wrong things, and too little about more subtle issues and complex effects that are much more likely to affect our children" (page 18).
+In an interview, Olson explained why they chose to write a popular book in addition to their academic publications: "We felt it was important to give intelligent people who haven't been involved in research a chance to see how media violence studies are planned, carried out and interpreted so they could judge for themselves what makes sense. We also wanted to share insightful comments made by teens about the role of video games in their lives, and the specifics of parents' concerns."
+
+== Summary of book contents ==
+Chapter 1 looks at fears and myths about violent video games (including their purported role in school shootings) and introduces the research.
+Chapter 2 puts concerns about video game violence into context with panics over effects of earlier media (including paperback novels, gangster films and comic books).
+Chapter 3 explains how media violence research is actually carried out, and why various experts strongly disagree on its effects.
+Chapter 4 describes the results of the authors' research, including what games 13-year-olds play, and correlations between certain game play patterns and aggressive behavior or school problems.
+Chapter 5 reviews research on what attracts children to violent video games.
+Chapter 6 goes beyond the issue of game violence to examine sexual content in games, web-based games by hate groups, "advergames", and game addiction concerns.
+Chapter 7 looks at game rating systems around the world, and what parents want from a rating system.
+Chapter 8 looks at the politics of video games and the motivations behind and failure of efforts to regulate games.
+Chapter 9 reviews parent concerns and provides specific advice on minimizing harm and maximizing benefits from children's video game play.

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+title: "Grand Theft Childhood"
+chunk: 2/2
+source: "https://en.wikipedia.org/wiki/Grand_Theft_Childhood"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:57.815896+00:00"
+instance: "kb-cron"
+---
+
+== Conclusions ==
+In their school-based surveys, Kutner and Olson found that games rated Mature by the ESRB were commonly played among young adolescents; 68% of boys and 29% of girls had at least one M-rated title among five games played "a lot" during previous six months. Among boys, games in the Grand Theft Auto series were by far the most popular. Most of boys' top games, however, were sports or Teen-rated fantasy games. Among girls, The Sims series was most popular, but Grand Theft Auto claimed second place. The rest of the girls' top ten were nonviolent games such as Mario titles, Dance Dance Revolution or  simulation games.
+The surveys also found correlations between violent gameplay and some common childhood problems. Boys who played any Mature-rated game a lot had twice the risk of certain aggressive behaviors (e.g., getting into fights, beating up someone, damaging property for fun) or school problems (e.g., getting in trouble with a teacher, getting poor  grades), at least once during the past year, compared to boys who  played games with lower age ratings. Among girls, the risk of problems was three to four times higher for those who played violent games vs. those who played other games.
+Boys who did not play any video games during a typical week also had a higher chance for problems; however, there were not enough boys in this group to find statistically significant differences. Kutner and Olson stress that a one-time survey cannot show causality (it could be that already-aggressive teens prefer violent games, for example) and that most children who play violent games do not have problems. They also document many creative, social and emotional benefits from video game play—even games with violent content—which were used by many children to relieve stress and get out anger.
+Ultimately, the authors express concern that "focusing on such easy but minor targets as violent video games causes parents, social activists and public-policy makers to ignore the much more powerful and significant causes of youth violence that have already been well established, including a range of social, behavioral, economic, biological and mental-health factors" (page 190).
+In an April 16, 2008 interview on X-Play, Kutner and Olson noted that although some studies have claimed to show a link between video games and violent or aggressive behavior, most research in this area has been flawed. Some studies dating back to the 1980s looked at now-vintage arcade games that do not remotely resemble modern video games. Some studies followed the behavior of only a few dozen children. Many of the studies do not define what constitutes violent or aggressive behavior, and many confuse short-term and long-term effects. Many also use poorly validated measures of aggression, that likely do not correlate well with real-life aggressive acts of interest to most parents and politicians.
+"You'll sometimes see kids coming out of an action movie making kung fu moves against one another", said Kutner, as an example of the type of thinking behind some of the studies they looked at. "But that doesn't mean they're going to do that against the sweet little old lady down the street," he said.
+
+== Impact ==
+The impact of Grand Theft Childhood has involved forming diverse attitudes about video game violence effects.  The issue of video game violence has been contested among scholars, and Grand Theft Childhood has been one part of an increasing wave of skepticism among some scholars regarding the existence of meaningful, consistent negative effect on children of playing violent video games. Other scholars have referenced the book as indicating the need for a more nuanced view of the psychological effects of playing videogames.  Reaction to the book has been mixed among scholars, often breaking along pre-existing ideological lines of belief about effects.
+
+== References ==
+
+== External links ==
+Grand Theft Childhood Official website
+Interview on X-Play program, G4 cable network Archived 2012-10-16 at the Wayback Machine
+Interview with Dr. Cheryl K. Olson
+Children and Video Games: How Much Do We Know?
+Center for Mental Health and Media Archived 2012-04-01 at the Wayback Machine, Massachusetts General Hospital

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+title: "I'm OK – You're OK"
+chunk: 1/3
+source: "https://en.wikipedia.org/wiki/I'm_OK_–_You're_OK"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:03.671330+00:00"
+instance: "kb-cron"
+---
+
+I'm OK – You're OK is a 1967 self-help book by psychiatrist Thomas A Harris. The book presents transactional analysis as a method for addressing personal challenges.
+The book made the New York Times Best Seller list in 1972 and remained there for almost two years. It is estimated by the publisher to have sold over 15 million copies to date and to have been translated into over a dozen languages.
+
+== Content ==
+In the preface, Harris praises the then-new procedure of transactional analysis (TA, or as Harris often refers to it, P-A-C) as a major innovation addressing the slow process and limited results that he and other psychiatric practitioners believed was characteristic of conventional psychiatry.
+
+=== Harris' context for the book ===
+
+Rather than working with abstract concepts of consciousness, Harris suggests that the pioneering work of brain surgeon Wilder Penfield in uncovering the neurological basis of memory could offer complementary insights grounded in observable reality.
+Specifically, Harris emphasizes reports of Penfield's experiments stimulating small areas of the brains of conscious patients undergoing brain surgery (the brain does not have any pain receptors, so this can be done in relative comfort for the patient). Though the patients were conscious that they were on an operating table, the stimulation also caused them to recall specific past events in vivid detail—not just facts of the event, but as a vivid "reliving" of "what the patient saw and heard and felt and understood" when the memory was created. Based on these experiments, Harris postulates that the brain records past experiences like a tape recorder, in such a manner that it is possible subsequently to relive past experiences with all their original emotional intensity.
+Harris continues by linking his interpretation of Penfield's experiments to the work of Eric Berne, whose model of psychotherapy is based on the idea that emotionally intense memories from childhood are ever-present in adults. Their influence can be understood by carefully analysing the verbal and non-verbal interchanges ('transactions') between people, hence Berne's name for his model: Transactional Analysis. Harris sees great merit in the ability of TA to define basic units through which human behaviour can be analysed—the 'strokes' that are given and received in a 'transaction' between two or more people—and a standardised language for describing those strokes. This readily understood standardisation, and the association Harris develops between TA and Penfield's neuroscience, gives TA a degree of credibility not possessed by earlier abstract models such as that developed  by Freud.
+
+=== Parent, Adult, Child (P-A-C) model ===
+
+After describing the context for his belief of the significance of TA, Harris describes TA, starting from the observation that a person's psychological state seems to change in response to different situations. The question is, from what and to what does it change? Harris answers this through a simplified introduction to TA, explaining Berne's proposal that there are three states into which a person can switch: the Parent, the Adult and the Child.
+Harris describes the mental state called the Parent by analogy, as a collection of "tape recordings" of external influences that a child observed adults doing and saying. The recording is a long list of rules and admonitions about the way the world is that the child was expected to believe unquestioningly.  Many of these rules (for example: "Never run out in front of traffic") are relatively basic, often relating to immediate physical need or danger; others (e.g. "...you can never trust a cop", "...busy hands are happy hands") are more complex and concern more subtle or nuanced regions.  Nevertheless, Harris asserts that both the former and the latter are 'recorded' in the child's memory in the same manner, as 'Parent' dictations, rather than actually understood concepts or philosophical precepts.
+In parallel with those Parent recordings, the Child is a simultaneous recording of internal events—how life felt as a child. Harris equates these with the vivid recordings that Wilder Penfield was able to cause his patients to re-live by stimulating their brains. Harris proposes that adults may re-experience 'Child' memories when feeling discouraged, even if the original stimuli are no longer present or relevant.
+According to Harris, humans start developing a third mental state, the Adult, about the time children start to walk and begin to achieve some measure of control over their environment. Instead of learning ideas directly from parents into the Parent, or experiencing simple emotion as the Child, children begin to be able to explore and examine the world and form their own opinions. They test the assertions of the Parent and Child and either update them or learn to suppress them. Thus the Adult inside us all develops over time, but it is very fragile and can be readily overwhelmed by stressful situations. Its strength is also tested through conflict between the simplistic ideas of the Parent and reality. Sometimes, Harris asserts, it is safer for a person to believe a lie than to acknowledge the evidence in front of them. This is called Contamination of the Adult.
+
+=== Four life positions ===
+The phrase I'm OK, You're OK is one of four "life positions" that each of us may take. The four positions are:

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+title: "I'm OK – You're OK"
+chunk: 2/3
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+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:03.671330+00:00"
+instance: "kb-cron"
+---
+
+I'm Not OK, You're OK
+I'm Not OK, You're Not OK
+I'm OK, You're Not OK
+I'm OK, You're OK
+According to Harris, the most common position is I'm Not OK, You're OK, which he attributes to children's perceptions of adults as strong and competent, leading them to view themselves as less capable. Children who are abused may conclude I'm Not OK, You're Not OK or I'm OK, You're Not OK, but these are much less common. The emphasis of the book is helping people understand how their life position affects their communications (transactions) and relationships with practical examples.
+I'm OK, You're OK continues by providing practical advice to begin decoding the physical and verbal clues required to analyze transactions. For example, Harris suggests signs that a person is in a Parent ego state can include the use of evaluative words that imply judgment based on an automatic, axiomatic and archaic value system: words like 'stupid, naughty, ridiculous, disgusting, should or ought' (though the latter can also be used in the Adult ego state).
+Harris introduces a diagrammatic representation of two classes of communication between individuals: complementary transactions, which can continue indefinitely, and crossed transactions, which cause a cessation of communication (and frequently an argument). Harris suggests that crossed transactions are problematic because they "hook" the Child ego state of one of the participants, resulting in negative feelings. Harris suggests that awareness of this possibility, through TA, can give people a choice about how they react when confronted with an interpersonal situation which makes them feel uncomfortable. Harris provides practical suggestions regarding how to stay in the Adult ego state, despite the provocation.
+Having described a generalized model of the ego states inside human beings, and the transactions between them, Harris then describes how individuals differ. He argues that insights can be gained by examining the degree to which an individual's Adult ego state is contaminated by the other ego states. He summarizes contamination of the Adult by the Parent as "prejudice" and contamination of the Adult by the Child as "delusion". A healthy individual is able to separate these states. Yet, Harris argues, a functioning person does need all three ego states to be present in their psyche in order for them to be complete. Someone who excludes (i.e. blocks out) their Child completely cannot play and enjoy life; while someone who excludes their Parent ego state can be a danger to society (they may become a manipulative psychopath who does not feel shame, remorse, embarrassment or guilt).
+Harris also identifies from his medical practice examples of individuals with blocked out Adult ego states, who were psychotic, terrified and varied between the Parent ego state's archaic admonitions about the world and the raw emotional state of the Child, making them non-treatable by therapy. For such cases, Harris endorses drug treatments, or electro-convulsive therapy, as a way to temporarily disrupt the disturbing ego states, allowing the "recommissioning" of the Adult ego state by therapy. Harris reports a similar approach to treating bipolar disorder.
+The second half of the book begins by briefly describing the six ways that TA practitioners recognize individuals use to structure time, to make life seem meaningful. Harris continues by offering practical case studies showing applications of TA to marriage and the raising of both children and adolescents. Harris suggests that TA is not exclusively a method for specialists but can be applied by individuals in various contexts.
+Having described such a structured method of dealing with the challenges of human psychology, the final two chapters of the book discuss the question of improving morality and society. In particular, he asks, if people are not to succumb to domination by the Parent ego state, how can individuals enlightened through TA know how they should live their lives? Starting from his axiomatic statement I'm OK, You're OK, he acknowledges that accepting it at face value raises the same philosophical dilemmas as the problem of evil does for believers in a just, omnipotent God. Harris continues to explore aspects of Christianity with reference to TA, together with more generalized questions about the nature of religion.
+The final chapter of I'm OK, You're OK refers to social issues contemporary at the time of writing, including the Cold War, Vietnam War and the contemporary controversial research of individuals' response to authority conducted by psychologist Stanley Milgram. Harris applies TA to these issues and concludes his book with the hope that nations will soon gain the maturity to engage in Adult to Adult dialogue, rather than conducting diplomacy in the collective archaic ego states of Parent or Child, which he sees as causing war and disharmony.
+
+== Editions ==
+The book was published first during 1969 in the United States by Harper & Row, then republished as I'm OK- You're OK (ISBN 0-380-00772-X). In the United Kingdom it was published first during 1970 by Jonathan Cape with the title The Book of Choice.  It is still in print, published by HarperCollins.
+
+== Criticism ==
+The work of Wilder Penfield concerning human memory, which appeared to Harris to give TA special credibility because it implied a direct association with neuroscience, has not proved readily repeatable. A 2008 study explored the role of the insula in value judgments, which some interpret as providing neurological context for aspects of Harris's theories, though direct correlations remain subject to further research.
+Harris's assertion that a child does not mature with the life position I'm OK – You're OK without therapy has been criticised as positioning TA as a quasi-religious soteriology. Harris' assertion that all children start out with an I'm not OK, You're OK life position was contested by his friend Eric Berne, the originator of TA, who believed that the natural state of a child was feeling I'm OK, You're OK. Several decades have elapsed since Harris published I'm OK, You're OK,  some of the cultural references are less accessible to contemporary readers not familiar with the period.
+
+== Influence on popular culture ==

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+title: "I'm OK – You're OK"
+chunk: 3/3
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+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:03.671330+00:00"
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+---
+
+The title of the book has since become commonly used, often as a dismissive categorization of all popular psychology philosophies as being overly accepting. Examples of the influence elsewhere are:
+
+The David Bowie song Up the Hill Backwards has the refrain "I'm OK, you're so-so", in reference to his mindset and struggles arising from his divorce from Angela Bowie.
+Wendy Kaminer wrote a critique of the self-help business during 1992, named I'm Dysfunctional, You're Dysfunctional.
+In the popular television show ALF, season four, episode five ALF takes on the topic of TA with direct reference to OKness, and even says to Willie, "I'm OK, You're OK".
+In the comedy Airplane II: The Sequel, the case carried by the bomber also contains a copy of "I'm Alright, You're Alright".
+It is also referenced in a Kannada movie called Beladingala Baale. The main character explains this to his friend's wife when she asks him why her husband is open and different—A person grows in four stages: first he thinks I'm ok, the world is not ok; second he feels he's not ok, the world is not ok; third he thinks he's not ok, the world is ok; in the end at the fourth stage he realizes that I'm ok, the world is also ok and she should bring her husband to this fourth stage.
+In an episode of The Simpsons, the character Dr. Marvin Monroe refers to his self-help book I'm OK, You're Sick and Twisted.
+In the first episode of the fifth season of What We Do in the Shadows, the character Nandor talks about working through his anger issues with the book. Throughout the episode, he ends conversations with people saying "I'm okay, you're okay," despite it often being a non sequitur.
+The second half of the 13th episode of Taz-Mania is titled "I'm Okay, You're Taz"
+
+== See also ==
+Games People Play
+
+== References ==
+
+== External links ==
+http://www.ericberne.com/ Archived 2022-03-07 at the Wayback Machine – Dr. Eric Berne
+http://www.drthomasharris.com/im-ok-youre-ok-book-thomas-harris/ – Information on Dr. Thomas A. Harris and I'm OK – You're OK

data/en.wikipedia.org/wiki/Illustrations_of_the_Influence_of_the_Mind_upon_the_Body_in_Health_and_Disease-0.md

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+title: "Illustrations of the Influence of the Mind upon the Body in Health and Disease"
+chunk: 1/3
+source: "https://en.wikipedia.org/wiki/Illustrations_of_the_Influence_of_the_Mind_upon_the_Body_in_Health_and_Disease"
+category: "reference"
+tags: "science, encyclopedia"
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+---
+
+Illustrations of the Influence of the Mind upon the Body in Health and Disease. Designed to elucidate the Action of the Imagination is a non-fictional book written by the psychiatrist Daniel Hack Tuke, published in 1872. In 1873 the book was republished by Henry C. Lea in Philadelphia, as well as 2nd American edition in 1874 by Henry C Lea's Son & Co.  
+
+In his work, the psychiatrist presented a collection of cases that combined his own experiences with reports from other psychiatrists, doctors and lecturers of his time. The objective was to prove the influence of mental states on the physical body in causing and curing disease. Tuke aimed to achieve more acknowledgement and understanding of the mental causes of disorders as well the integration in the treatment of such, coining the term "psycho-therapy".
+
+== Context ==
+England, being Tukes place of birth and residence for most of his life, witnessed a time of rapid population growth and improved life conditions for the wealthy population between 1830 and 1900. This marks the historical period known as Victorian era with a notable increase in interest in general science and psychology. Initially, psychology was not viewed as a scientific discipline, which changed over time when it became integrated into the broader domain of scientific inquiry. Victorian psychology was marked by a strong desire for readings and theories based on different approaches than Freudian psychology. Psychology emerged as an inclusive new branch, trying to answer advanced questions, with theories based partially on so-called pseudosciences, such as phrenology, physiognomy, mesmerism as well as the study of extrasensory perception.  Such an interdisciplinary approach was maintained in Tukes work. Herbert Spencer, George Lewes and Alexander Bain published widely acknowledged works on the mind which differed from previous opinions, while Thomas Laycock and William Benjamin Carpenter published additional pre-Freudian writings in the 1840s and 1850s, quoted by Tuke in his publications. Victorian Psychology was marked by the continuous conflict between materialism and dualism, specifically the separation and interaction of the material body and the immaterial mind. Around 1870, a strong material shift was reintroduced by experiments of David Ferrier, John Hughlings Jackson and other neurologists, who attempted specific cerebral localisation. Their ambitions to link emotions and thoughts directly to certain brain parts, today known as neural correlates, was recognised by Tuke as he picked up such ideas. Even though bigger acknowledgement was given to dualism and the influence of mental states on the body, the degree and ways of working were not unitedly agreed on. So did some psychologists at the time still consider the mind as passive, merely reacting to inner and outer impressions. Such thoughts are mostly expressed in Victorian novels, while scientific works at the time tried to counteract this idea.
+Tuke was introduced to the subject of psychiatry at an early age, as his great-grandfather, William Tuke, was the founder of the York Retreat. His grandfather and father subsequently assumed the role of co-founders, continuing to oversee the management of the facility. His family demanded humane and ethical treatment of those suffering from mental illness, which subsequently informed Tuke's later opinion and professional trajectory. During his visits of mental hospitals, studies at Heidelberg University and career as lecturer he encountered several cases of disorders and phenomena seemingly caused by the states of the mind, which he often felt to be misunderstood or forgotten by his colleagues.  The missing consent of general theories at the time motivated Tuke to collect, sort and classify all the medical cases and use such to illustrate his opinion of the influence of mind on the body and health. The general lack of an academic approach to psychiatry led to the general motivation to overcome the predominantly biological, hierarchical theories of mental, physical and cultural differences, which were mainly privileging white men. Tuke held rather liberal attitudes towards socially excluded social classes, dismissing the association which was often made between such and mental diseases. He therefore attempted to analyse the to him presented cases in order to find evidence against such accusations. This motivated him to publish A Manual of Psychological Medicine  in 1858 and Insanity among women  in 1861, followed by Illustrations of the Influence of the Mind upon the Body in Health and Disease. Designed to elucidate the Action of the Imagination.
+
+== Contents ==
+Tuke aims to illustrate his opinion by reporting critically categorised medical cases to target both laymen and psychologists, psychotherapists and doctors. As he states in the introduction and the last chapter, he hereby hopes to improve general acknowledgement and understanding of mental disorders as well as to increase belief in and use of treatments utilising the impact of mental states, such as hypnotism and braidism, a form of hypnotism brought into practice by James Braid. By proofing the influence of mind he also aims to increase researchers motivation to investigate the underlying mechanism better and improve mentioned treatments.
+The book is separated in four parts, one dedicated to each state Tuke interprets the mind as: intellect, emotion and volition (the will) and the last part about the use of knowledge about mental influences on the body in curing disease. All parts end with one to two pages of summary, pointing out the main takeaways for the reader.

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+title: "Illustrations of the Influence of the Mind upon the Body in Health and Disease"
+chunk: 2/3
+source: "https://en.wikipedia.org/wiki/Illustrations_of_the_Influence_of_the_Mind_upon_the_Body_in_Health_and_Disease"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:05.997978+00:00"
+instance: "kb-cron"
+---
+
+=== Intellect ===
+The impact of imagination is illustrated by aligning it with its psychological and physiological principles. Tuke admits the general lack of consensus on interpretations of subjective experiences, such as distinguishing externally caused sensations, emotions and inner free will. The dualistic interaction problem between mind and body is a constant issue which Tuke illustrates by providing different opinions. Tuke explains the impact of attention on mental states, with references to Plato, Cicero and Kant for different ideas on the origin of mental states and ideas.
+The intellect is described to excite, suspend or induce excessive or morbid sensations, such as hyperaesthesia and dyseasthesia. Exact mechanism remain unclear, both Dr. Carpenter and Herbert Spencer are quoted for attempts to explain the origin of impressions. Bacons experimentum crucis  is referred to in illustrating the involuntary imitation of others and the impact of attention on a certain body part which induces different sensations.
+
+=== Emotion ===
+Emotions are often followed by ideational, emotional or volitional acts. While the origin of emotions is not agreed on, some possibilities, such as the epigastric brain centre, the solar plexus or medulla oblongata are listed. Emotions might excite or suspend sensations, there however exists a hardship in distinguishing mental from bodily feelings.
+Regarding the voluntary muscles, Tuke states three bodily phenomena which may be caused by emotions:
+
+movements
+spasms and Convulsions
+paralysis
+Examples of epilepsy caused by mental excitement, stammering and cases of developed diseases such as hydrophobia through mere imagination; Tetanus and Catalepsy possibly caused merely by belief of transmission, as well as the use of emotions in hypnosis are discussed. The author emphasises, that several emotions can impact the same glands and organs and, therefore share similar effects, which may differ among people and intensity of emotions.
+
+=== Volition ===
+Tuke describes the difference between will and volition, often confused in daily wording. Volitional acts may stem from combined actions of intellect and emotions, with different pathways discussed by the author. The will may act upon sensations, possibly inducing hallucinations by acting upon both voluntary and involuntary muscles as well as organic functions. This section is held short, with a conclusion about the indirect influence of will.
+In the end, Tuke makes a final distinction:
+
+Intellect mainly works on the brain, through nerves causing sensations.
+Emotions mostly impact heart and lungs, vessels and glands and therefore impact organic functions.
+Will instead influences mainly motor muscles, leading to movements.
+
+=== Influence of the mind upon the body in the cure of disease ===
+The last part of the book is dedicated to psychological and physiological principles underlying mental treatments.  The author refers to hypnotism, animal magnetism or mesmerism as well as the role of imagination, emotion, intellect and will in the cure of disorders of sensations, muscles and organs by including several individual patient cases. Psycho-therapeutics are introduced to illustrate ways of using mental states to relieve disordered patients for example by arousing the will, causing expectation and hope and directing attentional focus.

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+---
+title: "Illustrations of the Influence of the Mind upon the Body in Health and Disease"
+chunk: 3/3
+source: "https://en.wikipedia.org/wiki/Illustrations_of_the_Influence_of_the_Mind_upon_the_Body_in_Health_and_Disease"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:05.997978+00:00"
+instance: "kb-cron"
+---
+
+== Reception ==
+Later published editions by Henry C. Lea and his son in America indicate the general global acknowledgement of the book. Illustrations of the Influence of the Mind upon the Body in Health and Disease. Designed to elucidate the Action of the Imagination is mainly referenced in books and articles about hypnosis, such as Edmonston, W. E., Jr.'s The induction of hypnosis  and Ramesh's Thought-forms and Hallucinations, dating from the publication until the 21st century. Other references include the placebo effect, like in Franklin G. Miller's The Placebo. A Reader. (2013). This signifies the acknowledgement of evidence given by Tuke, illustrating the reality of such highly discussed phenomena. The concept of “Mind Healing” is mentioned in association with Tukes work, signifying the general upheaval of the concept at the time. Illustrated cases in his work give evidence to such theoretical approaches of late-nineteenth-century psychologists and psychiatrists in attempting to utilise the influence of the mind on the body to cure disease and maintain health, motivating them to realise such practices.  Generally, the work and the author are acknowledged to have improved the understanding and care of the mentally ill at the time, both by increasing the understanding of mental causes of disorders as well as proposing solutions to relieve such.
+In the 21st century, Illustrations of the Influence of the Mind upon the Body in Health and Disease  is regarded as a seminal text in the field of psychology, notable for the first-ever occurrence of the term 'psycho-therapeutics'. This term is perceived to have fostered the conceptions of psychological disorder, well-being and identity. While Tuke does receive credit for introducing the concept, he is likewise criticised for a vague and broad usage of the term, making the interpretation of his ambitions difficult. Some consider that reinterpreting and understanding his beliefs of the benefits of hypnotism and suggestion might prove beneficial in light of the limitations of materialistic approaches. In reality there is still little distinction between psychological and somatic aspects of symptoms and therapies, showing that Tuke's work did not achieve the influence he aspired to. In critical reviews of the history of psychiatry Tuke is accused to have adopted the racist standpoint of his time, particularly in view of certain linguistic choices he made in his work. Lacking consensus and critical interpretations of this issue makes a judgement difficult, as Tuke's wording is generally in line with other authors of his time, such as Charles Dickens, and might be misinterpreted, caused by the change of meaning of words over time. Authors of review articles therefore call for a more critical analysis and interpretation of Tuke's work. Additional criticism targets the authors limitation to rather materialist standpoints, which he tried to overcome, but which still provided the basis of his education and work, and for having taken on a spiritual side in psychology in his work.
+Tukes publication led him to become an influential governor at the Bethlem Royal Hospital in the late nineteenth century, significantly impacting the field of psychiatry. From 1880 on he worked with Dr. G. Savage on the Journal of Mental Science (now The British Journal of Psychiatry) for sixteen years. Later works include Sleep-walking and hypnotism (1884), following up on cases and phenomena introduced in his previous publications. Tuke referred to himself as a compiler of information rather than a provider, which aligns with the tendency of scientists to overlook a substantial part of his work.
+
+== References ==

data/en.wikipedia.org/wiki/Kluge_(book)-0.md

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+---
+title: "Kluge (book)"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Kluge_(book)"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:10.671590+00:00"
+instance: "kb-cron"
+---
+
+Kluge: The Haphazard Construction of the Human Mind is a 2008 non-fiction book by American psychologist Gary Marcus.
+A "kluge" is a patched-together solution for a problem, clumsily assembled from whatever materials are immediately available. Marcus's book argues that the human brain employs many such kluges, and that evolutionary psychology often favors genes that give "immediate advantages" over genes that provide long-term value.
+The book explores how evolution has led to cognitive imperfections, such as unreliable memory and irrational beliefs. Marcus suggests that these mental flaws are the result of evolutionary compromises rather than intelligent design.
+
+
+== External links ==
+Book review by The New York Times
+Book review by The Guardian
+
+
+== References ==

data/en.wikipedia.org/wiki/Language_and_Language_Disturbances-0.md

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+date_saved: "2026-05-05T08:54:11.874953+00:00"
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+---
+title: "Learning How to Learn"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Learning_How_to_Learn"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:12.998469+00:00"
+instance: "kb-cron"
+---
+
+Learning How to Learn: Psychology and Spirituality in the Sufi Way is a book by the writer Idries Shah that was first published by Octagon Press in 1978. Later editions by Harper & Row (1981) and Penguin Books (1985, 1993, 1996) include an introduction by Nobel Prize Winner Doris Lessing.
+Shortly before he died, Shah stated that his books form a complete course that could fulfil the function he had fulfilled while alive. As such, Learning How to Learn: Psychology and Spirituality in the Sufi Way can be read as part of a whole course of study.
+
+
+== Content ==
+
+Written in response to enquiries about the Sufi tradition, Learning How to Learn: Psychology and Spirituality in the Sufi Way presents traditional teaching stories and anecdotes and articles from newspapers to illustrate prerequisites to Sufi learning. One such prerequisite is that the learner should organise their basic human needs so as to be able to give adequate attention to their studies. The second section of the book is dedicated entirely to Shah's theory on the human need to give and receive attention.
+
+
+== Reception ==
+The theory on attention presented in the book has influenced the school of psychology and psychotherapy known as the Human Givens Approach. In Human Givens: A New Approach To Clear-Thinking and Emotional Wellbeing by Ivan Tyrrell and Joe Griffin, the authors state that in their view Shah's theory represents "a profoundly more subtle understanding of the importance of attention than found in Western psychology till now" and go on to quote in full the 21 principles of attention that Shah considered worthy of study.
+Richard Smoley and Jay Kinney, writing in Hidden Wisdom: A Guide to the Western Inner Traditions (2006), described Learning How to Learn as one of Shah's best works. They noted that the book provided a solid orientation to Shah's "psychological" approach to Sufi work and added that Shah, at his best, provides "insights that inoculate students against much of the nonsense in the spiritual marketplace."
+In September 1978 Psychology Today described the book as "the watershed in studies of the mind" and elsewhere as "a textbook of method and attitude."
+
+
+== References ==
+
+
+== External links ==
+Official Idries Shah website

data/en.wikipedia.org/wiki/Learning_to_Live_Together-0.md

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+---
+title: "Learning to Live Together"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Learning_to_Live_Together"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:14.113506+00:00"
+instance: "kb-cron"
+---
+
+Learning to Live Together: Preventing Hatred and Violence in Child and Adolescent Development is a book written by David A. Hamburg and Beatrix Hamburg that examines the psychological aspects of how that societies teach prejudice to children and adolescents, and suggests educational strategies to prevent hatred and violence.
+
+
+== References ==

data/en.wikipedia.org/wiki/Loathsome_Women-0.md

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+---
+title: "Loathsome Women"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Loathsome_Women"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:15.318813+00:00"
+instance: "kb-cron"
+---
+
+Loathsome Women is a 1959 non-fiction book published April 30, 1959 by Viennese Dr. Leopold Stein with Martha Alexander.
+The book was also published under the title, Anatomy of Love.
+
+
+== Overview ==
+A quartet of case histories of four imagined women, Sybil, Judith, Daphne, Dora, who may have the personalities of modern-day witches, for which the author states in the book, "I have divided my material into four categories and illustrated each category with one synthesized woman who is all these patients and yet no specific one of them."
+
+
+== Critical reception ==
+The New York Times, "Most interesting reading. Not, however, entirely convincing reading."
+Commentary, "A mockery of the entire psychoanalytic movement."
+Kirkus Reviews, "One may question the advisability of presenting clinical material in a popular form; the title in any case may help to alienate an audience."
+
+
+== References ==
+
+
+== External links ==
+Anatomy of Love (Loathsome Women) at Internet Archive

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+---
+title: "Love Against Hate"
+chunk: 1/2
+source: "https://en.wikipedia.org/wiki/Love_Against_Hate"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:16.462787+00:00"
+instance: "kb-cron"
+---
+
+Love Against Hate is a 1942 book written by the American psychiatrist Karl Menninger who examines the war of instincts within each of us. Recognizing the instinctual forces of love and hate and applying science for the encouragement of love instead of self-destruction will result in the achievement of human happiness.
+The book has ten chapters. In the early chapters, Menninger builds up on the framework of his previous book Man against Himself in which he presents the "psychoanalytic theory of suicide". The theory attributes the main reason for suicide to our unconscious wish to die. Usually, this instinct is neutralized by our love instinct, but under certain circumstances the process fails and our unconscious wish to die takes over. In Love against Hate, Menninger extends his concept of instinctual forces. He analyses the main issues of a society which forces the neglect of our instinctual needs and consequently strengthens unconscious passive aggression and self-destructive behavior. With an emphasis on the sources of frustration already occurring in childhood as a consequence of the mother's own frustration, he gradually builds up a vicious cycle of repressed aggressions resulting in destructive behavior that is passed on from generation to generation. In the remaining chapters Menninger proposes a solution how this vicious circle could be broken by means of work, play, faith, hope, and love.
+Love against Hate is written "to the memory of Sigmund Freud". Menninger uses many of Freud's theories as a basis for his own work and tries to explain them in an understandable manner for the lay reader.
+
+== Content ==
+The nature of human  is determined by two contradicting instincts, namely the instinct of destructiveness (= hate) as well as the instinct of life (= love). Looking at a society bestowed with war, in which aggression and hate override the life instinct, raises the question by which means one can encourage love and transform the impulse to fight. 
+Karl Menninger begins with an examination of the reasons why aggression dominates our society, revealing that the major contributors are the frustration of women, the depreciation of femininity, as well as the resulting frustration of a child. Women's frustration is rooted in a men-ruled society, which undermines the erotic instinct of a woman and consequently her sexual satisfaction.  Furthermore, it is the passiveness of men that dissatisfies women the most. Frustrated by men and deprived from erotic satisfaction, women unconsciously repudiate their own femininity and built up passive aggressions towards men. However, if women then take on the role of a mother, the repressed aggressive impulses towards men have a negative impact on the development of the male child. This is supported by the fact that child's "pattern of loving and hating is still in the process of formation". Forbidding the child to follow his masculine instincts, which is a requirement for his ability to love, disturbs a healthy psychosexual development. Instead males develop a negative attitude towards women already at a young age which causes them to be incapable of loving at later age. Therefore, they represent a new source of frustration for other women, which results in a vicious cycle.
+The first step in breaking this vicious cycle of transferring hate from one generation to the next requires the awareness of one's own repressed aggressions. Only by becoming aware of the full extent, one can sublimate the destructive energy with an erotic instinct into the construction of something fruitful. The key of success in the sublimation process is provided by means of work, play, faith, hope, and love. The most convenient way of transforming one's aggression is work. Even though the process of work is representing a fight in its nature, the aim of work is the construction of something fruitful. Therefore, work provides the possibility to make use of one's destructive instinct in order to create something of a positive value.  Another way to achieve sublimation is provided by play. Although society mostly denies the usefulness of play, it offers the possibility of discharging aggressive energy in a pleasurable manner. An additional advantage of play is that it is a form of relieving aggressive energy, which does not have any consequences for reality. A further opportunity to encourage love is faith. Faith can be directed towards religion or science. Depending on the individual both methods can provide a protection against the dangers from the outside world, as well as the dangers resulting from one's own hostility. Lastly, one should include hope as the basis for a better world.  Realizing one's hopes of a better world can only be achieved by providing the next generation with the right values. Therefore, education has the responsibility to put more emphasis on the nature of one's emotions and how to deal with them. Finally, it is love that has the power to neutralize one's impulse to fight. The "progress of civilization has been made at the cost of the erotic life of mankind", but there is hope.  A society can change and one should use the intelligence and the means provided by science to implement love as the most important value and consequently make the world a peaceful place.

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+---
+title: "Love Against Hate"
+chunk: 2/2
+source: "https://en.wikipedia.org/wiki/Love_Against_Hate"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:16.462787+00:00"
+instance: "kb-cron"
+---
+
+== Critical reception ==
+Love against Hate received critical acclaim. Critics mostly praised the book for its comprehensive and provocative manner of discussing the war of our instinctual forces and its consequences for the human kind. The British Journal of Psychiatry calls it an "interesting and provocative work”. The American Journal of Physical Medicine and Rehabilitation compliments Menninger's piece of work as an “extremely well written stimulating and illuminating discussion of psychological and psychoanalytic areas of study and experience”. Furthermore, the journal appreciates the psychiatrist's practical suggestions for therapy as “it will leave the therapist with a much more comprehensive understanding of love and hate in human nature and the bearing of these powerful sources upon the problems of therapy”. Lastly, the Journal of the American Medical Association emphasized in its review the importance of Menninger's book for society in stating that “such wisdom is needed today more than ever before, for an explosive individual or national outburst of temper of a series of badly mixed signals might blow us all away”.
+
+== Context ==
+Karl Menninger's piece of work was published in 1942, a time during which the world was "set on fire". Love against Hate was first brought out in the United States of America, which played a major role in the Second World War since the 1941 attack on Pearl Harbor. In his book, Menninger describes the world's state of war as a “disease, a world sickness, for which we know no ready cure”. However, it was not only the state of war itself for which no "cure" was known at that time, but also the mental health problems of its victims. The aftermath of World War I revealed that the experiences during that combat had a traumatic influence on the mental health of the soldiers. They suffered from the so-called "combat neurosis", a term which would nowadays meet the criteria for a diagnosis of post-traumatic stress disorder. In order to avoid this scenario of the First World War, psychologists developed psychometric tests, designed to screen out subjects who were evaluated as too weak or unstable for war conditions. Despite all the effort put in preventive processes, the attempt to avoid war neurosis during the Second World War failed with over a million soldiers being affected. It was only then that the military began to encourage the treatment for psychiatric illness. William Menninger, brother of Karl Menninger, became chief psychiatrist of the armed forces with the aim of providing support and treatment for the soldiers suffering from mental illnesses caused by the circumstances of war. Overall, the mental health crisis of the Second World War in the United States "drew national attention to the pressing need for psychiatric services in the United States, and made clear a previously overlooked concept: mental illness was not necessarily innate". The understanding that every person could develop mental health issues under certain circumstances resulted in a transformation of the perception of psychology as a field, as well as its treatment possibilities.
+
+== References ==

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+---
+title: "Man's Search for Meaning"
+chunk: 1/3
+source: "https://en.wikipedia.org/wiki/Man's_Search_for_Meaning"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:21.022742+00:00"
+instance: "kb-cron"
+---
+
+Man's Search for Meaning (German: ... trotzdem Ja zum Leben sagen. Ein Psychologe erlebt das Konzentrationslager, lit. '... Say Yes to Life nonetheless: A Psychologist Experiences the Concentration Camp') is a 1946 book by Viktor Frankl chronicling his experiences as a prisoner in Nazi concentration camps during World War II, and describing his psychotherapeutic method, which involved identifying a purpose to each person's life through one of three ways: the completion of tasks, caring for another person, or finding meaning by facing suffering with dignity.
+Frankl observed that among the fellow inmates in the concentration camp, those who survived were able to connect with a purpose in life to feel positive about and who then immersed themselves in imagining that purpose in their own way, such as conversing with an (imagined) loved one. According to Frankl, the way a prisoner imagined the future affected their longevity.
+The book intends to answer the question "How was everyday life in a concentration camp reflected in the mind of the average prisoner?" Part One constitutes Frankl's analysis of his experiences in the concentration camps, while Part Two introduces his ideas of meaning and his theory for the link between people's health and their sense of meaning in life. He called this theory logotherapy, and there are now multiple logotherapy institutes around the world.
+According to a survey conducted by the Book-of-the-Month Club and the Library of Congress, Man's Search for Meaning belongs to a list of "the ten most influential books in the United States." At the time of the author's death in 1997, the book had sold over 10 million copies and had been translated into 24 languages.
+
+== Editions ==
+The book's original title is
+Ein Psychologe erlebt das Konzentrationslager ("A Psychologist Experiences the Concentration Camp").
+Later German editions prefixed the title with Trotzdem Ja zum Leben Sagen ("Nevertheless Saying Yes to Life"), taken from a line in Das Buchenwaldlied, a song written by Friedrich Löhner-Beda while an inmate at Buchenwald.
+The title of the first English-language translation was From Death-Camp to Existentialism. The book's common full English title is Man's Search for Meaning: An Introduction to Logotherapy, although this subtitle is often not printed on the cover of modern editions.
+
+== Experiences in a concentration camp ==
+Frankl identifies three psychological reactions experienced by all inmates to one degree or another:

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+title: "Man's Search for Meaning"
+chunk: 2/3
+source: "https://en.wikipedia.org/wiki/Man's_Search_for_Meaning"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:21.022742+00:00"
+instance: "kb-cron"
+---
+
+Shock during the initial admission phase to the camp,
+Apathy after becoming accustomed to camp existence, in which the inmate values only that which helps himself and his friends survive, and
+Reactions of depersonalization, moral deformity, bitterness, and disillusionment if he survives and is liberated.
+Frankl concludes that the meaning of life is found in every moment of living; life never ceases to have meaning, even in suffering and death. In a group therapy session during a mass fast inflicted on the camp's inmates trying to protect an anonymous fellow inmate from fatal retribution by authorities, Frankl offered the thought that for everyone in a dire condition there is someone looking down, a friend, family member, or even God, who would expect not to be disappointed. Frankl concludes from his experience that a prisoner's psychological reactions are not solely the result of the conditions of his life, but also from the freedom of choice he always has even in severe suffering. The inner hold a prisoner has on his spiritual self relies on having a hope in the future, and that once a prisoner loses that hope, he is doomed.
+Frankl also concludes that there are only two races of men, decent men and indecent. No society is free of either of them, and thus there were decent Nazi guards and indecent prisoners, most notably the kapo who would torture and abuse their fellow prisoners for personal gain.
+His concluding passage in Part One describes the psychological reaction of the inmates to their liberation, which he separates into three stages. The first is depersonalization—a period of readjustment in which a prisoner gradually returns to the world. Initially, the liberated prisoners are so numb that they are unable to understand what freedom means or to emotionally respond to it. Part of them believes that it is an illusion or a dream that will be taken away from them. In their first foray outside their former prison, the prisoners realized that they could not comprehend pleasure. Flowers and the reality of the freedom they had dreamed about for years were all surreal, unable to be grasped in their depersonalization.
+The body is the first element to break out of this stage, responding by big appetites of eating and wanting more sleeping. Only after the partial replenishing of the body is the mind finally able to respond, as "feeling suddenly broke through the strange fetters which had restrained it" (p. 111).
+This begins the second stage, in which there is a danger of deformation. As the intense pressure on the mind is released, mental health can be endangered. Frankl uses the analogy of a diver suddenly released from his pressure chamber. He recounts the story of a friend who became immediately obsessed with dispensing the same violence in judgment of his abusers that they had inflicted on him.
+Upon returning home, the prisoners had to struggle with two fundamental experiences that could damage their mental health: bitterness and disillusionment. The last stage is bitterness at the lack of responsiveness of the world outside—a "superficiality and lack of feeling... so disgusting that one finally felt like creeping into a hole and neither hearing nor seeing human beings any more" (p. 113). Worse was disillusionment, the discovery that suffering does not end, that the longed-for happiness will not come. This was the experience of those who—like Frankl—returned home to discover that no one awaited them. The hope that had sustained them throughout their time in the concentration camp was now gone. Frankl cites this experience as the most difficult to overcome.
+As time passed, however, the prisoner's experience in a concentration camp became nothing but a remembered nightmare. What is more, he comes to believe that he has nothing left to fear "except his God" (p. 115).
+
+== Reception ==
+In a 1991 survey conducted for the Library of Congress and the Book of the Month Club, Man's Search for Meaning was named one of the 10 most influential books in the US. At the time of Frankl's death in 1997, the book had sold over 10 million copies and had been translated into 24 languages. As of 2022 the book has sold 16 million copies and been printed in 52 languages.
+Gordon Allport, who wrote a preface to the book, described it as a "gem of dramatic narrative" which "provides a compelling introduction to the most significant psychological movement of our day". Sarah Bakewell describes it as "an incredibly powerful and moving example of what existentialist thought can actually be for in real life" while Mary Fulbrook praises "the way [Frankl] explores the importance of meaning in life as the key to survival."
+However, aspects of the book have garnered criticism.  One of Frankl's main ideas in the book is that a positive attitude made one better equipped for surviving the camps. Richard Middleton-Kaplan has said that this implies, whether intentionally or unintentionally, that those who died had given up and that this paved the way for the idea of the Jews going like sheep to the slaughter. Holocaust analyst Lawrence L. Langer criticises Frankl's promotion of logotherapy and says the book has a  problematic subtext. He also accuses Frankl of having a tone of self-aggrandizement and a general inhumane sense of studying-detachment towards victims of the Holocaust.

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+title: "Man's Search for Meaning"
+chunk: 3/3
+source: "https://en.wikipedia.org/wiki/Man's_Search_for_Meaning"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:21.022742+00:00"
+instance: "kb-cron"
+---
+
+In his book Faith in Freedom, psychiatrist Thomas Szasz states that Frankl's survivor testimony was written to misdirect, and betrays instead an intent of a transparent effort to conceal Frankl's actions and his collaboration with the Nazis, and that, in the assessment of Raul Hilberg, the founder of Holocaust Studies, Frankl's historical account contains distortions akin to Binjamin Wilkomirski's memoirs, which were translated into nine languages before being exposed as deeply problematic (and according to the most radical interpretation false) in Hilberg's 1996 Politics of Memory.  Szasz's criticism of Frankl is not universally embraced.  Similarly, Hilberg's allegations have been rebutted by several reviewers. Comparison between Frankl's memoirs and Wilkomirski's memoirs leveled by Szasz, however, could legitimately be dismissed altogether as an inapt and misleading analogy insofar as questions arose (and remained) as to whether or not Wilkomirski had ever been an inmate at a concentration camp, whereas this was never a question in Frankl's case: there is no doubt that he is a survivor. 
+Briefly: Conflicting views about the nature of memory under extreme conditions, as well as the sort of instinctual opportunism (for the sake of survival) or positive thinking mentality that often (one might even say 'usually' or 'almost always') correlated with long-term survival in the Nazi death camps, makes the memoir an important document of witness during the holocaust but also highlight the way in which it displays the cognitive and psychological limits of representing a situation like the Nazi extermination from an 'impartial' first person perspective.
+
+Based on a suggestion in Man's Search for Meaning, a proposed Statue of Responsibility has been designed by Utah sculptor Gary Lee Price and endorsed for construction by the Utah governor. In the book, Frankl makes the following statement about the sculpture:Freedom, however, is not the last word. Freedom is only part of the story and half of the truth. Freedom is but the negative aspect of the whole phenomenon whose positive aspect is responsibleness. In fact, freedom is in danger of degenerating into mere arbitrariness unless it is lived in terms of responsibleness. That is why I recommend that the Statue of Liberty on the East Coast be supplemented by a Statue of Responsibility on the West Coast.
+
+== See also ==
+Existential anxiety
+Jonathan Livingston Seagull
+Maslow's hierarchy of needs
+Statue of Responsibility – proposed in the book to complement the Statue of Liberty
+Life Is Beautiful (1997), a film on how a positive attitude can be maintained in the worst of circumstances, including a concentration camp
+
+== References ==
+
+== External links ==
+
+Viktor Frankl: Why believe in others TED talk
+Commentary on Man's Search For Meaning by personal development scholar Tom Butler-Bowdon  (50 Self-Help Classics, 2003. ISBN 978-1857883237)
+Viktor Frankl at Ninety: An Interview Archived 2018-07-31 at the Wayback Machine
+Man's Search for Meaning book cover
+Gilmore, Byron Ross (1997). The search for meaning in grief: A comparison of Victor Frankl's 'Search for Meaning' with Douglas Hall's 'Theology of the Cross', and their implications for grief ministry (M.A. thesis). Wilfrid Laurier University.
+There's More To Life Than Being Happy in The Atlantic, discussion of Man's Search For Meaning. 2013.

data/en.wikipedia.org/wiki/Maps_of_Meaning-0.md

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+---
+title: "Maps of Meaning"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/Maps_of_Meaning"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:22.276988+00:00"
+instance: "kb-cron"
+---
+
+Maps of Meaning: The Architecture of Belief is a 1999 book by Canadian clinical psychologist and psychology professor Jordan Peterson. The book describes a theory for how people construct meaning, in a way that is compatible with the modern scientific understanding of how the brain functions. It examines the "structure of systems of belief and the role those systems play in the regulation of emotion", using "multiple academic fields to show that connecting myths and beliefs with science is essential to fully understand how people make meaning".
+
+
+== Background and writing ==
+Peterson spent more than 13 years writing the book in an attempt to "explain the meaning of history". In it, he briefly reflects on his childhood and on being raised in a Christian family. The responses to his questions about the literal truth of Biblical stories seemed ignorant, causing him to lose interest in attending church. During adolescence and early adulthood he tried finding the answer to "the general social and political insanity and evil of the world" (from Cold War to totalitarianism) and for a short period of time he embraced socialism and political science. Finding himself unsatisfied and falling into a depression, he discovered inspiration in the ideas of Carl Jung and decided to pursue psychology.
+Peterson began to write Maps of Meaning in the mid-1980s, and used text from it (then titled as The Gods of War) during his classes teaching as an assistant professor of psychology at Harvard University. He initially intended to use it in an application for academic tenure at Harvard, but found that he was not emotionally up to the task, nor was he "in the position to make the strongest case for myself". The prospect of steady employment was attractive as he had two children by then, and so he decided to accept an offer from the University of Toronto in 1998.
+According to Craig Lambert, writing in Harvard Magazine, the book is influenced by Jung's archetypal ideas about the collective unconscious and evolutionary psychology. It includes theories of religion and God, natural origin of modern culture, and the bibliography includes Dante Alighieri, Hannah Arendt, Fyodor Dostoevsky, Northrop Frye, Johann Wolfgang von Goethe, the Brothers Grimm, Stephen Hawking, Laozi, Konrad Lorenz, Alexander Luria, John Milton, Friedrich Nietzsche, Jean Piaget, B. F. Skinner, Aleksandr Solzhenitsyn, Voltaire, and Ludwig Wittgenstein among many others.
+
+
+== Release ==
+The book was first published in 1999 by Routledge, with the hardcover edition following in 2002. During its initial release, the book barely sold over a hundred copies. The unabridged audiobook edition was released on 12 June 2018, by Random House Audio. A month after its release, the audiobook debuted on the 4th place of the monthly category "Audio Nonfiction" by The New York Times Best Seller list.
+In 2004, a 13-part TV series based on Peterson's book Maps of Meaning: The Architecture of Belief aired on TVOntario.
+
+
+== Content ==
+According to Peterson, his main goal was to examine why both individuals and groups participate in social conflict, exploring the reasoning and motivation individuals take to support their belief systems (i.e., ideological identification) that eventually results in killing and pathological atrocities like the Gulag, the Holocaust, and the Rwandan genocide. He considers that an "analysis of the world's religious ideas might allow us to describe our essential morality and eventually develop a universal system of morality".
+In line with Peterson's reasoning, there exists a struggle between chaos (characteristic of the unknown, e.g. nature) and order (characteristic of explored, mapped territory, e.g. culture). Humans with their capability of abstract thinking also make abstract territoriality—the belief systems that "regulate our emotions". A potential threat to an important belief triggers emotional reactions, which are potentially followed by pathological attempts to face internal chaos, despite that "people generally prefer war to be something external, rather than internal … than re-forming our challenged beliefs". The principle in-between is logos (consciousness), and heroic figures are those who develop the culture and society as intermediaries between these two natural forces. In that sense, the "myth represents the eternal unknown … known … knower", the latter being the hero who "slays the dragon of chaos" like Saint George, resulting in "maturity in the form of individuality". Throughout the book, Peterson attempts to explain how the mind works, while including illustrations with elaborate geometric diagrams (e.g. "The Constituent Elements of Experience as Personality, Territory, and Process").
+
+
+== Reception ==
+
+One of relatively few reviews of the book upon release was from Sheldon H. White from Harvard University, who praised it as a "brilliant enlargement of our understanding of human motivation."
+Professor of psychiatry Dan Blazer, in the American Journal of Psychiatry (2000), emphasized that it "is not a book to be abstracted and summarized. Rather, it should be read at leisure (although it is anything but light reading) and employed as a stimulus and reference to expand one's own maps of meaning." Maxine Sheets-Johnstone, writing for Psycoloquy (2000), described it as an "original, provocative, complex, and fascinating book, which is also at times conceptually troubling, unduly repetitive, and exasperating in its format"; however, the "positive values of the book far outweigh its detractions."
+
+Harvey Shepard, writing in the religion column of the Montreal Gazette (2003), stated:To me, the book reflects its author's profound moral sense and vast erudition in areas ranging from clinical psychology to scripture and a good deal of personal soul searching … Peterson's vision is both fully informed by current scientific and pragmatic methods, and in important ways deeply conservative and traditional.Psychologists Ralph W. Hood, Peter C. Hill, and Bernard Spilka, in their book The Psychology of Religion: An Empirical Approach (2009), state concerning the relationship of the five-factor model to religion, that the "dynamic model for the tension between tradition and transformation has been masterfully explored by Peterson (1999) as the personality basis for what he terms the architecture of belief."
+In 2017, feminist academic Camille Paglia commented on the link between Maps of Meaning and her own book, Sexual Personae (1990).
+According to Peterson, until 2018 there had been a lack of serious critique, and he did not "think people had any idea what to make of the book." In 2018, professor of philosophy Paul Thagard gave the book a highly negative review in a Psychology Today blog post, describing it as murky and arguing that it is "defective as a work of anthropology, psychology, philosophy, and politics."
+Nathan J. Robinson, in an article in his left-wing publication Current Affairs, described the book as "an elaborate, unprovable, unfalsifiable, unintelligible theory."
+
+
+== References ==
+
+
+== External links ==
+Maps of Meaning - Peterson's website
+Maps of Meaning: The Architecture of Belief

data/en.wikipedia.org/wiki/The_Bully,_the_Bullied,_and_the_Bystander-0.md

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+---
+title: "The Bully, the Bullied, and the Bystander"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Bully,_the_Bullied,_and_the_Bystander"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:07.410992+00:00"
+instance: "kb-cron"
+---
+
+The Bully, the Bullied, and the Bystander (full title: The Bully, the Bullied, and the Bystander: From Preschool to High School—How Parents and Teachers Can Help Break the Cycle of Violence) is a 2003 nonfiction book by Barbara Coloroso. The book covers the issue of school bullying and the roles played by those involved, including the victims and bystanders.
+
+
+== Synopsis ==
+The book examines the phenomena of bullying, particularly amongst students, including taunting, tormenting, and aggressive behavior by stronger students against weaker students. It describes the key players as well as the problems and possible solutions in dealing with them. It also discusses the roles of parents, students, and teachers in such situations as well as what they can and should do.
+
+
+== 2010 edition ==
+A 2010 edition of the book included updated & modernized information.
+
+
+== References ==
+
+
+== External links ==
+The Bully, The Bullied, and the Bystander -short essay on the subject by Barbara Coloroso (book author).
+Book review at goodreads

data/en.wikipedia.org/wiki/The_Call_Girl-0.md

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+---
+title: "The Call Girl"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Call_Girl"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:08.572633+00:00"
+instance: "kb-cron"
+---
+
+The Call Girl is a best seller of 1958 written by the doctor Harold Greenwald, a psychotherapist whose doctoral dissertation is about the psychology of prostitutes. In 1960, he made a Hollywood movie on the same topic, Girl of the Night.
+In 1970, a new edition of the book was published, titled The Elegant Prostitute.
+
+
+== References ==
+
+
+== External links ==
+ISBN 0-87212-219-0
+ISBN 978-0-87212-219-2

data/en.wikipedia.org/wiki/The_Chemistry_Between_Us_(book)-0.md

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+---
+title: "The Chemistry Between Us (book)"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Chemistry_Between_Us_(book)"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:10.856103+00:00"
+instance: "kb-cron"
+---
+
+The Chemistry Between Us: Love, Sex, and the Science of Attraction is a 2012 book by the American neuroscientist Larry J. Young and the journalist Brian Alexander, in which the authors examine the neurobiological roots of love.
+
+
+== Reception ==
+The book was well received by critics. Supportive reviews appeared in New Scientist, Publishers Weekly, Kirkus Reviews etc.
+The book has been translated into many languages including Polish and Russian.
+
+
+== References ==

data/en.wikipedia.org/wiki/The_Complexity_of_Cooperation-0.md

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+---
+title: "The Complexity of Cooperation"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Complexity_of_Cooperation"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:13.211575+00:00"
+instance: "kb-cron"
+---
+
+The Complexity of Cooperation, by Robert Axelrod, is the sequel to The Evolution of Cooperation. It is a compendium of seven articles that previously appeared in journals on a variety of subjects. The book extends Axelrod's method of applying the results of game theory, in particular that derived from analysis of the Prisoner's Dilemma (IPD) problem, to real world situations.
+
+
+== Prisoner's Dilemma findings ==
+Axelrod explains the Tit for tat (TFT or T4T) strategy emerged as the most robust option in early IPD tournaments on computer.  This strategy combines a willingness to cooperate with a determination to punish non-cooperation. In these articles, however, he shows, that under more complex circumstances, such as the possibility of error, strategies that are a little more cooperative or a little less punitive do even better than TFT. Generous TFT, or GTFT, cooperates a bit more often than TFT, while Contrite TFT or CTFT defects less frequently.
+
+
+== Applications ==
+Axelrod applies various models related to IPD to a variety of situations, drawing conclusions from these simulations about the ways in which groups form, adhere, oppose or join other groups, and other topics in the fields of genetic evolution, business, political science, military alliances, wars, and more. He has added introductions to these articles explaining what real-world issues drove his research.
+
+
+== Critical response ==
+Philosopher and political economist Francis Fukuyama, writing for Foreign Affairs, praises the book for showing that realist models, which assume that in situations lacking a single sovereign actor anarchy will necessarily result, are too simplistic.  Fukuyuma expresses concern, however, that the game theory approaches aren't sufficiently complex to model real international relations, because they assume a world with large numbers of simple actors. Fukuyama holds that, instead, the real world consists of a small number of highly complex actors, thus potentially limiting the applicability of Axelrod's analysis.
+
+
+== References ==

data/en.wikipedia.org/wiki/The_Concept_of_Anxiety-0.md

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+---
+title: "The Concept of Anxiety"
+chunk: 1/2
+source: "https://en.wikipedia.org/wiki/The_Concept_of_Anxiety"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:14.338620+00:00"
+instance: "kb-cron"
+---
+
+The Concept of Anxiety: A Simple Psychologically Orienting Deliberation on the Dogmatic Issue of Hereditary Sin (Danish: Begrebet Angest. En simpel psychologisk-paapegende Overveielse i Retning af det dogmatiske Problem om Arvesynden) is a philosophical work written by Danish philosopher Søren Kierkegaard in 1844. It explores the concept of anxiety as it relates to human freedom, original sin, and existential choice.
+The original 1944 English translation by Walter Lowrie (now out of print), was titled The Concept of Dread. The Concept of Anxiety was dedicated "to the late professor Poul Martin Møller". Kierkegaard used the pseudonym Vigilius Haufniensis (which, according to Josiah Thompson, is the Latin transcription for "the Watchman" of Copenhagen) for The Concept of Anxiety.
+
+== Themes and analysis ==
+The Concept of Anxiety was published on June 17, 1844, the same date as Prefaces' publication. Both books deal with Hegel's idea of mediation.
+Kierkegaard mentions that anxiety is a way for humanity to be saved as well. Anxiety informs us of our choices, our self-awareness and personal responsibility, and brings us from a state of un-self-conscious immediacy to self-conscious reflection. (Jean-Paul Sartre calls these terms pre-reflective consciousness and reflective consciousness.)
+
+== Progress ==
+
+Kierkegaard states that "anxiety about sin produces sin". In Stages on Life's Way, he discusses repentance as "a recollection of guilt" and argues that "the ability to recollect is the condition for all productivity." He explains that if a person wishes to avoid being productive, they need only "remember the same thing that recollecting he wanted to produce, and production is rendered impossible."
+Philosophers were involved with the dialectical question of exactly "how" an individual or group changes from good to evil or evil to good. Kierkegaard pressed forward with his category of "the single individual." In his journals, Kierkegaard interprets Peter's words "To whom shall we go?" as referring to Peter's consciousness of sin, suggesting that "it is this that binds a man to Christianity" and that God "determines every man's conflicts individually".
+
+== Supernaturalism ==
+
+The Brothers Grimm wrote about the use of folktales as educational stories to keep individuals from falling into evil hands. Kierkegaard refers to The Story of the Youth Who Went Forth to Learn What Fear Was in The Concept of Anxiety (p. 155).
+
+Kierkegaard felt that imaginative constructions should be upbuilding. He wrote about "the nothing of despair", God as the unknown is nothing, and death is a nothing. Goethe's Der Erlkönig and The Bride of Corinth (1797) are also nothing. Many things are hard to understand but Kierkegaard says, "Where understanding despairs, faith is already present in order to make the despair properly decisive."
+
+== The first sin ==
+
+Kierkegaard is not concerned with what Eve's sin was; he says it was not sensuousness, but he is concerned with how Eve learned that she was a sinner. He says "consciousness presupposes itself". Eve became conscious of her first sin through her choice and Adam became conscious of his first sin through his choice. God's gift to Adam and Eve was the "knowledge of freedom" and they both decided to use it. In Kierkegaard's Journals he said, "the one thing needful" for the doctrine of Atonement to make sense was the "anguished conscience." He wrote, "Remove the anguished conscience, and you may as well close the churches and turn them into dance halls."
+
+Kierkegaard says, every person has to find out for him or her self how guilt and sin came into their worlds. Kierkegaard argued about this in both Repetition and Fear and Trembling where he said philosophy must not define faith.  
+Kierkegaard observes that it was the prohibition itself not to eat of the tree of knowledge that gave birth to sin in Adam. He questions the doctrine of Original Sin, also called Ancestral sin., "The doctrine that Adam and Christ correspond to each other confuses things. Christ alone is an individual who is more than an individual. For this reason he does not come in the beginning but in the fullness of time." Sin has a "coherence in itself".
+Kierkegaard also writes about an individual's disposition in The Concept of Anxiety. He was impressed with the psychological views of Johann Karl Friedrich Rosenkranz: 
+
+In Rosenkranz's Psychology there is definition of disposition [Gemyt]. On page 322 he says that disposition is the unity of feeling and self-consciousness. Then in preceding presentation he superbly explains "that the feeling unfolds itself to self-consciousness, and vice versa, that the content of the self-consciousness is felt by the subject as his own. It is only this unity that can be called disposition. If the clarity of cognition is lacking, knowledge of the feeling, there exists only the urge of the spirit of nature, the turgidity of immediacy. On the other hand, if feeling is lacking, there remains only the abstract concept that has not reached the last inwardness of the spiritual existence, that has not become one with the self of the spirit." (cf. pp. 320–321) If a person now turns back and pursues his definition of "feeling" as the spirit's immediate unity of its sentience and its consciousness (p. 142) and recalls that in the definition of Seelenhaftigkeit [sentience] account has been taken of the unity with the immediate determinants of nature, then by taking all this together he has the conception of a concrete personality. [but, Kierkegaard says] Earnestness and disposition correspond to each other in such a way that earnestness is a higher as well as the deepest expression for what disposition is. Disposition is the earnestness of immediacy, while earnestness, on the other hand, is the acquired originality of disposition, its originality preserved in the responsibility of freedom and its originality affirmed in the enjoyment of blessedness.

data/en.wikipedia.org/wiki/The_Concept_of_Anxiety-1.md

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+---
+title: "The Concept of Anxiety"
+chunk: 2/2
+source: "https://en.wikipedia.org/wiki/The_Concept_of_Anxiety"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:14.338620+00:00"
+instance: "kb-cron"
+---
+
+== Contemporary reception ==
+Walter Lowrie translated The Concept of Dread in 1944. He was asked "almost petulantly" why it took him so long to translate the book. Alexander Dru had been working on the book, and Charles Williams hoped the book would be published along with The Sickness unto Death, which Lowrie was working on in 1939. After the war started, Dru was wounded and gave the job over to Lowrie. Lowrie could find no adequate word to use for Angst. Lee Hollander had used the word dread in 1924, a Spanish translator used angustia, and Miguel Unamuno, writing in French used agonie while other French translators used angoisse. Rollo May quoted Kierkegaard in his book Meaning of Anxiety, which is the relation between anxiety and freedom. I would say that learning to know anxiety is an adventure which every man has to affront if he would not go to perdition either by not having known anxiety or by sinking under it. He therefore who has learned rightly to be anxious has learned the most important thing.— Kierkegaard, The Concept of Dread.
+Robert Harold Boethius, in his 1948 book Christian Paths to Self-Acceptance, discusses Kierkegaard's concept of dread, explaining that the distorted doctrines of man's depravity from the Reformation and Protestant scholasticism are clarified by neo-orthodox theologians. While sin is often preached in undialectical forms, Kierkegaard offers a modern reinterpretation, linking sin to anxiety. He explains that "dread or anxiety" precedes sin, coming close to it but without fully explaining it, which only breaks forth through a "qualitative leap." Kierkegaard views this "sickness unto death" as central to human existence, teaching that a "synthesis" with God is necessary for resolving inner conflicts and achieving self-acceptance.
+
+In 1958, George Laird Hunt interpreted Kierkegaard's writing as basically asking "How can we understand ourselves?" and wrote: Kierkegaard views man’s humanity through his creatureliness, defined by his position between life and death. Made in God's image, man feels the presence of eternity but also knows his inevitable death. This tension creates his anguish and possibility of immortality. Man sins by avoiding faith and the uncertainty of existence, either denying death or rejecting eternity. He refuses to face the anguish of being both mortal and dependent on God. True humanness lies in acknowledging both life and death, which marks the beginning of redemption.
+
+== See also ==
+Hans Urs von Balthasar
+René Descartes, Meditations on First Philosophy
+
+== References ==
+
+=== Footnotes ===
+
+=== Bibliography ===
+Søren Kierkegaard The Concept of Anxiety: A Simple Psychologically Orienting Deliberation on the Dogmatic Issue of Hereditary Sin June 17, 1844 Vigilius Haufniensis, Edited and translated by Reidar Thomte Princeton University Press 1980 Kierkegaard's Writings, VIII ISBN 0691020116
+Søren Kierkegaard "The Concept of Anxiety" 1844, translation by Alastair Hannay, March 2014 Kirkus Review
+Søren Kierkegaard The Concept of Anxiety The only book by Kierkegaard in audio format (Hannay translation)
+Søren Kierkegaard, The Concept of Anxiety, Introduction, Marxists.org
+Johann Karl Friedrich Rosenkranz, Rosenkranz's Philosophy of Education (February 18, 1887), Science, Vol. 9
+Anthony D. Storm, Anthony D. Storm's Commentary on The Concept of Anxiety
+
+== External links ==
+ Quotations related to The Concept of Anxiety at Wikiquote
+Walter Lowrie, The Concept of Dread free text from archive.org
+Arne Grøn, The Concept of Anxiety in Soren Kierkegaard Mercer University Press, Oct 1, 2008 Retrieved 1/15/2012
+Walter Kaufmann, Kierkegaard and the Crisis in Religion 1960 Audio Archive.org
+Rollo May, The Meaning of Anxiety 1950, 1996 p. 170ff
+Professor Alison Assiter, Kierkegaard and Kant on Freedom and Evil, YouTube
+Dr. Patrick McCarty, Anxiety: Its Source, Nature, Solution Audio about The Concept of Anxiety from Archive.org
+Henrik Stangerup, The Man Who Wanted To Be Guilty July 2000
+Arland Ussher, Journey Through Dread: A Study of Kierkegaard, Heidegger, and Sartre 1955

data/en.wikipedia.org/wiki/The_Cry_for_Myth-0.md

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+---
+title: "The Cry for Myth"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Cry_for_Myth"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:17.894107+00:00"
+instance: "kb-cron"
+---
+
+The Cry for Myth (1991) is a book by the American existential psychologist Rollo May, in which he proposes that modern people need myths to make sense of their lives, and that without myth they are prey to anxiety and addiction.
+The book explores numerous myths from Classical Greece through to twentieth century writers, and shows their relevance to the personal existential dilemmas of today. The book is divided into four parts: "The function of myths," "Myths in America," "Myths of the Western World" and "Myths for survival."
+
+
+== The function of myths ==
+
+
+=== What is a myth? ===
+
+"Myths are narrative patterns that give significance to our existence." (p 15) "As long as our world and society remain... empty of myths, which express beliefs and moral goals, there will be depression... and suicide." (p 21) "In such directionless states as we find ourselves near the end of the twentieth century, it is not surprising that frantic people flock to the new cults, or resurrect the old ones, seeking answers to their anxiety and longing for relief from their guilt or depressions, longing for something to fill the vacuum of their lives." (p 22)
+Max Muller, writing in 1873, states "Depend upon it, there is mythology now as there was in the time of Homer, only we do not perceive it, because we ourselves live in the very shadow of it, and because we all shrink from the full meridian light of truth."
+Myths are dramatic representations of the human condition. "Myth... is an eternal truth in contrast to an empirical truth. The latter can change with every morning newspaper, when we read of the latest discoveries in our laboratories. But the myth transcends time" (p 27). Oedipus is a man who cries out,"I must find out who I am!".
+
+
+=== Our personal crises in myths ===
+Myths contribute to our lives in at least four ways: 
+
+they give us a sense of who we are
+they make possible our loyalties to communal groups
+they support our moral values
+they address the mysteries of creation and creativity
+"When Jean-Paul Sartre needed a modern drama to communicate to the despairing French people, while Paris was being occupied by the Germans in World War II, he chose the ancient drama of Orestes." (p 40)
+"Arthur Miller's Death of a Salesman presents a powerful myth for millions of Americans and for this reason is played time and again over television and on stages throughout America" (p 43). "Willy was a salesman. And for a salesman, there is no rock bottom to the life. He don't put a bolt to a nut... He's a man way out there in the blue, riding on a smile and a shoeshine. And when they start not smiling back—that's an earthquake." Willy Loman, the salesman, has lived by the "dream of coming out number-one." In the end it has not been enough; he commits suicide—"he never knew who he was"—he never had a satisfying personal myth.
+
+
+=== In search of our roots ===
+"Our powerful hunger for myth is a hunger for community. The person without a myth is a person without a home... To be a member of one's community is to share its myths, to feel the same pride that glows within us when we recall the Pilgrims at Plymouth Rock, or Washington crossing the Delaware, or Daniel Boone and Kit Carson riding into the West. The outsider, the foreigner, the stranger is the one who does not share our myths, the one who steers by different stars, worships different gods." (p 45)
+Alex Haley found it necessary to search out his ancestor Kunta Kinte in West Africa to establish his roots and enhance his sense of personal identity. The popularity of his book and television series Roots may indicate that large numbers of Americans feel rootless.
+
+
+== Myths in America ==
+
+
+=== The Great Myth of the New Land ===
+
+
+=== Individualism and Our Age of Narcissism ===
+
+
+=== Gatsby and the American Dream ===
+Jay Gatsby embodies the potential tragedy of success. 
+
+
+== Myths of the Western World ==
+
+
+=== The Therapist and the Journey Into Hell ===
+The author proposes that the relationship between Dante and Virgil, in the Divine Comedy, is analogous to the relationship between client and therapist in psychotherapy.
+The client's journey into self-knowledge is a journey into hell. Dante's masterpiece prefigures the process of psychotherapy. "A person's hell may consist of confronting the fact that his mother never loved him; or it may consist of fantasies of destroying those a person loves most, like Medea destroying her children" (p 155). The therapist's task is "to be guide, friend, and interpreter to persons on their journeys through their private hells and purgatories" (p 165).
+"Human beings can reach heaven only through hell. Without suffering—say as an author struggles to find the right word with which to communicate his meaning—or without a probing of one's fundamental aims, one cannot get to heaven." (p 166)
+
+
+=== Peer Gynt: A Man's Problem in Loving ===
+"Peer Gynt could be called the myth of males in the twentieth century, for it is a fascinating picture of the psychological patterns and conflicts of contemporary man." (p168) Peer Gynt is torn between two desires: "one desire is to be admired by women, and the other desire is to be taken care of by the same women." (p169)
+"The reason Peer Gynt is a man for all nations is that the character and the myth are the product of Ibsen's profound self-knowledge" (p 170) "Running through Peer Gynt in the myth, and in Ibsen's drama, is the theme of the lost self and the arduous process of recovering it" (p 170)
+Peer Gynt begins as a man who seduces women and then leaves them. He always avoids commitment. He escapes confronting himself by compulsive activity. Losing his delusions of self-importance throws him into despair. He sees that he is lonely. At first the increasing self-knowledge of his own emptiness leads to envy of the happiness of others. But his spitefulness eventually heals and becomes generosity.
+He becomes able to commit to a relationship with Solvieg, who chooses him out of her personal integrity, whereas his mother "clung to him out of her deprivation".
+"The ultimate meaning of this myth, even more true today than it was in Ibsen's day, is that all such narcissistic egocentricity leads to self-destruction." (p 190) "The renunciation of the narcissistic self is the beginning of authentic selfhood" (p 192) and the capacity to love.
+
+
+=== Briar Rose Revisited ===
+
+
+=== Faust: The Myth of Patriarchal Power ===
+
+
+=== Goethe's Faust and the Enlightenment ===
+
+
+=== Faust in the Twentieth Century ===
+
+
+=== The Devil and Creativity ===
+
+
+== Myths for survival ==
+
+
+=== The Great Circle of Love ===
+
+
+== See also ==
+Thomas Mann, 1956, Joseph and his brothers, London, Secker & Warburg.
+
+
+== References ==

data/en.wikipedia.org/wiki/The_Disowned_Self-0.md

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+---
+title: "The Disowned Self"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Disowned_Self"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:23.718225+00:00"
+instance: "kb-cron"
+---
+
+The Disowned Self is a book written by Nathaniel Branden in 1971 and published in 1972. It was Branden's third book in the area of psychology (preceded by The Psychology of Self-Esteem and Breaking Free).
+
+
+== Synopsis ==
+The Disowned Self explores, "...the problem of self-alienation - a condition in which the individual is out of contact with his own needs, feelings, emotions, frustrations and longings, so that he is largely oblivious to his actual self and his life is the reflection of an unreal self, of a role he has adopted. The problem of obliviousness to self, the causes and consequences of such obliviousness, and its treatment psychotherapeutically - is the theme of this book."
+Branden describes the process whereby individuals become disconnected from their inner experience. The book reintroduces, in an abbreviated form, Branden's previously published theory of psychology and the central role played by self-esteem. It goes on to provide a philosophical foundation for the psychological theory of the disowned self. The book gives detailed descriptions of patients experiencing the problem, the history of their problems, and the treatments used by Branden. One method emphasized by Branden is the use of "sentence stems", a therapeutic technique he adopted years earlier.
+In the Appendix of later editions, the book contains a reprint of an interview with Branden originally published in Reason magazine where he discusses his work and this book in particular. There is also a reprint of a chapter on emotions taken from The Psychology of Self-Esteem.
+
+
+== History ==
+In 1970, Branden enrolled in a doctoral program at the California Graduate Institute. The Disowned Self was originally prepared as material for his dissertation, which he submitted in 1971. In an unusual sequence, the first edition of the book was released by Nash Publications in January 1972, before Branden's degree was awarded in July 1973. A second edition was issued in paperback by Bantam Books in June 1973, followed by more or less annual reissues through 1984.
+
+
+== See also ==
+
+Psychotherapy
+True self and false self
+
+
+== References ==

data/en.wikipedia.org/wiki/The_Doctor_and_the_Soul-0.md

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+---
+title: "The Doctor and the Soul"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Doctor_and_the_Soul"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:24.866904+00:00"
+instance: "kb-cron"
+---
+
+The Doctor and the Soul (German: Ärztliche Seelsorge; subtitled From Psychotherapy to Logotherapy in English translations) is a 1946 book by Viktor E. Frankl, the Viennese psychiatrist and founder of logotherapy.
+The book explores topics on the meaning of life in general as well as the meaning of specific areas of one's life, such as work and personal relationships.
+Frankl took the original manuscript of the book with him into the Nazi concentration camps where he was held. However, it was soon discarded by other inmates. Frankl later reconstructed the manuscript from memory while still in the concentration camps, and published after the end of World War II.
+
+
+== Contents ==
+The Doctor and the Soul is divided into five sections:
+
+From Psychotherapy to Logotherapy
+From Psychoanalysis to Existential Analysis
+Logotherapy as a Psychotherapeutic Technique
+From Secular Confession to Medical Ministry
+Psychotherapy on Its Way to Rehumanization
+
+
+== Writing ==
+Frankl wrote the book initially during Nazi occupation of Austria. However, he was not able to publish at that time. Instead, he was forced to hide his manuscript and take it with him to the concentration camps. Soon after arriving at the concentration camp, Frankl was forced to discard his work.
+A few years later, while still incarcerated, Frankl began reconstructing the manuscript from memory on scraps of paper. Sometime after his release, after the war had ended, Frankl published both Man's Search for Meaning as well as The Doctor and the Soul.
+Frankl attributed his survival during the war years to his awareness of the topics written in The Doctor and the Soul. He countered the image of him as portrayed in the American media, that he discovered these ideas in the concentration camps. Instead, said Frankl, discovering these ideas prior to his arrest and detainment helped him overcome the existential crises of losing everything dear to him.
+
+
+== References ==
+
+
+== External links ==
+The doctor and the soul: from psychotherapy to logotherapy at the Internet Archive

data/en.wikipedia.org/wiki/The_Eden_Express-0.md

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+---
+title: "The Eden Express"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Eden_Express"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:27.153224+00:00"
+instance: "kb-cron"
+---
+
+The Eden Express: A Memoir of Insanity (ISBN 1-58322-543-9) is a 1975 memoir by Mark Vonnegut, son of American writer Kurt Vonnegut, about Mark's experiences in the late 1960s and his major psychotic breakdown and recovery. After his recovery, he undertook the study of medicine and orthomolecular medicine, although he later disavowed the latter.
+The foreword was written by Kurt Vonnegut, who said, "his [Mark Vonnegut's] wish is to tell people who are going insane something about the shape of the roller coaster they are on."
+The Eden Express is an autobiographical account of Mark's years immediately after college, his thoughts, experiences and descent into and eventual emergence from mental illness. It starts with the words, "June 1969: Swarthmore Graduation. The night before, someone had taken white paint and painted "Commence What?" on the front of the stage." It continues with an account of his journey in a VW Bug to the wilds of British Columbia to build a commune with his girlfriend and college friends. The book continues until two years later, on Valentine's Day, 1971, Vonnegut had suffered from a psychotic episode and was committed to Woodlands Psychiatric Hospital in New Westminster, about 10 days after taking mescaline, which left him unable to sleep and uninterested in eating. He was diagnosed as having paranoid schizophrenia.
+The New York Times describes the book as:
+
+Mark Vonnegut’s depiction of his descent into, and eventual emergence from, mental illness. As a recent college graduate, self-avowed hippie, and son of a counterculture hero, Vonnegut begins to experience increasingly delusional thinking, suicidal thoughts, and physical incapacity. In February 1971 he is committed to a psychiatric hospital... (an) honest, thoughtful, and moving account of the illness of schizophrenia. Required reading for those who want to understand insanity from the inside.
+The book was translated into Swedish as Express till paradiset. It was also translated into Polish as Eden express (transl. Sherill Howard Pociecha i Lech Janerka, Wrocław/Breslau 1992) and into German as Eden Express - Die Geschichte meines Wahnsinns (transl. Johann Christoph Maass), Berlin 2014.
+
+
+== References ==
+
+
+== External links ==
+Edited extract at The Guardian

data/en.wikipedia.org/wiki/The_Elephant_in_the_Brain-0.md

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+---
+title: "The Elephant in the Brain"
+chunk: 1/2
+source: "https://en.wikipedia.org/wiki/The_Elephant_in_the_Brain"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:30.672062+00:00"
+instance: "kb-cron"
+---
+
+The Elephant in the Brain: Hidden Motives in Everyday Life is a 2018 nonfiction book by Kevin Simler and Robin Hanson. Simler is a writer and software engineer, while Hanson is an associate professor of economics at George Mason University. The book explores self-deception and hidden motives in human behaviour. The publisher's website describes the aim of the book as 'to track down the darker, unexamined corners of our psyches and blast them with floodlights'.
+
+== Summary ==
+The main thesis of the book is that we are very often not aware of our real reasons for most of our behaviours. Our behaviors are optimised for living in a social group and very often, from the point of view of natural selection, it is useful if we are not consciously aware of our real motivations.
+The book is split into two sections. The first, entitled 'Why We Hide Our Motives', includes an introduction to the subjects of animal behaviour, signalling, social norms and self-deception.  In the second section, entitled 'Hidden Motives in Everyday Life', each chapter covers an aspect of human behaviour and describes how it can be explained through the framework of signalling and self-deception outlined in the first section. The chapters in this section cover body language, laughter, conversation, consumption, art, charity, education, medicine, religion and politics.
+
+=== Body language ===
+In this chapter, the authors claim that body language is largely a way of communicating status. Most of us will not consciously describe our body language as doing this; nonetheless, various status-related body positions can be observed in humans, similar to other primates.
+
+=== Laughter ===
+The authors argue that laughter is not just a response to humour, but is better thought of as a 'play signal' - an indication that we do not have feelings of hostility towards the other party. A wide range of data is used to support this hypothesis including the fact that people laugh more in groups than on their own, the fact that babies laugh more with their mothers, and the fact that a person who is speaking in general laughs more than a person who is listening.
+
+=== Conversation ===
+Conversation is often thought of as a means of exchanging information. However, most conversations do not involve the exchange of useful information, and the structure of conversation is often not optimised for this exchange. The authors argue that this is because a major purpose of conversation is instead to show off our mental ability.
+
+=== Consumption ===
+The authors discuss Thorstein Veblen's theory of conspicuous consumption. This is the idea that, though we may claim that we buy goods for practical purposes, the main purpose of buying many goods is to signal to others that we can afford to buy them. The authors then point out that many other things, apart from wealth, can be signaled through consumption.
+
+=== Art ===
+The authors point out that how much we value art largely depends on extrinsic features of the art, such as whether or not it is original and whether it is hand-made or machine-manufactured. This does not make sense if one claims that one cares about art for its intrinsic content. Art is better thought of as a way for people to show off their erudition and discernment as well as to associate themselves with artists.
+
+=== Charity ===
+The authors point out that, while most people claim and feel that they give money to charity because they wish to help a cause, very few people bother to check the cost-effectiveness of the charities which they donate to. The authors argue that this behaviour cannot be explained by the desire to help the cause, but can be explained if donations to charity are viewed as a way of signalling wealth, generosity and compassion.
+
+=== Education ===
+This section makes broadly the same argument as Bryan Caplan's book The Case Against Education. Most of us claim that the point of education is to learn the taught material. However, employers often require employees to have a degree, even if the degree is unrelated to the job and most students forget a lot of what they have learnt after a few years out of education. The authors argue that the main purpose of education is to show off intelligence, conscientiousness and conformity, as well as achieving secondary purposes, such as allowing people to socialize and allowing the government to indoctrinate its citizens.
+
+=== Medicine ===
+The story we tell ourselves about medicine and healthcare is that we use it in order to get better when we are unwell. However, this story does not fit in with many facts about healthcare. For example, regions which spend more on medicine do not tend to be healthier, and when people are given access to cheaper healthcare, they do not become healthier (for example in the RAND Health Insurance Experiment). Simler and Hanson argue that this is because medicine and healthcare are largely about signalling compassion, rather than promoting health.
+
+=== Religion ===
+Most religious people will claim that they are religious because they hold certain beliefs. Simler and Hanson argue that for most of history, religion has been about enacting certain behaviours, rather than specific beliefs. They also point out that religious people (of many conflicting religions) tend to have better physical and mental health than non-religious people. They suggest that the main purpose of religion is to provide a sense of community, and that the rituals and sacrifices that people make for their religions are ways of signalling loyalty.

data/en.wikipedia.org/wiki/The_Elephant_in_the_Brain-1.md

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+---
+title: "The Elephant in the Brain"
+chunk: 2/2
+source: "https://en.wikipedia.org/wiki/The_Elephant_in_the_Brain"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:30.672062+00:00"
+instance: "kb-cron"
+---
+
+=== Politics ===
+On the face of it, the reason that people participate in politics is to improve the world in some way. However, most of us engage in politics in a way which is emotional, poorly informed relative to the strength of claims that we make, and we are generally unwilling to compromise on political issues. These facts are better explained if politics is a way of signalling affiliation to a 'tribe' of like-minded people than as a way of actually trying to improve the world.
+
+== Reception ==
+Writing in The Wall Street Journal, Matthew Hutson called the book 'refreshingly frank' and 'penetrating'.
+In a mostly negative review for The New Yorker, journalist and novelist John Lanchester praised the section on education, but criticized the book for 'taking an argument that has worthwhile applications and extending it further than it usefully goes '. He also claimed that the emphasis on hidden motives undermined human achievements generated by those motives, such as 'writing symphonies, curing diseases, building cathedrals, searching into the deepest mysteries of time and space and so on'.  Hanson responded to these criticisms on his blog.
+A review for Publishers Weekly called the book a 'fascinating and accessible introduction to an important subject'
+In the New York Intelligencer, Park MacDougald gave the book a mixed review calling it ' interesting, occasionally enlightening, and sometimes a little slapdash'. MacDougald particularly criticized the book's reliance on social psychology research in light of the replication crisis in that field.
+Kelly Jane Torrance in the National Review recommended the book, saying that it makes the 'best argument yet that we’re not even aware of much of what motivates us'.
+Computer scientist Scott Aaronson praised the work on his blog, calling it a 'masterpiece' and 'Robin [Hanson]'s finest work so far'.
+
+== See also ==
+Effective altruism which is discussed in the book as an alternative set of norms surrounding charitable giving.
+The Case Against Education, a book by Bryan Caplan which makes a similar case to The Elephant in the Brain that education is mostly about signalling intelligence, conformity and conscientiousness
+RAND Health Insurance Experiment, an experiment discussed in the chapter on medicine
+
+== References ==

data/en.wikipedia.org/wiki/The_End_of_Average-0.md

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+---
+title: "The End of Average"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_End_of_Average"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:33.031450+00:00"
+instance: "kb-cron"
+---
+
+The End of Average: How We Succeed in a World That Values Sameness is a book by Todd Rose. It was published by HarperCollins in 2016, and talks about the importance of individuality rather than the concept of average human beings.
+In this book, the author argues that no individual can be accurately labeled as average. He presents an alternative to understanding individuals solely based on averages. He introduces three principles of individuality - the jaggedness principle (talent is always uneven), the context principle (traits are not fixed), and the pathways principle (we often take unconventional routes).
+According to The New York Times, “Readers will be moved to examine their own averagerian prejudices, most so ingrained as to be almost invisible, all worthy of review.” As per Kirkus Reviews, the book is “an intriguing view into the evolution and imperfections of our current system but lacks a clear path toward implementing the proposed principles of individuality.”
+
+
+== References ==
+
+
+== Further reading ==
+Bethune, Brian (January 25, 2016). "Todd Rose, high school dropout turned Harvard professor, on why the idea of average is damaging, especially when it comes to education". Maclean's. pp. 12–13. Retrieved February 22, 2016.
+Hart, Anna (January 19, 2016). "Mr Average? There's no such person". The Daily Telegraph (1; National ed.). pp. 19–20. Retrieved February 22, 2016.
+Reisz, Matthew (January 28, 2016). "Names, not numbers". Times Higher Education (Issue: 2239 ed.). pp. 42–45. ISSN 0049-3929.
+"Teaching, Learning and 'The End of Average' - Technology and Learning". insidehighered.com. Retrieved April 8, 2016.
+The End of Average: Todd Rose's '8 for 8'. October 8, 2014. Retrieved April 8, 2016 – via YouTube.
+
+
+== External links ==
+Official website

data/en.wikipedia.org/wiki/The_Flight_from_Woman-0.md

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+---
+title: "The Flight from Woman"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Flight_from_Woman"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:42.483832+00:00"
+instance: "kb-cron"
+---
+
+The Flight from Woman is a book by psychiatrist Karl Stern, first published in 1965 by Farrar, Straus and Giroux. It is described as a study of the polarity of the sexes as reflected in the conflict between two modes of knowledge—scientific or rational, as contrasted with intuitive or poetic. In the course of exploring this theme Stern undertakes to provide psychological portraits of six representative figures whose thought and work have influenced modern man: Descartes, Goethe, Schopenhauer, Kierkegaard, Tolstoy, and Sartre.
+Reviews
+Man, Woman, and Person: Karl Stern, The Flight from Woman, Z. John Levay, M. D.  Modern Age Volume 11, Number 1, page 83 [1]

data/en.wikipedia.org/wiki/The_Flight_of_the_Wild_Gander-0.md

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+---
+title: "The Flight of the Wild Gander"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Flight_of_the_Wild_Gander"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:43.636471+00:00"
+instance: "kb-cron"
+---
+
+The Flight of the Wild Gander: Explorations in the Mythological Dimension is a 1969 book by mythologist Joseph Campbell, in which he collects a number of his early essays and forwards. Essays include "Bios and Mythos" (on the psycho-biological sources of mythic forms and symbols), "Mythogenesis" (on the rise and fall of a single Native American legend) and "The Symbol without Meaning" (about the secularization of myths in the modern age).
+The wild gander of the title is a reference to the Hindu concept of the  paramahamsa, a great spiritual teacher of exalted illumination, able to transcend the mundane, just as the hamsa is able to fly above the sky-scraping Himalayas.
+Published originally in 1969 by Viking Press, the book was rereleased by Harper and Row in 1990. The third edition was published by New World Library in 2002, making The Flight of the Wild Gander the third title in the Joseph Campbell Foundation's Collected Works of Joseph Campbell series.
+
+
+== References ==
+
+Campbell, Joseph (2002). The Flight of the Wild Gander. Novato, California: New World Library. ISBN 1-57731-210-4.
+
+
+== External links ==
+Flight of the Wild Gander page on the JCF site

data/en.wikipedia.org/wiki/The_Gold_Standard_and_the_Logic_of_Naturalism-0.md

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+---
+title: "The Gold Standard and the Logic of Naturalism"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Gold_Standard_and_the_Logic_of_Naturalism"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:56.603262+00:00"
+instance: "kb-cron"
+---
+
+The Gold Standard and the Logic of Naturalism is a non-fiction book written by literary theorist and author Walter Benn Michaels and first published in 1988 by the University of California Press.
+
+
+== Content ==
+The book is a treatise on capitalism in the United States and "value creation," by way of literary criticism. The author examines topics such as the alienation of property, the proclivity for masochism, and the battle over free silver, analyzing the  cultural forms these phenomena affect and shape.  Michaels proclaims a social, economic, and legal examination of literary history, because, as he affirms, if literature is to be understood at all it must be understood both as "a producer and a product of market capitalism."
+
+
+== Reviews ==
+The New York Times, reporting in 1986, on Representations, "one of the hottest newer journals around," focused on its issue devoted to American culture between the Civil War and World War I, which, they claimed, shattered "the shackles of narrow specialization." The report denotes The Gold Standard as  a "literary-psychological-economic study" of misers, which brings to relief the fiction of Frank Norris in particular. The work focuses simultaneously on literature and the arts, as well as on politics and the "historical fabric of the era."
+Professor Jon Dietrick writes that, in The Gold Standard, the author locates in American literary naturalism an anxiety over issues of material reality and representation. The "logic" of naturalism he elaborates is based on the repression of money as a "free-floating signifier," expressing itself in various, unsuccessful strategies of "escaping" the money economy. Michaels, he states, claims that naturalism, as an aesthetic expression of both the desire for and the impossibility of this escape, obsesses over the ontological and epistemological questions raised by money, and becomes the working out of a set of "conflicts between pretty things and curious ones, material and representation, hard money and soft, beast and soul."
+Ira Wells, University of Toronto Academic Programs director, in his work Fighting Words, seeks a new understanding of what literary naturalism is and why it matters. He countered the accepted view of literary naturalism being concerned with environmental and philosophical determinism and focused on the polemical essence of the genre. Naturalist writers, he argues, are "united less by a coherent philosophy than by an attitude, a posture of aggressive controversy, which happens to cluster loosely around particular social issues." Wells cites H. L. Mencken as among the first critics who found naturalism to be merely an "aesthetic assault" on the social realism practiced by the likes of William Dean Howells, a stance that framed naturalism as America's "national literature of disobedience."
+The new historicists, such as Michaels, Wells continues, reinvigorated naturalism through their recognition of important categories worthy of study, and particularly the combined interest in gender and economics. In this endeavor, Wells identifies Michaels' naturalism as attacking capitalism itself. In The Gold Standard specifically, he claims that Michaels outlines two gendered models of Gilded Age writing: a kind of "feminine consumption and masculine production." The naturalists, Wells claims, may have conceived of their project as one of opposition to "consumer culture," but, by championing masculine production over feminine consumption, their turn-of-the-century naturalism ended up "endorsing, rather than undermining, the dominant economic logic of the age."
+
+Literary critic, philosopher, and political theorist Fredric Jameson relates how Michaels, in the book, has given himself over so completely to the logic of its content and the "inner dynamic of [its] objects" that the great problems of that age and ours appear not summoned but under their own momentum. Michael's reading, Jameson, contends, allows him to set in place the analysis of the gold standard itself, which refers to the "passionate and obsessive belief" in the natural, the intrinsic value of gold, a notion that expresses the longing to escape the market and its idiosyncratic instabilities. For Michaels, the reviewer notes, the aesthetic consequences of the debate over nature, gold, and authenticity find their expression in the critique of representation as such. Jameson quotes Michaels' aside on trompe l'oeil:The painting that can represent nothing and still remains a painting is 'money itself', and the modernist (or, perhaps, literalist) aesthetic of freedom from representation is a gold bug aesthetic.
+For The Gold Standard author, states Jameson, everything comes down to the "self" and the "desperate or passionate fantasies" of productionism, romance, slavery, masochism, the gold standard itself, and hoarding or spending are all attempts to deal with the antinomy of the self as private property. Michaels identifies what is "the true Other of the market" and of commodity consumption, namely death itself. And shows that the force of desire, alleged by a plethora of authors and polemicists to undermine the rigidities of late capitalism is, actually, precisely what keeps the consumer system intact: The so-called "disruptive element" in desire is not subversive of the capitalism system but "constitutive of its power." In terms of politics and ideologies, all the radical positions of the past are flawed because they failed. But, Jameson points out, Walter Benjamin always insisted that history progresses by failure rather than by success. In fact, he states, it is clear that the more corrupt and evil the existing order is, the less likely for anything better to emerge from it. And as to dialectics as a language experiment pertinent to Michaels' endeavor in this work, Jameson quotes extensively from Jean-Jacques Rousseau's Emile, or On Education:No language is rich enough to furnish as many terms, turns of phrase, or sentence-types, as our ideas have modifications. Splendid but unpractical is the method that consists in defining all the terms, and ceaselessly substituting the definition of the term thereby defined; for how can this avoid circularity?
+
+
+== See also ==
+Post-structuralism
+Post-modernism
+Immanance
+
+
+== Notes ==
+
+
+== References ==
+
+
+== Further reading ==
+Freud, Sigmund (1999). "Character and Anal Eroticism". In Strachey, James (ed.). The Standard Edition of the Complete Psychological Works of Sigmund Freud. Vintage Books. ISBN 0-09-929622-5. We [know] about the superstition that connects the finding of treasure with defecation, writes Freud, claiming an antiquity-old, "inextricable"                               relationship between gold and excrement.
+Gallagher, Catherine (1989). "Chapter 3: Marxism and the New Historicism". In Veeser, H. Aram (ed.). The New Historicism. Routledge. pp. 37–48. ISBN 9780415900706.
+Benn Michaels, Walter; Knapp, Stephen (Summer 1982). "Against Theory" (PDF). Critical Inquiry. 8 (4). University of Chicago Press: 723–742. doi:10.1086/448178., whereby "theory" denotes the attempt to govern interpretations of particular texts by appealing to an account of interpretation in general. The authors critique not a particular way of doing such "theory" but the entire  idea of doing "theory" and claim that the meaning of a text is simply identical to the author's intended meaning, which renders incoherent the project of grounding meaning in intention.

data/en.wikipedia.org/wiki/The_Happiness_Industry-0.md

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+---
+title: "The Happiness Industry"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Happiness_Industry"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:53:58.998726+00:00"
+instance: "kb-cron"
+---
+
+The Happiness Industry: How Government and Big Business Sold Us Well-Being is a 2015 book written by William Davies, in which the author proposes that the contemporary notions of happiness and well-being are being warped by the forces of numerous governmental and business institutions to transform happiness, as a concept, into something that promotes consumption.
+
+
+== Summary ==
+William Davies begins his work by analyzing the philosophy of 19th century Utilitarian theorist Jeremy Bentham, who famously asserted that humanity can objectively determine ethical decisions by measuring the pleasure or pain that results as a consequence. This begins the rise of what Davies regards as "The Anti-Philosophical Agnosticism" in the psychological community, wherein happiness as a concept is warped from being a personal subjective experience to an objective quantifiable phenomenon. This "Anti-Philosophical Agnosticism" is further reflected in the works of economist William Stanley Jevons, behaviorist John Watson, and The Chicago School of Economics. The main problem of quantifying pleasure and happiness is there is no one factor that may be objectively observed, since emotions are by their natures subjective experiences; so, according to Davies, psychologists have used other units to measure happiness such as money, dopamine, and body language. Using quantifiable physical phenomenon to measure happiness ultimately reduces happiness to a simple utility.
+The promotion of this psychological perspective is leading to greater amounts of mental health problems, alienation and manipulation by political and economic elites.  Davies warns that the continued expansion of mass surveillance, targeted advertising and psychological profiling is leading to a society in which individuals' emotions are constantly being manipulated by state and corporate forces to be politically docile and economically efficient.
+
+
+== Reception ==
+The Happiness Industry was reviewed in magazines and newspapers, including The Guardian, The Independent, and Kirkus Reviews. The book has received mostly positive reviews from critics, especially those of the political left. Literary critic Terry Eagleton praised Davies in a review published by The Guardian.
+
+
+== See also ==
+Late capitalism
+Surveillance capitalism
+Positive psychology
+Big data
+Consumerism
+Criticism of capitalism
+Happiness economics
+
+
+== Footnotes ==
+
+
+== External links ==
+Morgan, Jacob. "The Happiness Industry: How the Government and Big Business Sold Us Well-Being". Forbes. Retrieved 27 December 2017.

data/en.wikipedia.org/wiki/The_Happiness_Trap-0.md

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+---
+title: "The Happiness Trap"
+chunk: 1/2
+source: "https://en.wikipedia.org/wiki/The_Happiness_Trap"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:00.157027+00:00"
+instance: "kb-cron"
+---
+
+The Happiness Trap: Stop Struggling, Start Living is a self-help book originally published in 2007 by Dr. Russ Harris, a renowned acceptance and commitment therapy (ACT) trainer, executive coach, therapist and general practitioner (GP). The book introduces the ACT therapy model in an accessible and practical way, teaching readers how to handle negative feelings and self doubt, and living in tune with one's core values. The book has sold over a million copies, has been translated into over 30 languages and is currently in its second edition.
+
+== Background ==
+Russ Harris grew up in England and studied medicine at Newcastle University. After graduating, he began practicing as a GP, eventually emigrating to Australia in 1991. Through his work in both England and Australia, Harris became interested in Psychoneuroimmunology, the study of the connection between the mind and the nervous and immune systems of the human body. This led him to the work of Jon Kabat-Zinn and his program of mindfulness-based stress reduction. “As a young GP, I was pretty depressed. I was pretty miserable. I’d achieved this medical degree and this job that gave me income and status and privilege and I thought that should make me happy, right? But it didn’t. I was wracked with self-doubt and anxiety and imposter syndrome so I started reading self-help books to try and understand why." He began teaching mindfulness techniques to his patients and became progressively disillusioned with writing prescriptions. After finding out about acceptance and commitment therapy, he traveled to the United States to train with the creators of the ACT model, Steven C. Hayes and Kelly Wilson."It was interesting because my consultations were getting longer and longer and I was spending less and less time on the physical aspects of health, and more and more time on the psychological aspects – and I started to think maybe I’m actually in the wrong profession here. It was the psychology of health that really interested me.”Gradually, Harris retrained as a therapist and life coach. Wanting to bring an accessible guide to ACT to as many people as possible, he wrote The Happiness Trap and eventually published it with Exisle Publishing in 2007.
+In the years that followed Harris established an accompanying online program.
+
+== Synopsis ==
+In The Happiness Trap, Harris guides the reader through all the cornerstones of acceptance and commitment therapy. He begins by discussing why it is so hard to be happy, outlining that the human brain is wired for suffering and that attaining peak happiness is a myth which can contribute, rather than negate, one's own suffering.
+He then outlines the core philosophy of ACT: rather than trying to eliminate negative thoughts and feelings, it is more valuable to learn to live with them and use mindfulness techniques to gain a detached and more objective view of one's experiences. In a journal article he wrote for Psychotherapy in Australia ahead of the release of The Happiness Trap he wrote: "ACT interventions focus around two main processes: 1) developing acceptance of unwanted private experiences which are out of personal control, 2) commitment and action towards living a valued life". The goal of ACT then is to detach from the distractions, negative thoughts and painful feelings the brain is predisposed to, and reorient towards finding true satisfaction in life.
+Harris then introduces various techniques for handling difficult thoughts and feelings, such as "dropping anchor" and how to turn "the struggle switch" off. Every chapter introduces a technique, why it works, and references client stories to show how these techniques can help people. There are Troubleshooting sections at the end of a chapter, which answer frequent questions and reassure the reader that they are on the right path.
+
+Towards the end of the book, Harris broadens the scope and discusses how to make life more meaningful by discovering one's values and using them as a guide, if not a fixed rule. He introduces the values square and discusses how visualising four main domains of life - work, love, health, play - can help structure and make the process of improving one's life less overwhelming. He discusses barriers that might crop up and that change can feel uncomfortable:
+“Personal growth and meaningful change necessitates leaving your comfort zone. This inevitably brings up discomfort in the form of difficult thoughts, sensations, emotions, memories and urges. If we aren’t willing to open up and make room for these experiences, then we won’t do the challenging things that matter to us."He provides further techniques for how to break down the process into short, medium and long-term goals, deal with the negative feelings that come hand-in-hand with change, and stay committed to the journey even when suffering setbacks or losing consistency:
+"We acknowledge the painful reality we are dealing with, make room for all those painful thoughts and feelings, and treat ourselves kindly. Then we get in touch with our values and choose what we will stand for in the face of this. In other words: be present, open up and do what matters. The greater our ability to do this, the more freedom we have — no matter what obstacles life puts in our path"

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+---
+title: "The Happiness Trap"
+chunk: 2/2
+source: "https://en.wikipedia.org/wiki/The_Happiness_Trap"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:00.157027+00:00"
+instance: "kb-cron"
+---
+
+== Publication History ==
+The Happiness Trap was published on 1 March 2007 in Australia and New Zealand. It was released in the US by Shambhala Publications on 3 June 2008, and continued to spread around the world with publications in UK, Latin America, India, Germany, Korea, France, Sweden and China.
+The book has sold over 1 million copies worldwide and has been translated into over 30 languages, among them Chinese, German, French and Spanish.
+Russ Harris went on to publish several more books about acceptance and commitment therapy, including The Happiness Trap Pocketbook, The Happiness Trap Cards, ACT Made Simple, ACT with Love, The Confidence Gap and The Reality Slap.
+A second edition was released in 2021, featuring over 50% new material with additional exercises, expanded sections on different emotions, perfectionism and a lot of new material on self-compassion.
+
+== Reception ==
+The book was well-received upon its release, with many praising the accessible writing style and way it introduces ACT: "ACT is not a form of meditation or a path to enlightenment—to reap the benefits, action is imperative. More of an ACT primer than anything else, there’s enough interesting content here to keep the reader, um, happy". A review in The Scavenger described it as "easy-to-read, practical and empowering".
+
+Michael L. H. Collins wrote for The British Journal of Psychology:"Harris certainly has broken the mold of the self-help book with this enthusiastic and unique approach to making the most of our lives ... a book like this, with its fresh, innovative and interactive style, might prove to be ‘just what the doctor (Harris) ordered’." The Happiness Trap brought ACT to the mainstream, raising it from fringe psychological field of study to easily understood self-help aid. Oliver Burkeman wrote for The Guardian: "Meditation teaches a similar lesson, as does the still youthful field of "acceptance and commitment therapy", outlined in Russ Harris's excellent book The Happiness Trap. The point isn't to improve your thoughts and feelings, or stamp out negative ones, so much as to "unhook" from them; to stop being a puppet they jerk around."Body+Soul listed it on their Top Self-Help Books in 2010, alongside Eat, Pray, Love by Elizabeth Gilbert and The Seven Spiritual Laws of Success by Deepak Chopra. It continues to rank highly on many self-help book lists and compilations and is considered by many therapists an essential tool for improving the lives of their patients.
+
+== References ==

data/en.wikipedia.org/wiki/The_Honest_Truth_about_Dishonesty-0.md

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+---
+title: "The Honest Truth about Dishonesty"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Honest_Truth_about_Dishonesty"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:01.285758+00:00"
+instance: "kb-cron"
+---
+
+The Honest Truth About Dishonesty: How We Lie to Everyone—Especially Ourselves is a 2012 book by the Duke University cognitive science professor Dan Ariely. It investigates why and when cheating occurs, debates its usefulness and questions how it can be discouraged.
+The book was translated into Hebrew in 2013.
+
+
+== Contents ==
+In The Honest Truth About Dishonesty, Ariely uses several experiments to investigate the nature of dishonesty. In one, he discovers that, a refrigerator in a college dormitory that contains cans of Coca-Cola and dollar bills, the soda cans would disappear faster because taking money would make the students feel more like thieves than taking soda cans. In another experiment, an actor playing a University of Pittsburgh student took a test at rival Carnegie Mellon University. He deliberately and clearly cheated on the test and acted confused about some of the rules of the test. Ariely examined how the rest of the group responded and concluded that cheating is contagious. In addition to reporting on experiments he conducted, Ariely mentions his own experiences with dishonesty, such as once riding a train on a forged Eurail pass or being told, as a burn victim, that he would be all right despite the medical evidence to the contrary. He offers that honor codes and close supervision may decrease dishonesty somewhat but do not account for the psychological rationalization.
+
+
+== Reception ==
+The Honest Truth About Dishonesty was positively received. Writing in The New York Times, Janet Maslin praised Ariely's "simple, cheery style" of writing. She also liked how the book "has a disarming personal touch". President of Wesleyan University Michael S. Roth noted that "Ariely raises the bar for everyone. In the increasingly crowded field of popular cognitive science and behavioral economics, he writes with an unusual combination of verve and sagacity. He asks us to remember our fallibility and irrationality, so that we might protect ourselves against our tendency to fool ourselves."
+
+
+== References ==

data/en.wikipedia.org/wiki/The_Inner_Reaches_of_Outer_Space-0.md

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+---
+title: "The Inner Reaches of Outer Space"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Inner_Reaches_of_Outer_Space"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:07.159273+00:00"
+instance: "kb-cron"
+---
+
+The Inner Reaches of Outer Space is a 1986 book by mythologist Joseph Campbell, the last book completed before his death in 1987. In it, he explores the intersections of art, psychology and religion, and discusses the ways in which new myths are born. In writing the book, Campbell drew on transcripts of a series of lectures and conversations that he gave in San Francisco between 1981 and 1984, including legendary symposiums with astronaut Rusty Schweickart and with members of the Grateful Dead.
+Originally published by Alfred van der Mark in 1986, the book was rereleased by Harper & Row in 1988. With the publication of the third edition by New World Library in 2002, The Inner Reaches of Outer Space became the second title in the Joseph Campbell Foundation's Collected Works of Joseph Campbell series.
+
+
+== References ==
+
+Campbell, Joseph (2002). The Inner Reaches of Outer Space. Novato, California: New World Library. ISBN 1-57731-209-0.
+
+
+== External links ==
+Inner Reaches page on the JCF site

data/en.wikipedia.org/wiki/The_Insanity_of_Normality-0.md

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+---
+title: "The Insanity of Normality"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_Insanity_of_Normality"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:08.349733+00:00"
+instance: "kb-cron"
+---
+
+The Insanity of Normality: Toward Understanding Human Destructiveness is a book about the root causes of cruelty and violence written by psychoanalyst Arno Gruen.
+It is Gruen's answer to Freud about human destructiveness. According to Freud, human beings are born with an innate tendency to destruction and violence; in The Insanity of Normality, Gruen challenges that assumption, arguing instead that at the root of evil lies self-hatred, a rage originating in a self-betrayal that begins in childhood, when autonomy is surrendered in exchange for the "love" of those who wield power over us.
+
+
+== Edition details ==
+German editions: Der Wahnsinn der Normalität – Realismus als Krankheit. Eine grundlegende Theorie zur menschlichen Destruktivität; Kösel-Verlag, München 1987, ISBN 3-466-34178-7, 9th edition 7/1999, München, ISBN 3-423-35002-4
+English editions: The Insanity of Normality: Understanding Human Destructiveness, ISBN 978-0-9669908-4-3, trade paperback, most recent English edition: March 2007, Human Development Books, Berkeley, CA, first English edition: 1992)
+Czech edition: Šílenství normality. Realismus jako choroba: Teorie o lidské destruktivitě, Lumír Nahodil, Praha, 2001, ISBN 80-902970-0-5 (translated from the 9th German edition)
+Hungarian edition: A normalitás tébolya – A realizmus mint betegség: elmélet az emberi destruktivitásról, Balázs István, Magyar Könyvklub, 2003, ISBN 9635478631 (translated from the 9th German edition)

data/en.wikipedia.org/wiki/The_International_Library_of_Psychology,_Philosophy_and_Scientific_Method-0.md

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+---
+title: "The International Library of Psychology, Philosophy and Scientific Method"
+chunk: 1/1
+source: "https://en.wikipedia.org/wiki/The_International_Library_of_Psychology,_Philosophy_and_Scientific_Method"
+category: "reference"
+tags: "science, encyclopedia"
+date_saved: "2026-05-05T08:54:09.489641+00:00"
+instance: "kb-cron"
+---
+
+The International Library of Psychology, Philosophy and Scientific Method was an influential series of monographs published from 1922 to 1965 under the general editorship of Charles Kay Ogden by Kegan Paul, Trench Trubner & Co. in London. This series published some of the landmark works on psychology and philosophy, particularly the thought of the Vienna Circle in English. It published some of the major psychologists and philosophers of the time, such as Alfred Adler, C. D. Broad, Rudolf Carnap, F. M. Cornford, Edmund Husserl, Carl Jung, Kurt Koffka, Ernst Kretschmer, Bronisław Malinowski, Karl Mannheim, George Edward Moore, Jean Nicod, Jean Piaget, Frank P. Ramsey, Otto Rank, W. H. R. Rivers, Louis Leon Thurstone, Jakob von Uexküll, Hans Vaihinger, Edvard Westermarck, William Morton Wheeler, Ludwig Wittgenstein, J. N. Findlay and others. Most of the 204 volumes in the series have been reprinted, some in revised editions.
+The following is the statement about the series as it appears on the title page of Rudolf Carnap's book The Logical Syntax of Language (1937) published in the series in 1959: 
+
+The purpose of The International Library is to give expression, in a convenient format at moderate price, to the remarkable developments which have recently occurred in Psychology and its allied sciences. The older philosophers were preoccupied by metaphysical interests which, for the most part, have ceased to attract the younger investigators, and their forbidding terminology too often acted as a deterrent for the general reader. The attempt to deal in clear language with current tendencies, has met with a very encouraging reception, and not only have accepted authorities been invited to explain the newer theories, but it has been found possible to include a number of original contributions of high merit.
+
+
+== List of books in the series ==
+
+Listed alphabetically by author, with date of original publication (many have been reprinted).
+
+Adler, Alfred. Individual psychology, 2ed (1924).
+Adler, Mortimer J. Dialectic (1927).
+Anton, John P. Aristotle's theory of contrariety (1957).
+Bentham, Jeremy. The theory of legislation (1931).
+Black, Max. The nature of mathematics (1933).
+Bogoslovsky, Boris. The technique of controversy: principles of dynamic logic (1928).
+Broad, C. D. The mind and its place in nature (1925).
+Buchanan, Scott. The doctrine of signatures (1938).
+Buchanan, Scott. Possibility (1927).
+Buchler, Justus. Charles Peirce's empiricism (1939). Foreword by Ernest Nagel.
+Bühler, Karl. The mental development of the child (1930).
+Burrow, Trigant. The social basis of consciousness: a study in organ psychology based upon a synthetic and societal concept of neuroses  (1927).
+Burtt, Edwin Arthur. The metaphysical foundations of modern physical science (1924).
+Cairns, Huntington. Law and the social sciences (1935). Foreword by Roscoe Pound.
+Carnap, Rudolf. The logical syntax of language (1937).
+Cornford, F. M. Plato's theory of knowledge (1935).
+De Sanctis, Sante. Religious conversion (1927).
+Downey, June. Creative imagination: studies in the psychology of literature (1929).
+Florence, Philip Sargant. The statistical method in economics and political science (1929).
+Hartmann, Karl Robert Eduard von. Philosophy of the unconscious (1931).
+Horney, Karen. Neurosis and Human Growth (1951)
+Hulme, T. E. Speculations: essays on humanism and the philosophy of art (1924). Edited by Herbert Read.
+Humphrey, George. The nature of learning in its relation to the living system (1933).
+Jaensch, Erich Rudolf. Eidetic imagery and typological methods of investigation: their importance for the psychology of childhood (1930).
+Jung, Carl. Contributions to analytical psychology (1928).
+Jung, Carl. Psychological types (1923).
+Koffka, Kurt. Growth of the mind (1924).
+Köhler, Wolfgang. The mentality of apes (1925).
+Kretschmer, Ernst. Physique and character (1931).
+Ladd-Franklin, Christine. Colour and colour theories (1929).
+Laignel-Lavastine, Maxime. The concentric method in the diagnosis of psychoneurotics (1931).
+Lange, Friedrich Albert. History of materialism (1925). Introduction by Bertrand Russell.
+Lazerowitz, Morris. The structure of metaphysics (1955).
+Leuba, James H. The psychology of religious mysticism (1925).
+Liang Qichao. History of Chinese political thought during the early Tsin period (1930).
+Liao, Wen Kwei. The Individual and the Community: A Historical Analysis of the Motivating Factors of Social Conduct  (1933).
+Lodge, Rupert. Plato's theory of education (1947).
+Malinowski, Bronisław. Crime and custom in savage society (1926).
+Mannheim, Karl. Ideology and utopia (1936).
+Marston, William Moulton. Emotions of normal people (1928).
+Masson-Oursel, Paul. Comparative philosophy (1926). Introduction by Francis Graham Crookshank.
+Moore, G. E. Philosophical studies (1922).
+Nicod, Jean. Foundations of geometry and induction (1930).
+Ogden, Charles Kay. Bentham's theory of fictions (1932).
+Ogden, Charles Kay and Richards, I. A. The meaning of meaning (1923).
+Paulhan, Frédéric. The laws of feeling (1930).
+Piaget, Jean. The language and thought of the child (1926).
+Piéron, Henri. Thought and the brain (1927).
+Ramsey, Frank P. Foundations: essays in philosophy, logic, mathematics and economics (1931).
+Rank, Otto. The trauma of birth (1929).
+Richards, I. A. Mencius on the mind: experiments in multiple definition (1964).
+Rignano, Eugenio. Biological memory (1926).
+Rignano, Eugenio. The nature of life (1930).
+Rignano, Eugenio. The psychology of reasoning (1923).
+Ritchie, Arthur David. Scientific method: an inquiry into the character and validity of natural laws (1923).
+Rivers, W. H. R. Medicine, magic, and religion (1921).
+Rohde, Erwin. Psyche: The cult of souls and the belief in immortality among the Greeks (1925).
+Russell, Bertrand. The analysis of matter (1927).
+Smart, Ninian. Reasons and faiths: an investigation of religious discourse, Christian and non-Christian (1958).
+Stephen, Karin. The misuse of mind: a study of Bergson's attack on intellectualism (1922). Preface by Henri Bergson.
+Smith, W. Whately. The measurement of emotion (1922).
+Taba, Hilda. Dynamics of education: a methodology of progressive educational thought (1932).
+Thalbitzer, Sophus. Emotion and insanity (1926). Translated by M. G. Beard. Preface by Harald Høffding.
+Thurstone, Louis Leon. The nature of intelligence (1924).
+Tischner, Rudolf. Telepathy and clairvoyance (1925).
+Uexküll, Jakob von. Theoretical biology (1926).
+Vaihinger, Hans. The philosophy of 'As If' (1924).
+Vossler, Karl. The spirit of language in civilization (1932).
+Werblowsky, R.J. Zwi. Lucifer and Prometheus: A Study of Milton's Satan (1952).
+Westermarck, Edvard. Ethical relativity (1932).
+Wheeler, William Morton. The social insects: their origin and evolution (1928).
+Wittgenstein, Ludwig. Tractatus Logico-Philosophicus (1922).
+Woodger, Joseph Henry. Biological principles (1929).
+Zeller, Eduard. Outlines of the history of Greek philosophy, 13th edition (1931).
+Zuckerman, Solly. The social life of monkeys and apes (1931).
+
+
+== References ==