Alfred Adler

A 7-item measure was created to represent the most emphasized aspects of Positive Discipline, a type of parenting program based on Adlerian psychology. We examined the reliability and validity of this scale using an online internet sample, and a smaller community sample, with additional measures of parenting style and stress.

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Some Endorsements for Psychology and the Perennial Philosophy:

“[Psychology and the Perennial Philosophy] is more than an anthology. It is a wisely crafted collection of classic and contemporary scholarship noting that what many are seeking is what has always been, a perennial philosophy, that remains foundational. As one of the authors, Tage Lindbom, properly notes, ‘Secularization is a fish in troubled waters.’ This book claims the waters and is essential reading for all those who may have forgotten or are simply ignorant of the rich foundation provided by the perennial philosophy.”
—Ralph W. Hood, Professor of Psychology at the University of Tennessee at Chattanooga, past president of the Psychology of Religion division of the American Psychological Association, co-founder of The International Journal for the Psychology of Religion and co-author of The Psychology of Religion

“A necessary and bracing critique of the assumptions and limitations of contemporary Western psychology, this generous volume is also a passionate call and learned guide towards a truer perspective that embraces man's spiritual nature.”
—Gabor Maté, M.D., and author of In the Realm of Hungry Ghosts: Close Encounters with Addiction

“Knowing the nature of the mind is perhaps the most difficult undertaking, especially in today’s world. To comprehend the nature of mind one needs to turn to the domain of religion and spirituality. Yet the truth of the mind and its complexity cannot explicitly be defined in words. Inner or transcendent wisdom sees the mind’s own nature without the duality of the seer. Suchness (tathatā) of mind is only experiential and not expressible. The words used to describe thought are themselves a product of thought, which is conditioned and limited. Thus, differences and contradictions are unavoidable. Therefore, a comparative study of different viewpoints and commentaries is immensely important to awaken the inner intelligence to see the mind as it is. Psychology and the Perennial Philosophy: Studies in Comparative Religion edited by Samuel Bendeck Sotillos is an outstanding effort in this direction.”
—Samdhong Rinpoche, former Prime Minister (Kalon Tripa) of the Tibetan Government-in-exile, author of Uncompromising Truth for a Compromised World: Tibetan Buddhism and Today’s World

“The rise of psychology has impacted the study and practice of spirituality, the experiences and attitudes relevant to ultimate human values that transcend ordinary behavior. Each chapter of this remarkable book demonstrates this interaction in a unique and provocative way. But rather than using psychology to reduce and ‘psychologize’ spiritual topics, its authors demonstrate how directives from the spiritual traditions can enhance and even illuminate the enduring importance of psychology in the 21st century.”
—Stanley Krippner, Saybrook University, co-author of Spiritual Dimensions of Healing

“The work at hand is a thinking and debating man’s delight. If you have any interest at all in attempting to include an educated and enlightened view of man’s higher functions in your purview of the world, you will learn from and enjoy this collection of essays. If you already have some knowledge in this area, brace yourself: you may see some of your favorites sharply criticized. A thought-provoking work.”
—Bruce W. Scotton, University of California, San Francisco, co-editor of Textbook of Transpersonal Psychiatry and Psychology

“This book, superbly edited by Samuel Bendeck Sotillos, is a masterful critique of the field of psychology and its loss of the sacred ground in which it once was rooted. It offers depth psychologists an opportunity to contemplate timeless truths echoed through the centuries by perennial philosophers who have always claimed psyche is subordinate to Spirit. Although ignored in depth psychology’s early years due to prejudice and lack of understanding, this is a message today’s psychotherapists must take seriously. Human beings need a deeper and wider transpersonal vision of who and what we are, which the saints and sages of the world’s spiritual traditions have always pointed to. In psychotherapy with a therapist committed to such a vision, patients penetrate into their unconscious depths and not infrequently awaken to the Ground of all Being. Their suffering itself occurred because they had turned away from Spirit. Above all, this volume passionately calls upon depth psychology to remember its origin in the perennial wisdom at the core of the great religions. There is something of a polemic in these pages. It deserves to be considered by depth psychologists of all persuasions.”
—Bryan Wittine, Transpersonal psychologist and Jungian psychoanalyst

“This anthology from Samuel Bendeck Sotillos is a must reference for anyone who is interested in psychology and its relationship to spirituality, and in developing an inclusive dialogue between disciplines that favor an integral outlook on the person and his or her potential. Selections in this anthology will inspire us to reexamine the metaphysical underpinnings of psychology, and remind us how important it is to rise above science’s attempt to reduce the human being to an epistemic object.”
—Sangeetha Menon, National Institute of Advanced Studies (Bangalore, India), Board Member of the International Transpersonal Association (ITA), author of The Beyond Experience: Consciousness in Bhagavad Gita

“This anthology has some of the most discerning essays and reviews on spirituality and psychology, which provide much-needed care and caution to all those engaged in bringing them together or who wish to do so in future. Therefore, it is a must-read for all those who teach, research, consult, or study in such frontier areas as transpersonal psychology, states of consciousness, mind-body relation, holistic health, Indian psychology, and so on. It will be an invaluable textbook for courses in these and other related areas. I congratulate the editor of the book.”
—Kiran Kumar K. Salagame, University of Mysore (India), Board Member of the International Transpersonal Association (ITA), author of The Psychology of Meditation: A Contextual Approach

“One of the finest collections of essays on the Perennial Philosophy—a must-read for all psychologists who are engaged with spirituality and transpersonal psychology. The essays which critique modern psychology (including transpersonal psychology, and the framework of Carl Jung), in the light of the Perennial Philosophy are a revelation and make compelling reading. The book serves as a corrective to the excesses of modern psychology, and to this end Sotillos has done a commendable job. I for one will include the book in some of the graduate courses that I teach.”
—Suneet Varma, University of Delhi, co-editor of Foundations of Indian Psychology

“To its credit modern science by-and-large is becoming more cognizant of the essential connection between spirituality and psychological health and well-being and most of all its positive implications within the field of psychology. While there is ample data to document this in a plethora of academic journals and books, this new book Psychology and the Perennial Philosophy adds a novel contribution to the dialogue between psychology and spirituality, which captures many nuances that for the most part go unnoticed within these discussions, and last but not least, it provides a keen eye of discernment to understand this intricate relationship on a deeper level that is crucially needed. This work will be a valuable asset to students and long term mental health practitioners and professors alike who seek to better understand the relationship between psychology and spirituality.”
—Harold G. Koenig, Duke University, Director of the Center for Spirituality, Theology and Health, co-author of The Handbook of Religion and Health

The purpose of this article is to trace the historical roots of Individual Psychology in Switzerland and to identify the current primary approaches to Individual Psychology in the Swiss therapeutic community today. Firstly, we share a broad historical perspective of Swiss democracy and then a more focussed look at Adler’s original influence. Secondly, from a contemporary perspective, current mental health trends are presented,
and finally, mention is made of the ongoing struggle between psychoanalytic and Dreikursian models of Individual Psychology. The article closes with a brief review of Individual Psychologists across Switzerland.

By most accounts, Adler’s vision of humanity was a precocious and
bold critique of human interactions as much as it was a supremely
collaborative effort aimed at advancing human potential for better
living. Having been invited to speak recently about a possible future for
this vision, it seemed appropriate first to take a look at the roots and
soil of his futuristic outlook on humanity.

The author explores religion and spirituality by means of the presidential addresses of two prominent scholars - one in the are of the psychology of religion, the other in the filed of spirituality. This review provides a segue for introducing Individual Psychology as a critical collaborator in the search for greater understanding of spirituality. It demonstrates how religion and spirituality can be understood without appeal to a dualistic supernatural reality.

The author considers whether the dystopian society of 2025 described in Spike Jonze's movie Her is as far away as one might think. The intervention of social me­ dia and "smart technology" has resulted in human beings preferring engagement in mediated communications. This results in less reliance on the five primary senses acting in concert while interacting socially, a key to empathy. The result may be less honest relationships.

öz Bu makalede Bireysel Psikoloji açısından; dinin ve Tanrı'nın anlamı, işlevi ve önemi, insanın manevi görevleri ve ruh-beden ilişkisi konu edilmektedir. Ayrıca Bireysel Psikoloji ve dinler arasındaki ilişkiye dikkat çekilmektedir. Bu amaçla çalışmada, Adler'in kuramında yer alan; temel tartışmalar ve kavramlar, temel ruhsal dinamikler, din ve Tanrı ile ilgili fikirler, Bireysel Psikoloji ve dinler arasın-da yapılan karşılaştırmalar ele alınmaktadır. Alfred Adler tarafından kurulmuş Bireysel Psikoloji, derinlik psikolojisinin üç sacayağından birini teşkil etmekte-dir. Freud psikolojisinden farklı bir ekol olarak ortaya çıkan Bireysel Psikoloji, bireyi parçalara ayrılamaz bir bütün olarak kabul ederek onun yaşamını ve ru-hunu açıklamaya ve anlamaya çalışan sağduyuya dayalı bir değerler psikolojisi-dir, bir toplum ve kardeşlik psikolojisidir. Bu psikoloji birey için; sorumlulukların bilincinde, insanlığın yararına bir yaşam öngörmektedir. Yaşamda kendisini her yerde gösteren yetersizlik hissini, üstünlük çabasını, toplumsallık duygusunu, telafi etme yeteneğini insan ruhunun temel ve evrensel unsurları olarak kabul etmektedir. Yaşamın bu unsurlarla birlikte devinim gösterdiğini açıklamakta-dır. Bireysel Psikolojiye göre bu devinim, tüm yönleri ile bir bütündür, insan ise bu devinim içerisinde etkendir, özne(l)dir ve sorumluluk sahibidir. Dünyevi sorumlulukları olduğu gibi manevi sorumlulukları da vardır. İnsana düşen gö-rev, bunları olumlu bir şekilde çözümlemektir. Bu noktada dinlerin hedeflediği amaç ile Bireysel Psikolojinin amacı örtüşmektedir. Çünkü her ikisi de işbirliğini, © Toplum Bilimleri • Ocak-Haziran • 8 (15) : 195-208

The authors worked for several years together at the Adler School of
Professional Psychology in Chicago, U.S.A. There, the school has
taken a creative stand on social justice by developing the Institute on
Social Exclusion (ISE, established in 2005). In this article, we follow
the Institute’s objectives: To advance social justice both as an
academic and practical concern and then to re-frame the social
justice discourse by integrating the concept of “social exclusion” as
a means of viewing the global efforts for social justice. We will do
this by means of a literature review of recent Adlerian research on
the topic.

This article addresses the publication record of Individual Psychologists within the field of the psychology of religion and spirituality. By means of a thorough literature review, it refutes the common opinion that there are very few Individual Psychology (IP) articles related to this research and clinical practice. Provided in this article is the original list of published IP articles from 1922 to 2009. The author suggests that this list be used as the groundwork towards continued and future research in religion and spirituality by Individual Psychologists. In the midst of growing clinical appreciation for issues of diversity,-which within the major professional ethical codes now includes religion and spirituality-it would be helpful to establish just where Individual Psychology stands on the topic of the psychology of religion and spirituality. A number of questions are raised in this regard. Are Individual Psychologists making a contribution to the psychological study of religion and spirituality? Do Individual Psychologists strive within their scientific writing to understand how religion and spirituality interact with the psyche? (*) Paper presented at the

[Phan Chí Dũng (chủ biên) cùng Tập thể các lớp Tài năng] [1] ADLER ADLER Alfred (1870-1937) 1 [Psy] [Tên riêng] 1.1 Thuật ngữ tương đương • Alfred Adler 1.2 Giải nghĩa ngắn • Nhà tâm lý học cá nhân; • Nhà nghiên cứu phân tâm học và có nhiều quan điểm bất đồng với S. Freud; • Ông còn là: bác sĩ nhãn khoa, nhà tâm lý học trị liệu. 1.3 Thông tin đầy đủ 1.3.1 Theo wikipedia Nguồn [1]: Wikipedia (2018), Alfred Adler, tct: https://vi.wikipedia.org/wiki/Alfred_Adler, ntc: 27/7/2018 Alfred W. Adler [1] (7 tháng 2 năm 1870-28 tháng 5 năm 1937) là một bác sĩ, chuyên gia tâm thần học, người sáng lập trường phái tâm lý học cá nhân. Sự nghiệp Ông bắt đầu sự nghiệp ngành y của mình với cương vị là một bác sĩ nhãn khoa, nhưng sau đó nhanh chóng chuyển sang bác sĩ đa khoa. Ông thiết lập văn phòng của mình tại một khu lao động nghèo của Vienna, đối diện với Prater, một khu vui chơi kết hợp công viên và diễn xiếc. Bệnh nhân của ông 1 Nguồn hình 5.1: Metmuseum, tct, https://www.metmuseum.org/art/collection/search/270649, nct: 21/07/2018 Hình 1 Adler

Tradução do original publicado em A VIDA SACERDOTAL por Marcio Sombrio. Nossa intenção é apresentar a personalidade e como curto as ideias fundamentais no campo da psicologia prática de Rudolf Allers. Deixando de lado, portanto, outros aspectos de seu pensamento, como os estudos de percepção, ou de investigação no campo da filosofia medieval. A vantagem que esperamos conseguir é duplo: em primeiro lugar, lembrar e homenagear o autor que, em nossa opinião, durante o século XX representou na difícil área da psicologia e da psicoterapia, com mais coragem e fidelidade, os valores cristãos . Allers, quando o tempo largamente conhecido e apreciado, não só entre os católicos, já caiu no esquecimento imerecido, e, portanto, acreditamos que merece ser trazido para a memória. Em segundo lugar, as idéias aqui apresentadas consideram o ponto basilar que acreditamos não podem ser ignoradas por qualquer católico que investigam e trabalham nesta área de epistemologia.

This study was conducted to find out whether birth order is a factor in academic performance. Adler’s (1930) assertions on the personality differences based on different birth order were used as this study’s theoretical basis. The respondents of the study were taken from the Grade 10 high school students of Nuestra Señora de Aranzazu Parochial School located in San Mateo, Rizal, Philippines. Using purposive sampling 77 “first born,” 55 “middle child,” 71 “last born” and 30 “only child” respondents were obtained. The respondents’ academic performances through their general weighted average in 2017 were also taken. The chi-square formula yielded a value of 8.696 which is higher than the critical value of 7.81. Therefore, it could be inferred that there is a significant relationship between birth order and academic performance. Welch T tests were computed between the academic performances of the different birth orders. This statistical tool yielded a t value of 1.8145 between first born and only child, a t value of 1.6988 between middle child and only child, a t value of 1.6054 between last born and only child, a t value of -1.8145 between only child and first born, a t value of -1.6988 between only child and middle child and a t value of -1.6504 between only child and last born. The preceding Welch t values all indicate a significant difference in the academic performance of the respective respondents.

Técnica particular que el individuo ha elaborado para resolver los problemas de la vida social, con arreglo a sus fines personales. Sintetiza el sistema conceptual de la caracterología adleriana. Teoría del carácter, Psicogénesis del carácter, psicopatología del carácter, técnica de exploración caracterológica, tipología, pedagogía del carácter, psicoterapia del carácter (caracteroterapia) ¿En qué consisten los principios que configuran el carácter de acuerdo con Adler? Principio de la precocidad del carácter. Durante los cuatro a cinco años. El individuo se construye un estilo de vida que casi siempre se mantiene idéntico, inmutable, durante su vida ulterior. Anticipa el que mostrará más tarde en sus diferentes etapas evolutivas. Principio teleológico. El carácter se organiza en torno de un objetivo de vida futuro. Es una técnica de vivir en relación con lo porvenir, impregnado de futuro, se organiza con vistas al futuro, a todo futuro. Existen tres momentos íntimamente vinculados entre sí: a) El niño busca de un primer punto de referencia, lo halla en sí mismo, esta situación es vivida como una falsa o carencia, como una nada, como un menos. b) El niño encuentra en el mundo exterior a los adultos (padres o sustitutos) vivencía su propia situación adulta como un arriba, ve la meta que habrá que guiarle para subir desde su estado femenino e inferior de abajo hacia el arriba masculino y superior (objetivo de superioridad). c) En su afán de su superioridad el niño traza en su pensamiento líneas de conducta que deben servirle de guías para alcanzarla (líneas de movimientos, líneas directrices).

The present paper aims to analyse the dynamics of power relations in King Lear through the characters of Lear, Goneril, Cordelia, and Edmund from a psychodynamic and psychoanalytic approach with regards to interrelated theories of personality perspectives.

Se analisarmos unicamente o texto de 1920 em que Freud introduz o conceito de pulsão de morte, ficaremos com a impressão de uma virada radical em sua teoria pulsional, que força inclusive a um reordenamento de outros pontos da teoria psicanalítica. Um olhar um pouco mais atento nos mostra, porém, que boa parte dos elementos que Freud utiliza para compor seu novo dualismo já estava presente em sua obra há muito tempo. Para compreender o que de fato opera essa mudança na forma de pensar as pulsões, se faz necessário isolar esses elementos e acompanhar de que modo foram se apresentando ao longo da obra freudiana. Com isso em mente, teremos de investigar a compulsão à repetição, a regressão e o princípio de Nirvana em detalhes. Para além disso, Freud se serve da obra de diversos autores para dar suporte à pulsão de morte, e cada um deles acaba contribuindo (direta ou indiretamente) para a forma final do conceito. Assim, é essencial acompanhar os textos de Adler, Breuer, Ferenczi, Low, Spielrein e Stärcke. Somente assim será possível ter algum entendimento do modo como Freud combina estes elementos externos e internos à sua obra e é capaz de fundi-los em um conceito tão complexo quanto a pulsão de morte.

N uestra intención es presentar en modo breve la personalidad y las ideas fundamentales en el campo de la psicología práctica de Rudolf Allers. Dejamos de lado, por lo tanto, otros aspectos de su pensamiento, como sus estudios sobre la percepción sensorial, o sus investigaciones en el ámbito de la filosofía medieval. El provecho que esperamos obtener es doble: en primer lugar, el de recordar y homenajear al autor que, a nuestro juicio, durante el siglo XX ha representado, en el difícil ámbito de la psicología y psicoterapia, con más valentía y fidelidad, los valores cristianos. Allers, en su momento muy conocido y apreciado, no sólo entre los católicos, hoy ha caído en un injusto olvido, y por lo tanto nos parece que merece ser traído a la memoria. En segundo lugar, las ideas que presentaremos aquí las consideramos a tal punto basilares que creemos que no pueden ser 73

ailenin 3. çocuğu olarak 7 Şubat 1870 yılında Viyana yakınlarında bir taşrada dünyaya gelmiştir. Yaşamının daha ilk başlarında çeşitli hastalıklarla mücadele etmiş ve bu sebepten ötürü hem kendini kardeşlerinden hem de okuldaki akranlarından geride ve yetersiz hissetmiştir. Raşitizm rahatsızlığından dolayı dört yaşına kadar yürüyememiştir. Beş yaşında ise geçirdiği ağır bir zatüreden dolayı ölümle burun buruna gelmiştir. Doktoru Adler'in artık yaşama ihtimalini olmadığını belirtse de yaşama tutunmayı yine de başarmıştır. Çocukluğunun ilk beş yılında geçirmiş olduğu raşitizm ve zatüre onun yaşamı boyunca kişiliğini, ruhsal durumunu ve almış olduğu kararları oldukça etkilemiştir. Bu tecrübelerin psikolojik etkisini uzun süre üzerinden atamamış ve hastalıklara karşı vermiş olduğu mücadeleler onun hayata bakışını şekillendirmiştir. Ölüme karşı daha iyi bir savunma yapabilmek amacı ile de ilerleyen yıllarda tıp doktoru olmaya karar vermiştir. Geçirmiş olduğu rahatsızlıklar kardeşleriyle olan ilişkilerini de etkilemiştir. Kendisini sürekli rakip olarak gördüğü ağabeysi ile kıyaslamakta ve bir yetersizlik hissetmektedir. Küçük erkek kardeşinin ölümüne tanıklık etmesi ve annesinin süreğen hastalıkları nedeni ile doktorluk yapma isteği iyice artmıştır. Sürekli olarak kendisini annesine kabul ettirme uğraşı vermiş ancak annesi tarafından reddedildiği hissine kapılmıştır. Yaşamı boyunca güvene dayalı bir ilişki geliştirmiş olduğu kendine yakın hissettiği babası Adler'e doktor olma yolunda maddi ve manevi önemli ölçüde destek sağlamıştır. Eğitim hayatının ilk yıllarında okula adapte olmada ve başarı göstermede güçlük yaşamıştır. Öğretmenlerinin Adler'e okulu bırakıp tamircilik yapmasını önermesine babası karşı çıkmış ve seçeceği mesleğe Adler'in karar vereceğini belirtmiştir. Lisedeki matematik öğretmeninin ona artık ödev yapmasının bir gereği olmadığını ve daha fazla sinirlenmemek için bir daha ona soru sormayacağını belirtmesi üzerine Adler bu duruma karşı bir tepki olarak dersleri daha çok dikkatle dinlemeye başlamış ve çalışmaya başlamıştır. Daha sonraki derslerde gösterdiği azim ve başarı ile Adler matematik dersinde sınıfının en iyisi olmuştur. "Yaşamlar İlgili Sorunlar" kitabında bu olaydan sonra kendine hep "Kendine bir sınır koymamak şartıyla, her insan her şeyi yapabilir" düşüncesi eşlik ettiğini belirtmiştir (Adler, 2016). Adler'in çocukluk yıllarında hastalıklara karşı vermiş olduğu mücadeleler, kardeşleri ile olan mücadelesi, annesinin takdirini kazanma çabası ve akademik alandaki deneyimleri ileriki yıllarda oluşturacağı Bireysel Psikoloji kuramının temel taşları olan aşağılık ve üstünlük kompleksi, doğum sırası, yaşam stili ve yaşam hedefi gibi kavramların temelini oluşturmuştur. Neredeyse çocukluğunun tamamı hastalıklara bağlı fiziksel yetersizliklerle mücadele ile geçmiş ve eğitim hayatı boyunca da başarısız olarak atfedilmiştir ve bu sebeple de kendisinde bir aşağılık kompleksi oluşmuştur. Aşağılık kompleksinden kurtulmak için kendisine belirlediği yaşam biçimi ise üstünlük hedefi olarak ortaya çıkmıştır . Çok önemli konularda meslektaşı Sigmund Freud ile fikir ayrılıklarına düşse de Adler de bireyin yaşamında çocukluktaki yaşantıların önemli derecede belirleyici olduğunu vurgular. Adler yaşam stilinin çocukluğun ilk beş yılında oluştuğunu belirtmenin yanı sıra bireyin çalışarak yaşam stilini olumlu yönde değiştirebileceğini de savunur. Bunun kendi yaşamında en büyük

dilahirkan pada 7 Februari 1870 di pinggiran kota Wina dan wafat pada 28 Mei 1937 di Skotlandia. Adler tumbuh dan berkembang dalam keadaan menderita rakhitis dan pneumonia. Penyakit tersebut membuatnya lemah, tidak bisa berjalan bahkan hampir meninggal. Keadaan inilah yang menjadi motivasi utama Adler untuk menjadi seorang dokter. Pada tahun 1895, Adler menerima gelar dokter dari Universitas Wina dan beberapa tahun kemudian beralih ke dunia psikiatri. Adler adalah anak kedua dari enam bersaudara. Ia tumbuh di lingkungan yang memiliki latar belakang kehidupan yang berdeda-beda. Adler menghabiskan sebagian besar masa kecilnya dengan teman-temannya yang termasuk anak-anak Yahudi dan non-Yahudi dari kelas menengah dan bawah. Pengalaman inilah yang mungkin mempengaruhi kepeduliannya terhadap aspek sosial dari kepribadian. Pada tahun 1902 Adler bertemu dengan Freud dan menjadi anggota dari Wina Psychoanalytic Society selama sembilan tahun ke depannya lalu menjabat sebagai Presiden pada tahun 1910. Adler menulis tentang Organ Inferiority, karangan yang menyebabkan putus hubungannya dengan Freud, teori tentang adanya inferiority karena sifat manusia yang ingin mengatasi kekurangan fisiknya,

This is the Complete Publication of the Self-Hypnosis guide 'The Mind Inside' by Dr. Ewald Oersted and Edouard d'Araille. It includes a series of self-hypnosis experiments and guidance in self-hypnotic techniques. The first part looks at the phenomenon of the 'Subconscious' and what makes this aspect of the human mind so special. Part two of the guide explores how we prevent ourselves from accessing our own Subconscious Mind, while the third part shows the reader how to take the self-hypnotic journey deep into their own Subconscious. The fourth and final part of this hypnosis course investigates the numerous directions in which it is possible to pursue exploration one's own Subconscious Mind. It is a very special kind of course and one which the committed reader will benefit from greatly. It is being provided here in its complete form for a limited time only by courtesy of Living Time™ Media International for whom Edouard d'Araille edited/co-authored this volume.

Written as a publisher's preface to _Healing Fiction_ by James Hillman (Barrytown: Station Hill Press, 1983), it looks at the "axial" title (which I created for Hillman) as a double meaning: fiction that heals and healing the fiction. Fiction in Freud, Jung and Adler. Emphasis on the "poetic basis of mind." (The book is now published by Spring Publications, without this preface.) The opening quote from Wallace Stevens is from "Adagia" in his _Opus Posthumous_.

Bu çalışmanın iki amacı bulunmaktadır; İlki, direnç ve bu terimi ilk kez kullanan Freud’dan günümüze ‘direnç’ terimi hakkındaki teorilerin, psikanalitik ve psikodinamik terapiler açısından psikoloji tarihi boyunca nasıl geliştiği ve değiştiği üzerine bilgi vermektir. Çalışmanın bu kısmında öncü psikolog ve teorisyenlerin yorumları bulunmaktadır. Ayrıca önemli bir role sahip olan direnç ve savunmaların nedenleri üzerine detaylıca durulmuştur. İkinci olarak, klinik uygulamalarda neden dirençle karşılaşıldığı ve psikodinamik bakış açısı sayesinde dirençle nasıl başa çıkılabileceği tartışılmaktadır.

"Resumen - Abstract:
Se investigarán los fundamentos y alcances de la afirmación de Freud acerca de la primacía del impulso de muerte, del impulso thanático1 o autodestructivo, sobre las demás pulsiones. Por otra parte se mostrará como tanto en Freud como en Nietzsche existe una teoría de la culpabilidad que les es común. Dichas teorías tienen un punto de convergencia en torno al cual se articulará este texto: la relación entre culpa y deuda, y entre ellos, un tercer término que parece permear toda la lógica de un particular ejercicio de la justicia: La crueldad. De allí la necesidad de explicar las paradojas del masoquismo, como crueldad internalizada, las conceptualizaciones del  delito y con ello la universalidad de los sentimientos de culpabilidad.
Asimismo se da cuenta de la capitulación del Psicoanálisis como “crítica cultural” en manos de los neofreudianos, que han “reorientado”  –domesticado–  el psicoanálisis “hacia la tradicional psicología consciente de textura prefreudiana”.
Dr. Adolfo Vásquez Rocca"