In The Illusion of Psychotherapy William Epstein asserts that psychotherapy is probably ineffective and possibly harmful. He maintains that there is no credible clinical evidence that psychotherapy is effective in handling personal or social problems, or that it is more effective than other modes of treatment. The theories that underpin clinical practice remain speculative and their influence over social policy are more ideological than scientific. A skeptical public and its government would be better served, Epstein says, by credible evidence of outcomes. His analysis focuses on whether psychotherapy is effective against a variety of unwanted behaviors, such as drug addiction and depression. The nation's social problems are due to the inadequacies of its core social institutions: families, communities, education, and jobs. Social problems emerge because many people are brought up in deficient families, live in dangerous communities, lack education and jobs, and have few or no routes out of poverty. Poor people are exposed to unrelenting risks to their physical and mental health. It is possible to remedy most deficiencies through human services that compensate for these failed social institutions. This position is inevitably unpopular in psychotherapeutic circles and in light of current political preferences since it requires massive new resources and extensive redistribution of existing resources. The extent of society's problems reflects the degree to which deficits in basic social institutions have been tolerated. Basic services have been lacking while psychotherapy diverts our impulse to address poverty into ineffective strategies. In a challenging conclusion, Epstein urges society to solve its problems by confronting the reality implied by the failure of psy-chotherapy's minhnal interventions: to acknowledge that more is necessary to resolve social need. This leads to general theoretical concerns about theory as such. The Illusion of Psychotherapy will be compelling reading for psychologists, psychotherapists, social scientists, and policymakers.

Beginning with his doctoral dissertation in 1950 which introduced the study of event perception and the application of vector analysis to perception, Gunnar Johansson has been a seminal figure in the field of perception. His work on biomechanical motion in the 1970s challenged conventional notions and stimulated great interest among experimental psychologists and students of machine vision. In 1989 Johansson published his latest theoretical synthesis, the optic sphere theory, an innovative conceptualization that goes beyond his earlier proposals. This volume presents -- for the first time -- an extensive precis of the out-of-print classic 1950 monograph prepared by Johansson. It also includes a representative set of Johansson's important publications produced over the ensuing four decades. These papers served as the springboard for a set of original essays by a distinguished group of North American and European scientists. Part critical commentary, part elaboration, and part seeking new directions, the entire collection makes for a singularly rich treatment of the perception of objects and events.

In the current political climate of the U.S., there are noeasily apparent solutions to the social problems we face.William M. Epstein claims that people in need have been poorly served and misled by the American system of social welfare. This is one of those rare works emanating from a social welfare expert that does not offer easy placebos or simplistic claims based on more money.

The Dilemma of American Social Welfare argues against the idea that there are inexpensive cures for serious societal sicknesses. Epstein takes on an immense literature in psychotherapy, social work, and welfare, all offering simple answers to complex problems. Two of the largest social experiments ever undertaken in the U.S. are evaluated in depth. The Negative Income Tax experiments of the 1960s and early 1970s tested the feasibility of an income guarantee; and the Evaluation of State Work/Welfare Initiatives employed a variety of programs to stimulate welfare recipients to find jobs. Epstein also analyzes social services associated with social work and examines approaches to juvenile delinquency and drug addiction.

Epstein is blunt in his denial that traditional welfare can readily resolve major social and economic questions of the times. His work, addressed to the malaise in thesocial welfare or helping professions, should serve asan early warning signal that easy solutions are hard for recipients to identify and harder still for donors to put forth. Although it was originally published in the early 1990s, the book remains relevant to political and social questions of the day, which makes it of interest to sociologists, political scientists, policymakers, researchers, and others interested in policy and urban studies.

Many people in the United States are poor, lead marginal lives, and need jobs as well as basic services such as education, medical care, and housing. Multitudes in other parts of the world, in addition to being poor, are jailed, tortured, and killed for being members of the wrong ethnic group or expressing political opinions. Those who argue for empowerment claim it is a magic bullet. It can liberate the oppressed, largely through self-organization, self-motivation, self-invention, and even self-clarity. William M. Epstein sees contemporary empowerment practice in the United States as a civic church of national values, one better in performing its ceremonial role than god-based houses of worship. By itself, empowerment is not worth the effort of commentary, since it achieves none of its goals and has not even generated a respectable critical literature. But Epstein argues that empowerment practice and American social welfare both embody prescriptive cultural preferences. Like art and music, empowerment opens windows into deeper social meaning. The social sciences have carved out roles for themselves by looking for simple remedies, ones that are inexpensive and compatible with contemporary social arrangements. Epstein shows that those in social work practices have not only deluded themselves into thinking that these services have real instrumental value, but really operate at cross-purposes. This accessible work will attract critical attention among these professional groups. It bases its carefully-documented insights upon informed sociological and anthropological theory.

In The Illusion of Psychotherapy William Epstein asserts that psychotherapy is probably ineffective and possibly harmful. He maintains that there is no credible clinical evidence that psychotherapy is effective in handling personal or social problems, or that it is more effective than other modes of treatment. The theories that underpin clinical practice remain speculative and their influence over social policy are more ideological than scientific. A skeptical public and its government would be better served, Epstein says, by credible evidence of outcomes. His analysis focuses on whether psychotherapy is effective against a variety of unwanted behaviors, such as drug addiction and depression.

The nation's social problems are due to the inadequacies of its core social institutions: families, communities, education, and jobs. Social problems emerge because many people are brought up in deficient families, live in dangerous communities, lack education and jobs, and have few or no routes out of poverty. Poor people are exposed to unrelenting risks to their physical and mental health. It is possible to remedy most deficiencies through human services that compensate for these failed social institutions.

This position is inevitably unpopular in psychotherapeutic circles and in light of current political preferences since it requires massive new resources and extensive redistribution of existing resources. The extent of society's problems reflects the degree to which deficits in basic social institutions have been tolerated. Basic services have been lacking while psychotherapy diverts our impulse to address poverty into ineffective strategies. In a challenging conclusion, Epstein urges society to solve its problems by confronting the reality implied by the failure of psy-chotherapy's minhnal interventions: to acknowledge that more is necessary to resolve social need. This leads to general theoretical concerns about theory as such. The Illusion of Psychotherapy will be compelling reading for psychologists, psychotherapists, social scientists, and policymakers.

Beginning with his doctoral dissertation in 1950 which introduced the study of event perception and the application of vector analysis to perception, Gunnar Johansson has been a seminal figure in the field of perception. His work on biomechanical motion in the 1970s challenged conventional notions and stimulated great interest among experimental psychologists and students of machine vision. In 1989 Johansson published his latest theoretical synthesis, the optic sphere theory, an innovative conceptualization that goes beyond his earlier proposals.
This volume presents -- for the first time -- an extensive precis of the out-of-print classic 1950 monograph prepared by Johansson. It also includes a representative set of Johansson's important publications produced over the ensuing four decades. These papers served as the springboard for a set of original essays by a distinguished group of North American and European scientists. Part critical commentary, part elaboration, and part seeking new directions, the entire collection makes for a singularly rich treatment of the perception of objects and events.

Many people in the United States are poor, lead marginal lives, and need jobs as well as basic services such as education, medical care, and housing. Multitudes in other parts of the world, in addition to being poor, are jailed, tortured, and killed for being members of the wrong ethnic group or expressing political opinions. Those who argue for empowerment claim it is a magic bullet. It can liberate the oppressed, largely through self-organization, self-motivation, self-invention, and even self-clarity.

William M. Epstein sees contemporary empowerment practice in the United States as a civic church of national values, one better in performing its ceremonial role than god-based houses of worship. By itself, empowerment is not worth the effort of commentary, since it achieves none of its goals and has not even generated a respectable critical literature. But Epstein argues that empowerment practice and American social welfare both embody prescriptive cultural preferences. Like art and music, empowerment opens windows into deeper social meaning.

The social sciences have carved out roles for themselves by looking for simple remedies, ones that are inexpensive and compatible with contemporary social arrangements. Epstein shows that those in social work practices have not only deluded themselves into thinking that these services have real instrumental value, but really operate at cross-purposes. This accessible work will attract critical attention among these professional groups. It bases its carefully-documented insights upon informed sociological and anthropological theory.

For decades, Western psychology has promised fulfillment through building and strengthening the ego. We are taught that the ideal is a strong, individuated self, constructed and reinforced over a lifetime. But Buddhist psychiatrist Mark Epstein has found a different way.

Going to Pieces Without Falling Apart shows us that happiness doesn't come from any kind of acquisitiveness, be it material or psychological. Happiness comes from letting go. Weaving together the accumulated wisdom of his two worlds--Buddhism and Western psychotherapy--Epstein shows how "the happiness that we seek depends on our ability to balance the ego's need to do with our inherent capacity to be." He encourages us to relax the ever-vigilant mind in order to experience the freedom that comes only from relinquishing control.

Drawing on events in his own life and stories from his patients, Going to Pieces  Without Falling Apart teaches us that only by letting go can we start on the path to a more peaceful and spiritually satisfying life.

The word "biology" was first used to describe the scientific study of life in 1802, and as Davide Tarizzo demonstrates in his reconstruction of the genealogy of the concept of life, our understanding of what being alive means is an equally recent invention. Focusing on the histories of philosophy, science, and biopolitics, he contends that biological life is a metaphysical concept, not a scientific one, and that this notion has gradually permeated both European and Anglophone traditions of thought over the past two centuries. Building on the work undertaken by Foucault in the 1960s and '70s, Tarizzo analyzes the slow transformation of eighteenth-century naturalism into a nineteenth-century science of life, exploring the philosophical landscape that engendered biology and precipitated the work of such foundational figures as Georges Cuvier and Charles Darwin. Tarizzo tracks three interrelated themes: first, that the metaphysics of biological life is an extension of the Kantian concept of human will in the field of philosophy; second, that biology and philosophy share the same metaphysical assumptions about life originally advanced by F. W. J. Schelling and adopted by Darwin and his intellectual heirs; and third, that modern biopolitics is dependent on this particularly totalizing view of biological life. Circumventing tired debates about the validity of science and the truth of Darwinian evolution, this book instead envisions and promotes a profound paradigm shift in philosophical and scientific concepts of biological life.

With Theory And Application Of Television Cathode-Ray Tubes.

With Theory And Application Of Television Cathode-Ray Tubes.

The word "biology" was first used to describe the scientific study of life in 1802, and as Davide Tarizzo demonstrates in his reconstruction of the genealogy of the concept of life, our understanding of what being alive means is an equally recent invention. Focusing on the histories of philosophy, science, and biopolitics, he contends that biological life is a metaphysical concept, not a scientific one, and that this notion has gradually permeated both European and Anglophone traditions of thought over the past two centuries. Building on the work undertaken by Foucault in the 1960s and '70s, Tarizzo analyzes the slow transformation of eighteenth-century naturalism into a nineteenth-century science of life, exploring the philosophical landscape that engendered biology and precipitated the work of such foundational figures as Georges Cuvier and Charles Darwin. Tarizzo tracks three interrelated themes: first, that the metaphysics of biological life is an extension of the Kantian concept of human will in the field of philosophy; second, that biology and philosophy share the same metaphysical assumptions about life originally advanced by F. W. J. Schelling and adopted by Darwin and his intellectual heirs; and third, that modern biopolitics is dependent on this particularly totalizing view of biological life. Circumventing tired debates about the validity of science and the truth of Darwinian evolution, this book instead envisions and promotes a profound paradigm shift in philosophical and scientific concepts of biological life.

The Masses are the Ruling Classes proposes the radical, yet seemingly innocuous view that social policy in the United States is determined by mass consent. Contemporary explanations of decision making in the US typically attribute power over policy making to a variety of hidden forces and illegitimate elites holding the masses innocent of their own problems. Yet the enormous openness of the society and near-universal suffrage sustain democratic consent as more plausible than the alternatives - conspiracy, propaganda, usurpation, autonomous government, and imperfect pluralism. Contrary to prevailing explanations, government is not either autonomous or out of control, business and wealthy individuals have not usurped control of the nation, large segments of the population are not dispossessed of the vote or of a voice in public affairs, and the media has not formed a conspiracy with Hollywood and liberals to deny Americans their God-given freedoms. Despite the multitude of problems that the nation faces, its citizens are not oppressed. In this pithy yet provocative book, Epstein argues that Democracy in the United States is not progressive but is instead populist, and that the core of the populist ideology is romantic rather than pragmatic.

This text discusses how Eastern spirituality can enhance Western psychology. As patients and therapists find themselves reaching for new solutions to their problems, the traditional disctinctions between matters of the mind and matters of the spirit are increasingly being questioned. This book is written by a traditionally trained psychotherapist who has immersed himself in the Buddhist tradition. Drawing on his own experiences as patient, meditator and therapist, the author argues that the contemplative traditions of the East help patients go beyond merely recognizing their problems to healing them, and that such an approach is not at odds with the psychodynamic method. The book begins by focusing on the Buddhist perspective. Dispelling misconceptions common even among those already practising meditative techniques, this section presents the Buddha's psychological teachings in the language of Western psychodynamics. It then goes on to explain the meditative practices of bare attention, concentration, mindfulness, and analytical inquiry, and shows how they speak to issues at the forefront of psychological concern. Finally, the book uses Freud's treatise of psychotherapy - "Remembering, repeating and working-through" - as a template to show how the Buddha's teaching can complement, inform and energize the practice of psychotherapy.

A groundbreaking volume introduces the unique feminist thought of the longstanding Italian group known as Diotima Introducing Anglophone readers to a potent strain of Italian feminism known to French, Spanish, and German audiences but as yet unavailable in English, Another Mother argues that the question of the mother is essential to comprehend the matrix of contemporary culture and society and to pursue feminist political projects. Focusing on Diotima, a community of women philosophers deeply involved in feminist politics since the 1960s, this volume provides a multifaceted panorama of its engagement with currents of thought including structuralism, psychoanalysis, linguistics, and Marxism. Starting from the simple insight that the mother is the one who gives us both life and language, these thinkers develop concepts of the mother and sexual difference in contemporary society that differ in crucial ways from both French and U.S. feminisms. Arguing that Diotima anticipates many of the themes in contemporary philosophical discourses of biopolitics-exemplified by thinkers such as Giorgio Agamben, Antonio Negri, and Roberto Esposito-Another Mother opens an important space for reflections on the past history of feminism and on feminism's future. Contributors: Anne Emmanuelle Berger, Paris 8 U-Vincennes Saint-Denis; Ida Dominijanni; Luisa Muraro; Diana Sartori, U of Verona; Chiara Zamboni, U of Verona.

A groundbreaking volume introduces the unique feminist thought of the longstanding Italian group known as Diotima Introducing Anglophone readers to a potent strain of Italian feminism known to French, Spanish, and German audiences but as yet unavailable in English, Another Mother argues that the question of the mother is essential to comprehend the matrix of contemporary culture and society and to pursue feminist political projects. Focusing on Diotima, a community of women philosophers deeply involved in feminist politics since the 1960s, this volume provides a multifaceted panorama of its engagement with currents of thought including structuralism, psychoanalysis, linguistics, and Marxism. Starting from the simple insight that the mother is the one who gives us both life and language, these thinkers develop concepts of the mother and sexual difference in contemporary society that differ in crucial ways from both French and U.S. feminisms. Arguing that Diotima anticipates many of the themes in contemporary philosophical discourses of biopolitics-exemplified by thinkers such as Giorgio Agamben, Antonio Negri, and Roberto Esposito-Another Mother opens an important space for reflections on the past history of feminism and on feminism's future. Contributors: Anne Emmanuelle Berger, Paris 8 U-Vincennes Saint-Denis; Ida Dominijanni; Luisa Muraro; Diana Sartori, U of Verona; Chiara Zamboni, U of Verona.