Podcasts about Fromm

Podcast SummaryIn this episode, we take a deep dive into a thought-provoking lecture by Erich Fromm, delivered in 1971, exploring the history of religion and the decline of religious thought. Fromm, a renowned philosopher, psychoanalyst, and sociologist, examines how religious belief has evolved, why its traditional foundations have eroded, and what has risen to take its place.We discuss the idea that, even in a secular world, humanity still seeks meaning—whether through technology, ideology, or new ethical frameworks. Hasmodern society replaced God with the worship of progress? Does morality survive without divine authority? And what lessons can we draw from history, psychology, and philosophy to navigate this shift?Join the conversation as we reflect on these questions and consider what the future of belief—and disbelief—might look like. Let me know your thoughtsin the comments.Hashtags & Keywords:#PhilosophyOfReligion; #ErichFromm; #ReligiousThought;#HistoryOfReligion; #PsychologyAndPhilosophy; #CriticalTheory; #Humanism;#FaithAndModernity; #CollapseOfReligion; #Secularism; #FrankfurtSchool;#SpiritualityAndEthics; #TechnologyAndBelief; #MoralPhilosophy;#Existentialism; #Dostoevsky; #AtheismAndEthics; #ReligionAndSociety;#ScienceVsReligion; #HumanNatureLink to the Erich Fromm's Origianl Lecture in German

Pastor Marc Gommlich über die Tageslosung aus 1. Mose 6,9: "Fromm?" https://www.elia-kirchengemeinde.de Losungen: © Evangelische Brüder-Unität – Herrnhuter Brüdergemeine (www.herrnhuter.de). Weitere Informationen finden Sie unter www.losungen.de

Der Psychoanalytiker und Philosoph Erich Fromm bezeichnete sich und seine Gesellschaftskritik als "vormodern". Doch traf Fromm den Nerv der Zeit. Seine Gedanken zum "Haben und Sein" und zur "Kunst des Liebens" sind bis heute aktuell. Röther, Christian www.deutschlandfunk.de, Kalenderblatt

Don't miss this heartwarming episode! We sit down with Lisa Fromm, owner of Sandy Paws Island Dog Bakery & Wash, and her son Codee as they share their journey from passionate dog lovers to running a dream bakery. Lisa opens up about the inspiration behind Sandy Paws, the challenges of turning her vision into reality, and what's next for their growing business. Tune in on your favorite podcast app or visit https://pineislandexperience.com to listen! For more information, email pineislandexperience@gmail.com.

In this insightful episode of Talking with Kevin and Son, host Kevin Mclemore welcomes sales expert and bestselling author Art Fromm, author of Making Seamless Sales. With over 25 years of experience in sales and sales enablement, Art shares powerful strategies to help professionals in B2B sales enhance their efficiency, win more deals, and build seamless sales relationships.

This week at NSTA: The Bus Stop - Executive Director Curt Macysyn is joined by first time guest, Jenna Fromm, CEO of Palmer Bus Service. Jenna shares her history with the yellow school bus and what brought her to the current role as Chief Executive Director. Jenna then discusses the things that she believes are important that make up a leader. And lastly, Jenna gives a piece advice to those looking for a future career in the school transportation industry. Become a subscriber and listen to a new episode of NSTA: The Bus Stop every week - targeted advertising packages are available too!Support the show

Liebe Zuhörer*innen, hier nochmal die aktualisierte Folge - in der vorigen Fassung waren einige Tonspuren auf stumm geschaltet, worauf uns netterweise ein aufmerksamer Hörer hingewiesen hat. Wir entschuldigen uns für den Fehler und wünschen viel Spaß bei der Folge!  Inhaltliche Zusammenfassung: Die Nibelungensage gilt nicht umsonst als deutsches Kulturgut, stellt sie doch eines der wichtigsten Beispiele der mittelalterlichen Heldenepik dar. Doch sie wurde über die Jahrhunderte hinweg auch vielfach bearbeitet und zu ideologischen Zwecken verzerrt – unser Bild des Mythos heutzutage ist besonders geprägt durch die Opern Richard Wagners und die Instrumentalisierung des Stoffes durch den Nationalsozialismus. In dieser Folge begeben wir uns auf die Spuren der Nibelungen, von ihren Anfängen bis hin zu ihrer Instrumentalisierung als identitätsstiftende Gründungslegende eines vermeintlich kulturell erhabenen Deutschtums. Wir wollen uns anschauen, wie der Mythos aus der Völkerwanderungszeit sich in den falschen Händen zu einem Instrument von Ausgrenzung und Unterdrückung entwickeln konnte. Dabei werden wir kritisch hinterfragen, was wir aus der Geschichte lernen können und wie sich die Nibelungensage vielleicht doch mit Blick auf das Weltbild und Nationalverständnis der Gegenwart kritisch adaptieren lässt.

Fromms Bücher “Die Kunst des Liebens” oder “Haben und Sein” prägten Generationen. Darin plädierte er für mehr “Sein” als Besitzen. Die kritischen Essays des Gesellschaftsphilosophen werden jetzt neu aufgelegt. – Und was sagte der jüdische Agnostiker zur Rolle der Religion? Erstaunlich Prophetisches. Die Diagnosen des deutsch-jüdischen Psychoanalytikers Erich Fromms zünden auch 50 und mehr Jahre nach Erscheinen. Der Analytiker kündigte an, dass eine rein konsumorientierte Gesellschaft das Individuum krank mache. Wer die Vorträge Erich Fromms heute hört, die er 1971 im Südwestdeutschen Rundfunk SWR hielt, ist verblüfft. Auch den Zusammenhang von Krieg und Kapitalismus durchschaute er. Und schon in den 70ern konstatierte Fromm «das Fiasko der Religion»: Sie habe ihren Zweck zur Welterklärung an die Naturwissenschaften verloren ebenso wie ihre Rolle als moralische Instanz. Dabei wäre eine kritische Religion als Anwältin des Menschen im galoppierenden Kapitalismus umso wichtiger, erkennt der jüdische Agnostiker. Was uns der sozialistische Humanist biblischer Prägung heute noch zu sagen hat, hören wir aus den Ton-Archiven des SWR. Der Südwestdeutsche Rundfunk SWR stellte sein reichhaltiges Tonarchiv mit Vorträgen von Erich Fromm online. Sven Ahnert gestaltete daraus 2020 diesen Beitrag für den SWR, den wir in Perspektiven präsentieren dürfen. Autor: Sven Ahnert

Douleurs chroniques : à qui s'adresse le dispositif E-Tonus d'Aurélien Fromm ?

Teil 2 des Steve Gadds Monats kommt noch immer mit leichter Verspätung wegen einer Grippe. Aber später ist nicht schlechter und alle Analysen, die ich zusammen mit Micha Fromm machen darf, lohnen allein schon wegen Micha! In dieser Folge geht es natürlich um Steve Gadd. Und weil Steve Gadd nicht irgendein Drummer ist, sondern so viele Meilensteine der Musikgeschichte gesetzt hat, befasst sich dieser Podcast auch eher mit der musikalischen Person Steve Gadd. Dabei hoffen wir, unterhaltsam einen Überblick über sein bewegtes Leben geben zu können und dabei keine wichtige Station zu vergessen und die eine oder andere Geschichte mit an Bord zu haben, die du vielleicht noch nicht kennst. Ich bin auf jeden Fall immer noch ganz beseelt von diesem wundervollen Moment des Interviews und hoffe, dass ich  zusammen mit Mich es schaffe, euch etwas von der Begeisterung mitgeben zu können. Eine Übersetzung des englischen Original Interviews findest du als Download Jetzt auf der NEUEN SEITE!!! Den Song 50 Ways to leave your Lover, Spain und Aja findet ihr in der Playlist zum Podcast: https://open.spotify.com/playlist/1alkUw026KnxR0THP7Lmj6?si=0d39ce7d5ede48f0 Weitere Videos, Songs, Bücher etc pp, auf die im Podcast verwiesen wird: Die ganzen Videos: Den Mozambique: https://youtu.be/tzlO72hgshA?feature=shared Crazy Army Drum Solo https://youtu.be/HYQ9wEsxjrQ?feature=shared Eine Folge mit einem Portrait von Micha Fromm findest du hier: https://open.spotify.com/episode/7zr1qutzSrMGn4yJoaXGoU?si=7faf828c032b43b8 Michas Buch kannst du ganz einfach hier bestellen: https://www.amazon.de/Groove-Workout-Schlagzeuger-Technikwerkzeuge-musikalische/dp/3749706816 Und sein neues Buch "Silent Drum Practice" hier bei Amazon: https://www.amazon.de/Silent-Drum-Practice-Schlagzeugbuch-Fortgeschrittene/dp/3347521579/ref=mp_s_a_1_1?crid=2WPW707BM8RHE&keywords=micha+fromm&qid=1701877101&sprefix=micha+fromm%252Caps%252C123&sr=8-1 Ich freu mich tierisch, wenn du auf der Seite von Einfach Schlagzeug mal unter https://einfachschlagzeug.de/ oder bei Instagram vorbeischaust: https://www.instagram.com/krafftfelix/?hl=de Kapitelmarken 0:00:00 - Start 0:10:49 - Einen Anfang machen 0:22:52 - Step Gadd 0:33:38 - In the Army now 0:37:23 - 50 Ways 0:48:06 - Aja 0:59:16 - Solo 1:06:17 - Heute 1:22:14 - Fazit

Piše Miša Gams, bereta Eva Longyka Marušič in Igor Velše. Vpadljivo zeleno obarvano naslovnico zbirke pesnika, dramatika, prevajalca in kritika Petra Semoliča Žalostinke za okroglo Zemljo krasi polovična fotografija črne mačke, ki se tako ali drugače sprehaja skozi vso knjigo, Njen najudarnejši citat nemara lahko preberemo na zadnji platnici: “pri šestinpetdesetih / letih je nemara že čas / za kaj več kot nekaj besed / na papirju, morda vsaj za / majhno kartonsko škatlo / paradoks v obliki mačjega / telesa, prgišče sanj”. Mačko lahko razumemo kot pesnikovo ljubljenko in hkrati kot metaforo za preprosto in spontano življenjsko filozofijo o tem, da včasih besede nastopijo pred mislijo kot neke vrste stopinje iracionalnega, kateremu bi um moral slediti, če bi želel kdaj preseči omejujočo dihotomijo zahodnjaške miselnosti. Prav zato so “žalostinke” v zbirki zastavljene kot asociativen monolog, samorefleksija – in ne kot dialog – s književniki, slikarji, filozofi in psihologi, kot so Pirjevec, Jong, Rimbaud, Freud, Fromm, Bataille, Ginsberg, Pound, Peterson, Bauman, Žižek, Platon, Gramsci, Grimm, Carroll, Chomsky in še bi lahko naštevali. Semolič tudi sam priznava, da je za pesnika najtežje opravilo preseči svoj lastni solipsizem in stopiti v dialog z Drugim, saj v pesmi Slišal sem, da je moja poezija nema na koncu zapiše: “Vsaka pesem je pesem za gledanje / Tudi ta / A kako naj moja vasezagledanost / vznemiri tvojo / (vrti se v krogu, lovi lastni rep)”. Pesem z naslovom Pero bi lahko razumeli kot pesem o ptičjem peresu, ki v sebi hrani spomin na letenje in kožo, h kateri je bilo pripeto. A pero je lahko tudi Pero, Peter, ki prav tako išče svobodo in tudi njen osnovni pogoj – disciplino, ki je v določeni meri vendarle potrebna za pisanje pesmi: “Pero se spominja letenja / in kože / Pero odreže vzdih od diha / potegne črto / do tu sem jaz / od tu naprej je pesem.” Tudi v pesmi z naslovom Dva se protagonist razdeli na Petra Semoliča, ki misli na Prometeja, in Petra Semoliča, ki “poskuša izračunati razmerje med sveže zapadlim snegom in starostjo sprevodnika na nočnem vlaku”. Ko Prometej zapre oči, oba Semoliča zapreta računalnik in pustita, da se svet zamaje kot “beseda, ko vanjo trči rima”. Fascinacija s peresom, ki se v krožnem vrtenju vsakič znova znajde na istem mestu, se prelevi v fascinacijo z obliko planeta, na katerem se živa bitja – hočeš nočeš – slej ko prej znajdejo na istem mestu, na mestu svojega izhodišča – razmisleka o samem sebi in na točki, kjer se spočetje in smrt zlijeta. V pesmi Sever zapiše naslednjo misel: “… besedni / niz razlomim na poljubnem / mestu v upanju, da mi ne bo / treba spet enkrat pisati o / umiranju, se reševati v smrt / Pomisli, kamorkoli odideš / na okrogli Zemlji, vedno se / vrneš na svoje izhodišče, k / sebi, k premisleku o sebi in / svojih izhodiščih …” Žalostinke v pesniški zbirki Petra Semoliča ob vsakem branju postajajo polne upanja ob uzretju sveta kot fenomenološkega procesa, ki evolvira skozi navidezni kaos neizogibnega samoizničenja in nesmisla. Poleg raziskovanja mentalnega sveta in razmišljanja o svojih psihičnih mejah se pesnik nenehno zaveda, da je tudi njegovo telo minljivo, zavezano staranju in umiranju. Zbujanje sredi noči zaradi neznosnih bolečin, pri katerih noben analgetik ne pomaga, poraja domiselne halucinacije in vizije – v pesmi Bolečina npr. že v uvodu zapiše: “Sredi noči sedim v postelji / Bolečina plamti kot ogenj / in riše na stene reči / vsaj tako pomembne / za prihodnost poezije, kot so / kosti pod pariškimi temelji …” V fantazijah ugotavlja, da ni več sam in da se do zavesti vse bolj prebijajo otroški spomini (Zadnja fantazija), spomini na razpočeno srce (Stopnjevanje, Srčne zadeve) in nevrotično-psihotične zlome preživelih stoletij. V pesmi z naslovom Grimm, de Saussure in potem še Chomsky se na strukturalistično-postmodernističen način pozabava z razpadajočimi in na novo vzpostavljenimi sintagmami, kot je bilo značilno za dekonstruktivističen proces filozofov in umetnikov ob koncu prejšnjega stoletja: “Ali slišiš zvok lomljenja / Tako se prelamlja stoletje / Zobje, kako čudovit prikaz / sintagmatskega razmerja / Vrzel spodaj desno / odpira novo paradigmo / Ah, to kljuvanje / Ah, ta kri / Zelene ideje še dolgo ne bodo / besno zaspale / zato pa smo končali / z neskončno hojo navkreber / p / pf /f / Ali vidiš, kako plapolajo zastave / vihrajo prapori”. Težko bi v pesniški zbirki Žalostinke za okroglo Zemljo našli pesem, v kateri svojega odtisa ne pusti že v uvodu omenjena mačka. Skozi svojih devet življenj se nonšalantno sprehodi po devetih krogih pekla, ki “hoče neskončnost, ujeto v krožnici / ali v majhnem prostoru med ničlo in enko” (Učiteljca), ki s koraki riše po prostoru pomenljive vektorje in fraktale ter se zlekne v obliki Fibonaccijevega zaporedja (Neskončnosti). Tudi za Semoliča bi lahko rekli, da je utrjen in zverziran pesniški mačkon, ki kroži okrog eksistencialnih vprašanj kot mačka okrog vrele kaše, spretno žonglira z metaforami in metonimijami, se izogiba končnim ločilom in determinističnim zaključkom. Ko vleče vzporednice na različnih področjih umetnosti in filozofije, se podaja v neskončna brezna ekstaze, tesnobe in bolečine. V pesmi Rapsodija še zapiše: “Tesnoba vztraja, nespremenjena / kot gorsko jezero za čas človeškega / življenja, previs zastira sinjino …” Upamo, da se bomo bralci lahko kmalu spet podali za pesnikom po stopinjah jezer, previsov in globeli, ne da bi omahnili v lastno brezno ob-upa.

Siamo il lavoro che svolgiamo? ★ SOCIAL ★ Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/4iexis/ Letterboxd: ⁠⁠⁠⁠⁠⁠⁠https://letterboxd.com/4lexis/ Email: chahaotic@gmail.com Se vuoi offrirmi un caffè e supportare il canale: https://ko-fi.com/4lexis Youtube: https://www.youtube.com/@Chahaotic Fonti: - Avataneo, G., ‘Scissione Serie TV | L'identità senza memoria', Hypercritic, (2023): https://hypercritic.org/it/collection/scissione-serie-tv-2022-recensione?utm_source=chatgpt.com - Behind the scenes of SEVERANCE - interview with the cinematographer: https://www.youtube.com/watch?v=jtJzPp9wCFE&pp=ygUSamVzc2ljYSBsZWUgZ2FnbsOp - Breznican, A., ‘Exclusive Preview: “Severance” Season Two Is a True Piece of Work', (2024): https://www.vanityfair.com/hollywood/story/severance-season-two-exclusive-preview?utm_source=chatgpt.com - Closer Look: ‘Severance' Creators & Cast Discuss Show Inspiration, Fan Theories & More: https://www.youtube.com/watch?v=zNq11cnyj9k&pp=ygUTc2V2ZXJhbmNlIGludGVydmlldw%3D%3D - Exclusive Interview: Sarah Edwards, Costume Designer for ‘Severance', (2022): https://youtu.be/Tacr220BUeg - Freligh, T., ‘Exclusive Interview — Sarah Edwards, costume designer for Apple TV+'s Severance', (2022): https://taifreligh.medium.com/exclusive-interview-sarah-edwards-costume-designer-for-apple-tv-s-severance-2295413701f1 - Fromm, E., The Sane Society, (Rinehart, 1955) https://merton.bellarmine.edu/files/original/92a9b060085cee0d386167c7872513168d8624b3.pdf - Full SEVERANCE FYC Event Q&A Panel with Cast and Creators - SPOILERS!, (2022): https://www.youtube.com/watch?v=yOP5CcuSahw&t=710s&pp=ygUNc2V2ZXJhbmNlIHEmYQ%3D%3D - Graeber, D., Bullshit Jobs: A Theory, 1st edition ed. (Simon & Schuster, 2018) - Karim, M., ‘Factory or Corporation: What “Severance” Gets Wrong — An Analysis by Muzaffar Karim', (2023): https://www.inversejournal.com/2023/03/10/factory-or-corporation-what-severance-gets-wrong-an-analysis-by-muzaffar-karim/ - Lannom, S. C., ‘The Ultimate Guide to the Dolly Zoom', (2024): https://www.studiobinder.com/blog/best-dolly-zoom-vertigo-effect/?utm_source=chatgpt.com - Liston, N. M., ‘“You Are Not a Person”: Splitting Severance', Exertions, (2023): https://saw.americananthro.org/pub/you-are-not-a-person/release/1 - ‘Severance' Cast and Crew Break Down the Cliffhanger Finale | Making A Scene: https://www.youtube.com/watch?v=JsdDwKc6eWg&pp=ygUTc2V2ZXJhbmNlIGludGVydmlldw%3D%3D - ‘Severance' costume designer Sarah Edwards discusses aesthetics and season 1 of the show, (2022): https://www.youtube.com/watch?v=Bwk59Z-cgJE - PenzeyMoog, C., ‘Severance's workplace brutality isn't sci-fi. Neither is its worker power.', (2022): https://www.vox.com/23017111/severance-workplace-organizing - ‘The Severance Podcast with Ben Stiller & Adam Scott': https://open.spotify.com/show/5sSKLimsNvqF31s8JZFH73?si=22b63a10b66f4580 - Townsend, K., S. Gilbert, D. Sims, and S. Kornhaber, ‘Why the Puzzle-Box Sci-Fi of Severance Works', (2022): https://www.theatlantic.com/podcasts/archive/2022/05/the-review-severance-apple-tv/629795/ - ‘Whang, O., ‘Hating Your Job Is Cool. But Is It a Labor Movement?', (2022): https://www.nytimes.com/2022/02/15/magazine/antiwork-reddit.html Altro materiale interessante: - McHenry, J., ‘The Stories Behind Severance's Eerie Office Design', (2022): https://www.vulture.com/article/severance-office-design-explained.html

Jake Fromm and Drew Butler react to Ohio State beating Notre Dame to claim the 2025 CFP Championship, the questionable coaching from Notre Dame, the ticket market leading up to the game, whether the Buckeyes' title is tainted, why the national title game should be pushed back, Fromm's offseason plans and more! PrizePicks sponsor today's episode! Use the promo code PUNT when you download PrizePicks, and when you play a $5 entry, you IMMEDIATELY get $50! To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

In this episode of Red Reviews, we dive into Erich Fromm's The Revolution of Hope and explore how hope—not blind optimism—can be a radical tool for social change. We tackle the dangers of a mechanized society, critique the unchecked power of big tech, and discuss what a truly democratic, humanistic use of technology could look like. Along the way, we dig into the environmental costs of generative AI, the allure of doomerism, and why Fromm's ideas about radical hope are more relevant than ever. It's a conversation about technology, democracy, and what it means to fight for a better world. Tune in and let us know what you think! You can get the book herehttps://z-library.sk/book/3364561/56fc32/the-revolution-of-hope-toward-a-humanized-technology.html Or purchase a copy at one of these bookshops https://pilsencommunitybooks.com/item/x_TGv4UhblvxFiVomYzB8Q https://www.abebooks.com/9781935307372/Revolution-Hope-Fromm-Erich-1935307371/plp https://www.matthewsbookshop.com/pages/books/3445/erich-fromm/the-revolution-of-hope Here are some extra notes from Justin and for an article referenced in the discussion https://www.justinclark.org/blog/hope-in-the-machine-towards-a-humanistic-technology https://docs.google.com/document/d/18zF93wCw9vzpgpRTjNK9TxE3Qbm_weB0QyNCuJDm2DQ/edit?tab=t.0 https://newrepublic.com/article/180487/balaji-srinivasan-network-state-plutocrat Check out Justin's links and follow him https://www.justinclark.org/ https://www.instagram.com/justinclarkph/ https://www.tiktok.com/@justinclarkph https://bsky.app/profile/justinclarkph.bsky.social https://www.threads.net/@justinclarkph https://www.in.gov/history/ https://blog.history.in.gov/ https://newspapers.library.in.gov/ And check out my linktree https://linktr.ee/Skepticalleftist If you enjoyed the show, consider supporting us on Patreon https://www.patreon.com/skepticalleftist  to help keep the content coming. You can also subscribe to my Substack https://theskepticalleftist.substack.com/  for updates and extra content or get bonus episodes through Spotify https://podcasters.spotify.com/pod/show/skepticalleftist/subscribe . Every bit makes a difference! If that's not your thing, sharing the episode with friends or on social media goes a long way too. Thanks for listening and for your support! And please, if you can, support the Cathedral Community Fridge https://www.cathedralcommunityfridge.com/  or your local community fridge. Mutual aid matters—let's help each other thrive!

Dietrich, Kirsten www.deutschlandfunkkultur.de, Religionen

Sad Boys For Real! Chicago Artist, Demetri Wiley, visits PVTSTCK to discuss his early love for music, becoming a cultural voice with his "Lost Loverboy," podcast, the experiences he's dealt with when searching for love from others & himself, and overcoming the darkest period in his life. In the song, "Lost Loverboy," Demetri says, "“I think it's time I finally try find myself / I been running from love / just trynna hide Fromm all this pain I felt." Demetri often searched for love from others, due to the lack of love he felt for himself. Constantly pouring into others from a cup that was more than half empty. It wasn't until he was questioning his purpose in life; when he truly searched for the love he needed, and found it from himself. Also discussed, the importance of becoming a father, a 10+ year love story that left him heartbroken, and learning to let go of relationships that don't serve him.

Chapter 1:Summary of The Art of Loving"The Art of Loving," written by Erich Fromm and first published in 1956, explores the nature of love and its significance in human life. Fromm argues that love is not just a feeling but an art that requires knowledge, effort, and practice. He identifies different forms of love, including romantic love, brotherly love, self-love, and love for God, while emphasizing that authentic love transcends mere emotional attachment.Key concepts from the book include:1. Love as an Art: Fromm asserts that love is an art that must be mastered, requiring discipline, concentration, and patience. Like any art form, it involves practice and continuous learning.2. Types of Love: Fromm categorizes love into several types:- Eros: Romantic love characterized by passionate attraction.- Brotherly Love: Unconditional love for others, emphasizing solidarity and empathy.- Self-Love: Understanding and valuing oneself, which is essential for the ability to love others.- Motherly and Fatherly Love: These reflect nurturing qualities and the balance of giving and receiving.3. Societal Influence: Fromm discusses how society, especially in capitalist cultures, often distorts love into a commodity or self-serving mechanism. He critiques the way consumerism affects personal relationships and emotional connections.4. The Importance of Freedom: Love involves freedom and independence, which allows individuals to connect with others authentically rather than seeking to possess or control them.5. Active Love: Fromm concludes that love is an active practice rather than a passive experience. It involves care, responsibility, respect, and knowledge, reflecting a deep commitment to the growth and well-being of oneself and others.Overall, "The Art of Loving" emphasizes that true love fosters personal growth and fulfillment and is essential for meaningful relationships in an increasingly alienated world. Through love, Fromm believes individuals can transcend loneliness and isolation, achieving deeper connections with themselves and others.Chapter 2:The Theme of The Art of Loving"The Art of Loving" by Erich Fromm is a philosophical work that explores the nature of love, its various forms, and the conditions necessary for its genuine expression. Below are key plot points, character development aspects, and thematic ideas central to the book: Key Plot Points1. Definition of Love: Fromm begins by discussing love's importance in human life, emphasizing that it is an art that requires practice and effort, much like any other art form.2. Types of Love: Fromm identifies several types of love, including romantic love, brotherly love, motherly love, self-love, and love for God, analyzing how each type manifests and its implications for interpersonal relationships.3. Love as an Active Process: He posits that love should be seen not as a passive experience or an emotion but as an active practice that involves care, responsibility, respect, and knowledge.4. Critique of Modern Society: Fromm critiques contemporary societal values, arguing that consumerism, isolation, and egoism inhibit authentic love. He suggests that societal structures often promote superficial relationships rather than deep emotional connections.5. The Role of Freedom: The book discusses the paradox of freedom in love, where genuine love can flourish only in a context of freedom and mutual respect. However, modern individuals may feel scared of freedom, leading them to seek connections that are not true expressions of love.6. Path to Mastering the Art: Fromm describes the journey toward mastering the art of loving, emphasizing the cultivation of self-awareness, maturity, and the ability to engage in a relationship with another person meaningfully. Character Development...

File Download (14:20 min / 7 MB)

Sandra Buechler joins hosts Christopher Bandini and Tracy Morgan to discuss her latest book, Psychoanalytic Approaches to Problems in Living: Addressing Life's Challenges in Clinical Practice (Routledge, 2019), which continues her long standing exploration of the role of values in the work of psychoanalysis. The book discusses the many common difficulties that drive patients into treatment, such as loss, a hunger for meaningful work, the wish for revenge, aging, queries over forgiveness, struggles with guilt and shame. Buechler shows us how the analyst's values inevitably shape their approach to these common topics, tilting treatments in myriad directions. As is her wont, she engages with poetry to deepen her explanations. She tells us that each of her books is generated by questions left unanswered in the previous one. And in each book, including this one, we see her in conversation with her forebears, particularly Sullivan, Fromm and Fromm-Reichman—what she calls her internal chorus.  What makes this interview especially rich is the discussion between Bandini, her former supervisee of 14 years and herself. She is a member of his internal chorus. Their tone with each other has a familiarity and warmth. But they have both had to face the loss of that particular way of relating, supervisor to supervisee. Buechler most recently retired from clinical work, making her a maverick in a profession where “dying in one's chair” is not exactly a joke. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Sandra Buechler joins hosts Christopher Bandini and Tracy Morgan to discuss her latest book, Psychoanalytic Approaches to Problems in Living: Addressing Life's Challenges in Clinical Practice (Routledge, 2019), which continues her long standing exploration of the role of values in the work of psychoanalysis. The book discusses the many common difficulties that drive patients into treatment, such as loss, a hunger for meaningful work, the wish for revenge, aging, queries over forgiveness, struggles with guilt and shame. Buechler shows us how the analyst's values inevitably shape their approach to these common topics, tilting treatments in myriad directions. As is her wont, she engages with poetry to deepen her explanations. She tells us that each of her books is generated by questions left unanswered in the previous one. And in each book, including this one, we see her in conversation with her forebears, particularly Sullivan, Fromm and Fromm-Reichman—what she calls her internal chorus.  What makes this interview especially rich is the discussion between Bandini, her former supervisee of 14 years and herself. She is a member of his internal chorus. Their tone with each other has a familiarity and warmth. But they have both had to face the loss of that particular way of relating, supervisor to supervisee. Buechler most recently retired from clinical work, making her a maverick in a profession where “dying in one's chair” is not exactly a joke. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology

IF YOU CURRENTLY cannot lose the weight, you cannot stop cheating, You can't EVEN BELIEVE that you can actually stop craving all the foods or Drinking all the alcohol, then this series of the podcast IS FOR YOU. In this free SERIES I will be giving you PROFOUND WEIGHT LOSS WISDOM. Are you ready to break up with who you've been being and become who you're meant to become? HIT PLAY! Follow along daily so you can begin to experience the mind renewal you need so you can have The RIGHT WEIGHT LOSS MINDSET that you need to LOSE the weight and KEEP IT OFF! If you want to start working with me NOW in TSM here is that LINK! +MY EMAIL LIST:⁠https://www.sherriekapala.com/subscribe⁠ +Sherrie on YouTube:https://www.youtube.com/@SherrieKapala ++++To learn more about The seeker's method for weight loss:https://www.sherriekapala.com/seeker **The Seeker's Method Testimonial videos: Video#1: https://youtu.be/CrRwCg6cWps?si=qOeJeMOdT9v5h1r7 Or Video#2:https://youtu.be/2KHwPnHB9ww?si=SO3gtfHGSJfv-E2O **To do the Seeker's Method at your own pace:THE SEEKER'S METHOD PERSONAL JOURNEY: ⁠https://theseekersmethod.teachable.com/p/the-seeker-s-method-for-weight-loss-personally-journey⁠ ***Sherrie's Journaling workbook that GOES WITH The Seeker's Method: https://www.sherriekapala.com/shop Ways to work CLOSELY with Sherrie without working DIRECTLY with her: ++Enroll in THE COMEBACK WITH ME today!: ⁠https://theseekersmethod.teachable.com/p/the-comeback-february1⁠ +Subscribe to Christian Weight Loss Radio:https://www.sherriekapala.com/weightlossradio Other ways to learn from Sherrie Kapala: +For daily CLOSE access to Sherrie via her private radio channel:https://www.sherriekapala.com/weightlossradio Sherrie's Weight Loss Masterclasses: MANY WOMEN START LEARNING from Sherrie via these masterclasses: +Spiritual Warfare on weight loss: https://theseekersmethod.teachable.com/p/christian-weight-loss-masterclass +How to stop trusting in Temptation so you can lose weight: https://theseekersmethod.teachable.com/p/christian-weight-loss-masterclass-freedom-from-the-slavery-of-tempt-sin-and-evil +How to learn from your weight loss slip ups so you can STEP up and grow from the mistakes: https://theseekersmethod.teachable.com/p/how-to-recover-after-a-slip-up +How to FINALLY HAVE the motivation you need to lose the weight: https://theseekersmethod.teachable.com/p/how-to-have-real-weight-loss-motivation +Christian Thought Control Masterclass: https://theseekersmethod.teachable.com/p/christian-thought-control FREEBIES: FREE WEIGHT LOSS MASTER-PODCAST: ⁠https://youtu.be/v5b3xIRYF4k?si=SJE2tiLsG_lJ8KCk⁠ Youtube free masterclass: https://youtu.be/v5b3xIRYF4k?si=oWazWlLxRnitDpxL Sherrie's Free Christian Weight loss devotional: https://www.sherriekapala.com/devotional Free 1 minute weight loss prayer: https://www.sherriekapala.com/prayer FREE: 5 things to do daily for weight loss success: https://www.sherriekapala.com/freedownload Free Assessment: How to live according to your Christian Values: https://www.sherriekapala.com/assessment Free Christian Weight Loss FB Community: https://www.facebook.com/share/g/fYXsHkrqChG9KxWq/

Gator's thoughts on Fromm being on the practice squad.

Brad Holmes was familiar with Fromm's game.

Drew Butler & Jake Fromm are BACK for Season 8 of #PuntandPass as Week 1 of the College Football season is upon us! Presented by Solomon Brothers Jewelers @solomonbrothers. Quick updates from Jake as he is in training camp with the Detroit Lions. New updates the 2024 season of the podcast! Butler & Fromm kick the season off with a jam-packed 3 & Out. 1) Week 0 recap as #GeorgiaTech takes down 10th ranked #FloridaState over in Dublin, Ireland. Are the #YellowJackets for real this season? 2) Dabo Swinney and Coach Prime are making headlines for some off-the-field antics...how contentious is the coach/media relationship becoming? Is there any end in sight? 3) A quick look ahead to Week 1 as the slate this weekend is going to be awesome! #CLEMvsUGA #MIAvsUF #NDvsTAMU #USCvsLSU. Please rate, review, subscribe! #PuntandPassSee omnystudio.com/listener for privacy information.

Drew Butler & Jake Fromm are BACK for Season 8 of #PuntandPass as Week 1 of the College Football season is upon us! Presented by Solomon Brothers Jewelers @solomonbrothers. Quick updates from Jake as he is in training camp with the Detroit Lions. New updates the 2024 season of the podcast! Butler & Fromm kick the season off with a jam-packed 3 & Out. 1) Week 0 recap as #GeorgiaTech takes down 10th ranked #FloridaState over in Dublin, Ireland. Are the #YellowJackets for real this season? 2) Dabo Swinney and Coach Prime are making headlines for some off-the-field antics...how contentious is the coach/media relationship becoming? Is there any end in sight? 3) A quick look ahead to Week 1 as the slate this weekend is going to be awesome! #CLEMvsUGA #MIAvsUF #NDvsTAMU #USCvsLSU. Please rate, review, subscribe! #PuntandPassSee omnystudio.com/listener for privacy information.

Lebensliebe Folge 115: Die Kunst des Liebens - Beziehungen in der Neuzeit Wir haben mal wieder Post von Euch bekommen und widmen uns einer Frage, die sich um das Thema Beziehungen dreht. Die Frage nach Zwecks oder Liebesbeziehung, scheint einige von Euch zu beschäftigen. Wir analysieren wie wir zur Kunst des Liebens kommen können, frei nach Fromm und damit die Furcht vor der Freiheit, loslassen. Viel Spass beim Zuhören! Wir hoffen Ihr könnt viel mitnehmen aus dieser Folge! --> Für alle, die unsere kommenden Projekte auf Patreaon supporten wollen: ⁠⁠⁠⁠⁠https://patreon.com/LebensliebePodcast?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=creatorshare_creator&utm_content=join_link⁠⁠⁠⁠⁠ --> Buche jetzt eine kostenlose Online-Erstberatung bei Aaron Jurenka: ⁠⁠⁠⁠⁠https://aaronjurenka.com/buchung/⁠⁠⁠⁠⁠ Liebe geht natürlich wie immer raus. ❤️❤️❤️ Viele spannende Erkenntnisse und bis nächste Woche Freitag 05:00 Uhr! --> hier gehts zu Aaron's neuem Podcast: Aaron Jurenka ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://open.spotify.com/show/1iy7M1XXfoEZBE959npkQx⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Besuche meine Webseite für weitere Infos: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://aaronjurenka.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Folgt uns auf Instagram Aaron: ⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/aaronjurenka/?hl=de⁠⁠⁠⁠⁠⁠ Dominik: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/domiollowain/?hl=de⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Weitere Infos findest du zu Dominiks Projekt: www.monestevole.com YouTube Aaron Jurenka Selbstheilung: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://youtube.com/@selbstheilung_durch_gedanken?feature=shared⁠⁠⁠⁠⁠

Im Deutschen Haus sind wir einem Teil der Deutschen Nationalmannschaft begegnet und wir durften Lukas Maase, Christian Fromm und Johannes Tille im Stream begrüßen. Den Ausschnitt aus dem Stream findet ihr hier als Podcast. Unsere Streams aus dem Deutschen Haus findet ihr wie immer auf unserem Twitch-Kanal twitch.tv/spontent Folgt Olaf, Dirk und Jona auf Insta für mehr Insides aus Paris! instagram.com/alex_walkenhorst instagram.com/dirkfunkofficial instagram.com/jonakmpr

The Crisis in Psychotherapy: Reclaiming Its Soul in the Age of Neoliberalism" Summary: Explore the identity crisis facing psychotherapy in today's market-driven healthcare system. Learn how neoliberal capitalism and consumerism have shaped our understanding of self and mental health. Discover why mainstream therapy often reinforces individualistic self-constructions and how digital technologies risk reducing therapy to scripted interactions. Understand the need for psychotherapy to reimagine its approach, addressing social and political contexts of suffering. Join us as we examine the urgent call for a psychotherapy of liberation to combat the mental health toll of late capitalism and build a more just, caring world. Hashtags: #PsychotherapyCrisis #MentalHealthReform #NeoliberalismAndTherapy #TherapyRevolution #SocialJusticeInMentalHealth #CriticalPsychology #HolisticHealing #TherapeuticLiberation #ConsumerismAndMentalHealth #PsychotherapyFuture #CapitalismAndMentalHealth #DeepTherapy #TherapyAndSocialChange #MentalHealthActivism #PsychologicalEmancipation   Key Points: Psychotherapy is facing an identity and purpose crisis in the era of market-driven healthcare, as depth, nuance, and the therapeutic relationship are being displaced by cost containment, standardization, and mass-reproducibility. This crisis stems from a shift in notions of the self and therapy's aims, shaped by the rise of neoliberal capitalism and consumerism. The “empty self” plagued by inner lack pursues fulfillment through goods, experiences, and attainments. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatments focus narrowly on “maladaptive” thoughts and behaviors without examining broader contexts. The biomedical model's hegemony views psychological struggles as brain diseases treated pharmacologically, individualizing and medicalizing distress despite research linking it to life pains like poverty, unemployment, trauma, and isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare, risking reducing therapy to scripted interactions and gamified inputs. The neoliberal transformation of psychotherapy in the 1970s, examined by sociologist Samuel Binkley, aligned the dominant therapeutic model centered on personal growth and self-actualization with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment. To reclaim its emancipatory potential, psychotherapy must reimagine its understanding of the self and psychological distress, moving beyond an intrapsychic focus to grapple with the social, political, and existential contexts of suffering. This transformation requires fostering critical consciousness, relational vitality, collective empowerment, and aligning with movements for social justice and systemic change. The struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. A psychotherapy of liberation is urgently needed to address the mental health toll of late capitalism. The neoliberal restructuring of healthcare and academia marginalized psychotherapy's humanistic foundations, subordinating mental health services to market logic and elevating reductive, manualized approaches. Psychotherapy's capitulation to market forces reflects a broader disenchantment of politics by economics, reducing the complexities of mental distress to quantifiable, medicalized entities and eviscerating human subjectivity. While intuitive and phenomenological approaches are celebrated in other scientific fields like linguistics and physics, they are often dismissed in mainstream psychology, reflecting an aversion to knowledge that resists quantification. Psychotherapy should expand its understanding of meaningful evidence, making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data. Academic psychology's hostility towards Jungian concepts, even as neurology revalidates them under different names, reflects hypocrisy and a commitment to familiar but ineffective models. To reclaim its relevance, psychotherapy must reconnect with its philosophical and anthropological roots, reintegrating broader frameworks to develop a more holistic understanding of mental health beyond symptom management. How Market Forces are Shaping the Practice and Future of Psychotherapy The field of psychotherapy faces an identity and purpose crisis in the era of market-driven healthcare. As managed care, pharmaceutical dominance, and the biomedical model reshape mental health treatment, psychotherapy's traditional foundations – depth, nuance, the therapeutic relationship – are being displaced by the imperatives of cost containment, standardization, and mass-reproducibility. This shift reflects the ascendancy of a neoliberal cultural ideology reducing the complexity of human suffering to decontextualized symptoms to be efficiently eliminated, not a meaningful experience to be explored and transformed. In “Constructing the Self, Constructing America,” cultural historian Philip Cushman argues this psychotherapy crisis stems from a shift in notions of the self and therapy's aims. Individual identity and psychological health are shaped by cultural, economic and political forces, not universal. The rise of neoliberal capitalism and consumerism birthed the “empty self” plagued by inner lack, pursuing fulfillment through goods, experiences, and attainments – insecure, inadequate, fearing to fall behind in life's competitive race. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatment focus narrowly on “maladaptive” thoughts and behaviors without examining social, political, existential contexts. Packaging therapy into standardized modules strips away relational essence for managed care's needs. Therapists become technicians reinforcing a decontextualized view locating problems solely in the individual, overlooking unjust social conditions shaping lives and psyches. Central is the biomedical model's hegemony, viewing psychological struggles as brain diseases treated pharmacologically – a seductive but illusory promise. Antidepressant use has massively grown despite efficacy and safety doubts, driven by pharma marketing casting everyday distress as a medical condition, not deeper malaise. The model individualizes and medicalizes distress despite research linking depression to life pains like poverty, unemployment, trauma, isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare. Online therapy platforms and apps expand access but risk reducing therapy to scripted interactions and gamified inputs, not genuine, embodied attunement and meaning-making. In his book “Getting Loose: Lifestyle Consumption in the 1970s,” sociologist Samuel Binkley examines how the social transformations of the 1970s, driven by the rise of neoliberalism and consumer culture, profoundly reshaped notions of selfhood and the goals of therapeutic practice. Binkley argues that the dominant therapeutic model that emerged during this period – one centered on the pursuit of personal growth, self-actualization, and the “loosening” of the self from traditional constraints – unwittingly aligned itself with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment and well-being. While ostensibly liberatory, this “getting loose” ethos, Binkley contends, ultimately reinforced the atomization and alienation of the self under late capitalism. By locating the source of and solution to psychological distress solely within the individual psyche, it obscured the broader social, economic, and political forces shaping mental health. In doing so, it inadvertently contributed to the very conditions of “getting loose” – the pervasive sense of being unmoored, fragmented, and adrift – that it sought to alleviate. Binkley's analysis offers a powerful lens for understanding the current crisis of psychotherapy. It suggests that the field's increasing embrace of decontextualized, technocratic approaches to treatment is not merely a capitulation to market pressures, but a logical extension of a therapeutic paradigm that has long been complicit with the individualizing logic of neoliberalism. If psychotherapy is to reclaim its emancipatory potential, it must fundamentally reimagine its understanding of the self and the nature of psychological distress. This reimagining requires a move beyond the intrapsychic focus of traditional therapy to one that grapples with the social, political, and existential contexts of suffering. It means working to foster critical consciousness, relational vitality, and collective empowerment – helping individuals to deconstruct the oppressive narratives and power structures that constrain their lives, and to tap into alternative sources of identity, belonging, and purpose. Such a transformation is not just a matter of therapeutic technique, but of political and ethical commitment. It demands that therapists reimagine their work not merely as a means of alleviating individual symptoms, but as a form of social and political action aimed at nurturing personal and collective liberation. This means cultivating spaces of collective healing and visioning, and aligning ourselves with the movements for social justice and systemic change. At stake is nothing less than the survival of psychotherapy as a healing art. If current trends persist, our field will devolve into a caricature of itself, a hollow simulacrum of the ‘branded, efficient, quality-controlled' treatment packages hocked by managed care. Therapists will be relegated to the role of glorified skills coaches and symptom-suppression specialists, while the deep psychic wounds and social pathologies underlying the epidemic of mental distress will metastasize unchecked. The choice before us is stark: Do we collude with a system that offers only the veneer of care while perpetuating the conditions of collective madness? Or do we commit ourselves anew to the still-revolutionary praxis of tending psyche, dialoguing with the unconscious, and ‘giving a soul to psychiatry' (Hillman, 1992)? Ultimately, the struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. As the mental health toll of late capitalism continues to mount, the need for a psychotherapy of liberation has never been more urgent. By rising to this challenge, we open up new possibilities for resilience, regeneration, and revolutionary love – and begin to create the world we long for, even as we heal the world we have. The Neoliberal Transformation of Psychotherapy The shift in psychotherapy's identity and purpose can be traced to the broader socioeconomic transformations of the late 20th century, particularly the rise of neoliberalism under the Reagan and Thatcher administrations. Neoliberal ideology, with its emphasis on privatization, deregulation, and the supremacy of market forces, profoundly reshaped the landscapes of healthcare and academia in which psychotherapy is embedded. As healthcare became increasingly privatized and profit-driven, the provision of mental health services was subordinated to the logic of the market. The ascendancy of managed care organizations and private insurance companies created powerful new stakeholders who saw psychotherapy not as a healing art, but as a commodity to be standardized, packaged, and sold. Under this market-driven system, the value of therapy was reduced to its cost-effectiveness and its capacity to produce swift, measurable outcomes. Depth, nuance, and the exploration of meaning – the traditional heart of the therapeutic enterprise – were casualties of this shift. Concurrent with these changes in healthcare, the neoliberal restructuring of academia further marginalized psychotherapy's humanistic foundations. As universities increasingly embraced a corporate model, they became beholden to the same market imperatives of efficiency, standardization, and quantification. In this milieu, the kind of research and training that could sustain a rich, multi-faceted understanding of the therapeutic process was devalued in favor of reductive, manualized approaches more amenable to the demands of the market. This academic climate elevated a narrow caste of specialists – often far removed from clinical practice – who were empowered to define the parameters of legitimate knowledge and practice in the field. Beholden to the interests of managed care, the pharmaceutical industry, and the biomedical establishment, these “experts” played a key role in cementing the hegemony of the medical model and sidelining alternative therapeutic paradigms. Psychotherapy training increasingly reflected these distorted priorities, producing generations of therapists versed in the language of symptom management and behavioral intervention, but often lacking a deeper understanding of the human condition. As researcher William Davies has argued, this neoliberal transformation of psychotherapy reflects a broader “disenchantment of politics by economics.” By reducing the complexities of mental distress to quantifiable, medicalized entities, the field has become complicit in the evisceration of human subjectivity under late capitalism. In place of a situated, meaning-making self, we are left with the hollow figure of “homo economicus” – a rational, self-interested actor shorn of deeper psychological and spiritual moorings. Tragically, the public discourse around mental health has largely been corralled into this narrow, market-friendly mold. Discussions of “chemical imbalances,” “evidence-based treatments,” and “quick fixes” abound, while more searching explorations of the psychospiritual malaise of our times are relegated to the margins. The result is a flattened, impoverished understanding of both the nature of psychological distress and the possibilities of therapeutic transformation. Psychotherapy's capitulation to market forces is thus not merely an abdication of its healing potential, but a betrayal of its emancipatory promise. By uncritically aligning itself with the dominant ideology of our age, the field has become an instrument of social control rather than a catalyst for individual and collective liberation. If therapy is to reclaim its soul, it must begin by confronting this history and imagining alternative futures beyond the neoliberal horizon. Intuition in Other Scientific Fields Noam Chomsky's groundbreaking work in linguistics and cognitive science has long been accepted as scientific canon, despite its heavy reliance on intuition and introspective phenomenology. His theories of deep grammatical structures and an innate language acquisition device in the human mind emerged not from controlled experiments or quantitative data analysis, but from a deep, intuitive engagement with the patterns of human language and thought. Yet while Chomsky's ideas are celebrated for their revolutionary implications, similar approaches in the field of psychotherapy are often met with skepticism or outright dismissal. The work of Carl Jung, for instance, which posits the existence of a collective unconscious and universal archetypes shaping human experience, is often relegated to the realm of pseudoscience or mysticism by the mainstream psychological establishment. This double standard reflects a deep-seated insecurity within academic and medical psychology about engaging with phenomena that resist easy quantification or empirical verification. There is a pervasive fear of straying too far from the narrow confines of what can be measured, controlled, and reduced to standardized formulas. Ironically, this insecurity persists even as cutting-edge research in fields like neuroscience and cognitive psychology increasingly validates many of Jung's once-marginalized ideas. Concepts like “implicit memory,” “event-related potentials,” and “predictive processing” bear striking resemblances to Jungian notions of the unconscious mind, while advanced brain imaging techniques confirm the neurological basis of personality frameworks like the Myers-Briggs Type Indicator (MBTI). Yet rather than acknowledging the pioneering nature of Jung's insights, the psychological establishment often repackages these ideas in more palatable, “scientific” terminology. This aversion to intuition and subjective experience is hardly unique to psychotherapy. Across the sciences, there is a widespread mistrust of knowledge that cannot be reduced to quantifiable data points and mathematical models. However, some of the most transformative scientific advances have emerged from precisely this kind of intuitive, imaginative thinking. Albert Einstein's theory of relativity, for instance, emerged not from empirical data, but from a thought experiment – an act of pure imagination. The physicist David Bohm's innovative theories about the implicate order of the universe were rooted in a profoundly intuitive understanding of reality. And the mathematician Srinivasa Ramanujan attributed his brilliant insights to visions from a Hindu goddess – a claim that might be dismissed as delusional in a clinical context, but is celebrated as an expression of his unique genius. Psychotherapy should not abandon empirical rigor or the scientific method, but rather expand its understanding of what constitutes meaningful evidence. By making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data and experimental findings, the field can develop a richer, more multidimensional understanding of the human mind and the process of psychological transformation. This expansive, integrative approach is necessary for psychotherapy to rise to the challenges of our time – the crisis of meaning and authenticity in an increasingly fragmented world, the epidemic of mental illness and addiction, and the collective traumas of social oppression and ecological devastation. Only by honoring the full spectrum of human knowledge and experience can we hope to catalyze the kind of deep, lasting change that our world so desperately needs. It is a particular vexation of mine that academic psychology is so hostile to the vague but perennial ideas about the unconscious that Jung and others posited. Now neurology is re-validating Jungian concepts under different names like “implicit memory”, “event-related potentials”, and “secondary and tertiary consciousness”, while qEEG brain maps are validating the underlying assumptions of the Jungian-derived MBTI. Yet the academy still cannot admit they were wrong and Jung was right, even as they publish papers in “premiere” academic journals like The Lancet that denounce Jung as pseudoscience while repurposing his ideas. This is another example of hypocrisy. Academia seems to believe its publications have innate efficacy and ethics as long as the proper rituals of psychological research are enacted. If you cite your sources, review recent literature in your echo chamber, disclose financial interests, and profess ignorance of your profession's history and the unethical systems funding your existence, then you are doing research correctly. But the systems paying for your work and existence are not mere “financial interests” – that's just business! This is considered perfectly rational, as long as one doesn't think too deeply about it. Claiming “I don't get into that stuff” or “I do academic/medical psychology” has become a way to defend oneself from not having a basic understanding of how humans and cultures are traumatized or motivated, even while running universities and hospitals. The attitude seems to be: “Let's just keep handing out CBT and drugs for another 50 years, ‘rationally' and ‘evidence-based' of course, and see how much worse things get in mental health.” No wonder outcomes and the replication crisis worsen every year, even as healthcare is ostensibly guided by rational, empirical forces. Academia has created a model of reality called science, applied so single-mindedly that they no longer care if the outcomes mirror those of the real world science was meant to serve! Academic and medical psychology have created a copy of the world they interact with, pretending it reflects reality while it fundamentally cannot, due to the material incentives driving it. We've created a scientific model meant to reflect reality, but mistake it for reality itself. We reach in vain to move objects in the mirror instead of putting the mirror away and engaging with what's actually there. How do we not see that hyper-rationalism is just another form of religion, even as we tried to replace religion with it? This conception of psychology is not only an imaginary model, but actively at war with the real, cutting us off from truly logical, evidence-based pathways we could pursue. It wars with objective reality because both demand our total allegiance. We must choose entirely between the object and its reflection, god and idol. We must decide if we want the uncertainty of real science or the imaginary sandbox we pretend is science. Adherence to this simulacrum in search of effective trauma and mental illness treatments has itself become a cultural trauma response – an addiction to the familiar and broken over the effective and frightening. This is no different than a cult or conspiracy theory. A major pillar of our civilization would rather perpetuate what is familiar and broken than dare to change. Such methodological fundamentalism is indistinguishable from religious devotion. We have a group so committed to their notion of the rational that they've decided reason and empiricism should no longer be beholden to reality. How is our approach to clinical psychology research any different than a belief in magic? The deflections of those controlling mainstream psychology should sound familiar – they are the same ego defenses we'd identify in a traumatized therapy patient. Academic psychology's reasoning is starting to resemble what it would diagnose as a personality disorder: “It's not me doing it wrong, even though I'm not getting the results I want! It's the world that's wrong by not enabling my preferred approach. Effective practitioners must be cheating or deluded. Those who do it like me are right, though none of us get good results. We'd better keep doing it our way, but harder.” As noted in my Healing the Modern Soul series, I believe that since part of psychology's role is to functionally define the “self”, clinical psychology is inherently political. Material forces will always seek to define and control what psychology can be. Most healthy definitions of self threaten baseless tradition, hierarchy, fascism, capital hoarding, and the co-opting of culture to manipulate consumption. Our culture is sick, and thus resistant to a psychology that would challenge its unhealthy games with a coherent sense of self. Like any patient, our culture wants to deflect and fears the first step of healing: admitting you have a problem. That sickness strokes the right egos and lines the right pockets, a societal-scale version of Berne's interpersonal games. Our current psychological paradigm requires a hierarchy with one group playing sick, emotional child to the other's hyper-rational, all-knowing parent. The relationship is inherently transactional, and we need to make it more authentic and collaborative. I have argued before  that one of the key challenges facing psychotherapy today is the fragmentation and complexity of modern identity. In a globalized, digitally-connected world, we are constantly navigating a myriad of roles, relationships, and cultural contexts, each with its own set of expectations and demands. Even though most people would agree that our system is bad the fragmentary nature of the postmodern has left us looking through a kaleidoscope. We are unable to agree on hero, villain, cause, solution, framework or label. This fragmentation leads to a sense of disconnection and confusion, a feeling that we are not living an authentic or integrated life. The task of psychotherapy, in this context, is to help individuals develop a more coherent and resilient sense of self, one that can withstand the centrifugal forces of modern existence. Psychotherapy can become a new mirror to cancel out the confusing reflections of the kaleidoscope. We need a new better functioning understanding of self in psychology for society to see the self and for the self to see clearly our society. The Fragmentation of Psychotherapy: Reconnecting with Philosophy and Anthropology To reclaim its soul and relevance, psychotherapy must reconnect with its philosophical and anthropological roots. These disciplines offer essential perspectives on the nature of human existence, the formation of meaning and identity, and the cultural contexts that shape our psychological realities. By reintegrating these broader frameworks, we can develop a more holistic and nuanced understanding of mental health that goes beyond the narrow confines of symptom management. Many of the most influential figures in the history of psychotherapy have argued for this more integrative approach. Irvin Yalom, for instance, has long championed an existential orientation to therapy that grapples with the fundamental questions of human existence – death, freedom, isolation, and meaninglessness. Erik Erikson's psychosocial theory of development explicitly situated psychological growth within a broader cultural and historical context. Peter Levine's work on trauma healing draws heavily from anthropological insights into the body's innate capacity for self-regulation and resilience. Carl Jung, perhaps more than any other figure, insisted on the inseparability of psychology from broader humanistic inquiry. His concepts of the collective unconscious and archetypes were rooted in a deep engagement with mythology, anthropology, and comparative religion. Jung understood that individual psychological struggles often reflect larger cultural and spiritual crises, and that healing must address both personal and collective dimensions of experience. Despite the profound insights offered by these thinkers, mainstream psychotherapy has largely ignored their calls for a more integrative approach. The field's increasing alignment with the medical model and its pursuit of “evidence-based” treatments has led to a narrow focus on standardized interventions that can be easily quantified and replicated. While this approach has its merits, it often comes at the cost of deeper engagement with the philosophical and cultural dimensions of psychological experience. The relationship between psychology, philosophy, and anthropology is not merely a matter of academic interest – it is essential to the practice of effective and meaningful therapy. Philosophy provides the conceptual tools to grapple with questions of meaning, ethics, and the nature of consciousness that are often at the heart of psychological distress. Anthropology offers crucial insights into the cultural shaping of identity, the diversity of human experience, and the social contexts that give rise to mental health challenges. By reconnecting with these disciplines, psychotherapy can develop a more nuanced and culturally informed approach to healing. This might involve: Incorporating philosophical inquiry into the therapeutic process, helping clients explore questions of meaning, purpose, and values. Drawing on anthropological insights to understand how cultural norms and social structures shape psychological experience and expressions of distress. Developing more holistic models of mental health that account for the interconnectedness of mind, body, culture, and environment. Fostering dialogue between psychotherapists, philosophers, and anthropologists to enrich our understanding of human experience and suffering. Training therapists in a broader range of humanistic disciplines to cultivate a more integrative and culturally sensitive approach to healing. The reintegration of philosophy and anthropology into psychotherapy is not merely an academic exercise – it is essential for addressing the complex psychological challenges of our time. As we grapple with global crises like climate change, political polarization, and the erosion of traditional sources of meaning, we need a psychology that can engage with the big questions of human existence and the cultural forces shaping our collective psyche. By reclaiming its connections to philosophy and anthropology, psychotherapy can move beyond its current crisis and reclaim its role as a vital force for individual and collective healing. In doing so, it can offer not just symptom relief, but a deeper engagement with the fundamental questions of what it means to be human in an increasingly complex and interconnected world. References: Binkley, S. (2007). Getting loose: Lifestyle consumption in the 1970s. Duke University Press. Cipriani, A., Furukawa, T. A., Salanti, G., Chaimani, A., Atkinson, L. Z., Ogawa, Y., … & Geddes, J. R. (2018). Comparative efficacy and acceptability of 21 antidepressant drugs for the acute treatment of adults with major depressive disorder: a systematic review and network meta-analysis. The Lancet, 391(10128), 1357-1366. Cushman, P. (1995). Constructing the self, constructing America: A cultural history of psychotherapy. Boston: Addison-Wesley. Davies, W. (2014). The limits of neoliberalism: Authority, sovereignty and the logic of competition. Sage. Fisher, M. (2009). Capitalist realism: Is there no alternative?. John Hunt Publishing. Hillman, J. (1992). The thought of the heart and the soul of the world. Spring Publications. Kirsch, I. (2010). The emperor's new drugs: Exploding the antidepressant myth. Basic Books. Layton, L. (2009). Who's responsible? Our mutual implication in each other's suffering. Psychoanalytic Dialogues, 19(2), 105-120. Penny, L. (2015). Self-care isn't enough. We need community care to thrive. Open Democracy. Retrieved from https://www.opendemocracy.net/en/transformation/selfcare-isnt-enough-we-need-community-care-to-thrive/ Rose, N. (2019). Our psychiatric future: The politics of mental health. John Wiley & Sons. Samuels, A. (2014). Politics on the couch: Citizenship and the internal life. Karnac Books. Shedler, J. (2018). Where is the evidence for “evidence-based” therapy?. Psychiatric Clinics, 41(2), 319-329. Sugarman, J. (2015). Neoliberalism and psychological ethics. Journal of Theoretical and Philosophical Psychology, 35(2), 103. Watkins, M., & Shulman, H. (2008). Toward psychologies of liberation. Palgrave Macmillan. Whitaker, R. (2010). Anatomy of an epidemic: Magic bullets, psychiatric drugs, and the astonishing rise of mental illness in America. Broadway Books. Winerman, L. (2017). By the numbers: Antidepressant use on the rise. Monitor on Psychology, 48(10), 120. Suggested further reading: Bordo, S. (2004). Unbearable weight: Feminism, Western culture, and the body. University of California Press. Cacioppo, J. T., & Patrick, W. (2008). Loneliness: Human nature and the need for social connection. WW Norton & Company. Deleuze, G., & Guattari, F. (1988). A thousand plateaus: Capitalism and schizophrenia. Bloomsbury Publishing. Fanon, F. (2007). The wretched of the earth. Grove/Atlantic, Inc. Foucault, M. (1988). Madness and civilization: A history of insanity in the age of reason. Vintage. Freire, P. (1970). Pedagogy of the oppressed. Bloomsbury publishing USA. Fromm, E. (1955). The sane society. Routledge. Hari, J. (2018). Lost connections: Uncovering the real causes of depression–and the unexpected solutions. Bloomsbury Publishing USA. Herman, J. L. (2015). Trauma and recovery: The aftermath of violence–from domestic abuse to political terror. Hachette UK. hooks, b. (2014). Teaching to transgress. Routledge. Illouz, E. (2008). Saving the modern soul: Therapy, emotions, and the culture of self-help. Univ of California Press. Laing, R. D. (1960). The divided self: An existential study in sanity and madness. Penguin UK. Martín-Baró, I. (1996). Writings for a liberation psychology. Harvard University Press. McKenzie, K., & Bhui, K. (Eds.). (2020). Institutional racism in psychiatry and clinical psychology: Race matters in mental health. Springer Nature. Metzl, J. M. (2010). The protest psychosis: How schizophrenia became a black disease. Beacon Press. Orr, J. (2006). Panic diaries: A genealogy of panic disorder. Duke University Press. Scaer, R. (2014). The body bears the burden: Trauma, dissociation, and disease. Routledge. Szasz, T. S. (1997). The manufacture of madness: A comparative study of the inquisition and the mental health movement. Syracuse University Press. Taylor, C. (2012). Sources of the self: The making of the modern identity. Cambridge University Press. Teo, T. (2015). Critical psychology: A geography of intellectual engagement and resistance. American Psychologist, 70(3), 243. Tolleson, J. (2011). Saving the world one patient at a time: Psychoanalysis and social critique. Psychotherapy and Politics International, 9(2), 160-170.

Send us a Text Message.Bill Fromm was a born entrepreneur. He ran a dry-cleaning delivery service in college and his dream was to come back to Kansas City and start an advertising agency.He made that dream come true and opened the doors of his agency on June 1, 1964. Today that agency is Barkley, and it is one of the leading independent agencies in the country. Along the way, he had a few other ideas for companies that he brought to life.We will hear from Bill how he started the agency and helped launch what became a real estate giant, helped sell some expensive German beer and the story of winning the Sonic Drive-In account – a huge turning point in Barkley's history.#kcmarketinglegends

Böttiger, Helmut www.deutschlandfunkkultur.de, Lesart

Böttiger, Helmut www.deutschlandfunkkultur.de, Lesart

Read the longform article at:https://gettherapybirmingham.com/healing-the-modern-soul-part-2/   The Philosophy of Psychotherapy The Corporatization of Healthcare and Academia: A Threat to the Future of Psychotherapy The field of psychotherapy is at a critical juncture, facing numerous challenges that threaten its ability to effectively address the complex realities of the human experience. Chief among these challenges is the growing influence of corporate interests and the trend towards hyper-specialization in academic psychology, which have led to a disconnect between the profession and its roots, as well as a lack of understanding of the physical reality of the body, anthropology, and the history of the field. In this article, we will explore the ways in which the corporatization of healthcare and academia is impacting psychotherapy, and argue that in order for the profession to remain relevant and effective, it must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. The Corporatization of Healthcare and Academia The influence of corporate interests on healthcare and academia has had a profound impact on the field of psychotherapy. The pressure to maximize profits and minimize costs has led to a shift away from comprehensive diagnosis and towards a reliance on quick fixes like medication and brief, manualized therapies. This trend is particularly evident in the way that psychiatry has evolved over the past few decades. Psychiatrists used to spend an entire hour with their patients doing psychotherapy, but now the majority of the profession relies solely on drug therapy. In fact, a staggering 89% of psychiatrists used only drug therapy in 2010, compared to just 54% in 1988 (Mojtabai & Olfson, 2008). Patients are often left feeling frustrated and unheard, with many giving up on medication after their psychiatrist writes a script in the first and last five minutes of their first session. The same forces are at work in academia, where the cost of education has skyrocketed and the focus has shifted towards producing "products" rather than fostering critical thinking and innovation. Adjunct professors, who often lack the expertise and experience to teach psychotherapy effectively, have replaced tenure-track faculty, and students are graduating with a narrow understanding of the field that is ill-suited to the realities of private practice (Collier, 2017). The result is a profession that is increasingly disconnected from its roots and the physical reality of the body. Anthropology, humanities and the history of the profession, which offer valuable insights into the nature of the human experience and the evolution of psychotherapy, are largely ignored in favor of a narrow focus on cognitive-behavioral interventions and symptom reduction pushed largely to help psychopharm companies' bottom lines (Frances, 2013). The current academic publishing system is also broken. Academics work hard to come up with original ideas and write papers, only to give their work away for free to publishers who make trillions of dollars in profits while the authors get no compensation (Buranyi, 2017). Peers often cite papers to support their own points without actually reading them in depth. And the "best" journals frequently publish absurd psychology articles that would make you laugh if you said their main point out loud, but hide their lack of substance behind academic jargon (Sokal, 2008). Meanwhile, students spend years in graduate school being forced to research what their advisor wants, not what's truly innovative or needed to advance the field. After a decade of study and compromise, the pinnacle achievement is often creating a new 30-question screener for something like anxiety, rather than developing therapists who can actually discern and treat anxiety without needing a questionnaire. The system fails to properly vet or pay therapists, assuming they can't be trusted to practice without rigid manuals and checklists. This hyper-rationality, the madness arising from too much logic rather than too little, is very useful to moneyed interests like the Department of Defense in how they want to fund and control research. Large language models and AI are the pinnacle of this - spreadsheets sorting data points to mimic human speech, created by people so disconnected from a real sense of self that they believe you can turn people into robots because they've turned themselves into robots (Weizenbaum, 1976). But psychology and therapy can't be reduced to hard science and pure empiricism the way fields like physics can (at least until you get to quantum physics and have to rely on metaphor again). We can't remove all intuition, subjective experience and uncertainty (Rogers, 1995). The reproducibility crisis in psychology research shows the folly of this over-rationality (Open Science Collaboration, 2015). Studies that throw out any participant who dropped out of CBT treatment because it wasn't helping them are not painting an accurate picture (Westen et al., 2004). Developing a Coherent Concept of Self A History of the Self Our understanding of the self has evolved throughout history: Ancient Greek Philosophy (6th century BCE - 3rd century CE) Socrates introduces the idea of the self as a distinct entity, emphasizing self-knowledge and introspection (Plato, trans. 2002). Plato's concept of the soul as the essence of the self, distinct from the physical body (Plato, trans. 1997). Aristotle's notion of the self as the unity of body and soul, with the soul being the form or essence of the individual (Aristotle, trans. 1986). Medieval Philosophy (5th century CE - 15th century CE) St. Augustine's concept of the self as a reflection of God, with the inner self being the source of truth and self-knowledge (Augustine, trans. 2002). St. Thomas Aquinas' synthesis of Aristotelian and Christian concepts of the self, emphasizing the soul as the form of the body (Aquinas, trans.1981). Renaissance and Enlightenment (16th century CE - 18th century CE) Descartes' famous "cogito ergo sum" ("I think, therefore I am"), establishing the self as a thinking, conscious being (Descartes, trans. 1996). Locke's idea of the self as a blank slate shaped by experience and the continuity of consciousness (Locke, trans. 1975). Hume's skepticism about the self, arguing that it is merely a bundle of perceptions without a unified identity (Hume, trans. 2000). Romantic Era (late 18th century CE - mid-19th century CE) The self is seen as a creative, expressive force, with an emphasis on individuality and subjective experience (Berlin, 2013). The rise of the concept of the "self-made man" and the importance of personal growth and self-realization (Trilling, 1972). 20th Century Philosophy and Psychology Freud's psychoanalytic theory, which posits the self as composed of the id, ego, and superego, with unconscious drives and conflicts shaping behavior (Freud, trans.1989). Jung's concept of the self as the center of the psyche, integrating conscious and unconscious elements (Jung, 1959). Existentialism's emphasis on the self as a product of individual choices and actions, with the need to create meaning in a meaningless world (Sartre, trans. 1956). The rise of humanistic psychology, with its focus on self-actualization and the inherent potential of the individual (Maslow, 1968). Postmodernism's deconstruction of the self, challenging the idea of a unified, coherent identity (Jameson, 1991). Contemporary Developments (late 20th century CE - present) The influence of neuroscience and cognitive science on the understanding of the self as an emergent property of brain processes (LeDoux, 2002). The impact of social and cultural factors on the construction of the self, with the recognition of multiple, intersecting identities (Gergen, 1991). The rise of narrative theories of the self, emphasizing the role of storytelling in shaping personal identity (Bruner, 1990). The influence of Eastern philosophies and contemplative practices on Western concepts of the self, with an emphasis on mindfulness and interconnectedness (Epstein, 1995). Psychotherapy and the Concept of Self Sigmund Freud (1856-1939) - Psychoanalysis: Freud, the founder of psychoanalysis, conceived of the self as being composed of three elements: the id, the ego, and the superego. The id represents the primitive, instinctual drives; the ego mediates between the demands of the id and the constraints of reality; and the superego represents the internalized moral standards and values of society. Freud believed that the goal of psychotherapy was to bring unconscious conflicts and desires into conscious awareness, allowing the ego to better manage the competing demands of the id and superego (Freud, trans. 1989). Carl Jung (1875-1961) - Analytical Psychology: Jung, a former collaborator of Freud, developed his own theory of the self, which he saw as the central archetype of the psyche. Jung believed that the self represented the unity and wholeness of the personality, and that the goal of psychotherapy was to help individuals achieve a state of self-realization or individuation. This involved integrating the conscious and unconscious aspects of the psyche, including the persona (the public face), the shadow (the repressed or hidden aspects of the self), and the anima/animus (the inner masculine or feminine) (Jung, 1959). Alfred Adler (1870-1937) - Individual Psychology: Adler, another former collaborator of Freud, emphasized the importance of social relationships and the drive for superiority in shaping the self. He believed that individuals develop a unique lifestyle or way of being in the world based on their early experiences and relationships, and that the goal of psychotherapy was to help individuals overcome feelings of inferiority and develop a healthy, socially-oriented way of living (Adler, trans. 1964). Fritz Perls (1893-1970) - Gestalt Therapy: Perls, the founder of Gestalt therapy, saw the self as an ongoing process of self-regulation and self-actualization. He believed that the goal of psychotherapy was to help individuals become more aware of their present-moment experience and to take responsibility for their thoughts, feelings, and actions. Perls emphasized the importance of contact between the self and the environment, and the need to integrate the different aspects of the self into a cohesive whole (Perls et al., 1951). Internal Family Systems (IFS) - Richard Schwartz (1950-present): IFS is a more recent approach that sees the self as being composed of multiple sub-personalities or "parts." These parts are seen as having their own unique qualities, desires, and beliefs, and the goal of IFS therapy is to help individuals develop a greater sense of self-leadership and inner harmony. The self is seen as the core of the personality, with the capacity to lead and integrate the different parts (Schwartz, 1995). As Schwartz writes in the introduction to his book on IFS, the model was heavily influenced by Gestalt therapy and the work of Carl Jung. Schwartz aimed to create a non-pathologizing approach that honored the complexity and wisdom of the psyche. IFS shares Jung's view of the self as the central organizing principle, surrounded by various archetypes or subpersonalities. It also draws on the Gestalt emphasis on present-moment awareness and the need for integration of different aspects of the self. However, IFS offers a more user-friendly language than classical Jungian analysis, without the need for extensive explanations of concepts like anima/animus. In IFS, a patient can quickly identify different "parts" - for example, a protector part that taps its foot and bites its nails to avoid painful feelings. By directly engaging with and embracing that part, the patient can access the vulnerable feelings and memories it is protecting against, fostering self-compassion and integration over time. The IFS model is an example of how contemporary approaches are building on the insights of depth psychology while offering more transparent, experience-near practices suitable for a wider range of patients and practitioners. It reflects an ongoing effort to develop a cohesive yet flexible understanding of the self that remains open to unconscious processes. Cognitive-Behavioral Therapy (CBT) - Aaron Beck (1921-2021) and Albert Ellis (1913-2007): CBT, developed by Beck and Ellis, focuses on the role of thoughts and beliefs in shaping emotional and behavioral responses. CBT sees the self as being largely determined by the individual's cognitions, and the goal of therapy is to help individuals identify and modify maladaptive or irrational beliefs and thought patterns. CBT places less emphasis on the unconscious or intrapsychic aspects of the self, and more on the conscious, rational processes that shape behavior (Beck, 1979; Ellis & Harper, 1975). Applied Behavior Analysis (ABA) - B.F. Skinner (1904-1990): ABA, based on the work of Skinner and other behaviorists, sees the self as a product of environmental contingencies and reinforcement histories. ABA focuses on observable behaviors rather than internal states or processes, and the goal of therapy is to modify behavior through the systematic application of reinforcement and punishment. ABA has been widely used in the treatment of autism and other developmental disorders, but has been criticized for its lack of attention to the inner experience of the self (Skinner, 1953; Lovaas, 1987). What is Self? One of the key challenges facing psychotherapy today is the lack of a coherent concept of self. The self is a complex and dynamic entity that is shaped by a range of internal and external factors, including our experiences, relationships, and cultural context (Baumeister, 1987). Unfortunately, many contemporary models of therapy fail to adequately capture this complexity, instead relying on simplistic and reductionistic notions of the self as a collection of symptoms or behaviors to be modified (Wachtel, 1991). To develop a more coherent and holistic concept of self, psychotherapy must draw on insights from a range of disciplines, including psychology, philosophy, anthropology, and the humanities (Sass & Parnas, 2003). This requires a willingness to engage with the messy and often paradoxical nature of the human experience, recognizing that the self is not a fixed entity but rather a constantly evolving process of becoming (Gendlin, 1978). The psychoanalyst Carl Jung's concept of the self as the central archetype, connected to the divine and the greater unconscious, offers a useful starting point for this endeavor. Jung believed that by making the unconscious conscious and dealing with ego rigidity, individuals could embody a deeper sense of purpose and connection to the universe (Jung, 1959). While we may not need to fully embrace Jung's metaphysical language, his emphasis on the dynamic interplay between conscious and unconscious processes, as well as the importance of symbol, dream, and myth in shaping the self, remains highly relevant today (Hillman, 1975). Other approaches, such as Internal Family Systems (IFS) therapy and somatic experiencing, also offer valuable insights into the nature of the self. IFS sees the self as a core of compassion, curiosity, and confidence that is surrounded by protective parts that arise in response to trauma and other challenges. By working with these parts and fostering greater integration and self-leadership, individuals can develop a more coherent and authentic sense of self (Schwartz, 1995). Similarly, somatic experiencing emphasizes the role of the body in shaping the self, recognizing that trauma and other experiences are stored not just in the mind but also in the muscles, nerves, and other physical structures (Levine, 1997). Models like IFS, somatic experiencing, and lifespan integration are appealing because they see the self as a dynamic ecosystem that is always evolving and striving for integration and actualization (Boon et al., 2011; Ogden et al., 2006; Pace, 2012). They don't try to label and categorize everything, recognizing that sometimes we need to just sit with feelings and sensations without fully understanding them intellectually. Lifespan integration in particular views the self as a continuum of moments threaded together like pearls on a necklace. Traumatic experiences can cause certain "pearls" or ego states to become frozen in time, disconnected from the flow of the self-narrative. By imaginally revisiting these moments and "smashing them together" with resource states, lifespan integration aims to re-integrate the self across time, fostering a more coherent and flexible identity (Pace, 2012). In contrast, the more behavioral and manualized approaches like CBT and ABA have a much more limited and problematic view. They see the self as just a collection of cognitions and learned behaviors, minimizing the role of the unconscious and treating people more like programmable robots (Shedler, 2010). If taken to an extreme, this is frankly offensive and damaging. There has to be room for the parts of the self that we can feel and intuit but not fully articulate (Stern, 2004). Ultimately, developing a coherent concept of self requires a willingness to sit with the tensions and paradoxes of the human experience, recognizing that the self is always in communication with the world around us, and that our sense of who we are is constantly being shaped by implicit memory and other unconscious processes (Schore & Schore, 2008). It requires remaining open to uncertainty and realizing that the self is never static or finished, but always dynamically unfolding (Bromberg, 1996). Good therapy helps people get in touch with their authentic self, not just impose a set of techniques to modify surface-level symptoms (Fosha et al., 2009). Understanding Implicit Memory Another critical challenge facing psychotherapy today is the lack of a shared language and understanding of implicit memory. Implicit memory refers to the unconscious, automatic, and often somatic ways in which our past experiences shape our present thoughts, feelings, and behaviors (Schacter et al., 1993). While the concept of implicit memory has a long history in psychotherapy, dating back to Freud's notion of the unconscious and Jung's idea of the collective unconscious, it remains poorly understood and often overlooked in contemporary practice (Kihlstrom, 1987). This is due in part to the dominance of cognitive-behavioral approaches, which tend to focus on explicit, conscious processes rather than the deeper, more intuitive and embodied aspects of the self (Bucci, 1997). To effectively address the role of implicit memory in psychological distress and personal growth, psychotherapy must develop a shared language and framework for understanding and working with these unconscious processes (Greenberg, 2002). This requires a willingness to engage with the body and the somatic experience, recognizing that our thoughts, feelings, and behaviors are deeply rooted in our physical being (van der Kolk, 2014). One way to think about implicit memory is as a kind of "photoshop filter" that our brain is constantly running, even when we are not consciously aware of it. Just as the center of our visual field is filled in by our brain based on the surrounding context, our implicit memories are constantly shaping our perceptions and reactions to the world around us, even when we are not consciously aware of them. This is why it is so important for therapists to be attuned to the subtle cues and signals that patients give off, both verbally and nonverbally. A skilled therapist can often sense the presence of implicit memories and unconscious processes long before the patient is consciously aware of them, and can use this information to guide the therapeutic process in a more effective and meaningful direction (Schore, 2012). At the same time, it is important to recognize that implicit memories are not always negative or pathological. In fact, many of our most cherished and meaningful experiences are encoded in implicit memory, shaping our sense of self and our relationships with others in profound and often unconscious ways (Fosshage, 2005). The goal of therapy, then, is not necessarily to eliminate or "fix" implicit memories, but rather to help individuals develop a more conscious and intentional relationship with them, so that they can be integrated into a more coherent and authentic sense of self (Stern, 2004). The Future of the Unconscious Many of the most interesting thinkers in the history of psychology understood this symbolic dimension of implicit memory, even if their specific theories needed refinement. Freud recognized the dynamic interplay of conscious and unconscious processes, and the way that repressed material could manifest in dreams, symptoms, and relational patterns (Freud, trans. 1989). Jung saw the unconscious as not just a repository of repressed personal material, but a deep well of collective wisdom and creative potential, populated by universal archetypes and accessed through dream, myth, and active imagination (Jung, 1968). Jung urged individuals to engage in a lifelong process of "individuation," differentiating the self from the collective while also integrating the conscious and unconscious aspects of the psyche (Jung, 1964). Reich connected chronic muscular tensions or "character armor" to blocked emotions and neurotic conflicts, pioneering body-based interventions aimed at restoring the free flow of life energy (Reich, 1980). While some of Reich's later work veered into pseudoscience, his core insights about the somatic basis of psychological experience were hugely influential on subsequent generations of clinicians (Young, 2006). More recently, emerging models such as sensorimotor psychotherapy (Ogden & Fisher, 2015), accelerated experiential dynamic psychotherapy (AEDP; Fosha, 2000), and eye movement desensitization and reprocessing (EMDR; Shapiro, 2017) aim to access and integrate implicit memories through body-based and imagistic techniques. By working with posture, sensation, movement, and breath, these approaches help patients bring nonverbal, affective material into conscious awareness and narrative coherence. Process-oriented therapies such as Arnold Mindell's process work (Mindell, 1985) offer another compelling framework for engaging implicit memory. Mindell suggests that the unconscious communicates through "channels" such as vision, audition, proprioception, kinesthesia, and relationship. By unfolding the process in each channel and following the flow of "sentient essence," therapists can help patients access and integrate implicit memories and in turn catalyze psychological and somatic healing. These contemporary approaches build on the insights of earlier clinicians while offering new maps and methods for navigating the realm of implicit memory. They point towards an understanding of the self as an ever-evolving matrix of conscious and unconscious, cognitive and somatic, personal and transpersonal processes. Engaging implicit memory is not about pathologizing the unconscious so much as learning its unique language and honoring its hidden wisdom. At the same time, this is tricky terrain to navigate, personally and professionally. As therapist and patient venture into the uncharted waters of the unconscious, it is crucial to maintain an attitude of humility, compassion, and ethical integrity (Stein, 2006). We must be mindful of the power dynamics and transference/countertransference currents that can arise in any therapeutic relationship, and work to create a safe, boundaried space for healing and transformation (Barnett et al., 2007). There is also a risk of getting lost in the fascinating world of the unconscious and losing sight of external reality. While depth psychology and experiential therapies offer valuable tools for self-exploration and meaning-making, they are not a replacement for practical skills, behavioral changes, and real-world action. We must be careful not to fall into the trap of "spiritual bypassing," using esoteric practices to avoid the hard work of embodying our insights and values in daily life (Welwood, 2000). Ultimately, the future of psychotherapy lies in integrating the best of what has come before while remaining open to new discoveries and directions. By combining scientific rigor with clinical artistry, cognitive understanding with experiential depth, and technical skill with ethical care, we can continue to expand our understanding of the self and the transformative potential of the therapeutic relationship. As we navigate the uncharted territories of the 21st century and beyond, we will need maps and methods that honor the full complexity and mystery of the human experience. Engaging with the unconscious and implicit dimensions of memory is not a luxury but a necessity if we are to rise to the challenges of our time with creativity, resilience, and wisdom. May we have the courage to venture into the depths, and the humility to be transformed by what we find there. Empowering Individuals to Be Themselves The ultimate goal of psychotherapy, in my view, is to empower individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. This requires a fundamental shift in the way that we think about mental health and well-being, moving beyond a narrow focus on symptom reduction and towards a more holistic and integrative approach that recognizes the interconnectedness of mind, body, and spirit. To achieve this goal, psychotherapy must embrace a range of approaches and techniques that are tailored to the unique needs and experiences of each individual. This may include somatic therapies that work with the body to release trauma and promote healing, such as somatic experiencing, sensorimotor psychotherapy, or EMDR (Levine, 1997; Ogden & Fisher, 2015; Shapiro, 2017). It may also include depth psychologies that explore the unconscious and archetypal dimensions of the psyche, such as Jungian analysis, psychosynthesis, or archetypal psychology (Jung, 1968; Assagioli, 1965; Hillman, 1975). And it may include humanistic and experiential approaches that emphasize the inherent worth and potential of each person, such as person-centered therapy, gestalt therapy, or existential psychotherapy (Rogers, 1995; Perls et al., 1951; Yalom, 1980). At the same time, psychotherapy must also be grounded in a deep understanding of the social, cultural, and political contexts in which individuals live and work. This requires a willingness to engage with issues of power, privilege, and oppression, recognizing that mental health and well-being are intimately connected to the broader structures and systems that shape our lives (Prilleltensky, 1997). It also requires a recognition that the goal of therapy is not simply to help individuals adapt to the status quo, but rather to empower them to become agents of change in their own lives and in the world around them (Freire, 1970). Therapists as Agents of the Post-Secular Sacred One way to think about this is through the lens of what depth psychologist David Tacey calls the "post-secular sacred" (Tacey, 2004). Tacey argues that we are moving into a new era of spirituality that is grounded in a deep respect for science and reason, but also recognizes the importance of myth, symbol, and the unconscious in shaping our experience of the world. In this view, the goal of therapy is not to strip away our illusions and defenses in order to reveal some kind of objective truth, but rather to help individuals develop a more authentic and meaningful relationship with the mystery and complexity of existence. This requires a willingness to sit with the discomfort and uncertainty that often accompanies the process of growth and transformation. It also requires a recognition that the path to wholeness and healing is not always a straight line, but rather a winding and often circuitous journey that involves confronting our deepest fears and vulnerabilities (Jung, 1959). Therapists of Agents of the Post Secular Sacred Riddle in the Garden by Robert Penn Warren My mind is intact, but the shapes of the world change, the peach has released the bough and at last makes full confession, its pudeur had departed like peach-fuzz wiped off, and We now know how the hot sweet- ness of flesh and the juice-dark hug the rough peach-pit, we know its most suicidal yearnings, it wants to suffer extremely, it Loves God, and I warn you, do not touch that plum, it will burn you, a blister will be on your finger, and you will put the finger to your lips for relief—oh, do be careful not to break that soft Gray bulge of blister like fruit-skin, for exposing that inwardness will increase your pain, for you are part of this world. You think I am speaking in riddles. But I am not, for The world means only itself. In the image that Penn Warren creates in "Riddle in the Garden" is a labyrinth leading back to the birth of humans in the garden of Eden.  Life itself is a swelling of inflammation from a wound or a need in both blisters and in peaches. You cannot have one part of the process without accepting all of it. The swelling in the growth of the fruit is also the swelling in the growth of a blister of pain. The peach must swell and become a sweet tempting blister or else no one would eat it and expose the "inwardness" of the seed to grow more trees.  exists to be eaten to die. We eat the peach to grow the next one. Not to touch the “suicidal” peach is not to touch life itself. For to live is to be hurt and to grow. To touch the peach is to become part of the world like Adam and Eve found out. It hurts it blisters us turning us into fruit.  For Penn Warren it is the separation of the self from the world of divine connection with nature that creates our need for meaning. This need is the reason that patients come to therapy. God tells us that “I am the lord your God” but Penn Warren tells us “I am not”. For “The world means only itself”. This process only has the meaning that we allow ourselves to give it. This is not a riddle, Penn Warren tells us.  It is only something we have to deal with but cannot not solve. The world means only itself. There is no gimmick or solution to the problem of being human.  In other words, the process of becoming more fully ourselves is not always easy or comfortable. It requires a willingness to confront the pain and suffering that is inherent in the human condition, and to recognize that growth and healing often involve an alchemical kind of death and rebirth. But it is precisely through this process of facing our fears and vulnerabilities that we can begin to develop a more authentic and meaningful relationship with ourselves, with others, and with the world around us. Ultimately, the goal of psychotherapy is not to provide answers or solutions, but rather to create a space in which individuals can begin to ask deeper questions about the nature of their existence and their place in the world. It is to help individuals develop the tools and capacities they need to navigate the complexities of life with greater courage, compassion, and wisdom. And it is to empower individuals to become more effective at being themselves in the world, so that they can contribute to the greater whole and help to create a more just, equitable, and sustainable future for all. The Future of Psychotherapy The corporatization of healthcare and academia poses a serious threat to the future of psychotherapy, undermining its ability to effectively address the complex realities of the human experience. To remain relevant and effective in the face of these challenges, the field must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. It also requires a willingness to engage with the full complexity and paradox of the human experience, recognizing that growth and healing often involve a kind of death and rebirth, and that the path to wholeness is not always a straight line. As the psychologist Carl Jung once wrote, "The privilege of a lifetime is to become who you truly are." Psychotherapy and the Dialectic of Self and World As we have explored throughout this essay, the self does not exist in a vacuum, but is always in dynamic interaction with the world around it. Our sense of who we are, what we value, and what is possible for us is shaped by a complex interplay of internal and external factors, from our earliest experiences of attachment and attunement to the broader social, cultural, and political contexts in which we are embedded. In many ways, psychotherapy can be seen as a process of exploring and working with the dialectical tension between self and world, between our innermost longings, fears, and aspirations and the often harsh realities of the environments we find ourselves in. When we enter therapy, we bring with us not only our own unique histories, personality structures, and ways of being, but also the internalized messages, expectations, and constraints of the world around us. For many individuals, these internalized messages and constraints can feel suffocating, limiting their sense of possibility and agency in the world. They may find themselves feeling stuck, trapped, or disconnected from their authentic selves, playing roles and wearing masks that no longer fit who they really are. In the face of external pressures to conform, to achieve, to fit in, the self can become fragmented, disempowered, or lost. The task of psychotherapy, then, is to help individuals rediscover and reclaim a sense of self that feels vital, authentic, and empowered, while also developing the skills and capacities needed to navigate the complexities of the world with greater flexibility, resilience, and integrity. This requires a delicate balance of supportive and challenging interventions, of validating the individual's unique experience while also gently questioning and expanding their assumptions about what is possible. On one end of the spectrum, an overly supportive or myopic approach to therapy can run the risk of enabling individuals to remain stuck in limiting patterns and beliefs, reinforcing a sense of helplessness or dependence on the therapist. While providing a warm, empathic, and nonjudgmental space is essential for building trust and safety in the therapeutic relationship, it is not sufficient for fostering real growth and change. Individuals need to be challenged to step outside their comfort zones, to experiment with new ways of being and relating, and to take responsibility for their choices and actions in the world. On the other end of the spectrum, an overly challenging or confrontational approach to therapy can be experienced as invalidating, shaming, or even retraumatizing, particularly for individuals with histories of abuse, neglect, or marginalization. Pushing individuals to "toughen up," to adapt to oppressive or toxic environments, or to simply accept the "reality" of their situation without questioning or resisting it can lead to a kind of false or forced adaptation, a loss of self that is no less harmful than remaining stuck. The key, then, is to find a middle path between these extremes, one that honors the individual's inherent worth, agency, and potential while also recognizing the very real constraints and challenges of the world they inhabit. This requires a deep understanding of the ways in which power, privilege, and oppression shape our experiences and identities, as well as a willingness to grapple with the existential questions of meaning, purpose, and authenticity that arise when we confront the gap between who we are and who we feel we ought to be. In practice, this might involve helping individuals to: Develop a clearer and more coherent sense of self, one that integrates the various parts of their personality, history, and identity in a way that feels authentic and meaningful to them. Identify and challenge limiting beliefs, assumptions, and patterns of behavior that keep them stuck or disconnected from their true desires and values. Cultivate greater self-awareness, self-compassion, and self-acceptance, learning to embrace the full range of their thoughts, feelings, and experiences with curiosity and kindness. Develop the skills and capacities needed to communicate effectively, set healthy boundaries, and navigate relationships and social situations with greater ease and confidence. Explore and experiment with new ways of being and relating in the world, taking risks and stepping outside their comfort zones in service of their growth and healing. Engage critically and creatively with the social, cultural, and political contexts that shape their lives, developing a sense of empowerment, agency, and social responsibility. Connect with a deeper sense of meaning, purpose, and spirituality, one that transcends the ego and connects them to something greater than themselves. Ultimately, the goal of psychotherapy is not simply to help individuals adapt to the world as it is, but to empower them to become active agents of change, both in their own lives and in the larger systems and structures that shape our collective reality. By developing a stronger, more integrated, and more authentic sense of self, individuals can begin to challenge and transform the limiting beliefs, oppressive power dynamics, and dehumanizing narratives that keep us all stuck and disconnected from our shared humanity. In this sense, psychotherapy is not just a personal journey of healing and self-discovery, but a deeply political and moral enterprise, one that calls us to envision and create a world that is more just, compassionate, and sustainable for all. As therapists, we have a unique opportunity and responsibility to support individuals in this process, to bear witness to their pain and their resilience, and to help them find the courage, clarity, and creativity needed to live a life of purpose, integrity, and connection. As the existential psychiatrist Viktor Frankl once wrote, "Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom." By creating a space for individuals to explore and expand their capacity to choose, to respond to the world with authenticity and agency, psychotherapy can play a vital role in the ongoing dialectic of self and world, of personal and collective transformation. May we rise to the challenge and opportunity of this sacred work, and may we never lose sight of the inherent beauty, complexity, and potential of the human spirit as it unfolds in the therapy room and beyond. https://youtu.be/iAof2cim5Wk References Adler, A. (1964). The individual psychology of Alfred Adler: A systematic presentation in selections from his writings (H. L. Ansbacher & R. R. Ansbacher, Eds.). Harper & Row. Ainsworth, M. D. S., Blehar, M. C., Waters, E., & Wall, S. (1978). Patterns of attachment: A psychological study of the strange situation. Erlbaum. Aquinas, T. (1981). Summa theologica (Fathers of the English Dominican Province, Trans.). Christian Classics. Aristotle. (1986). De anima (On the soul) (H. Lawson-Tancred, Trans.). Penguin. Assagioli, R. (1965). Psychosynthesis: A manual of principles and techniques. Hobbs, Dorman & Company. Augustine of Hippo. (2002). Confessions (R. S. Pine-Coffin, Trans.). Penguin. Baumeister, R. F. (1987). How the self became a problem: A psychological review of historical research. Journal of Personality and Social Psychology, 52(1), 163-176. Beck, A. T. (1979). Cognitive therapy of depression. Guilford Press. Berlin, I. (2013). The roots of romanticism (2nd ed.). Princeton University Press. Boon, S., Steele, K., & Van der Hart, O. (2011). Coping with trauma-related dissociation: Skills training for patients and therapists. W. W. Norton & Company. Bowlby, J. (1969). Attachment and loss: Vol. 1. Attachment. Basic Books. Boyd, D. (2014). It's complicated: The social lives of networked teens. Yale University Press. Bromberg, P. M. (1996). Standing in the spaces: The multiplicity of self and the psychoanalytic relationship. Contemporary Psychoanalysis, 32(4), 509-535. Bruner, J. (1990). Acts of meaning. Harvard University Press. Buber, M. (1958). I and thou (R. G. Smith, Trans.). Scribner. Buranyi, S. (2017, June 27). Is the staggeringly profitable business of scientific publishing bad for science? The Guardian. https://www.theguardian.com/science/2017/jun/27/profitable-business-scientific-publishing-bad-for-science Burkeman, O. (2012). The antidote: Happiness for people who can't stand positive thinking. Faber & Faber. Carr, N. (2010). The shallows: What the internet is doing to our brains. W. W. Norton & Company. Christakis, N. A., & Fowler, J. H. (2009). Connected: The surprising power of our social networks and how they shape our lives. Little, Brown and Company. Collier, R. (2017, December 12). Half of psychology studies fail reproducibility test. Nature. https://doi.org/10.1038/nature.2015.18248 Comas-Díaz, L. (2012). Multicultural care: A clinician's guide to cultural competence. American Psychological Association. Cozolino, L. (2014). The neuroscience of human relationships: Attachment and the developing social brain (2nd ed.). W. W. Norton & Company. Dalai Lama, & Ekman, P. (2009). Emotional awareness: Overcoming the obstacles to psychological balance and compassion. Times Books. Descartes, R. (1996). Meditations on first philosophy (J. Cottingham, Ed. & Trans.). Cambridge University Press. (Original work published 1641) Doctorow, C., & Wang, H. (2020, September 28). How to destroy surveillance capitalism. OneZero. https://onezero.medium.com/how-to-destroy-surveillance-capitalism-8135e6744d59 Ellis, A., & Harper, R. A. (1975). A new guide to rational living. Prentice-Hall. Epstein, M. (1995). Thoughts without a thinker: Psychotherapy from a Buddhist perspective. Basic Books. Erikson, E. H. (1968). Identity: Youth and crisis. W. W. Norton & Company. Fosha, D. (2000). The transforming power of affect: A model for accelerated change. Basic Books. Frances, A. (2013). Saving normal: An insider's revolt against out-of-control psychiatric diagnosis, DSM-5, Big Pharma, and the medicalization of ordinary life. William Morrow. Frankl, V. E. (2006). Man's search for meaning. Beacon Press. (Original work published 1946) Freud, S. (1989). The ego and the id. W. W. Norton & Company. (Original work published 1923) Fromm, E. (1955). The sane society. Rinehart & Company. Gawande, A. (2009). The checklist manifesto: How to get things right. Metropolitan Books. Gendlin, E. T. (1978). Focusing. Bantam Books. Gergen, K. J. (1991). The saturated self: Dilemmas of identity in contemporary life. Basic Books. Goodman, D. M., & Freeman, E. E. (2015). Psychology and the art of compassion: Issues in transpersonal psychology. Journal of Transpersonal Psychology, 47(2), 192-207. Goodman, R. D., Williams, J. M., Chung, R. C.-Y., Talleyrand, R. M., Douglass, A. M., McMahon, H. G., & Bemak, F. (2004). Decolonizing traditional pedagogies and practices in counseling and psychology education: A move towards social justice and action. In R. L. Carter (Ed.), Handbook of racial-cultural psychology and counseling: Vol. 2. Training and practice (pp. 147-160). Wiley. Greenberg, L. S. (2002). Emotion-focused therapy: Coaching clients to work through their feelings. American Psychological Association. Greenberg, L. S., & Goldman, R. N. (2019). Clinical handbook of emotion-focused therapy. American Psychological Association. Griffith, J. L., & Griffith, M. E. (2002). Encountering the sacred in psychotherapy: How to talk with people about their spiritual lives. Guilford Press. Grof, S. (1985). Beyond the brain: Birth, death and transcendence in psychotherapy. State University of New York Press. Harari, Y. N. (2018). 21 lessons for the 21st century. Spiegel & Grau. Hillman, J. (1975). Re-visioning psychology. Harper & Row. Hook, J. N., Davis, D. E., Owen, J., Worthington, E. L., Jr., & Utsey, S. O. (2013). Cultural humility: Measuring openness to culturally diverse clients. Journal of Counseling Psychology, 60(3), 353-366. Hook, J. N., Farrell, J. E., Davis, D. E., DeBlaere, C., Van Tongeren, D. R., & Utsey, S. O. (2016). Cultural humility and racial microaggressions in counseling. Journal of Counseling Psychology, 63(3), 269-277. Hopwood, C. J., & Bleidorn, W. (Eds.). (2018). The Oxford handbook of personality and social psychology. Oxford University Press. Hume, D. (2000). A treatise of human nature (D. F. Norton & M. J. Norton, Eds.). Oxford University Press. (Original work published 1739-1740) Jameson, F. (1991). Postmodernism, or, the cultural logic of late capitalism. Duke University Press. Jung, C. G. (1959). The archetypes and the collective unconscious (R. F. C. Hull, Trans.). Princeton University Press. Jung, C. G. (1964). Man and his symbols. Dell. Jung, C. G. (1968). Analytical psychology: Its theory and practice (The Tavistock lectures). Vintage Books. Jung, C. G. (1973). C. G. Jung letters: Volume 1, 1906-1950 (G. Adler, Ed.; R. F. C. Hull, Trans.). Princeton University Press. Kabat-Zinn, J. (1990). Full catastrophe living: Using the wisdom of your body and mind to face stress, pain, and illness. Delacorte Press. Kihlstrom, J. F. (1987). The cognitive unconscious. Science, 237(4821), 1445-1452. Knill, P. J., Levine, E. G., & Levine, S. K. (2005). Principles and practice of expressive arts therapy: Toward a therapeutic aesthetics. Jessica Kingsley Publishers. LeDoux, J. (2002). Synaptic self: How our brains become who we are. Viking. Levine, P. A. (1997). Waking the tiger: Healing trauma. North Atlantic Books. Locke, J. (1975). An essay concerning human understanding (P. H. Nidditch, Ed.). Oxford University Press. (Original work published 1689) Lovaas, O. I. (1987). Behavioral treatment and normal educational and intellectual functioning in young autistic children. Journal of Consulting and Clinical Psychology, 55(1), 3-9. Malchiodi, C. A. (Ed.). (2003). Handbook of art therapy. Guilford Press. Maslow, A. H. (1968). Toward a psychology of being (2nd ed.). Van Nostrand Reinhold. May, R. (1969). Love and will. W. W. Norton & Company. McNiff, S. (1981). The arts and psychotherapy. Charles C. Thomas. McWilliams, N. (2004). Psychoanalytic psychotherapy: A practitioner's guide. Guilford Press. Mearns, D., & Cooper, M. (2005). Working at relational depth in counselling and psychotherapy. Sage. Mindell, A. (1985). River's way: The process science of the dreambody. Routledge & Kegan Paul. Mitchell, S. A. (1988). Relational concepts in psychoanalysis: An integration. Harvard University Press. Mojtabai, R., & Olfson, M. (2008). National trends in psychotherapy by office-based psychiatrists. Archives of General Psychiatry, 65(8), 962-970. Nietzsche, F. (1967). The will to power (W. Kaufmann & R. J. Hollingdale, Trans.). Vintage Books. (Original work published 1901) Norcross, J. C., & Goldfried, M. R. (Eds.). (2005). Handbook of psychotherapy integration (2nd ed.). Oxford University Press. Ogden, P., Minton, K., & Pain, C. (2006). Trauma and the body: A sensorimotor approach to psychotherapy. W. W. Norton & Company. Ogden, P., & Fisher, J. (2015). Sensorimotor psychotherapy: Interventions for trauma and attachment. W. W. Norton & Company. Open Science Collaboration. (2015). Estimating the reproducibility of psychological science. Science, 349(6251), aac4716. https://doi.org/10.1126/science.aac4716 Pace, P. (2013). Lifespan integration: Connecting ego states through time (5th ed.). Lifespan Integration. Pargament, K. I. (2007). Spiritually integrated psychotherapy: Understanding and addressing the sacred. Guilford Press. Pariser, E. (2011). The filter bubble: What the internet is hiding from you. Penguin Press. Perls, F., Hefferline, R. F., & Goodman, P. (1951). Gestalt therapy: Excitement and growth in the human personality. Julian Press. Piaget, J. (1954). The construction of reality in the child (M. Cook, Trans.). Basic Books. (Original work published 1937) Plante, T. G. (Ed.). (2007). Spirit, science, and health: How the spiritual mind fuels physical wellness. Praeger. Plato. (1997). Phaedo (G. M. A. Grube, Trans.). In J. M. Cooper & D. S. Hutchinson (Eds.), Plato: Complete works (pp. 49-100). Hackett. (Original work published ca. 360 BCE) Plato. (2002). Apology (G. M. A. Grube, Trans.). In J. M. Cooper & D. S. Hutchinson (Eds.), Plato: Complete works (pp. 17-36). Hackett. (Original work published ca. 399 BCE) Pollan, M. (2018). How to change your mind: What the new science of psychedelics teaches us about consciousness, dying, addiction, depression, and transcendence. Penguin Press. Porges, S. W. (2011). The polyvagal theory: Neurophysiological foundations of emotions, attachment, communication, and self-regulation. W. W. Norton & Company. Post, B. C., & Wade, N. G. (2009). Religion and spirituality in psychotherapy: A practice-friendly review of research. Journal of Clinical Psychology, 65(2), 131-146. Prilleltensky, I., & Fox, D. (1997). Introducing critical psychology: Values, assumptions, and the status quo. In D. Fox & I. Prilleltensky (Eds.), Critical psychology: An introduction (pp. 3-20). Sage. Reich, W. (1980). Character analysis (3rd, enlarged ed.; V. R. Carfagno, Trans.). Farrar, Straus and Giroux. (Original work published 1933) Rogers, C. R. (1961). On becoming a person: A therapist's view of psychotherapy. Houghton Mifflin. Rogers, C. R. (1995). A way of being. Houghton Mifflin. Sartre, J.-P. (1956). Being and nothingness: An essay on phenomenological ontology (H. E. Barnes, Trans.). Philosophical Library. Sass, L. A., & Parnas, J. (2003). Schizophrenia, consciousness, and the self. Schizophrenia Bulletin, 29(3), 427-444. Schacter, D. L., Chiu, C.-Y. P., & Ochsner, K. N. (1993). Implicit memory: A selective review. Annual Review of Neuroscience, 16, 159-182. Schore, A. N. (2012). The science of the art of psychotherapy. W. W. Norton & Company. Schore, J. R., & Schore, A. N. (2008). Modern attachment theory: The central role of affect regulation in development and treatment. Clinical Social Work Journal, 36(1), 9-20. Schwartz, R. C. (1995). Internal family systems therapy. Guilford Press. Shedler, J. (2010). The efficacy of psychodynamic psychotherapy. American Psychologist, 65(2), 98-109. Siegel, D. J. (1999). The developing mind: How relationships and the brain interact to shape who we are. Guilford Press. Skinner, B. F. (1953). Science and human behavior. Macmillan. Sokal, A. (2008). Beyond the hoax: Science, philosophy and culture. Oxford University Press. Sokal, A. D. (1996). Transgressing the boundaries: Toward a transformative hermeneutics of quantum gravity. Social Text, (46/47), 217-252. Stein, M. (2006). The principle of individuation: Toward the development of human consciousness. Chiron Publications. Stern, D. N. (2004). The present moment in psychotherapy and everyday life. W. W. Norton & Company. Sue, D. W., & Sue, D. (2013). Counseling the culturally diverse: Theory and practice (6th ed.). Wiley. Tacey, D. J. (2004). The spirituality revolution: The emergence of contemporary spirituality. Brunner-Routledge. Tervalon, M., & Murray-García, J. (1998). Cultural humility versus cultural competence: A critical distinction in defining physician training outcomes in multicultural education. Journal of Health Care for the Poor and Underserved, 9(2), 117-125. Triandis, H. C. (1995). Individualism and collectivism. Westview Press. Trilling, L. (1972). Sincerity and authenticity. Harvard University Press. Twenge, J. M., Joiner, T. E., Rogers, M. L., & Martin, G. N. (2018). Increases in depressive symptoms, suicide-related outcomes, and suicide rates among U.S. adolescents after 2010 and links to increased new media screen time. Clinical Psychological Science, 6(1), 3-17. van der Kolk, B. A. (2014). The body keeps the score: Brain, mind, and body in the healing of trauma. Viking. Vieten, C., Scammell, S., Pilato, R., Ammondson, I., Pargament, K. I., & Lukoff, D. (2013). Spiritual and religious competencies for psychologists. Psychology of Religion and Spirituality, 5(3), 129-144. Wachtel, P. L. (1991). From eclecticism to synthesis: Toward a more seamless psychotherapeutic integration. Journal of Psychotherapy Integration, 1(1), 43-54. Wallin, D. J. (2007). Attachment in psychotherapy. Guilford Press. Warren, R. P. (1998). The collected poems of Robert Penn Warren (J. Burt, Ed.). Louisiana State University Press. Weizenbaum, J. (1976). Computer power and human reason: From judgment to calculation. W. H. Freeman and Company. Westen, D., Novotny, C. M., & Thompson-Brenner, H. (2004). The empirical status of empirically supported psychotherapies: Assumptions, findings, and reporting in controlled clinical trials. Psychological Bulletin, 130(4), 631-663. Wilber, K. (2000). Integral psychology: Consciousness, spirit, psychology, therapy. Shambhala. Yalom, I. D. (1980). Existential psychotherapy. Basic Books. Young, C. (2006). One hundred and fifty years on: The history, significance and scope of body psychotherapy today. In J. Corrigall, H. Payne, & H. Wilkinson (Eds.), About a body: Working with the embodied mind in psychotherapy (pp. 14-28). Routledge.   #Psychotherapy #CorporateInfluence #HolisticHealing #AuthenticSelf #ImplicitMemory #PostSecularSacred #MentalHealthTransformation #IntegrativePsychotherapy #EmpoweringIndividuals #PsychotherapyChallenges #jung #philosophy #PsychotherapyInCrisis #MentalHealth #Self #eikonosphere #ImplicitMemory #Empowering #AuthenticSelf #capitalism 

Rainer Funk is Director of the Erich Fromm Institute Tuebingen, Co-Director of the Erich Fromm Study Center at the International Psychoanalytic University (IPU) in Berlin, and a practicing psychoanalyst based in Tuebingen, Germany. He is Erich Fromm's sole Literary Executor and among his publications are the 10-volume German edition of Erich Fromm Collected Works (1980 and 1981; expanded to 12-volumes in 1999). In this episode, we discuss the first time Rainer met Erich Fromm, Fromm's nuanced approach to religion, Fromm's relevance for the 21st century and much more.

Today we are keeping the updates going and will be bringing you an update on our of our tops groups because it's been 2 years since we first talked about them, our love has only grown, THEY have grown, we didn't have a video file for that episode, and most importantly, there's NEW aTEAny *wink wink* Receipts: Quiz: Which Ateez member would bias you? Wooyoung's reaction to Bouncy reaching only 12 digital points Hongjoong asked Ktiny why they were so quiet when they came out Ktiny not knowing the lyrics/fanchant to Wave (one of Ateez' top songs) San said day 1 was so quiet he hesitated to share footage Yeosang's line asks to put hands up and Ktiny didn't As always, please forgive any mispronunciations! We hope you enjoyed this episode and our mix of Latin-based western observations! If you did, please don't forget to subscribe and leave us 5-star reviews wherever possible. ⁠⁠⁠⁠⁠⁠⁠⁠Spotify⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠

Jeremy and Jeff talk with Kevin Fromm, 2023 1ST PHORM Lifestyle Transformation Winner about defying the odds and beating obesity! Kevin shares how he did it, why he did it, and how he plans not be a statistic that gains it back.  Ask questions here:jeremymullinspodcast@gmail.comJeremy Mullins Podcast Presented by: Summit Rejuvenation Clinics and GreenUp Wealth ManagementFree consultationsSummit Rejuvenation Clinics: https://www.getsummithrt.com/jeremy-mullinsGreenUp Wealth: https://greenupwealth.com/speak-with-a-planner/Connect on Social Media: Jeremy Mullinshttps://www.instagram.com/jeremy.d.mullins/Jeffrey Renohttps://www.instagram.com/jeffrey_reno/?utm_source=qr

Kevin and Thom opened with Kevin's first watch of the tv series Fargo. All Washington football after that starting with the decision to start Sam Howell against Dallas instead of either Jacoby Brissett or Jake Fromm. How much pressure could Washington put on Dallas if the game stayed close into the 2nd half? The guys discussed that. Thom's prediction on Commanders-Cowboys, his column on Eric Bieniemy, and the boys reaction to Detroit Lions Head Coach Dan Campbell's back and forth with a Detroit sports-talk radio host as well.  

Mitch Tischler wants to see a Cowboys win and  Jake Fromm at QB on Sunday

Hour 3 - 00:00 - Mitch Tischler Is Ready For Fromm 19:00 - Do You Want The Commanders To Beat The Cowboys?

Chapter 1 What's Escape from Freedom Book by Erich FrommEscape from Freedom is a book written by Erich Fromm, a renowned psychoanalyst and social philosopher. Published in 1941, it explores the concept of freedom and its impact on human behavior and society.Fromm argues that while freedom is a fundamental human desire, it can also be unsettling and anxiety-provoking. He proposes that individuals develop various mechanisms to escape from this freedom, seeking refuge in conformity, authoritarianism, or destructiveness.The book analyzes the historical and psychological factors that contribute to the longing for freedom and the fear of it. Fromm discusses the impact of capitalism, individualism, industrialization, and religion on our understanding and experience of freedom.Fromm also delves into the relationship between freedom and individuality, arguing that true freedom requires the development of a strong sense of self and personal responsibility. He emphasizes the importance of overcoming feelings of isolation and powerlessness to fully embrace and create meaningful freedom.Overall, Escape from Freedom is a thought-provoking exploration of the human condition, offering insights into the complex relationship between freedom, society, and individual psychology.Chapter 2 Is Escape from Freedom Book A Good BookEscape from Freedom is generally considered a good book. It provides insightful analysis of the human condition, particularly focusing on the paradoxical nature of freedom and the impact of social and psychological factors on individual behavior. Erich Fromm's exploration of the individual's struggle for autonomy and the inclination to seek escape from the anxiety of freedom makes it a thought-provoking read. However, as with any book, its appeal and relevance may vary depending on personal interests and preferences.Chapter 3 Escape from Freedom Book by Erich Fromm SummaryEscape from Freedom, written by Erich Fromm and first published in 1941, is a seminal psychological and philosophical work that explores the human desire for freedom and the various ways in which people attempt to escape it.The central thesis of the book is that human beings have an innate desire for freedom, but that this desire is often accompanied by a profound sense of anxiety and insecurity. Fromm argues that freedom requires individuals to take responsibility for their own lives and make choices, which can be overwhelming and frightening. As a result, many people seek refuge from this existential anxiety in various forms of escape.Fromm identifies three main forms of escape: authoritarianism, destructiveness, and automaton conformity. Authoritarianism is the desire to submit to a higher power, such as a dictator or a religious leader, in order to avoid the burden of making choices. Destructiveness, on the other hand, is the impulse to destroy and manipulate others, as a way of exerting control in an otherwise chaotic world. Automaton conformity refers to the desire to conform to societal norms and expectations, in order to fit in and avoid the anxiety of being different.Fromm argues that these forms of escape ultimately lead to a loss of individual freedom and the perpetuation of oppressive systems. He suggests that true freedom can only be achieved through a process of individual self-realization, in which individuals develop a sense of identity, autonomy, and the capacity to love and be loved.The book also explores the historical and cultural factors that shape individuals' desires for freedom and their attempts to escape it. Fromm examines the transition from a traditional, agrarian society to a modern, industrialized one, and the ways in which this transition has altered people's...

In episode #107, we explore an extraordinary weight loss journey with Kevin Fromm, who successfully shed 150 pounds. "How to Lose 150 lbs in 2024: Advice From Someone Who Did It" delves into Kevin's inspiring story, revealing the practical strategies, mindset shifts, and unwavering determination that led to his remarkable transformation. This episode is not just about weight loss; it's a deep dive into the holistic changes that encompass physical fitness, mental resilience, and emotional well-being. Kevin shares his invaluable insights and tips that are essential for anyone looking to embark on a similar journey in the coming year. Need to get in contact with Brandon? Click here! https://linktr.ee/getoveryourself_podcast

TONIGHT: The show begins in Ukraine, where Zelensky must battle with political dissenters who fault his decisions and future.  Fromm UAE with Putin to the Reagan Library and Gina Raimondo speaking of the scale of threat from China.  From Argentina to Doha, from the Negev to the University of Pennsylvaniaand other elite campuses riven by antisemitism, from Caracas to Georgetown, from the EV highway to the Federalist Society.  1917 Yale University 

Welcome to Episode 237 of the Sarlacc Digest Podcast! Your Ultimate Star Wars Hub!

Drew Butler & Jake Fromm recap the #Dawgs whooping the #Gators, chaos on the horizon, and #CFP rankings predictions on this episode of #PuntandPass presented by Solomon Brothers Jewelers! Butler & Fromm discuss #UGA dominating #Florida in the World's Largest Outdoor Cocktail Party. What more could you ask for? Anything to address with #Mizzou heading to #Athens this upcoming weekend? The @SolomonBrothers Big Watch of the Week! #MIZvsUGA #LSUvsBAMA Are the Pac-12 and Big 12 in trouble for getting a team in the College Football Playoff? What on earth is going on at #Clemson? All that and much more - thanks for listening and please rate, review, subscribe!! #PuntandPassSee omnystudio.com/listener for privacy information.

At the end of the day, business is all about the people. Its success hinges on the very individuals who give their best because they feel valued and empowered. This is what Shaw Industries, one of the largest flooring manufacturing companies in the world, believes. Mike Fromm, its Chief Human Resources Officer, sheds light on the company's philosophy: “Our people and our business are not separate. They are one and the same. When our people thrive, our business thrives.” In this episode, Adam Markel interviews Mike to talk about the importance of creating an environment where people feel safe to challenge the status quo and develop. They discuss how leaders can work towards empowering their people, providing psychological safety for their voices to be heard. Mike also talks about humility in leadership, the current market cycle, developing a learning organization, and the difference between training and development. All of these topics show the vital role of leaders as they lead their people and business to overcome challenges and take hold of opportunities.

Drew Butler & Jake Fromm dial it in for Week 3 of the CFB season on this episode of #PuntandPass, presented by @PrizePicks! BIG NEWS from the Fromm family! 3 & Out: 1) Not so fast my friends...tread lightly if doubting Alabama. 2) Dan Wetzel (Yahoo!) brings up how NIL, the transfer portal is providing parity within college football. 3) Where is Coach Prime's next stop? DB's 3-Piece is locked in for the weekend on PrizePicks. Inside the 5! #LSUvsMSU #SCARvsUGA #TENNvsUF, and more! Thanks for listening and please rate, review, subscribe!!!See omnystudio.com/listener for privacy information.

Are your real estate investments in jeopardy due to a hidden tax? Join us as we dive into the world of real estate taxation with Keith Fromm, a seasoned attorney, litigator, and real estate developer with over 40 years of experience. Based in Los Angeles, Keith exposes the shocking reality of the ULA tax, a controversial property tax that's causing waves in the industry. From misleading labels to its wide-ranging impact, discover how Keith is taking the fight against this unfair tax to the courts and why it matters to your investments. Key Takeaways: Understanding the ULA Tax: Keith breaks down the ULA tax, a seemingly deceptive policy sold to the public as a "mansion tax," but in reality, it applies to all types of real estate transactions over certain thresholds. Discover the implications of this tax, from its high rates to its retroactive nature, and how it's affecting the real estate market in Los Angeles. Constitutional Challenges and Legal Approach: Keith sheds light on the various constitutional violations posed by the tax, from equal protection to freedom of speech, and explains how these challenges are being pursued through litigation. Learn how his efforts are not only focused on overturning the tax but also on creating a precedent that protects property rights. Real Estate Development Insights: Beyond the legal battle, Keith shares his journey as a real estate developer and the lessons he's learned from his experiences, from adapting to changing demographics to leveraging marketing strategies tailored to specific audiences.   Keith Fromm | Real Estate Background Real Estate Attorney and Litigator Based in: Los Angeles, CA Say hi to him at:  fightula.com Best Ever Book: Great Expectations by Charles Dickens Greatest Lesson: Don't give up, and keep fighting. It will not only benefit you in the end, but thousands of others as well.   Click here to learn more about our sponsors: Masterworks Delete Me BAM Capital SyndicationAttorneys.com

JAKE FROMM IS BACK! Drew Butler reunites with co-host Jake Fromm to kickoff Labor Day weekend and Week 1 of college football on this episode of #PuntandPass presented by @PrizePicks. Jake made waves during preseason with the Washington Commanders, and is heading into year 4 of his NFL career. Fromm lets everyone know why he thinks Carson Beck was named #UGA's starter so early. Reaction from the #Florida debacle against #Utah. DB's 3 piece on @PrizePicks! The guys preview Week 1's best games. #COLOvsTCU #UNCvsSCAR #UTMvsUGA #LSUvsFSU #CLEMvsDUKE. Thanks for listening and please rate, review, subscribe!!!See omnystudio.com/listener for privacy information.