İnsan Dasein’ının varoluş felsefesindeki[1] anlayışı, bir iç zorunlulukla ölüm sorusuna çıkmak durumundadır ve bu anlayış öncelikle kendisinin son belirlenmişliğinde karşılanabilir. İnsan Dasein’ının sonluluğu belli bir konuma fırlatılmışlık içerisinde sorumluluğu, nasıl ki sınır durumdaki deneyimlere yüklemede etkisini gösteriyorsa, sonluluk da zorunlu biçimde insan Dasein’ının en son ve en uç sınırı olan ölümü ortaya çıkartır. İnsanın kendini bir hiçliğin önünde durmuş ve gerçek bir olabilmeye davet edilmiş bulduğu ruh hali olarak korku içinde bulunuş, ölümle karşılaştırıldığında insanın en uç korkusuna da işaret ediyor (...) olmalıdır. Öyle ki bir iç zorunluluktan hareketle en uç gerçek olarak ölüm varoluş felsefesi tarafından, insan kavrayışının odağına yerleştirilmelidir. Bu, Dasein’ın en kaçınılmaz gerçekliğidir. Ölüm, modern felsefenin genel tarihinde neredeyse önemsiz bir rol oynadıktan sonra, bugün artık insan Dasein’ının bütünü için belirleyici önemiyle varoluş felsefesi tarafından yeniden keşfedilmiştir. (shrink)

Training in psychoanalysis is a long and demanding process. However, the quality of education available is hugely variable across the world. The structure of psychoanalytic education, centered on the hierarchical "training analysis" system, reflected a concerted effort to maintain a stable and high quality educational process. However, throughout time this system has become a major source of institutional contradictions that affect_ _the training of candidates, the scientific developments within psychoanalysis, and the nexus of psychoanalytic theory and practice with the surrounding (...) scientific, social and cultural world. _Psychoanalytic Education at the Crossroads_ examines the ways in which group processes, the hierarchal culture in institutes, the influence of individual personalities, the lack of research and the faults in supervision can all stifle creativity and hinder candidates’ progress. In this compelling work, _Otto Kernberg_ sets out clear suggestions for how these issues can be addressed, and how he sees the future of psychoanalytic education across all psychoanalytic settings and schools of thought. The first part of this volume is focused primarily on the analysis of the nature of these problems and their effects on the personal analysis and supervision of candidates; on theoretical and clinical seminars; on selection, progression, and graduation; on educational principles and requirements, developments of theory and technique and, in particular, limitation versus expansion of the realm of interests and applications of psychoanalysis. The second part of this volume deals with proposals of solutions to the problems encountered, and major suggestions for innovation in psychoanalytic education. The author’s work in this area has been hugely influential. Kernberg has made a substantive difference in the development of psychoanalytic institutes and education, and continues to do so. _Psychoanalytic Education at the Crossroads_ will be essential reading to anyone involved in psychoanalytic education, whether as a psychoanalyst, psychoanalytic psychotherapist, trainee, trainer, or supervisor. (shrink)

This article is a transcription of the Solenne Atto Accademico organized by the Institute of Psychology of the Pontifical Gregorian University in March 2009, in which Otto F. Kernberg M.D. presented a summary of his views on leadership, based on general theory of the administration of organizations and his own particular interest in how individual psychology and group psychology are interrelated, from the point of view of psychoanalytic theory. Following some remarks authority and authoritarianism, the article analyses the functions (...) which an institutional leader is expected to carry out, and the personal qualities which are required if one is to meet these expectations. Attention is also given to the analysis of organizational failure and to some of the particularities of religious organizations. (shrink)

Following its publication in Germany in 1963, Otto Friedrich Bollnow's Human Space quickly became essential reading within a cross-disciplinary field of subject areas including architecture, anthropology, and philosophy. In this first English translation, Bollnow conceives the human experience of space not merely as a philosophical problem but also as an extension of his research into psychology, human behavior, and the conventional domains of architecture: living in a building, in an apartment, in a house. Human Space is a (...) remarkable investigation of space as we experience it, by a man many consider to be the father of spatial and architectural anthropology. This lush hardcover edition includes an afterword by Joseph Kohlmaier that situates the work in the context of philosophical and architectural discussion. (shrink)

Otto Friedrich Bollnow (1903-1991), Philosoph und Pädagoge, ist aus der Göttinger Dilthey-Schule hervorgegangen. Geprägt durch Jugendbewegung und Reformpädagogik des frühen 20. Jahrhunderts sowie durch ein Studium bei Martin Heidegger, blieb sein Denken zeitlebens bestimmt von der Spannung zwischen Lebensphilosophie und Existenzphilosophie sowie den Versuchen, hermeneutische und anthropologisch-phänomenologische Ansätze für Philosophie und Pädagogik fruchtbar zu machen. Die dritte Gruppe der Schriften innerhalb der Studienausgabe enthält Bollnows systematische Arbeiten zur Pädagogik. Existenzphilosophie und Pädagogik (1959), eines der bekanntesten Bücher Bollnows, untersucht (...) "unstetige Formen der Erziehung", wie Krise, Erweckung, Ermahnung, Appell und Beratung. Zentrum des Buches ist die ausführliche Behandlung des Begriffs der Begegnung, die auch das Verhältnis von Begegnung und Bildung einbezieht. Krise und neuer Anfang (1966) enthält eine Sammlung von Vorträgen zu ausgewählten Themen der pädagogischen Anthropologie, beispielsweise Die menschliche Bedeutung von Krise und Kritik, Der neue Anfang und das Problem der Verjüngung sowie Sicherheit und Frieden als Aufgabe der Erziehung. (shrink)

This essay comprises two chapters from the first part of Bollnow’s book on moods, namely the second chapter on the concept of Stimmung and the third chapter on Stimmungen as the sustaining foundation of the soul. It argues that moods constitute the simplest and most original form in which human life comes to know itself. Moods are understood as a specific harmony between, first, the inner and outer world; second, the states of the body and the soul; and, third, (...) the individual faculties of the soul. Moods differ from emotions in the narrow sense, which are always intentionally directed towards a specific object, whereas moods do not have any specific object; they are states of being, structuring and coloring human existence as a whole. Hence, no system of moods is provided, but their extensive diversity is indicated. Furthermore, transient, unsteady, or “moody” moods are distinguished from persistent or basic moods. (shrink)

1. DIE ELEMENTARE GLIEDERUNG DES RAUMS 1.1 Der Raumbegriff bei Aristoteles 1.2 Wortgebrauch und Sprachgeschichte 1.3 Das naturliche Achsensystem 1.4 Die Mitte des Raums 1.5 Die Himmelsrichtungen 1.6 Horizont und Perspektive 2. DIE WEITE WELT 2.1 Weite, Fremde und Ferne 2.2 Der Weg und die StraSSe 2.3 Der Wanderpfad 3. DIE GEBORGENHEIT DES HAUSES 3.1 Die Bedeutung des Hauses 3.2 Der sakrale Raum 3.3 Die Wohnlichkeit 3.4 Tur und Fenster 3.5 Das Bett 3.6 DAs Aufwachen und das Einschlafen 4. ASPEKTE (...) DES RAUMS 4.1 Der hodologische Raum 4.2 Der Handlungsraum 4.3 Der Tagraum und der Nachtraum 4.4 Der gestimmte Raum 4.5 Der prasente Raum 4.6 Der Raum des menschlichen Zusammenlebens 5. DIE RAUMLICHKEIT DES MENSCHLICHEN LEBENS 5.1 Im-Raum-sein und Raum-haben 5.2 Formen des Eigenraums 5.3 Zusammenfassung und Ausblick. (shrink)