Edward Erwin's clear analysis addresses some of the fundamental questions on behavior therapy that remained in 1978, when this book was first published.

This is an English translation of “‘Das Problem des Stills in der bildenden Kunst’” (1915). It is Erwin Panofsky’s first published essay and provides a critique of the famous theory of pictorial style by Panofsky’s distinguished predecessor, Heinrich Wölfflin.

Schrödinger discusses what an elementary particle is. This essay originally appeared in the journal Endeavour.

Wissen wir, wer oder was unseren Lebensgang bestimmt? Wissen wir überhaupt, was in uns und ausserhalb von uns abläuft? Das einzig Gewisse ist unser Tod, doch was hilft die Gewissheit unseres Todes, wenn ungewiss bleibt, wann er kommt? Unsere Bedürfnisse kennen wir, aber wo sind die Grenzen der Befriedigung? Wenn unsicher geworden ist, wer oder was das bestimmt, was faktisch geschieht, wenn die Welt uns körperlich und seelisch bedrängt und die einzige Gewissheit in der Zukunft unser Tod ist, wenn uns (...) unsere Bedürfnisse und die Grenzen ihrer Befriedigung unklar geworden sind, dann hilft nichts mehr als das Nachdenken – das Nachdenken über unsere Natur und ihren Platz in der Welt, über die Hierarchie unserer Bedürfnisse, darüber, wie wir das Gelingen unseres Lebens mit Vernunft und Gerechtigkeit in Einklang bringen. Kurz, es hilft nichts als der Epikureismus. ********** Do we know who or what determines the course of our lives? Do we even know what is going on inside and outside of us? The only certain thing is our death, but what good is the certainty of our death if it remains uncertain when it will come? We know our needs, but where are the limits to their fulfilment? When it has become uncertain who or what determines what actually happens, when the world oppresses us physically and emotionally and the only certainty in the future is our death, when our needs and the limits of their fulfilment have become unclear to us, then nothing helps more than reflection - reflection on our nature and its place in the world, thinking about the hierarchy of our needs, about how we can harmonise the success of our lives with reason and justice. In short, nothing helps but Epicureanism. (shrink)

In dit klassieke essay van de grote kunshistoricus Erwin Panfosky komt vast te staan dat het zinnetje ‘Et in Arcadia ego’, van oudsher te vinden op kunstwerken en in verhalen die Arcadië als thema hebben, tegenwoordig een andere betekenis krijgt dan vroeger. Waar wij het simpelweg vertalen als ‘Ook ik was in Arcadië’, een vertaling die past bij ons beeld van een idyllisch, pastoraal landschap, had het oorspronkelijk een veel minder onschuldige lading. Overtuigend toont Panofsky aan, door te verwijzen (...) naar onder meer Vergilius, Sannazaro en Guercino, dat de ‘ik’ die in het citaat spreekt niemand minder is dan de Dood. De juiste vertaling is dan het sinistere, moralistische ‘Ook in Arcadië heers ik, de Dood’: de Arcadiërs wordt gemaand hun sterven te gedenken. Panofsky maakt duidelijk dat de foutieve interpretatie, met alle gevolgen van dien voor het arcadisch thema, zijn oorsprong heeft bij Nicolas Poussins beroemde Et in Arcadia Ego-composities. Zijn essay maakt dat het lieflijke arcadische landschap alsnog zijn onschuld verliest, en dat ook voor ons de dood opnieuw tot Arcadië toetreedt. (shrink)

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Objections arise to the concept of artistic intention based upon the psychology of a period. Here too we experience trends or volitions which can only be explained by precisely those artistic creations which in their own turn demand an explanation on the basis of these trends and volitions. Thus "Gothic" man or the "primitive" from whose alleged existence we wish to explain a particular artistic product is in truth the hypostatized impression which has been culled from the works of art (...) themselves. Or it is a question of intentions and evaluations which have become conscious as they find their formulation in the contemporary theory of art or in contemporary art criticism. Thus these formulations, just like the individual theoretical statements of the artists themselves, can once more only be phenomena parallel to the artistic products of the epoch; they cannot already contain their interpretation. Here again this parallel phenomenon would, in its entirety, represent an extraordinarily interesting object of humanistic investigation, but it would be incapable of defining in detail a methodologically comprehensible volition. So, too, the view of art which accompanies a period's artistic output can express the artistic volition of the period in itself but cannot put a name to it for us. This view can be of eminent significance when we are seeking a logical explanation for the perception of tendencies dominating at a given time and thus also for the judgment of artistic volition at that time, which must also be interpreted.Erwin Panofsky, the renowned art historian, was professor at the Institute for Advanced Study, Princeton University, until his death in 1968. Among his many books and articles are Meaning in the Visual Arts, Early Netherlandish Painting, and Renaissance and Renascenes in Western Art. Kenneth Northcott is professor of German and comparative literature at the University of Chicago and the translator of Arnold Hauser's Sociology of Art . Joel Snyder is chairman of the committee on general studies in the humanities at the University of Chicago. (shrink)

`For those readers who favour an empirical-scientific approach to counselling and therapy, and who view therapy, at least potentially or in principle, as an objective science, this will no doubt be a very useful and informative book... We should be grateful that Erwin has set out more fully than anyone to date the specifically philosophical case for a "science of therapy"; and those of a New Paradigm persuasion at least now know the nature of the arguments they will have (...) to refute in order to sustain their position. I look forward with eager anticipation to their efforts, and to an emerging and fruitful engagement between philosophy and therapy - for both have a great deal to learn from each other' - Counselling, The Journal of the Br. (shrink)

In this work, first published in two volumes in 1890 and 1894, Erwin Rohde, the German classical scholar and friend of Nietzsche, describes the ancient Greek cult of souls and establishes the sources of the belief in the immortality of the soul, exploring its relation to life both before and after death. This belief in the survival of the soul already existed in the earliest Greek writings, but when and from where did it originate? In Volume 1 Rohde examines (...) belief in the soul as it appears in Homeric poetry and within local cults, and finds that the idea of an afterlife is already represented in different forms in the works of Hesiod and Aeschylus. He also discusses burial rites and the Eleusinian Mysteries. Psyche, reissued here in the 1898 edition, remains a standard reference work on this topic. (shrink)

In a thought-provoking article – or how she herself named it, ‘a thought experiment’ – the philosopher-medical ethicist Anna Smajdor analyzed in this journal the idea of whole-body gestational donation (WBGD) in brain-dead female patients, as an alternative means of gestation for prospective women who cannot or prefer not to become pregnant themselves. We have serious legal, economical, medical and ethical concerns about this proposal. First, consent for eight months of ICU treatment can never be assumed to be derived from (...) consent for post-mortem organ donation; these two are of an incomparable and entirely different medical and ethical order. Moreover, the brain-dead woman is very likely to be medically unfit for high-tech surrogacy and the brain-dead state poses a high risk for deficient embryo/fetal development. Second, from a scarcity perspective, occupying an ICU bed for eight months appears to be unjust. The costs for eight months of ICU treatment are far too high compared to the costs of surrogacy for a living, selected, and healthy woman. Neither insurance companies nor prospective parents will want to pay these exceptionally high costs for a dead woman if a living surrogate mother can be hired for a considerably lower amount. Third, there is an increased risk for harm of the child to be in WBGD. And finally, WBGD risks violating the brain-dead woman’s dignity and harming the interests of her loved ones. In short, there is simply no need for brain-dead women as surrogates. (shrink)

The three essays reprinted in this book were first published in 1963 as individual chapters of a psychiatric treatise entitled Psychiatrie der Gegen wart (Psychiatry of the Present Day). The editors, W. H. GRUHLE (Bonn), R. JUNG (Freiburg/Br. ), W. MAYER-GROSS (Birmingham, England), M. MUL LER (Bern, Switzerland), had not planned an encyclopedic presentation; they did not intend to present a "handbook" which would be as complete as possible in details and bibliographic reference. Their intention was to "raze the walls" (...) separating Continental and Anglo-Saxon psychiatries and to offer a synopsis of developments in psychiatry during the last decades on an international basis. The editors requested, therefore, cooperation of scholars from many foreign countries, large and small, on both sides of the Atlantic. A section entitled "Borderlands of Psychiatry", in which MARGARET MEAD (New York) discusses the relation of "Psychiatry and Ethnology", HANS HEIMAN (Bern), the relation of "Religion und Psychiatrie", and ROBERT VOLMER (Paris), "Art et Psychiatrie", is a good illustration of the trilingual character of the whole work. Two of the editors, GRUHLE and MAYER-GROSS, died before the publi cation had been completed. In a kind of posthumous eulogy, Professor JUNG and Professor MULLER praised the initiative and accomplishments of MAYER-GROSS, "who during the last five years of his life had given a great deal of his time to this work. He had set his mind on a synthesis of German and Anglo-Saxon psychiatry. (shrink)

Das philosophische Testament des Nobelpreisträgers und die Erstveröffentlichung der im Nachlaß gefundenen Autobiographie.

Is reality the basis of everything or has reality itself an other basis? What makes reality – not the real things – to be active, to exist? The question of what is real seems to be an easy question, because in our daily lives we are and must be naive realists. We ourselves, the things around us, the world, the facts, all that is real. there must be several concepts of reality if we want to say that not only physical (...) or material things of everyday life are real, e. g. numbers, π, Dr. Faustus, thoughts, emotions and other things. On the other hand, given the difference of classical physics and modern physics, we see that even that form of knowledge, which seems to be most responsible for reality, natural science, cannot give the desired uniqueness in terms of what itself wants or needs to understand as real. Alternatively, when we see that nothing can be and nothing can be real without being in a world, and when we understand the world as the order of things, which I call worldI , then this leads us to the speculative answer that it is exactly the “unreal” worldI which is the reason why the everyday reality, worldI I , is real. The worldI is the basis for the reality of our empirical worldI I . The considerations presented here have nothing to do with the idealistic conception of possibility, founded in the power of the subject, nor with the existential concept of potentiality, founded in the Entwurf des Daseins. (shrink)

Are we now in a position to give a "final accounting" of Freud's work? Before answering, I should say what this means, or rather what I mean. If we mean a verdict that is certain, in the sense that it could not possibly be overturned by new  ...

This book deals with more than political philosophy in medieval Islam. The Islamic community was a religio-political unity, and as a consequence Islamic thought drew no clearcut distinction between what was strictly religious and what was political or legal. This makes it impossible to study its political ideas without delving into its thought in general and the evolution of its institutions and legal systems. This delving Mr. Rosenthal has done well, and by doing so he has produced a book which (...) not only outlines the political philosophy of Islam... but gives us also an idea of its general thought and the development of its principal institutions. - American Historical Review. (shrink)

As part of a book symposium on his Jan Tinbergen (1903–1994) and the Rise of Economic Expertise (2021), Erwin Dekker responds to commentaries by Mariana Mortágua and Francisco Louçã, Thomas Kayzel, Jon Murphy, Michele Alacevich, Mauro Boianovsky, and William Peden.

In some ways, the timing of this book is both fortunate and unfortunate at the same time. Considering its emphasis, authoritarian dictators who govern by spin rather than fear, it is of particular...