Since the emergence of psychology, its relation with religion has been inconsistent. Their different sources and methodologies but common aims made them close or distanced. Today these disciplines acknowledged and learned to benefit from each other. The affect of religion/spirituality on human’s lives raised the attention of psychology and required the integration of these into psychotherapy. In order to approach the psychology-religion relation via the traces of religion within psychotherapy the paper deals with the necessity, the knowledge needed, the principles (...) when integrating religious/spiritual principles and practices into psychotherapy; finally the religious traces in psychotherapy. The paper comprises few Turkish examples together with the huge body of theoretical and practical examples on the topic. These theories and practices should be important examples for Turkey. By addressing the religious traces in psychotherapy the aim of the paper is to show that the cliff between psychology and religion is in fact not that deep.SummaryIt can be argued that psychology and religion have common interests relating the well-being of individuals. There is a huge body of research that emphasizes the implementation and necessity of cultural, religious, spiritual principles in professional psychology. The proprium of these models is to integrate the client’s religious/spiritual sources into therapy. Especially religious clients benefit from therapies that define their treatment goals around their religious views. However, it must be considered that if the disorder has a biological dimension and/or is severe psychopathologic pure religious interventions will not be sufficient. This paper traces the religious/spiritual principles within psychotherapies and shows that the cliff between religion and psychology is not that deep.At different places in the world therapy is done according to western standards. However, determining mental health or disorders according to western criteria might be problematic. In societies in which religious/spiritual life is an essential part of culture, religion plays a crucial role in people’s perception of disease and treatment. In mental health, spirituality is an important and primary source for coping. Empirical studies reveal the positive outcomes of religious practices such as personal prayer, repentance, meditation, and dhikir on mental and physical health. In light of this data it becomes clear that psychotherapies should be revised socio-culturally and culturally sensitive psychotherapies that cover belief and religious practices should be developed. Another need for the integration of religion, belief, and spirituality with psychotherapy is the significant effect of these experiences on individual’s lives. With regard to the broad impact of religion, psychological interventions solely might not be sufficient to fulfill human psychological needs. As studies show, religious clients expect religious practices in treatment as well as a therapist who is open and respectful to religious principles, ready to talk about own religious beliefs, willing to integrate religious matters into therapy. To fulfill these expectations therapists, need to be trained and educated in religious/spiritual matters. Additionally, the therapist must acknowledge and be conscious about her/his own worldview, religious commitment, and spiritual life. However, the therapist needs not to be religious him/herself or share the same religion as the client. It is sufficient that the therapist is open and receptive to the client’s beliefs so that these can be used as effective sources in therapy. Spiritual psychotherapy considers spirituality as one of the main sources of clients. Thus, it might be critical when the therapist has poor knowledge about religion when the client considers it as significant. This source might be helpful for the client in coping with his/her problems and limitations. Having knowledge about the client’s religion and culture might also be important to acknowledge his/her perceptions and beliefs. Because individuals’ understanding of disease, their beliefs about reasons for mental disorders, their expectations from the health system are important factors in seeking help and choosing therapy.Therapists who decide to integrate spiritual/religious principles into psychotherapy have to adhere to some ethical principles. The source and the degree of the psychological disorder are important, too. Even though the efficacy of religious rituals and spiritual interventions are extensive in each case it has to be investigated whether religiosity/spirituality is part of the problem or the solution. Certain aspects will guide the therapist in deciding whether to integrate religiosity/spirituality into the therapy process or not. Additionally, he/she has to gather information about the client’s religious/spiritual life (spiritual anamneses) in order to choose the most appropriate religious method and intervention. Today psychotherapy deals with coping, questions about the meaning, purpose, and way of life. Actually, these are issues with which religious traditions has dealt and proposed solutions for thousands of years ago. For example, ethical principles for mental health professionals correspond to those of religious teachings. The attitudes and the type of relationship recommended by the client-centered approach are also commended by religious teachings for all human relations. Beginning with the 1960’s an increasing interest in Buddhist teachings is observable among psychotherapists. Mental exercises (especially meditation) cause transformations in the self-perception and lead to enduring changes in consciousness. Religions such as Islam, Judaism, and Buddhism recommend meditation technics like contemplation, dhikr, and yoga. Confession in the Catholic Church has similarities with psychotherapeutic catharsis. Many cultures own one kind of forgiveness rituals of confessions. As studies report people benefit from these rituals. Forgiveness is a multifaceted issue with psychological and spiritual dimensions and involves cognitive, emotional, relational, and spiritual processes. Research indicates the religious and psychological functions of forgiveness. Many subjects such as personal prayer, hope, empathy, love, and tolerance are common issues of both, psychotherapy and religion/spirituality. Different psychotherapeutic approaches and especially positive psychology integrate these values that are valued by religion/spirituality into their theories and practices.In conclusion, the cliff between psychology and religion/spirituality is not that deep at it seems at first sight. They have many subjects in common. Individuals turn to religion and spirituality in times of crises. This makes it inevitable to include religion and spirituality into the therapeutic process. Because religions provide ways of coping, hope, and meaning in difficult times. This fact is recognized and accepted abroad and lead to the religious/spiritual psychotherapy movement, which will hopefully an inspiration for Turkish psychology as well. (shrink)

On Buddhist doctrinal and philosophical interpretation of Sakyapa tradition.

Philosophy adds humanness to nursing and facilitates holistic care. Philosophies like Ubuntu which purports that a person is only a person through other people and emphasises community cohesion and caring for each other can add humanness to nursing. Because Ubuntu validates subjective experience and its meaning in the lifeworld, it exemplifies the basis of holistic and individualised caring in nursing. Although nurses can make their own philosophy through critical reflexivity, the convergent point is the goal of meaningful caring that is, (...) sustaining health and the well‐being of patients and significant others. Philosophy transcends job description, it encompasses visceral experience, personal beliefs and goals, resulting in purpose and deeper meaning to the nursing profession of caring as emulated by Florence Nightingale. While contemporary philosophy has been met with criticism as being detached from human concern, narrowly focussed and technical, it evokes critical thinking and promotes sociality in nursing practice. The Covid‐19 pandemic vividly brought philosophy to the fore as nurses sacrificially and vulnerably rose to the challenge of caring not only for the sick, but also for families who through infection control measures were deprived of sociality. This paper argues that philosophy adds humanness and substance to nursing in the context of COVID‐19. (shrink)

Intersubjectivity is the proposition that human experience occurs in a world of shared and embodied understandings, mediated by culture and language. Nursing is fundamentally relational, and nursing research stems from an exchange between participants and researchers and indeed around the transaction of the patient and the nurse in the intersubjective space of clinical settings. Through the philosophical standpoints of Husserl, Merleau‐Ponty, Heidegger, and Gadamer we examine these differing philosophical constructs of intersubjectivity and the contribution of these positions to phenomenological nursing (...) inquiry. Particular framings of intersubjectivity should influence the way researchers interact with their participants and data so that the chosen philosophy sits coherently within a research plan and methodology. This exploration of philosophical standpoints is extended through examples of, and reflections upon, the authors' experiences of intersubjectivity in our published phenomenological nursing studies and through dynamic interactions that characterise interpretive activities within a research team. (shrink)

Exegesis on Buddhist logic and dialectical study; includes fundamental principles of Buddhist philosophy.

Comparative study of the philosophical positions (siddhānta) of the Vaibhāṣika, Sautrāntika, Yogācārya, and Mādhyamika schools of Buddhism with Hinduism.

English summary: Aldo Giorgio Gargani innovates in his use of Wittgensteinian concepts to argue that the formation of scientific and philosophical knowledge is not a linear progression, but a collection of instruments or conceptual and behavioral models, decisional procedures that are born of the different forms of human life as extensions of their anthropological contexts. Through this book Gargani demonstrates how Wittgensteins thinking can be used a truly efficient toolbox. French description: Aldo Giorgio Gargani (1933-2009) fait dans (...) ce livre un usage novateur des concepts wittgensteiniens pour soutenir que la formation du savoir scientifique et philosophique n'est pas une progression lineaire, cumulative et definitive de techniques cognitives: le savoir est plutot un recueil d'instruments, d'habitus conceptuels, de modeles comportementaux, de conduites operationnelles et de procedures decisionnelles qui naissent des formes de vie des hommes, en tant qu'extensions de leurs contextes anthropologiques. Si l'expression savoir sans fondements est maintenant tres repandue dans les sciences humaines, c'est Gargani qui a magistralement elabore toutes les consequences de cette idee, et son livre est l'analyse la plus riche de ces rituels epistemologiques qui decoulent de notre agir humain, lui-meme depourvu de fondements. A travers ce livre on voit comment la pensee de Wittgenstein peut etre utilisee comme une boite a outils veritablement efficace. (shrink)

The text presented contains an interview conducted with Domenico Losurdo about "La lotta di classe. Una storia politica e filosofica" (Laterza: Rome 2016) [Class Struggle: A Political and Philosophical History (Palgrave: New York 2018)] and "La sinistra assente. Crisi, società dello spettacolo, guerra" (Carocci: Rome 2014).

Antonio Labriola in the crisis of Marxism. The article deals with the relationship between Marxism and science in Antonio Labriola’s philosophy in the years1898-­1899. In the first part, the Author looks at the content of the Postscript to Discorrendo di socialismo e di filosofia and critically analyzes Labriola’s objections to some of the central theses defended by Benedetto Croce on the theory of value and the economics of Karl Marx. In the second part, two important writings by Labriola linked to (...) the incipient debate on revisionism are examined: Polemiche sul socialismo and Sulla crisi del marxismo. In conclusion, the Author identifies in a specific conception of theory defended by Labriola the common trait between these two apparently distinct areas of inquiry. (shrink)

This paper deals with Walter Jaeschke’s Hegels Philosophie. It begins with Hegel’s early writings, focusing on the relationship between logic and metaphysics. It goes on to explore central moments of Hegel’s philosophy: the relationship with Kant, the nature of categories, the philosophy of history, and the concept of the State. Jaeschke’s interpretation of Hegel’s thought is that of a paradigmatic thinker, whose fundamental philosophical breakthrough lies in the concept of Geist.

"Lukács 1933-1942. Irrationalism in the Age of Fascism". This essay reconstructs the philosophical and historiographical premises to Georg Lukács’ research on irrationalism conducted during the period of Nazi rule in Germany. To this end, the Author focuses chiefly on two posthumous works: How Did Fascist Philosophy Arise in Germany? (1933) and How Did Germany Become the Centre of reactionary Ideology? (1941-1942). After a brief historical contextualization, the Author illustrates the main purpose of these texts: to free German philosophy and culture (...) between the XIX and XX century from those irrationalistic elements asserted and nourished by Fascist philosophy. He then analyzes Lukács’ concept of reason in its three fundamental aspects, namely the methodological link with Marx’s historical image of the political development of Europe during the XIX century, the theoretical debt to Hegel’s critique of immediacy and the connection with some ethical points already discussed during the Goethezeit. (shrink)

From 1930 onwards, György Lukács considers ‘uneven development’ the typical relational form between economic progress and the corresponding evolution of other fields of human activity. In the early thirties Lukács focuses on the problem of elaborating an independent Marxist aesthetics, but then necessarily find himself having to deal with the general configuration of Marx’s alleged philosophy. The general theory illustrated in The Ontology of Social Being is where this philosophy, considered as a Weltanschauung, is given its final framework. His reflection (...) on the ‘specificity’ of the aesthetic experience, as part of the broader framework of the main fields of art, science and everyday life, is the theoretical medium Lukács used in the fifties and sixties to fine-tune the need that had arisen decades earlier to attribute Marxism with genuine philosophical universality. (shrink)

_Nicolai Hartmann and Alexius Meinong on Apriority and Causality. Notes on the Correspondence_ The article offers a critical reading of the nine letters composing the correspondence exchanged by Alexius Meinong (1853-1920) and Nicolai Hartmann (1882-1950) in 1915 and 1918-1920. The author explores the main contents of the correspondence, through a chronological-thematic analysis. The letters of 1915 are eminently dedicated to a discussion of the gnoseology-ontology relationship. Here, the author focuses (1.1) on the relationship between reality and knowledge and (1.2) on (...) that between a priori and cognitive principles. The analysis (2) of the 1918-1920 correspondence concludes the article, engaging in the theme of the law of causality. Different in the philosophical background and argumentative style, the late Meinong and the young Hartmann find a field of dialogue that appears not lacking in consequences on the philosophical evolution of the latter. (shrink)

This paper examines Lukács’ interpretation of Lenin, with particular focus on his Lenin: A Study on the Unity of his Thought (1924), and the Postscript which was added to the book in January 1967. From 1924 onward, Lukács mainly focuses on the methodological basis of Lenin’s political thought, which vital point lays in applying the category of totality in order to grasp the complexity of the socio-historical conjuncture. In addition, Lukács deals with some ethical aspects of Lenin’s personality, i.e. his (...) human attitude. The ethical aspects are but the weakest point in Lukács’ interpretation. Diametrically opposed to any form of decisionism, Lenin embodies for Lukács both a politician and a political scientist. (shrink)