This book is the second volume of an interdisciplinary study, chiefly one of philosophy and psychology, which concerns personality, especially the abnormal in terms of states of aloneness, primarily that of the negative emotional isolation customarily known as loneliness. Other states of aloneness investigated include solitude, reclusiveness, seclusion, desolation, isolation, and what the author terms “aloneliness,” “alonism,” “lonism,” and “lonerism.” Insofar as this study most explicitly focuses on abnormal personalities, it employs the general and specific definitions of personality aberrations as formulated by the American Psychiatric Association in its latest edition of the Diagnostic and Statistical Manual of Mental Disorders (DSM-IV). The author views personality as preeminently comprised of the individual's interpersonal relationships. Unlike the DSM-IV, he proposes that people with personality disorders not only possibly but necessarily manifest deviancy regarding interpersonal functioning via serious shortcomings in shared inwardness, paramountly reciprocated intimacy. This work also engages in an analysis of five social factors that are conducive to predisposing, precipitating, and maintaining negative kinds of personality and aloneness. The author has formed these factors into an acronym titled SCRAM since when they are present, intimacy scurries away and in its absence, loneliness and other sorts of unwanted aloneness scamper in and fill the person with unhappiness via, for instance, sadness and self-worthlessness. The constituents of SCRAM are the following social illnesses: Successitis (for example, the fixation on fame and fortune), Capitalitis (greed-driven, unfettered capitalism), Rivalitis (competitivitis), Atomitis (hyper-individualism), and Materialitis (for example, the anti-spirituality of consumeritis). In sum, this book provides a different perspective on personality via the lenses of various types of aloneness and their lack of public and private intimacy, especially love.

Whilst modern day thinkers believe the events of life to be a haphazard collection of causes and effects, Neville Goddard, from his own experience, demonstrates that our lives are the results of our deepest thoughts and feelings. Furthermore, in these two lessons, he instructs us on how to achieve our deepest desires.

Here's a cookbook destined to be talked-about this season, rich in techniques and recipes epitomizing the way we cook and eat now. Bar Tartine—co-founded by Tartine Bakery's Chad Robertson and Elisabeth Prueitt—is obsessed over by locals and visitors, critics and chefs. It is a restaurant that defies categorization, but not description: Everything is made in-house and layered into extraordinarily flavorful food. Helmed by Nick Balla and Cortney Burns, it draws on time-honored processes (such as fermentation, curing, pickling), and a core that runs through the cuisines of Central Europe, Japan, and Scandinavia to deliver a range of dishes from soups to salads, to shared plates and sweets. With more than 150 photographs, this highly anticipated cookbook is a true original.

In this work, Santayana analyzes the nature of the knowing process and demonstrates by means of clear, powerful arguments how we know and what validates our knowledge. The central concept of his philosophy is found in a careful discrimination between the awareness of objects independent of our perception and the awareness of essences attributed to objects by our mind, or between what Santayana calls the realm of existents and the realm of subsistents. Since we can never be certain that these attributes actually inhere in a substratum of existents, skepticism is established as a form of belief, but animal faith is shown to be a necessary quality of the human mind. Without this faith there could be no rational approach to the necessary problem of understanding and surviving in this world. Santayana derives this practical philosophy from a wide and fascinating variety of sources. He considers critically the positions of such philosophers as Descartes, Euclid, Hume, Kant, Parmenides, Plato, Pythagoras, Schopenhauer, and the Buddhist school as well as the assumptions made by the ordinary man in everyday situations. Such matters as the nature of belief, the rejection of classical idealism, the nature of intuition and memory, symbols and myth, mathematical reality, literary psychology, the discovery of essence, sublimation of animal faith, the implied being of truth, and many others are given detailed analyses in individual chapters.

This book provides students with a concise introduction to the philosophy of methodology. The book stands apart from existing methodology texts by clarifying in a student-friendly and engaging way distinctions between philosophical positions, paradigms of inquiry, methodology and methods. Building an understanding of the relationships and distinctions between philosophical positions and paradigms is an essential part of the research process and integral to deploying the methodology and methods best suited for a research project, thesis or dissertation. Aided throughout by definition boxes, examples and exercises for students, the book covers topics such as: - Positivism and Post-positivism - Phenomenology - Critical Theory - Constructivism and Participatory Paradigms - Post-Modernism and Post-Structuralism - Ethnography - Grounded Theory - Hermeneutics - Foucault and Discourse This text is aimed at final-year undergraduates and post-graduate research students. For more experienced researchers developing mixed methodological approaches, it can provide a greater understanding of underlying issues relating to unfamiliar techniques.

What Every Therapist Needs to Know About Anxiety Disorders is an integrated and practical approach to treating anxiety disorders for general psychotherapists. What is new and exciting is its focus on changing a patient’s relationship to anxiety in order to enable enduring recovery rather than merely offering a menu of techniques for controlling symptoms. Neither a CBT manual nor an academic text nor a self-help book, What Every Therapist Needs to Know About Anxiety Disorders offers page after page of key insights into ways to help patients suffering from phobias, panic attacks, unwanted intrusive thoughts, compulsions and worries. The authors offer a rich array of therapist-patient vignettes, case examples, stories, and metaphors that will complement the work of trainees and experienced clinicians of every orientation. Readers will come away from the book with a new framework for understanding some of the most frustrating clinical challenges in anxiety disorders, including "reassurance junkies," endless obsessional loops, and the paradoxical effects of effort.

Solipsism is one of the philosophical thesis or ideas that has generally been regarded as highly implausible, or even crazy. The view that the world is “my world” in the sense that nothing exists independently of my mind, thought, and/or experience is, understandably, frowned up as a genuine philosophical position. For this reason, solipsism might be regarded as an example of a philosophical position that does not “matter” at all. It does not seem to play any role in our serious attempts to understand the world and ourselves. However, by arguing that solipsism does matter, after all, Why Solipsism Matters more generally demonstrates that philosophy, even when dealing with highly counterintuitive and “crazy” ideas, may matter in surprising, unexpected ways. It will be shown that the challenge of solipsism should make us rethink fundamental assumptions concerning subjectivity, objectivity, realism vs. idealism, relativism, as well as key topics such as ethical responsibility – that is, our ethical relations to other human beings – and death and mortality. Why Solipsism Matters is not only an historical review of the origins and development of the concept of solipsism and a exploration of some of its key philosophers (Kant and Wittgenstein to name but a few) but it develops an entirely new account of the idea. One which takes seriously the global, socially networked world in which we live in which the very real ramifications of solipsism - including narcissism - can be felt.

Philosophers usually have been anxious to avoid solipsism. A large number of good and great philosophers have tried to refute it. Of course, these philosophers have not always had the same target in mind and, like everything else, solipsism over the centuries has become increasingly elusive and subtle. In this book I undertake to state the position in its most modern and what I take to be its most plausible form. At some points in the history of philosophy the solipsist has been one who denied the existence of everything except himself or even the existence of everything except his own present sensations. At other times, the solipsist instead of doubting these things has merely insisted that there could be no good reason for believing in the existence of anything beyond one's own present sensations. Roughly, this doubt is aimed at reasons rather than at things. A solipsist of this sort appears in Santayana's Scepticism and Animal Faith.