Podcasts about philosophical psychology

Hoewel het over het algemeen een goed idee is als mensen zelf kennis vergaren en kritisch denken, vertrouwen we in het dagelijks leven continu op experts. Zo vertrouw je erop dat de auto waarin je rijdt goed in elkaar zit, dat je huis blijft staan in een storm en dat je medicijnen doen wat ze moeten doen. Onze wereld zit zo complex in elkaar, dat we niet zonder (vertrouwen in) experts kunnen. Maar wat maakt iemand eigenlijk een expert en hoe weten we welke experts we zouden moeten vertrouwen? Je hoort het in deze aflevering.Presentatie: Rolf Zwaan & Anita EerlandMuziek geschreven en gespeeld door Rolf ZwaanBronnenWorsnip, A., Lane, D., Pratt, S., Napolitano, M. G., Gray, K., & Greene, J. A. (2025). Authority or autonomy? Philosophical and psychological perspectives on deference to experts. Philosophical Psychology, 1–36. https://doi.org/10.1080/09515089.2025.2475138In deze aflevering refereren we aan de volgende eerdere aflevering: Hoe minder kennis, hoe stelliger (44). Een compleet overzicht met alle thema's uit de podcast en de bijbehorende afleveringen vind je hier. Hosted on Acast. See acast.com/privacy for more information.

Jeff Sugarman is a distinguished scholar in theoretical and philosophical psychology, known for his work examining the psychology of selfhood, human agency, and the sociopolitical underpinnings of psychological science. A Professor Emeritus in the Education Department at Simon Fraser University, Dr. Sugarman has spent decades critically interrogating the ways mainstream psychology reflects and reinforces the ideologies of neoliberalism, shaping how we understand identity, mental health, and human development. A past president of the Society for Theoretical and Philosophical Psychology (APA Division 24) and a former associate editor of The Journal of Theoretical and Philosophical Psychology and New Ideas in Psychology, Dr. Sugarman has played a key role in advancing critical perspectives in psychology. His extensive body of work includes Persons: Understanding Psychological Selfhood and Agency (2010), Psychology and the Question of Agency (2003), and The Psychology of Human Possibility and Constraint (1999)—books that challenge psychology's tendency to isolate individuals from history, culture, and power structures. In this interview, he explores the philosophical foundations of psychology, the psychological costs of neoliberalism, and why developing a critical psychology of education and mental health is more urgent than ever. *** Thank you for being with us to listen to the podcast and read our articles this year. MIA is funded entirely by reader donations. If you value MIA, please help us continue to survive and grow. https://www.madinamerica.com/donate/ To find the Mad in America podcast on your preferred podcast player, click here: https://pod.link/1212789850 © Mad in America 2025. Produced by James Moore https://www.jmaudio.org

As educators, a great deal of our understandings of what learning is has been dominated by behaviourist (check out previous episode with Carol Sanford) and cognitivist ideas, but what if our decisions about how we design learning environments, and think about pedagogy and curriculum had taken in ecological insights of Eleanor Gibson and James Gibson and the branch of psychology known as ecological psychology. So few educators know that such a sub-discipline even exists!Rather than individual students's brains neatly arranged in rows in intentionally informationally impoverished learning environments to compute information and construct meaning in a meaningless world out there, we might have young people as object-environment systems moving around and exploring informationally rich environments to fine-tune their action-perception through multi-sensory relating to the ecologies that they participate in! Sounds like a pretty different world!This episode welcomes Miguel Segundo-Ortín and Vicente Raja, post-doctoral researchers at the MINT Lab, and research fellows at University of Murcia, Spain. Together, they are the authors of the book Ecological Psychology (Cambridge Elements, 2024) -https://www.cambridge.org/core/books/ecological-psychology/9E79001702D4D8029E19D11CD330149FMiguel Segundo-Ortin is a postdoctoral fellow in the Department of Philosophy and member of the Minimal Intelligence Laboratory at the University of Murcia (Spain). His research is in the philosophy of the cognitive sciences, particularly embodied cognition, comparative cognition, and human agency.https://miguelsegundoortinphd.com/Vicente Raja a post-doctoral researcher at the MINT Lab, a research fellow at University of Murcia (Spain) and external affiliate faculty of the Rotman Institute of Philosophy at Western University (Canada). His research lies at the intersection of philosophy, cognitive science, neuroscience, and the history of the sciences of the mind, and has appeared in venues including Synthese, Minds and Machines, Physics of Life Reviews, Behavioral and Brain Sciences, Scientific Reports, Frontiers in Neuroscience, Philosophical Psychology, Adaptive Behavior, Cognitive Systems Research, and Theory and Psychology, among others. He has also edited/is editing a book for Routledge and special issues for the Journal of Consciousness Studies and Topics in Cognitive Science. https://www.um.es/mintlab/index.php/about/people/vicente-raja/This is a talk given by Vicente In Memoriam: Eleanor Gibson - https://youtu.be/QmV4Iz1jJs8?si=HAScaBYB2RcNKjTaJames J. Gibson: https://en.wikipedia.org/wiki/James_J._Gibson

In everyday life, we might label irrational, illogical, or absurd beliefs as ‘delusional', and dismiss the person who expresses them on these grounds. This tendency is common when it comes to conspiracy beliefs or beliefs held by individuals labeled with psychosis, where such views are frequently pathologized. But can beliefs themselves really be pathological? What if they can also be meaningful, informative, and important? We all hold some beliefs that, to others, might appear “delusional.” Communicating more effectively with those whose beliefs differ radically from our own is a crucial skill to develop. Dr. Lisa Bortolotti, philosopher and author of “Why Delusions Matter” advocates for a more compassionate approach—one that respects the agency of those with unconventional beliefs. Especially in a world of increasing political divide and a loss of trust in our broader systems, media, and government, it's crucial to be able to find some common ground and develop the capacity to listen well. In this episode we discuss: The roles of curiosity and compassion when engaging with those who hold fundamentally different beliefs Why delusions in clinical and everyday contexts share significant similarities How conspiracy thinking often stems from a legitimate loss of trust and can serve adaptive purposes The potential value and meaning embedded in delusional beliefs Why epistemic justice is essential Lisa Bortolotti is Professor of Philosophy at the University of Birmingham, working in the philosophy of psychology and interested in belief, agency, self-knowledge, and mental health. Her latest book is Why Delusions Matter (Bloomsbury, 2023) and she is the editor in chief of *Philosophical Psychology* (a Taylor and Francis journal). Lisa is the founder of the Imperfect Cognitions blog, and of The Philosophy Garden, a virtual philosophy museum gathering resources to bring philosophy to everyone. Currently, Lisa is co-investigator in project EPIC, a six-year project funded by a Wellcome Discovery Award, investigating epistemic injustice in healthcare. Links Launch of project EPIC: What interests me about epistemic injustice. (Project EPIC, 2024). Brief video. Delusions and Philosophy (Awais Aftab's Mixed Bag Psychiatry at the Margins series, 2023). Online article. How to give young people agency in mental health. (McPin Foundation, 2021). Podcast. Why Delusions Matter by Lisa Bortolotti Resources: Find videos and bonuses: DEPTHWORK.SUBSTACK.COM Get the book: ⁠Mad Studies Reader: Interdisciplinary Innovations in Mental Health The Institute for the Development of Human Arts Transformative Mental Health Core Curriculum Sessions & Information about the host: ⁠⁠JazmineRussell.com⁠⁠ Disclaimer: The DEPTH Work Podcast is for educational and entertainment purposes only. Any information on this podcast in no way to be construed or substituted as psychological counseling, psychotherapy, mental health counseling, or any other type of therapy or medical advice.

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.

In this final episode of the three-part series on the Philosophical Psychology lectures by Paul Meehl, we discuss lectures 6-8, which cover the ten obfuscating factors in "soft areas" of psychology and a host of advice Meehl provides for researchers, reviewers, editors, and educators on how to improve practice.    Shownotes Krefeld-Schwalb, A., Sugerman, E. R., & Johnson, E. J. (2024). Exposing omitted moderators: Explaining why effect sizes differ in the social sciences. Proceedings of the National Academy of Sciences, 121(12), e2306281121. https://doi.org/10.1073/pnas.2306281121 Lakens, D., & Etz, A. J. (2017). Too True to be Bad: When Sets of Studies With Significant and Nonsignificant Findings Are Probably True. Social Psychological and Personality Science, 8(8), 875–881. https://doi.org/10.1177/1948550617693058  

In advance of the next three episodes discussing the Philosophical Psychology lectures by Paul E. Meehl, we present a brief reading from his autobiography in A history of psychology in autobiography. Meehl, P. E. (1989). Paul E. Meehl. In G. Lindzey (Ed.), A history of psychology in autobiography (Vol. 8, pp. 337–389). Stanford, CA: Stanford University Press.

In this episode, Xavier Bonilla has a dialogue with Lisa Bortolotti about delusions. They talk about why we should think about delusions, delusions as emotional and rational beliefs, defining delusions, clinical and non-clinical delusions, and why we believe delusions. They talk about when delusions cause harm, can people change their delusional beliefs, and many more topics. Lisa Bortolotti is a philosopher and Professor of Philosophy at the University of Birmingham. She is Editor in Chief of Philosophical Psychology. She has her PhD in philosophy and her main interests are in philosophy of science, irrational beliefs, and epistemic injustice. Website: https://lisabortolotti.blogspot.com/ Get full access to Converging Dialogues at convergingdialogues.substack.com/subscribe

This episode focuses on social constructionism with one of the leading figures in the field, Kenneth J. Gergen Ph.D. We hear about how radical the ideas were at the time of its conceptiopn and the people who believed in its contribution to psychology and supported its evolution. Ken tells us his personal and professional stories of the history and development of his key ideas within social constructionism alongside some of the challenges when sharing with the wider field.  Ken discussed the key elements of its application in the therapeutic context and his futures hopes. Bio (taken from Taos Institute website)Kenneth J. Gergen, Ph.D., is a founding member, President of the Taos Institute and Chair of the Board, and the Mustin Professor of Psychology at Swarthmore College. Gergen also serves as an Honorary Professor at the University of Buenos Aires. Gergen received his BA from Yale University and his PhD from Duke University, and has taught at Harvard University and Heidelberg University. He has been the recipient of two Fulbright research fellowships, the Geraldine Mao fellowship in Hong Kong, along with Fellowships from the Guggenheim Foundation, the Japanese Society for the Promotion of Science, and the Alexander Humboldt Stiftung. Gergen has also been the recipient of research grants from the National Science Foundation, the Deutsche Forschungsgemeinschaft, and the Barra Foundation. He has received honorary degrees from Tilburg University and Saybrook Institute, and is a member of the World Academy of Art and Science. Gergen is a major figure in the development of social constructionist theory and its applications to practices of social change. He also lectures widely on contemporary issues in cultural life, including the self, technology, postmodernism, the civil society, organizational change, developments in psychotherapy, educational practices, aging, and political conflict. Gergen has published over 300 articles in journals, magazines and books, and his major books include Toward Transformation in Social Knowledge, The Saturated Self, Realities and Relationships, and An Invitation to Social Construction. With Mary Gergen, he published an electronic newsletter, Positive Aging (www.positiveaging.net) distributed to 20,000 recipients. Gergen has served as the President of two divisions of the American Psychological Association, the Division on Theoretical and Philosophical Psychology, and on Psychology and the Arts. He has served on the editorial board of 35 journals, and as the Associate Editor of The American Psychologist and Theory and Psychology. He has also served as a consultant to Sandoz Pharmaceutical Company, Arthur D. Little, Inc, the National Academy of Science, Trans-World Airlines, Bio-Dynamics, and Knight, Gladieux & Smith, Inc.

We're rounding off our little mini-series on “theory of mind” in autism research with episode 5: “New Paradigms, New Values.”You can find a (not Substack-generated) transcript of the episode, as well as a music-free remix, here.We will be on hiatus over the holidays, while we cook up some more episodes about the relationship between empathy and autism. But in the meantime, I'll continue to post here occasionally to let you all know about other fascinating audio projects that tackle issues related to autism and disability.“New Paradigms, New Values”In the last several episodes, we've explored the bizarre history of autism research focusing on “theory of mind deficits.” So at this point, you're probably wondering: “where do we go from here?”We don't have all the answers, but in this episode, Travis and Joe—from the previous episode—describe some fascinating new avenues for autism research, which promise to help us understand autistic perspectival differences without invoking so-called “theory of mind deficits.” Plus, Travis compares the two most common paradigms in autism research (the “pathology paradigm,” and the “neurodiversity paradigm”), and offers some advice for folks who want to start reading up on the philosophy of autism.Topics Discussed* A potential problem with our critique of “theory of mind deficit” research: some autistic people find the theory of mind deficit view of autism helpful for making sense of challenging experiences. (00:29)* A reminder about the problems associated with the “theory of mind deficit” view of autism; in particular, the view dehumanizes autistic people. (02:41)* Problems with Barnbaum's influential book The Ethics of Autism (2008), which assumes the theory of mind deficit view of autism. (04:05)* But again, some autistic people find the “theory of mind deficit” view of autism helpful. (05:54)* So, we need good alternatives for understanding and talking about autistic social differences. (07:41)* The bad news: there's no single unifying “theory of autism” that can simply replace the “theory of mind deficit” view. (08:25)* The good news: there are several alternative research programs that promise to help us better understand autistic people's experiences with perspective-taking. (09:07)* A sociological alternative: the double empathy problem. (10:16)* A psychological alternative: monotropism. (12:20)* Monotropism isn't just “an autistic thing.” (15:41)* Why the double empathy problem and monotropism could both be true (they're not in competition with each other). (17:06)* A physiological alternative: differences in interoception. (19:04) * What all of these alternative theories have in common: they don't have to frame autism in terms of deficits. This focus reflects a shift in value assumptions in autism research. (21:13)* Science can't avoid making some value-laden assumptions. Feminist philosophers of science have been talking about this issue for decades. (22:12)* An example of a value assumption in science and medicine: “classic” heart attack symptoms. (25:02)* Travis contrasts the “pathology paradigm” in autism research with the “neurodiversity paradigm” in autism research. (25:51)* Travis gives an example of how the pathology paradigm can distort autism researchers' interpretation of data. (29:12)* We shouldn't merely “study autistic differences”; we need to study autistic differences with the ultimate goal of improving autistic people's well-being, all while paying close attention to what autistic people say they need. (With a quick call-back to Chloe Farahar.) (33:07)* Travis explains how philosophy can contribute to autism research. (36:21)* But philosophers need to be careful! Travis has advice. (37:50)* Look-ahead to our next topic: empathy and autism. (40:26)Sources Mentioned* Barnbaum, The Ethics of Autism (2008).* Milton, “On the ontological status of autism: the ‘double empathy problem',” Disability and Society, Volume 27, Issue 6 (2012). https://kar.kent.ac.uk/62639/1/Double%20empathy%20problem.pdf* More recent research supporting the “double empathy problem” hypothesis includes:* Morrison, et al., “Outcomes of real-world social interaction for autistic adults paired with autistic compared to typically developing partners,” Autism, Volume 24, Issue 5 (2020). https://pubmed.ncbi.nlm.nih.gov/31823656/* Sheppard, et al., “Mindreading beliefs in same- and cross-neurotype interactions,” Autism (2023). https://journals.sagepub.com/doi/10.1177/13623613231211457* Milton, et al., “The ‘double empathy problem': Ten years on,” Autism, Volume 26, Issue 8 (2022). https://journals.sagepub.com/doi/10.1177/13623613221129123* Crompton, et al., “Autistic peer-to-peer information transfer is highly effective,” Autism, Volume 24, Issue 7 (2020). https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7545656/* Murray, et al., “Attention, monotropism and the diagnostic criteria for autism,” Autism, Volume 9, Issue 2 (2005). https://journals.sagepub.com/doi/abs/10.1177/1362361305051398* Dwyer, “Revisiting Monotropism” (blog post from 2021): https://www.autisticscholar.com/monotropism/* Joe mentions that autistic people might tend to have heightened sympathetic bodily reactions to others' emotions, but also have more trouble processing those sympathetic bodily reactions (probably because of alexithymia). There is a bunch of research on empathic arousal, alexithymia, and interoception, but as a start:* Fletcher-Watson and Bird, “Autism and empathy: What are the real links?” Autism, Volume 24, Issue 1 (2020). https://journals.sagepub.com/doi/full/10.1177/1362361319883506* Kimber, et al., “Autistic People's Experience of Empathy and the Autistic Empathy Deficit Narrative,” Autism in Adulthood (2023). https://www.liebertpub.com/doi/abs/10.1089/aut.2023.0001?download=true&journalCode=aut* Fan, et al., “Empathic arousal and social understanding in individuals with autism: evidence from fMRI and ERP measurements” Social Cognitive and Affective Neuroscience, Volume 9, Issue 8 (2014). https://academic.oup.com/scan/article/9/8/1203/2375393* Butera, et al., “Relationships between alexithymia, interoception, and emotional empathy in autism spectrum disorder,” Autism, Volume 27, Issue 3 (2023). https://pubmed.ncbi.nlm.nih.gov/35833505/* Garfinkel, et al., “Discrepancies between dimensions of interoception in autism: Implications for emotion and anxiety,” Biological Psychology, 114 (2016).* For more on the feminist critique of the “value-free ideal of science,” see Crasnow, "Feminist Perspectives on Science," The Stanford Encyclopedia of Philosophy (Fall 2023 Edition), Edward N. Zalta & Uri Nodelman (eds.). https://plato.stanford.edu/entries/feminist-science/* For more on “male norms” in medicine, see: https://www.cbc.ca/radio/thecurrent/the-current-for-march-11-2019-1.5049277/there-s-a-gender-gap-in-medical-data-and-it-s-costing-women-their-lives-says-this-author-1.5049286* Nick Walker, Neuroqueer Heresies (2021). https://neuroqueer.com/neuroqueer-heresies/* The paper in which researchers rely on the “pathology paradigm” when interpreting their results: Hu, et al., “Right Temporoparietal Junction Underlies Avoidance of Moral Transgression in Autism Spectrum Disorder,” Journal of Neuroscience, Volume 41, Issue 8 (2021). https://www.jneurosci.org/content/41/8/1699* Travis's reading recommendations (to get started with the philosophy of autism):* Monique Botha (I love their paper, “Academic, Activist, or Advocate?” in Frontiers in Psychology (2021) https://www.frontiersin.org/articles/10.3389/fpsyg.2021.727542/full)* Damian Milton (see his two “double empathy” problem paper, listed above)* Ian Hacking* “Making People Up,” London Review of Books, Volume 28, Issue 16 (2006). https://www.lrb.co.uk/the-paper/v28/n16/ian-hacking/making-up-people* “Kinds of People: Moving Targets,” Proceedings of the British Academy, Volume 151 (2007). https://www.thebritishacademy.ac.uk/documents/2043/pba151p285.pdf* “Autistic autobiography,” Philosophical Transactions of the Royal Society B: Biological Sciences, Volume 364, Issue 1522 (2009). https://royalsocietypublishing.org/doi/full/10.1098/rstb.2008.0329* Robert Chapman* They have a new book out, titled Empire of Normality (2023)! https://www.plutobooks.com/9780745348667/empire-of-normality/* “The Reality of Autism: on the metaphysics of disorder and diversity,”Philosophical Psychology, Volume 66, Issue 6 (2020). https://research-information.bris.ac.uk/ws/portalfiles/portal/241133636/Reality_of_autism_final_edit.pdfCreditsHosting, Research, Fact-Checking, Script-Editing: Amelia Hicks and Joanna LawsonGuests: Travis LaCroix and Joe GoughMusic and Audio Production: Amelia HicksThank-YousMany thanks to Travis LaCroix and Joe Gough for speaking with us—again!—about new avenues in autism research, and about the roles of values in autism science.I also want to offer special thanks to the philosopher Barry Lam (of Hi-Phi Nation) for his mentorship. Barry organized a fantastic workshop for philosophers interested in podcasting—which is how Joanna and I met each other. And thanks, too, to Joseph Fridman, who has also provided incredible ongoing mentorship while Joanna and I put this project together. Speaking of Joanna—I want to highlight just how much support she has offered me over the past couple years. Joanna is an amazing editor, explainer, and provider of moral support, and she has made NeuroDiving so much better. Thank you Joanna!

Die Themen in den Wissensnachrichten: +++ Romantische Liebe spüren wir überall im Körper +++ Asteroidengestein auf der Erde gelandet +++ Recycling-Lego funktioniert nicht +++**********Weiterführende Quellen zu dieser Folge:Body maps of loves/ Philosophical Psychology, 05.09.2023OSIRIS-REx Blog Coverage for Sample Landing Day Concludes/ Nasa, 24.09.2023Lego ditches oil-free brick in sustainability setback/ Financial Times, 24.09.2023Streetlife: Naturkundemuseum erforscht Artenvielfalt auf Berliner Straßenmittelstreifen/ Museum für Naturkunde, 20.09.2023Conversations with Caves: The Role of Pareidolia in the Upper Palaeolithic Figurative Art of Las Monedas and La Pasiega (Cantabria, Spain)/ Cambridge University Presse, 21.09.2023Associative learning in the box jellyfish Tripedalia cystophora/ Current Biology, 22.09.2023**********Ihr könnt uns auch auf diesen Kanälen folgen: Tiktok und Instagram.

The invention of photography in the 19th century had a revolutionary impact on the world in many ways and it continues to shape our understanding of the world today.  In this episode, our host Ilvy Njiokiktjien (Canon Ambassador and professional photographer), is joined by Bence Nanay, professor of Philosophical Psychology at the University of Antwerp to discuss the intersection of history, memory (both personal and collective), culture, representation and photography.  Follow us on Twitter: https://canon.sm/pro-twitterJoin us on Facebook: https://canon.sm/pro-facebook Engage with us on Instagram: https://canon.sm/pro-instagram Connect with us on LinkedIn: https://canon.sm/pro-linkedin Watch us on YouTube: https://canon.sm/youtube 

Join Fr. Gregory Pine, O.P. of Aquinas 101, Godsplaining, and Pints with Aquinas for an off-campus conversation with Dr. James Madden about his latest Thomistic Institute, "Does Neuroscience Disprove Free Will?" Does Neuroscience Disprove Free Will? w/ Dr. James Madden and Fr. Gregory Pine (Off-Campus Conversations) You can listen to the original lecture here: https://soundcloud.com/thomisticinstitute/does-neuroscience-disprove-free-will-prof-james-madden For more information on upcoming events, please visit our website at www.thomisticinstitute.org. About the speaker: Prof. James Madden is Professor of Philosophy at Benedictine College. He lives in Atchison, Kansas with his wife (Jennifer) and their six children; William, Martha, J. Patrick, Brendan, Jack, and Cormac. He is originally from Wisconsin, where he received a B.A. from St. Norbert College, and did his graduate work at Kent State (MA, 1998) and Purdue (Ph.D., 2002). He was awarded the Benedictine College Distinguished Educator of the Year Award in 2006. In addition to usual general education courses in philosophy (Logic, Principles of Nature, Ethics, and Philosophical Psychology), Dr. Madden typically teaches courses in modern philosophy, metaphysics, and philosophy of religion.

This talk was given on November 10th, 2022 at the University of Rochester. For more information please visit thomisticinstitute.org. About the speaker: Prof. James Madden is Professor of Philosophy at Benedictine College. He lives in Atchison, Kansas with his wife (Jennifer) and their six children; William, Martha, J. Patrick, Brendan, Jack, and Cormac. He is originally from Wisconsin, where he received a B.A. from St. Norbert College, and did his graduate work at Kent State (MA, 1998) and Purdue (Ph.D., 2002). He was awarded the Benedictine College Distinguished Educator of the Year Award in 2006. In addition to usual general education courses in philosophy (Logic, Principles of Nature, Ethics, and Philosophical Psychology), Dr. Madden typically teaches courses in modern philosophy, metaphysics, and philosophy of religion.

Justin Karter is a staff psychologist at Boston College University Counseling Services. He is a recent graduate of the doctoral program in Counseling Psychology at the University of Massachusetts Boston, where he completed his dissertation research on the experiences of psychosocial disability activists in the Global South. He has served as the editor of the research news section of the Mad in America website since 2015. In addition, he has held executive board positions with the Society for Humanistic Psychology and the Society for Theoretical and Philosophical Psychology. Despite being a recent graduate and early career psychologist, he has published over 25 papers and textbook chapters on topics in critical psychology, critical psychiatry, and philosophy of psychology. While he has often been the interviewer for our MIA podcasts, today, we get to turn the mic around and ask him some questions. In doing so, we discuss his journey into the field and what he has learned through his work with MIA, research in critical psychiatry and psychology, and his practice as a therapist.

------------------Support the channel------------ Patreon: https://www.patreon.com/thedissenter PayPal: paypal.me/thedissenter PayPal Subscription 1 Dollar: https://tinyurl.com/yb3acuuy PayPal Subscription 3 Dollars: https://tinyurl.com/ybn6bg9l PayPal Subscription 5 Dollars: https://tinyurl.com/ycmr9gpz PayPal Subscription 10 Dollars: https://tinyurl.com/y9r3fc9m PayPal Subscription 20 Dollars: https://tinyurl.com/y95uvkao ------------------Follow me on--------------------- Facebook: https://www.facebook.com/thedissenteryt/ Twitter: https://twitter.com/TheDissenterYT This show is sponsored by Enlites, Learning & Development done differently. Check the website here: http://enlites.com/ Dr. Bence Nanay is Professor of Philosophy and BOF Research Professor at the University of Antwerp and has worked as a film critic. He is co-director of the Centre for Philosophical Psychology at the University of Antwerp. He is a cognitive scientist and philosopher of mind, working on perception, attention, mental imagery and action. He also works on topics in aesthetics. In this episode, we talk about philosophy of mind and cognitive science. We start by discussing their relationship, and the role of experimental philosophy. We then get into mental representations, what they are, and why cognitive science needs them. We get deep into perception, what it is, how it works, how different modes of perception influence one another, the relationship between cognition and perception, the difference between perceptual content and mental imagery, and how action influences perception. -- A HUGE THANK YOU TO MY PATRONS/SUPPORTERS: KARIN LIETZCKE, ANN BLANCHETTE, PER HELGE LARSEN, LAU GUERREIRO, JERRY MULLER, HANS FREDRIK SUNDE, BERNARDO SEIXAS, HERBERT GINTIS, RUTGER VOS, RICARDO VLADIMIRO, CRAIG HEALY, OLAF ALEX, PHILIP KURIAN, JONATHAN VISSER, JAKOB KLINKBY, ADAM KESSEL, MATTHEW WHITINGBIRD, ARNAUD WOLFF, TIM HOLLOSY, HENRIK AHLENIUS, JOHN CONNORS, PAULINA BARREN, FILIP FORS CONNOLLY, DAN DEMETRIOU, ROBERT WINDHAGER, RUI INACIO, ARTHUR KOH, ZOOP, MARCO NEVES, COLIN HOLBROOK, SUSAN PINKER, PABLO SANTURBANO, SIMON COLUMBUS, PHIL KAVANAGH, JORGE ESPINHA, CORY CLARK, MARK BLYTH, ROBERTO INGUANZO, MIKKEL STORMYR, ERIC NEURMANN, SAMUEL ANDREEFF, FRANCIS FORDE, TIAGO NUNES, BERNARD HUGUENEY, ALEXANDER DANNBAUER, FERGAL CUSSEN, YEVHEN BODRENKO, HAL HERZOG, NUNO MACHADO, DON ROSS, JONATHAN LEIBRANT, JOÃO LINHARES, OZLEM BULUT, NATHAN NGUYEN, STANTON T, SAMUEL CORREA, ERIK HAINES, MARK SMITH, J.W., JOÃO EIRA, TOM HUMMEL, SARDUS FRANCE, DAVID SLOAN WILSON, YACILA DEZA-ARAUJO, IDAN SOLON, ROMAIN ROCH, DMITRY GRIGORYEV, TOM ROTH, DIEGO LONDOÑO CORREA, YANICK PUNTER, ADANER USMANI, CHARLOTTE BLEASE, NICOLE BARBARO, ADAM HUNT, PAWEL OSTASZEWSKI, AL ORTIZ, NELLEKE BAK, KATHRINE AND PATRICK TOBIN, GUY MADISON, GARY G HELLMANN, SAIMA AFZAL, ADRIAN JAEGGI, NICK GOLDEN, PAULO TOLENTINO, JOÃO BARBOSA, JULIAN PRICE, EDWARD HALL, HEDIN BRØNNER, DOUGLAS P. FRY, FRANCA BORTOLOTTI, GABRIEL PONS CORTÈS, URSULA LITZCKE, DENISE COOK, SCOTT, ZACHARY FISH, TIM DUFFY, TRADERINNYC, AND MAX BEILBY! A SPECIAL THANKS TO MY PRODUCERS, YZAR WEHBE, JIM FRANK, ŁUKASZ STAFINIAK, IAN GILLIGAN, LUIS CAYETANO, TOM VANEGDOM, CURTIS DIXON, BENEDIKT MUELLER, VEGA GIDEY, THOMAS TRUMBLE, AND NUNO ELDER! AND TO MY EXECUTIVE PRODUCERS, MICHAL RUSIECKI, ROSEY, JAMES PRATT, MATTHEW LAVENDER, SERGIU CODREANU, AND BOGDAN KANIVETS!

------------------Support the channel------------ Patreon: https://www.patreon.com/thedissenter PayPal: paypal.me/thedissenter PayPal Subscription 1 Dollar: https://tinyurl.com/yb3acuuy PayPal Subscription 3 Dollars: https://tinyurl.com/ybn6bg9l PayPal Subscription 5 Dollars: https://tinyurl.com/ycmr9gpz PayPal Subscription 10 Dollars: https://tinyurl.com/y9r3fc9m PayPal Subscription 20 Dollars: https://tinyurl.com/y95uvkao ------------------Follow me on--------------------- Facebook: https://www.facebook.com/thedissenteryt/ Twitter: https://twitter.com/TheDissenterYT This show is sponsored by Enlites, Learning & Development done differently. Check the website here: http://enlites.com/ Dr. Mattia Riccardi is Assistant Professor at the Faculty of Arts at the University of Porto. He does work in the areas of philosophy of mind, Nietzsche's philosophy, Kant's philosophy, 19th-century German philosophy, phenomenology, philosophy of perception, and philosophy of action. He is the author of Nietzsche's Philosophical Psychology. In this episode, we focus on Nietzsche's Philosophical Psychology. Topics include: Nietzsche's approach to psychology, and its “naturalism”; drives and affects; the soul; socialization; consciousness; thoughts and thinking; the self; self-knowledge, and introspection; the Will; free will, and agency; the ideal human type; creating one's own values; what is most distinct about Nietzsche's philosophical psychology; and if we would have approved of contemporary scientific psychology. -- A HUGE THANK YOU TO MY PATRONS/SUPPORTERS: KARIN LIETZCKE, ANN BLANCHETTE, PER HELGE LARSEN, LAU GUERREIRO, JERRY MULLER, HANS FREDRIK SUNDE, BERNARDO SEIXAS, HERBERT GINTIS, RUTGER VOS, RICARDO VLADIMIRO, CRAIG HEALY, OLAF ALEX, PHILIP KURIAN, JONATHAN VISSER, JAKOB KLINKBY, ADAM KESSEL, MATTHEW WHITINGBIRD, ARNAUD WOLFF, TIM HOLLOSY, HENRIK AHLENIUS, JOHN CONNORS, PAULINA BARREN, FILIP FORS CONNOLLY, DAN DEMETRIOU, ROBERT WINDHAGER, RUI INACIO, ARTHUR KOH, ZOOP, MARCO NEVES, COLIN HOLBROOK, SUSAN PINKER, PABLO SANTURBANO, SIMON COLUMBUS, PHIL KAVANAGH, JORGE ESPINHA, CORY CLARK, MARK BLYTH, ROBERTO INGUANZO, MIKKEL STORMYR, ERIC NEURMANN, SAMUEL ANDREEFF, FRANCIS FORDE, TIAGO NUNES, BERNARD HUGUENEY, ALEXANDER DANNBAUER, FERGAL CUSSEN, YEVHEN BODRENKO, HAL HERZOG, NUNO MACHADO, DON ROSS, JONATHAN LEIBRANT, JOÃO LINHARES, OZLEM BULUT, NATHAN NGUYEN, STANTON T, SAMUEL CORREA, ERIK HAINES, MARK SMITH, J.W., JOÃO EIRA, TOM HUMMEL, SARDUS FRANCE, DAVID SLOAN WILSON, YACILA DEZA-ARAUJO, IDAN SOLON, ROMAIN ROCH, DMITRY GRIGORYEV, TOM ROTH, DIEGO LONDOÑO CORREA, YANICK PUNTER, ADANER USMANI, CHARLOTTE BLEASE, NICOLE BARBARO, ADAM HUNT, PAWEL OSTASZEWSKI, AL ORTIZ, NELLEKE BAK, KATHRINE AND PATRICK TOBIN, GUY MADISON, GARY G HELLMANN, SAIMA AFZAL, ADRIAN JAEGGI, NICK GOLDEN, PAULO TOLENTINO, JOÃO BARBOSA, JULIAN PRICE, EDWARD HALL, HEDIN BRØNNER, DOUGLAS P. FRY, FRANCA BORTOLOTTI, GABRIEL PONS CORTÈS, URSULA LITZCKE, DENISE COOK, SCOTT, ZACHARY FISH, TIM DUFFY, TRADERINNYC, AND MAX BEILBY! A SPECIAL THANKS TO MY PRODUCERS, YZAR WEHBE, JIM FRANK, ŁUKASZ STAFINIAK, IAN GILLIGAN, LUIS CAYETANO, TOM VANEGDOM, CURTIS DIXON, BENEDIKT MUELLER, VEGA GIDEY, THOMAS TRUMBLE, AND NUNO ELDER! AND TO MY EXECUTIVE PRODUCERS, MICHAL RUSIECKI, ROSEY, JAMES PRATT, MATTHEW LAVENDER, SERGIU CODREANU, AND BOGDAN KANIVETS!

Video discussion from which this episode's audio is taken: https://youtu.be/I1p2MnXnvzcJake's webpage: https://jfberger.wixsite.com/homeJacob Berger & Richard Brown (2021) Conceptualizing consciousness, Philosophical Psychology, 34:5, 637-659. https://www.tandfonline.com/doi/full/10.1080/09515089.2021.1914326Berger 2 A Defense of Holistic Representationalism, Mind & Language 33(2): 161-176. https://onlinelibrary.wiley.com/doi/abs/10.1111/mila.12163David Rosenthal, There's Nothing about Mary. https://www.davidrosenthal.org/DR-Mary.pdfAdditional info and credits:Intro narration: Rachelle Mandik rachellemandik.comMovie clip quote from: Star Odyssey (1979) https://en.wikipedia.org/wiki/Star_OdysseySpaceTimeMind Theme Song, Intro Version: Richard Brown on Drums and Pete Mandik on everything else.Mid-episode break music: Diesel by Pete MandikSpaceTimeMind Theme Song, Outro Version: Pete Mandik

“Friendship, Justice and Social Order: An Emergent Theory of Natural Ethics” - Leaders for Humanity with Blaine Fowers, renowned psychologist, virtue theorist and philosopher, recipient of the Albert Nelson Marquis Lifetime Achievement Award and the Joseph B. GittlerAward for Contributions to the Philosophical Foundations of Psychology, as well as Professor of Philosophical Psychology at the University of Miami. Co-hosted as always by: Antoinette Weibel and OttiVogt Webcast recording here: https://youtu.be/WZIv-PS7Vo8 Transcript, Materials and Notes: https://goodorganisations.com/LeadersForHumanity/#blainefowers Summaries, opinion pieces and further reflections on Medium: https://medium.com/@goodorganisations The Leaders for Humanity series is part of the goodorganisations project (for further info see https://goodorganisations.com) and intends to offer a critical dialogue with "wise" thought and action leaders related to key questions in the area of individual, organisational and societal transformation. Some of the participants in Season 1 are renowned researchers in the area of business ethics such as Alejo Sison, Alicia Hennig, Andre Habisch and Blaine Fowers; organisation and management scholars such as Henry Mintzberg, Stefano Zamagni, Bill Torbert, Bruno Frey, Haridimos Tsoukas, Paul Adler, Emanuele Quintarelli – and leadership thinkers like Bill Torbert, Carol Sanford and Simon Western. During our interview we will seek to examine three critical questions: a) What is good? What is a good society? b) How can we craft good organisations? c) How can we as leaders or organisational citizens enable positive change? Our main intent is to develop critical thinking and deeper reflection by bringing together multiple perspectives - across philosophy, psychology, sociology, management science, complexity - in a shared inquiry into the nature of good organisations and a good society. We publish an exclusive set of recommended materials to the followers of the inquiry prior to each episode on the Good Organisations LinkedIn page and on https://goodorganisations.com/leadersforhumanity. In addition, we publish opinion pieces and further reflections on our Medium page at https://medium.com/@goodorganisations. You can also join the conversation on Facebook here: https://www.facebook.com/LeadersForHumanity/ #GoodOrganisations #LeadersforHumanity #UniteforGood #Leadership #Transformation #BusinessEthics #Philosophy #Business

This lecture was delivered on October 30, 2021 at Yale University as part of "Scientism and Human Nature: A Conference." For more information on upcoming events, please visit our website at www.thomisticinstitute.org. About the speaker: Prof. James Madden is Professor of Philosophy at Benedictine College. In addition to usual general education courses in philosophy (Logic, Principles of Nature, Ethics, and Philosophical Psychology), Dr. Madden typically teaches courses in modern philosophy, metaphysics, and philosophy of religion. Dr. Madden's long term research interests are modern philosophy, philosophy of religion, and philosophy of mind. Jim Madden is also a Brazilian Jiu Jitsu competitor, who won the IBJJF No-Gi World Championship (Masters 4, blue belt, open weight class) in December 2019. He has also written a book about physical fitness and strength/conditioning, Ageless Athlete.

Vadim Vasilyev, Corresponding member of Russian Academy of Sciences, Ph.D., Professor and Head of Department of the History of World Philosophy, Faculty of Philosophy, Lomonosov Moscow State University. Author of several books, including The Basements of Kant's Metaphysics: Deduction of Categories (Moscow 1998); The Hard Problem of Consciousness (Moscow 2009), Philosophical Psychology in the Age of Enlightenment (Moscow 2010); Things and Consciousness (Moscow 2014); In Defense of the Classical Compatibilism: Essay on Free Will (Moscow 2017); David Hume and The Riddles of His Philosophy (Moscow 2020). He also published many papers and translations. He is interested in the history of modern philosophy, Kant, Hume, and analytic philosophy. FIND VADIM ON SOCIAL MEDIA Facebook | Instagram ================================ SUPPORT & CONNECT: Support on Patreon: https://www.patreon.com/denofrich Twitter: https://twitter.com/denofrich Facebook: https://www.facebook.com/denofrich YouTube: https://www.youtube.com/denofrich Instagram: https://www.instagram.com/den_of_rich/ Hashtag: #denofrich © Copyright 2022 Den of Rich. All rights reserved.

Vadim Vasilyev, Corresponding member of Russian Academy of Sciences, Ph.D, Professor and Head of Department of the History of World Philosophy, Faculty of Philosophy, Lomonosov Moscow State University. Author of several books, including: The Basements of Kant's Metaphysics: Deduction of Categories (Moscow 1998); The Hard Problem of Consciousness (Moscow 2009), Philosophical Psychology in the Age of Enlightenment (Moscow 2010); Things and Consciousness (Moscow 2014); In Defense of the Classical Compatibilism: Essay on Free Will (Moscow 2017); David Hume and The Riddles of His Philosophy (Moscow 2020). He also published many papers and translations. He is interested in the history of Modern philosophy, Kant, Hume, and analytic philosophy.FIND VADIM ON SOCIAL MEDIAFacebook | InstagramVisit the podcast page for additional content https://www.uhnwidata.com/podcast

In this episode, Evi talks to us about her experience writing her amazing book, a best-seller already and the ATTITUDE you need to thrive and be successful today. Congrats! Dr. Evi Prokopi is a Success Coach. She is a multicultural expert, having lived in six countries, traveled to 35 countries, and worked with people from 58 countries. As a Certified Work Performance Assessor and an NLP Coach, Evi wants to empower people and help them achieve their personal and professional goals. Evi has tremendous experience in recruiting, training, coaching, mentoring, and managing project management teams for both Fortune 100 companies and start-ups, and she was the first and the youngest Greek female to become a speaker at the Global Project Management Institute Congress. She holds a Ph.D. in Philosophical Psychology, an MA in Marketing, a BA in Applied Linguistics, an Associate's Degree in Project Management and she has attended various online courses. Evi is a founding member and the President of Diexodos, the first anti-bullying organization in Greece. "Our ATTITUDE is by a large percentage, which leads us to success or failure, thus we need to RETRAIN our mind in order to achieve success & happiness, as long as this is what we want. Dr. Evi Prokopi Dr. Evi´s book, The Success PlayBook, The 8 Habits of Happy & Successful People begins with Ancient Greek Philosophy as an introduction. According to Socrates, we are happy if we can truly appreciate what we have instead of striving to get more and more. He said: "The secret to happiness is not found in seeking more, but in developing the capacity to enjoy less." Your values and motivation. She describes values as principles that we consider important in life. They are little voices in our heads saying "that is right" or "absolutely not". Identify your values and ask yourself: what type of person do I want to be? Live your values! The author also shares with us that in the survey conducted based on psychological theories analyzed, she found that only 70% of the people interviewed thought that being healthy is a success. This was done before the Corona Virus Pandemic. So, imagine, would people now feel the same about being well and healthy? Join our new Reading Club & grab a copy of her book! Let´s put Evi´s advice into practice, together. Follow Dr. Evi Prokopi! Linkedin Buy her Book Follow US! Website Twitter: @liftvalue Instagram: @liftvaluetranslations LinkedIn: Lift Value Translations & Consulting Youtube

Dr. Brent Slife is an Emeritus professor of Psychology at Brigham Young University and is the Editor-in-chief of the APA’s Journal of Theoretical and Philosophical Psychology. He has been honored with numerous awards for his outstanding research and teaching career and in addition to these many achievements, he’s authored and co-authored 9 books. Today, we discuss his most recent book, co-edited with Stephen Yanchar, titled Hermeneutic Moral Realism: Theory and Practice. Notes: Dr. Slife's book, Hermeneutic Moral Realism in Psychology: Theory and Practice Relationally-oriented girls' boarding school, Greenbrier Academy Svend Brinkmann's book, Psychology as a Moral Science Dr. Slife's Presentation, "Is Social Justice Justified?" Alasdair MacIntyre's After Virtue & narrative work Charles Taylor's book, Sources of the Self: The Making of the Modern Identity

Juliette Ferry-Danini est dans la dernière phase de sa thèse en philosophie de la médecine, sur le rôle de l'humanisme et de l'empathie. Vous pouvez également la retrouver sur YouTube et Twitter. YouTube : https://www.youtube.com/c/Elophee Twitter : @FerryDanini et @CuteThesis Site pro : https://jferrydanini.wordpress.com/ Les recommandations de Juliette : Monsieur Phi : https://www.youtube.com/channel/UCqA8H22FwgBVcF3GJpp0MQw/ Nexus VI : https://www.youtube.com/channel/UC8-UThnwzBI5ApzVG4MY7VQ Facebook : https://www.facebook.com/Science4Allorg/ Twitter : https://twitter.com/science__4__all Tipeee : https://www.tipeee.com/science4all Mes goodies : https://shop.spreadshirt.fr/science4all Mes dates à venir : https://www.dropbox.com/s/t3abghdmh5964sx/Actu.txt?dl=0 La formule du savoir (mon livre) : https://laboutique.edpsciences.fr/produit/1035/9782759822614/La%20formule%20du%20savoir A Roadmap for the Value-Loading Problem https://arxiv.org/abs/1809.01036 Probablement? en audio : http://playlists.podmytube.com/UC0NCbj8CxzeCGIF6sODJ-7A/PLtzmb84AoqRQ0ikLb4yC4lKgjeDEIpE1i.xml Moi en podcast avec Mr Phi : Version YouTube : https://www.youtube.com/channel/UCNHFiyWgsnaSOsMtSoV_Q1A Version Audio : http://feeds.feedburner.com/Axiome Sous-titres sur les autres vidéos : http://www.youtube.com/timedtext_cs_panel?tab=2&c=UC0NCbj8CxzeCGIF6sODJ-7A Si vous voulez rigoler, le devoir de L3 de Juliette sur la barbe de Gandalf (en exclusivité et avec les fautes d’orthographe comprises) : https://jferrydanini.files.wordpress.com/2019/03/gandalf-porte-il-une-barbe-fautes-comprises.pdf Si vous voulez un mal de crâne, le mémoire de M2 de Juliette : https://www.academia.edu/7719376/Pain_and_Intentionality_-_MA_Dissertation_english_version_ Article encyclopédique en anglais sur la douleur (philosophie de l’esprit contemporaine) : https://plato.stanford.edu/entries/pain/ Article vulgarisé (par Juliette) en français sur la douleur : http://encyclo-philo.fr/douleur-gp/ Pour un aperçu de la philosophie de la biologie : https://plato.stanford.edu/entries/biology-philosophy/ Lewontin, “The units of selection”, 1970, Annual review of Ecology and Systematics, 1 :1-18. https://www.annualreviews.org/doi/abs/10.1146/annurev.es.01.110170.000245?journalCode=ecolsys.1 Juliette a mélangé Gould et Lewontin, elle pensait aussi à cet article, co-écrit avec Lewontin (1979) : S. J. Gould and R. C. Lewontin, “The spandrels of San Marco and the Panglossian paradigm: a critique of the adaptationist programme,”, 1979, Proceedings of the Royal Society B, Biological sciences, 205, 1161. https://royalsocietypublishing.org/doi/10.1098/rspb.1979.0086 Article d’encyclopédie sur le sujet : https://plato.stanford.edu/entries/selection-units/ Sur les fonctions : Un résumé historique du débat : http://petergodfreysmith.com/PGS-ModernHistFn.pdf Un article encyclopédie académique sur les fonctions : https://plato.stanford.edu/entries/teleology-biology/ Larry Wright, “Functions”, The Philosophical Review, Vol. 82, No. 2, 1973, pp. 139‑168 https://www.jstor.org/stable/2183766origin=crossref&seq=1#page_scan_tab_contents Robert Cummins, “Functional analysis,” The Journal of Philosophy, Volume 72, Issue 20, November 1975, , pp. 741-765. https://www.pdcnet.org/jphil/content/jphil_1975_0072_0020_0741_0765 Karen Neander, "Functions as Selected Effects: The Conceptual Analyst's Defense," Philosophy of Science 58, no. 2, 1991, pp. 168-184. https://www.journals.uchicago.edu/doi/10.1086/289610 Sur la fiction : https://plato.stanford.edu/entries/fictionalism/ Sur le fictionnalisme modal (David Lewis) https://plato.stanford.edu/entries/fictionalism-modal/ Colin Radford and Michael Weston, “How Can We Be Moved by the Fate of Anna Karenina?”, 1975, Proceedings of the Aristotelian Society, Supplementary Volumes Vol. 49, pp. 67-93 https://www.jstor.org/stable/4106870 Une réponse au paradoxe de Radford du point de vue de la psychologie : Cova and Teroni, “Is the paradox of fiction soluble in psychology?”, 2016, Philosophical Psychology, Volume 29. https://www.tandfonline.com/doi/full/10.1080/09515089.2016.1164306 Sur l’empathie : “Against Empathy,” Prinz, The southern journal of philosophy, 2011, 49, 1, pp. 214-33 https://onlinelibrary.wiley.com/doi/abs/10.1111/j.2041-6962.2011.00069.x (d’ailleurs j’aurais du dire que Prinz est un partisan du sentimentalisme en éthique) Against Empathy, Bloom, 2016, HarperCollins, New York. https://www.amazon.com/Against-Empathy-Case-Rational-Compassion/dp/0062339338 Juliette a un peu mélangé sur l’exemple de l’enfant (il n’y a pas question de greffe). Pour ceux qui voudraient retrouver la référence c’est page 86, il reprend l’expérience faite par C. Daniel Batson et al (1995). Medical Nihilism, Stegenga, 2018, Oxford University Press. https://www.amazon.com/Medical-Nihilism-Jacob-Stegenga/dp/0198747047

This is going to be quite the podcast. As I write this I have 9 episodes recorded. They contain the clearest and most correct treatment of self-deception that I know of, and to me self-deception is a great missing key to psychology. I'm excited to share it with you and trust we will receive more knowledge and understanding as we continue on this journey. My methodology is a little different in that am seeking truth from sources way outside traditional psychology, but I believe that is where the gold is. I hope you enjoy and maybe benefit from these ideas, and I invite you to participate if you'd like by commenting or emailing. This first episode is just a short introduction to me as the creator of the podcast.

If there is a God and if His kingdom is on the earth, then it follows that if we act against His word or His anointed, we must of necessity justify our behavior, according to my theory (that we justify ourselves through self-deception whenever we go against the truth). The word becomes less valid and the anointed of God become less authoritative to us. In my growing up life I observed what seemed to me to be clear self-justification/self-deception of this type. I think it helped me be extra cautious of it in myself, and served as further evidence of the truth. For why would we act as if we were justifying ourselves, unless there was something true we were acting against?

Psykopatene lever blant oss. Noen av dem sitte bak lås og slå, men noen av dem forpester tilværelsen for de som befinner seg i nærheten. Hvordan skal vi forstå psykopati? Hvordan kan vi avsløre dem?Bli medlem av SinnSyns Mentale HelsestudioDitt bidrag kan øke kvaliteten på WebPsykologen og SinnSyn.Ved å støtte prosjektet, får du mange fordeler! Som Patreon supporter blir du medlem av SinnSyns Mentale Helsestudio. Det vil si flere episoder hver måned, tips og øvelser for trening av "mentale muskler", eksklusive videopptak og andre overraskelser. Les mer og bli medlem i på denne linken. Her kan du kjøpe bøkene fra Psykolog Sondre Liverød (WebPsykologen) til best pris og gratis frakt.Jeg har postet flere episoder om egoisme og mennesker som prioriterer seg selv og egne behov uten omtanke for andre. Jeg har antydet at egoisme er en tendens som bor i de fleste av oss, men også en tendens man kan tone ned ved hjelp av øvelser og en utviklingsprosess hvor man blir tryggere på seg selv. I så henseende har jeg beskrevet egoisme som en underskuddsposisjon hvor man føler at man mangler noe, og den primære motivasjonen er driftet av denne opplevde mangeltilstanden. Hvis vi fokuserer mer på det vi har, aksepterer oss selv og demper behovet for andres anerkjennelse for å bekrefte vår egen verdi, vil vi sitte igjen med et ego i mer balanse, og da vil både motivasjonen vår og behovene våre endre seg. I underskuddet trenger vi noe fra omgivelsen for å føle oss «bra nok», men dersom vi kan hvile i en form for aksept og takknemlighet for det vi har, vil behovene våre endre seg i en slags altruistisk retning. Istedenfor å jobbe for å tilkjempe seg noe vi opplever mangler, motiveres vi av å gi til andre, noe blant andre Maslow kaller for metabehov. Sånn sett er egoisme ikke noe annet enn en desperat opplevelse av underskudd som vi kjemper for å utligne, og da gjerne på bekostning av hensyn til andre. I dagens episode skal vi bevege oss i det samme landskapet, men nå er det snakk om en ekstremvariant, nemlig psykopaten.Dette blir sannsynligvis den første episoden i en serie av flere innslag om psykopater og antisosial atferd. I en egen kategori her på WebPsykologen.nohar vi skrevet mange artikler om kriminalitet, rettspsykologi og antisosial oppførsel, og det er primært min kone, Janne Risholm Liverød, som har kompetanse på dette området. Hun skrev sin hovedoppgave om psykopati og seriemordere, og som en del av WebPsykologen har hun skrevet et tyvetalls artikler om dette tema. Fra tid til annen vil jeg lage en episode med bakgrunn i disse artiklene.I dag starter vi med to spørsmål. Det første handler om hvordan vi skal forstå antisosial atferd. Det blir en kort oversikt over de ulike innfallsvinklene og teoriene på området. Deretter skal vi se på hvordan vi kan avsløre en psykopat. Det antydes at 1 % av befolkningen er psykopater, noe som betyr at planeten huser over 70 millioner psykopater, og da kan det være lurt å vite litt om denne typen, slik at vi kan unngå dem eller håndtere dem på best mulig måte. Til sist skal vi se på hvordan man kan la seg forføre av psykopater. Mange av bøkene som handler om psykopati, har ofte en overskrift som antyder at psykopater kan være sjarmerende. Noen av dem er mestere i manipulasjon og kan opptre ganske forførende, noe vi også må lære oss å gjenkjenne for å ikke havne i psykopatens nett.Psykopati er altså dagens hovedtemaer, og som regel pleier jeg å starte ut med et morsomt klipp, men denne tematikken er ikke så veldig morsom. Man kan si at psykiske plager generelt sett ikke er så veldig morsomt, men jeg betrakter humor som en avgjørende faktor i videreformidling av selv de alvorligste temaer. Humor listes faktisk som en moden forsvarsmekanisme. Den kan brukes for å ta brodden av en følelsesmessig vanskelig situasjon, slik at problemet blir mulig å håndtere uten at det overvelder oss. Humor kan også fungere som unnvikelse, og en strategi for å sno seg unna ubehageligheter, men jeg håper vi klarer å finne en god balanse på SinnSyn. Før jeg går i gang med psykopatens psykologi, kobler jeg inn den hyggelige og folkekjære serien som heter Friends. Kan det hende at Ross faktisk er en psykopat?I denne episoden har jeg referert til en rekke studier og teoretikere, og referansene kan du finne under kilder nederst i denne artikkelen. Jeg har fått litt kritikk fordi jeg nevner bøker uten å skrive ned referansene, noe jeg skal forsøke å skjerpe meg på. Jeg hadde jo et prosjekt hvor jeg leste veldig mange av de mest solgte psykologibøkene, og disse bøkene snakker jeg om en etter en, uke etter uke i min jobb på poliklinikken. Vi jobber med stoffet for å se om det er mulig å omsette innsikten til praksis. Dermed er dette bøker som på sett og vis har tatt «bolig i meg» og det blir lett å nevne dem uten å huske å skrive ned referansene. Har du interesse av psykologi på denne måten, anbefaler jeg selvfølgelig bøkene jeg selv har skrevet som oppsummerer mange av de viktigste ideene i psykologifaget, og forhåpentligvis på en måte som gjør psykologien relevant i hverdagslivet. Bøkene er som vanlig tilgjengelige på til best pris med gratis frakt og rask levering på linken her:I denne episoden har jeg basert meg på følgende artikler:Hvordan forstå antisosial atferd?Antisosiale mennesker handler uten omtanke for andre, og spørsmålet er hvordan de ble slik. Er det en hjerneorganisk feil, reaksjon på lav sosial status eller handler det om familieforhold og oppvekstvilkår?Forført av psykopatenPsykopaten blir ofte kalt ”sjarmør og tyrann”. Noen lar seg fascinere og forføre av psykopatens manipulerende egenskaper, og noen drapsmenn har fans og mottar frierbrev. Hvordan forstår vi dette?Slik avslører du psykopatenDe er hensynsløse, ensporet, blir sjelden sjokkert, liker å ha kontroll og kan beholde roen i konflikter. De kan være sjarmerende, oppsøkende og litt på kanten for å skape kontakt. Slik avslører du en psykopat før det er for sent.KilderBerk, L. E. (2000). Child development. (5.ed.). Allan & Bacon. Boston.Cleckley, H. The mask of sanity. (1976). (5. Ed.) USA: C.V. Mosby Company.Coccaro, E. F. Et al. (2000). Central neurotransmitter function in criminal aggression. I Fishbein D. H. (Ed.). The science, treatment, and prevention of antisocial behaviours. Application to the criminal justice system(pp. 6.1-6.16). New Jersy: Civic Research Institute, Inc.Comer, R. J. (2001). Abnormal psychology. (4.ed.). Worth Publishers and W.H. Freeman and Company. USA.Dahl, A. A. & Dalsegg, A. (2000). Charmør og tyran. Et indblik i psykopaternes og ofrenes verden.Danmark: Munksgaard.Gabbard, Glen O. (2003). Psychodynamic Psychiatry in Clinical Practice: Third Edition. Washington: American Psychiatric Press.Greenspan, P. S. (2003). Responsible psychopaths. Philosophical Psychology, Vol. 16, Issue 3, 417-430.Mitchell, Stephen A. & Black, Margaret J.: Freud and beyond. Basic books. New York, 1995.Paris, J. A. (2003). A biopsychosocial model of psychopathy. I: Millon, T. Simonsen, E., Birket-Smith, M. & Davis, R.D. (Eds.) Psychopathy. Antisocial, criminal and violent behaviour(pp. 277-290). New York: The Guilford Press.Samenow, Stanton E.: Inside the criminal mind. Times books. New York. 1984. See acast.com/privacy for privacy and opt-out information.

Psykopatene lever blant oss. Noen av dem sitte bak lås og slå, men noen av dem forpester tilværelsen for de som befinner seg i nærheten. Hvordan skal vi forstå psykopati? Hvordan kan vi avsløre dem?Bli medlem av SinnSyns Mentale HelsestudioDitt bidrag kan øke kvaliteten på WebPsykologen og SinnSyn.Ved å støtte prosjektet, får du mange fordeler! Som Patreon supporter blir du medlem av SinnSyns Mentale Helsestudio. Det vil si flere episoder hver måned, tips og øvelser for trening av "mentale muskler", eksklusive videopptak og andre overraskelser. Les mer og bli medlem i på denne linken. Her kan du kjøpe bøkene fra Psykolog Sondre Liverød (WebPsykologen) til best pris og gratis frakt.Jeg har postet flere episoder om egoisme og mennesker som prioriterer seg selv og egne behov uten omtanke for andre. Jeg har antydet at egoisme er en tendens som bor i de fleste av oss, men også en tendens man kan tone ned ved hjelp av øvelser og en utviklingsprosess hvor man blir tryggere på seg selv. I så henseende har jeg beskrevet egoisme som en underskuddsposisjon hvor man føler at man mangler noe, og den primære motivasjonen er driftet av denne opplevde mangeltilstanden. Hvis vi fokuserer mer på det vi har, aksepterer oss selv og demper behovet for andres anerkjennelse for å bekrefte vår egen verdi, vil vi sitte igjen med et ego i mer balanse, og da vil både motivasjonen vår og behovene våre endre seg. I underskuddet trenger vi noe fra omgivelsen for å føle oss «bra nok», men dersom vi kan hvile i en form for aksept og takknemlighet for det vi har, vil behovene våre endre seg i en slags altruistisk retning. Istedenfor å jobbe for å tilkjempe seg noe vi opplever mangler, motiveres vi av å gi til andre, noe blant andre Maslow kaller for metabehov. Sånn sett er egoisme ikke noe annet enn en desperat opplevelse av underskudd som vi kjemper for å utligne, og da gjerne på bekostning av hensyn til andre. I dagens episode skal vi bevege oss i det samme landskapet, men nå er det snakk om en ekstremvariant, nemlig psykopaten.Dette blir sannsynligvis den første episoden i en serie av flere innslag om psykopater og antisosial atferd. I en egen kategori her på WebPsykologen.nohar vi skrevet mange artikler om kriminalitet, rettspsykologi og antisosial oppførsel, og det er primært min kone, Janne Risholm Liverød, som har kompetanse på dette området. Hun skrev sin hovedoppgave om psykopati og seriemordere, og som en del av WebPsykologen har hun skrevet et tyvetalls artikler om dette tema. Fra tid til annen vil jeg lage en episode med bakgrunn i disse artiklene.I dag starter vi med to spørsmål. Det første handler om hvordan vi skal forstå antisosial atferd. Det blir en kort oversikt over de ulike innfallsvinklene og teoriene på området. Deretter skal vi se på hvordan vi kan avsløre en psykopat. Det antydes at 1 % av befolkningen er psykopater, noe som betyr at planeten huser over 70 millioner psykopater, og da kan det være lurt å vite litt om denne typen, slik at vi kan unngå dem eller håndtere dem på best mulig måte. Til sist skal vi se på hvordan man kan la seg forføre av psykopater. Mange av bøkene som handler om psykopati, har ofte en overskrift som antyder at psykopater kan være sjarmerende. Noen av dem er mestere i manipulasjon og kan opptre ganske forførende, noe vi også må lære oss å gjenkjenne for å ikke havne i psykopatens nett.Psykopati er altså dagens hovedtemaer, og som regel pleier jeg å starte ut med et morsomt klipp, men denne tematikken er ikke så veldig morsom. Man kan si at psykiske plager generelt sett ikke er så veldig morsomt, men jeg betrakter humor som en avgjørende faktor i videreformidling av selv de alvorligste temaer. Humor listes faktisk som en moden forsvarsmekanisme. Den kan brukes for å ta brodden av en følelsesmessig vanskelig situasjon, slik at problemet blir mulig å håndtere uten at det overvelder oss. Humor kan også fungere som unnvikelse, og en strategi for å sno seg unna ubehageligheter, men jeg håper vi klarer å finne en god balanse på SinnSyn. Før jeg går i gang med psykopatens psykologi, kobler jeg inn den hyggelige og folkekjære serien som heter Friends. Kan det hende at Ross faktisk er en psykopat?I denne episoden har jeg referert til en rekke studier og teoretikere, og referansene kan du finne under kilder nederst i denne artikkelen. Jeg har fått litt kritikk fordi jeg nevner bøker uten å skrive ned referansene, noe jeg skal forsøke å skjerpe meg på. Jeg hadde jo et prosjekt hvor jeg leste veldig mange av de mest solgte psykologibøkene, og disse bøkene snakker jeg om en etter en, uke etter uke i min jobb på poliklinikken. Vi jobber med stoffet for å se om det er mulig å omsette innsikten til praksis. Dermed er dette bøker som på sett og vis har tatt «bolig i meg» og det blir lett å nevne dem uten å huske å skrive ned referansene. Har du interesse av psykologi på denne måten, anbefaler jeg selvfølgelig bøkene jeg selv har skrevet som oppsummerer mange av de viktigste ideene i psykologifaget, og forhåpentligvis på en måte som gjør psykologien relevant i hverdagslivet. Bøkene er som vanlig tilgjengelige på til best pris med gratis frakt og rask levering på linken her:I denne episoden har jeg basert meg på følgende artikler:Hvordan forstå antisosial atferd?Antisosiale mennesker handler uten omtanke for andre, og spørsmålet er hvordan de ble slik. Er det en hjerneorganisk feil, reaksjon på lav sosial status eller handler det om familieforhold og oppvekstvilkår?Forført av psykopatenPsykopaten blir ofte kalt ”sjarmør og tyrann”. Noen lar seg fascinere og forføre av psykopatens manipulerende egenskaper, og noen drapsmenn har fans og mottar frierbrev. Hvordan forstår vi dette?Slik avslører du psykopatenDe er hensynsløse, ensporet, blir sjelden sjokkert, liker å ha kontroll og kan beholde roen i konflikter. De kan være sjarmerende, oppsøkende og litt på kanten for å skape kontakt. Slik avslører du en psykopat før det er for sent.KilderBerk, L. E. (2000). Child development. (5.ed.). Allan & Bacon. Boston.Cleckley, H. The mask of sanity. (1976). (5. Ed.) USA: C.V. Mosby Company.Coccaro, E. F. Et al. (2000). Central neurotransmitter function in criminal aggression. I Fishbein D. H. (Ed.). The science, treatment, and prevention of antisocial behaviours. Application to the criminal justice system(pp. 6.1-6.16). New Jersy: Civic Research Institute, Inc.Comer, R. J. (2001). Abnormal psychology. (4.ed.). Worth Publishers and W.H. Freeman and Company. USA.Dahl, A. A. & Dalsegg, A. (2000). Charmør og tyran. Et indblik i psykopaternes og ofrenes verden.Danmark: Munksgaard.Gabbard, Glen O. (2003). Psychodynamic Psychiatry in Clinical Practice: Third Edition. Washington: American Psychiatric Press.Greenspan, P. S. (2003). Responsible psychopaths. Philosophical Psychology, Vol. 16, Issue 3, 417-430.Mitchell, Stephen A. & Black, Margaret J.: Freud and beyond. Basic books. New York, 1995.Paris, J. A. (2003). A biopsychosocial model of psychopathy. I: Millon, T. Simonsen, E., Birket-Smith, M. & Davis, R.D. (Eds.) Psychopathy. Antisocial, criminal and violent behaviour(pp. 277-290). New York: The Guilford Press.Samenow, Stanton E.: Inside the criminal mind. Times books. New York. 1984. See acast.com/privacy for privacy and opt-out information.

BTR's World of Ink Network show: Families Matter with hosts VS Grenier, Kecia Burcham and Irene Roth.   The Families Matter show airs live once a month on the 4th Wednesday of the month at 6pm EST - 5pm CST - 4pm MST - 3pm PDT The idea of this show on BTR's World of Ink Network is to have guests and listeners (adults or kids) share information to help empower children and their families.  Our July show topic is Empowering Our Children. This month we have a special guest...our own Irene Roth. She is a freelance writer for kids, teens and tweens. Irene writes about empowerment, drawing on her expertise from philosophy and psychology. She holds a Masters Degree in Philosophical Psychology and writes in the area of autonomy, authenticity and empowerment. Irene has a series of picture books for kids 3-8. Her first book Courage will be released at the end of this year through Halo Publishing. Irene has also written an empowerment book for teens entitled Seasons of Empowerment. This book should be released in late 2012 as well through Halo Publishing. Lastly, she is working on a book for older teens entitled The 7 Habits of Empowerment.  This book should be completed by the end of 2012. We invite our listeners to call-in or share through the chatroom questions or their stories. Learn more at the Families Matter blog http://familiesmatter2us.blogspot.com You can find out more about us at http://worldofinknetwork.com

Chris Mole‘s book, Attention is Cognitive Unison: An Essay in Philosophical Psychology (Oxford University Press, 2011) provides a wonderfully elegant answer to a deceptively simple question: What does it mean to pay attention? What is “attention,” and why does it matter to science studies? In addition to offering a beautifully worked-out answer to the question of attention, Mole offers a way to think about how philosophy and science can fruitfully speak to each other in ways that can benefit both fields. Our conversation about the book ranged from considering the non-spooky nature of metaphysics, to the distinction between events and objects, to Mole's musical metaphor for thinking about cognitive processes. Enjoy!

Chris Mole‘s book, Attention is Cognitive Unison: An Essay in Philosophical Psychology (Oxford University Press, 2011) provides a wonderfully elegant answer to a deceptively simple question: What does it mean to pay attention? What is “attention,” and why does it matter to science studies? In addition to offering a beautifully worked-out answer to the question of attention, Mole offers a way to think about how philosophy and science can fruitfully speak to each other in ways that can benefit both fields. Our conversation about the book ranged from considering the non-spooky nature of metaphysics, to the distinction between events and objects, to Mole's musical metaphor for thinking about cognitive processes. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology

  About the Author George S. Howard, Ph. D. is a Professor of Psychology at the University of Notre Dame. He has served as Chairman, Department of Psychology and Director, Laboratory for Social Research at Notre Dame, as well as the Joseph Morahan Director of College Seminar. He served as President, Division of Theoretical and Philosophical Psychology and President, Division of Humanistic Psychology of the American Psychological Association. He also was the 1998 winner of Notre Dame's Faculty Award. Author of 14 books and over 190 scientific articles and chapters, his specialties include philosophical psychology, research methodology, narrative psychology and environmental psychology. Elihu D. Feustel, J.D. is a professional gambler. He was an insurance lawyer for 10 years until he began sports-betting full time. He was an odds maker and consultant for Pinnacle Sports in 2004-2006. His primary focus is on winning at sports betting. He still has a minor involvement in law mediating internet gambling disputes.  All manners of gambling are becoming increasingly popular in our society. Whether a person places a bet on sports or gambles on a stock, he is making a decision on risk. Most people need much more information than they have to make good decisions on either. A majority of the book focuses on sports betting. Four in-depth winning models are demonstrated for MLB, NFL, NCAA Football and WNBA. In addition to methods for handicapping these sports, there are explanations of a variety of approaches to exploit sports market inefficiencies and incorrect assumptions of bookmakers. The approaches to stock betting challenges commonly accepted knowledge. How important is diversification? Are investors in individual stocks just gambling? Is maximizing your portfolio growth worth taking on added volatility? Is sports betting a better investment than stocks for some people? The approaches offered to risk taking, especially sports betting are ground breaking, with more fresh ideas than ever seen in a single coherent publication.  The authors present a lucid and comprehensive guide for developing a plan to succeed at sports gambling in an increasingly complex marketplace. Whether you're interested in becoming a winner at sports betting or simply fascinated by the role of risk in our society, 'Conquering Risk' is must reading. --Jeff Haney, Sports Columnist